Extended Selves

The defensibility of the extended mind thesis is often thought to hinge on the possibility of extended selves. I argue that the self cannot extend and consider the ramifications of this finding, especially for EMT. After an overview of EMT and the supposed cruciality of the extended self to the defensibility of the former thesis, I outline several lines of argument in support of the possibility of extended selves. Each line of argument appeals to a different account of diachronic personal (...) identity. I argue that no such argument for extended selves succeeds, as no account of diachronic personal identity is both plausible and supports the view that the self can extend. Next, I consider three objections that, if successful, would undercut the preceding argument that the self cannot extend. I conclude by reflecting on the implications of the conclusion that the self cannot extend, including the prospects for EMT. (shrink)

This essay outlines one way to conceptualise the relation between cultural identity, collective memory, and artifacts. It starts by characterising the notion of cultural identity as our membership to cultural groups and briefly explores the relation between cultural and narrative identity (section 2). Next, it presents how human memory is conceptualised on an individual and collective level (section 3) and then distinguishes between small-scale and large-scale collective memory (section 4). Having described cultural identity and collective memory, it argues that cultural (...) identity is materialised in the environment when we retrieve and construct collective memories by integrating information from our biological memory with information in artifacts or in other people’s embodied brains (section 5). This essay ends with analysing how materialised cultural identities are constructed by using a niche construction approach from evolutionary biology (section 6). (shrink)

The claim is frequently made that structured collections of individuals who are themselves subjects of mental and cognitive states – such collections as courts, countries, and corporations – can be, and often are, subjects of mental or cognitive states. And, to be clear, advocates for this so-called group-minds hypothesis intend their view to be interpreted literally, not metaphorically. The existing critical literature casts substantial doubt on this view, at least on the assumption that groups are claimed to instantiate the same (...) species of mental and cognitive properties as individual humans. In this essay, I evaluate a defensive move made by some proponents of the group-oriented view: to concede that group states and individual states aren’t of the same specific natural kinds, while holding that groups instantiate different species of mental or cognitive states – perhaps a different species of cognition itself – from those instantiated by humans. In order to evaluate this defense of group cognition, I develop a view of natural kinds – or at least of the sort of evidence that supports inferences to the sameness of natural kind – a view I have previous dubbed the ‘tweak-and-extend’ theory. Guided by the tweak-and-extend approach, I arrive at a tentative conclusion: that what is common to models of individual cognitive processing and models of group processing does not suffice to establish sameness of cognitive (or mental) kinds, properties, or state-types, not even at a generic or overarching level. (shrink)

This paper investigates the notion of ‘distributed cognition’—the idea that entities external to one’s organic brain participate in one’s overall cognitive functioning—and the challenges it poses to the notion of personhood. Related to this is also a consideration of the ever-increasing ways in which neuroprostheses replace and functionally replicate organic parts of the brain. However, the literature surrounding such issues has tended to take an almost exclusively physicalist approach. The common assumption is that, given that non-physicalist theories (chiefly, dualism, and (...) hylomorphism) postulate some form of immaterial ‘soul’, then they are immune from the challenges that these advances in cognitive science pose. The first aim of this paper, therefore, is to argue that this is not the case. The second aim of this paper is to attempt to elucidate a route available for the non-physicalists that will allow them to accept the notion of distributed cognition. By appealing to an Aristotelian framework, I propose that the non-physicalist can accept the notion of distributed cognition by appealing to the notion of ‘unitary life’ which I introduce, as well as to Aristotle’s dichotomy between active and passive mind. (shrink)

Presentations of the extended mind thesis are often ambiguous between two versions of that thesis. According to the first, the extension of mind consists in the supervenience base of human individuals’ mental states extending beyond the skull and into artifacts in the outside world. According to a second interpretation, human individuals sometimes participate in broader cognitive systems that are themselves the subjects of extended mental states. This ambiguity, I suggest, contributes to several of the most serious criticisms of the extended (...) mind thesis, for these criticisms only apply to the first interpretation of the thesis. In what follows, I argue that several significant objections to the extended mind thesis fail to undermine the latter interpretation of that thesis. Having defended the second interpretation, I argue that the extension of mind does not involve the extension of self. Consequently, the subject of extended mental states is not the same individual whose causal coupling with external artifacts gives rise to extended mentality. (shrink)

Despite clear overlap between the study of extended minds and the study of group minds, these research programs have largely been carried out independently. Moreover, whereas proponents of the extended mind thesis straightforwardly advocate the view that there are, literally, extended mental states, proponents of the group mind thesis tend to be more circumspect. Even those who advocate for some version of the thesis that groups are the subjects of mental states often concede that this thesis is true only in (...) some loose or metaphorical sense. I argue that this imbalance is a mistake. A literal interpretation of the group mind thesis is no less plausible than the extended mind thesis, because group minds are particularly defensible instances of extended minds. However, the extended mind thesis, and the view that group minds are extended minds, are defensible only following a revision of the extended mind thesis. (shrink)

Memories of our personal past are the building blocks of our narrative identity. So, when we depend on objects and other people to remember and construct our personal past, our narrative identity is distributed across our embodied brains and an ecology of environmental resources. This paper uses a cognitive niche construction approach to conceptualise how we engineer our memory ecology and construct our distributed narrative identities. It does so by identifying three types of niche construction processes that govern how we (...) interact with our memory ecology, namely creating, editing, and using resources in our memory ecology. It also conceptualises how identity-relevant information in objects and (family) stories is transmitted vertically, i.e., across different generations of people. Identifying these processes allows us to better understand the cultural information trajectories that constitute our memory ecologies. Thus, what I’ll argue is that our memory ecology distributes our narrative identity and that engineering our memory ecology is a form of narrative niche construction. (shrink)

This article provides an overview and analysis of recent work on the extended self, demonstrating that the boundaries of selves are fluid, shifting across biological, artifactual, and sociocultural structures. First, it distinguishes the notions of minimal self, person, and narrative self. Second, it surveys how philosophers, psychologists, and cognitive scientists argue that embodiment, cognition, emotion, consciousness, and moral character traits can be extended and what that implies for the boundaries of selves. It also reviews and responds to various criticisms and (...) counterarguments against the extended self. The main focus is on the link between the extended mind and extended self, which has received the most attention in recent literature. But accounts of the extended self developed independently of the extended mind are also briefly discussed. This article ends by drawing out some of the conceptual, methodological, and normative implications of the extended self and suggesting some directions for future research. (shrink)

In this paper, I describe how artifacts and autobiographical memory are integrated into new systemic wholes, allowing us to remember our personal past in a more reliable and detailed manner. After discussing some empirical work on lifelogging technology, I elaborate on the dimension of autobiographical dependency, which is the degree to which we depend on an object to be able to remember a personal experience. When this dependency is strong, we integrate information in the embodied brain and in an object (...) to reconstruct an autobiographical memory. In such cases, autobiographical memory is extended or distributed. (shrink)

In this paper, I address one recent objection to Andy Clark and David Chalmers’s functionalist argument for the extended mind thesis. This objection is posed by Kengo Miyazono, who claims that they unjustifiably identify the original cognitive subject with the hybrid one in order to reach their conclusion about the mind extension. His attack consists of three steps: distinguishing hybrid from traditional cognitive subjects based on the systems reply originally directed at Searle’s Chinese room argument; pointing out that the conclusion (...) of the functionalist argument for EM must be rephrased to state that there are hybrid, and not extended, systems with widely realized mental states; and arguing that functionalist EM cannot justify the assumption about the identity of these two kinds of subjects without circularity. I argue that Miyazono’s main argument is ill-founded but that it, nevertheless, points out one important issue, namely, that we need further justification of the identity assumption, without which EM loses much of its flavor. Thus, I am going to challenge Miyazono’s argument, provide a reinterpretation of the argumentation in the EM debate, defend the possibility of wide and extended selves, and offer a justification of the identity assumption, which I find crucial not only for vindicating EM but also for differentiating EM from other similar theses, such as the thesis about group minds. (shrink)

This work aims to uphold that a subject‘s body schema can be extended beyond their physical body, that is, that external artifacts, such as tools, can be a part of the said body schema. To support this thesis a new definition of ―body schema‖ is proposed, one that starts by pointing out that body schema as a sub-personal sensorimotor is a necessary condition, albeit not a sufficient one, besides pursuing to include environmental interactions as a sufficient condition. Together, these elements (...) favor the generation and modification of body schema and, consequently, its extension. (shrink)

Memory is everywhere in Blade Runner 2049. From the dead tree that serves as a memorial and a site of remembrance (“Who keeps a dead tree?”), to the ‘flashbulb’ memories individuals hold about the moment of the ‘blackout’, when all the electronic stores of data were irretrievably erased (“everyone remembers where they were at the blackout”). Indeed, the data wiped out in the blackout itself involves a loss of memory (“all our memory bearings from the time, they were all damaged (...) in the blackout”). Memory, and lack of it, permeates place, where from the post-blackout Las Vegas Deckard remembers it as somewhere you could “forget your troubles.” Memory is a commodity, called upon and consumed by the Wallace Corporation, purchased from the memory-maker, Dr Ana Stelline, who constructs and implants “the best memories” in replicants so as to instil in them real human responses. Memory is ubiquitous in Blade Runner 2049, involving humans, replicants, objects, and machines. Even “God,” we are told, “remembered Rachael.” Nowhere, though, is the depiction of memory more important than in the attempt to solve a question of identity. Officer K has a memory of his past. Even though he knows it is an implant, it is a memory he is emotionally attached to, frequently narrating it to Joi, his digital girlfriend. But it is a memory that starts to puzzle and trouble him. When K discovers the remains of a dead replicant, a female NEXUS-7, he uncovers a secret—this replicant was pregnant and died during childbirth, a discovery that could “break the world.” K is charged with hunting down the child and making the problem disappear. Yet as K starts seeking answers to the question of the child’s identity he gets inextricably caught up in the mystery. Is he merely Officer K, or is he Joe, the miracle child of Rachael and Deckard? The answer to this question hinges on K’s memory. But is the memory genuine? Is the memory his? Blade Runner 2049 encourages us to think deeply about the nature of memory, identity, and the relation between them. Indeed, the film does not just serve as a starting point for thinking about philosophical issues related to memory and identity. Rather, as we show in this chapter, the film seems to offer a view on these philosophical issues. Blade Runner 2049 offers us a view of memory as spread out over people, objects, and the environment, and it shows us that memory’s role in questions of identity goes beyond merely accurately recalling one’s past. Identity depends not on memory per se, but partly on what we use memory for. (shrink)

Technological artefacts have, in recent years, invited increasingly intimate ways of interaction. But surprisingly little attention has been devoted to how such interactions, like with wearable devices or household robots, shape our minds, cognitive capacities, and moral character. In this thesis, I develop an embodied, enactive account of mind--technology interaction that takes the reciprocal influence of artefacts on minds seriously. First, I examine how recent developments in philosophy of technology can inform the phenomenology of mind--technology interaction as seen through an (...) enactivist lens. Second, I show how an enactive account of remembering can improve operationalizations of the memory palace mnemonic through virtual reality devices. Third, I draw on virtue ethics to argue that an enactivist approach allows us to better grasp the morally shaping aspects of artefacts by looking at social robots. Fourth, I fend off an underlying metaphysical concern about enactivism by arguing that an embodied, enactive account is compatible with the multiple realization of cognitive processes. This principle is often seen as a crucial test favouring accounts such as extended functionalism over enactivism and I argue that some forms of enactivism pass this test as well. Finally, I conclude by considering what the future relationship between enactivism and functionalism may have in store for the study of mind--technology interaction. (shrink)

It is often held that to have a conscious experience presupposes having some form of implicit self-awareness. The most dominant phenomenological view usually claims that we essentially perceive experiences as our own. This is the so called “mineness” character, or dimension of experience. According to this view, mineness is not only essential to conscious experience, it also grounds the idea that pre-reflective self-awareness constitutes a minimal self. In this paper, we show that there are reasons to doubt this constituting role (...) of mineness. We argue that there are alternative possibilities and that the necessity for an adequate theory of the self within psychopathology gives us good reasons to believe that we need a thicker notion of the pre-reflective self. To this end, we develop such a notion: the Pre-Reflective Situational Self. To do so, we will first show how alternative conceptions of pre-reflective self-awareness point to philosophical problems with the standard phenomenological view. We claim that this is mainly due to fact that within the phenomenological account the mineness aspect is implicitly playing several roles. Consequently, we argue that a thin interpretation of pre-reflective self-awareness—based on a thin notion of mineness—cannot do its needed job within, at least within psychopathology. This leads us to believe that a thicker conception of pre-reflective self is needed. We, therefore, develop the notion of the pre-reflective situational self by analyzing the dynamical nature of the relation between self-awareness and the world, specifically through our interactive inhabitation of the social world. (shrink)

In this article, I outline various ways in which artifacts are interwoven with autobiographical memory systems and conceptualize what this implies for the self. I first sketch the narrative approach to the self, arguing that who we are as persons is essentially our (unfolding) life story, which, in turn, determines our present beliefs and desires, but also directs our future goals and actions. I then argue that our autobiographical memory is partly anchored in our embodied interactions with an ecology of (...) artifacts in our environment. Lifelogs, photos, videos, journals, diaries, souvenirs, jewelry, books, works of art, and many other meaningful objects trigger and sometimes constitute emotionally-laden autobiographical memories. Autobiographical memory is thus distributed across embodied agents and various environmental structures. To defend this claim, I draw on and integrate distributed cognition theory and empirical research in human-technology interaction. Based on this, I conclude that the self is neither defined by psychological states realized by the brain nor by biological states realized by the organism, but should be seen as a distributed and relational construct. (shrink)

In this article, I outline various ways in which artifacts are interwoven with autobiographical memory systems and conceptualize what this implies for the self. I first sketch the narrative approach to the self, arguing that who we are as persons is essentially our life story, which, in turn, determines our present beliefs and desires, but also directs our future goals and actions. I then argue that our autobiographical memory is partly anchored in our embodied interactions with an ecology of artifacts (...) in our environment. Lifelogs, photos, videos, journals, diaries, souvenirs, jewelry, books, works of art, and many other meaningful objects trigger and sometimes constitute emotionally laden autobiographical memories. Autobiographical memory is thus distributed across embodied agents and various environmental structures. To defend this claim, I draw on and integrate distributed cognition theory and empirical research in human-technology interaction. Based on this, I conclude that the self is neither defined by psychological states realized by the brain nor by biological states realized by the organism, but should be seen as a distributed and relational construct. (shrink)

This paper explores the implications of extended and distributed cognition theory for our notions of personal identity. On an extended and distributed approach to cognition, external information is under certain conditions constitutive of memory. On a narrative approach to personal identity, autobiographical memory is constitutive of our diachronic self. In this paper, I bring these two approaches together and argue that external information can be constitutive of one’s autobiographical memory and thus also of one’s diachronic self. To develop this claim, (...) I draw on recent empirical work in human-computer interaction, looking at lifelogging technologies in both healthcare and everyday contexts. I argue that personal identity can neither be reduced to psychological structures instantiated by the brain nor by biological structures instantiated by the organism, but should be seen as an environmentally-distributed and relational construct. In other words, the complex web of cognitive relations we develop and maintain with other people and technological artifacts partly determines our self. This view has conceptual, methodological, and normative implications: we should broaden our concepts of the self as to include social and artifactual structures, focus on external memory systems in the (empirical) study of personal identity, and not interfere with people’s distributed minds and selves. (shrink)

It has been argued that Extended Cognition (EXT), a recently much discussed framework in the philosophy of cognition, would serve as the theoretical basis to account for the impact of Brain Computer Interfaces (BCI) on the self and life of patients with Locked-in Syndrome (LIS). In this paper I will argue that this claim is unsubstantiated, EXT is not the appropriate theoretical background for understanding the role of BCI in LIS. I will critically assess what a theory of the extended (...) self would comprise and provide a list of desiderata for a theory of self that EXT fails to accommodate for. There is, however, an alternative framework in Cognitive Science, Enactivism, which entails the basis for an account of self that is able to accommodate for these desiderata. I will outline some first steps towards an Enactive approach to the self, suggesting that the self could be considered as a form of human autonomy. Understanding the self from an enactive point of view will allow to shed new light on the questions of whether and how BCIs affect or change the selves of patients with LIS. (shrink)

The hypothesis of extended cognition supposes that internal and external vehicles of cognition should be understood as being on a cognitive par; I propose that this requires that these vehicles should be treated as being on an ethical par. Further, I propose that the hypothesis entails extended personal identity, which enables us to make claims about the possibility of distributed and extended moral responsibility.

The Hypothesis of Extended Cognition (HEC)—that many cognitive processes are carried out by a hybrid coalition of neural, bodily and environmental factors—entails that the intentional states that are reasons for action might best be ascribed to wider entities of which individual persons are only parts. I look at different kinds of extended cognition and agency, exploring their consequences for concerns about the moral agency and personal responsibility of such extended entities. Can extended entities be moral agents and bear responsibility for (...) actions, in addition to or in place of the individuals typically held responsible? What does it mean to be autonomous when one’s cognition is influenced and supported by a milieu of environmental factors? To answer these questions, I explore strong parallels between HEC’s critique of individualism in cognition, and feminist critiques of individualist accounts of self, agency, and autonomy. This relational and social conception of autonomous agency, as scaffolded and supported (or undermined and impaired) by a milieu of social, relational, and normative factors, has important lessons for HEC. Drawing together these two visions of distributed and decentralized aspects of personhood highlights how cognition, action, and responsibility are inextricably linked. It also encourages a reconceptualization of all cognition and all concerns about responsibility for actions, not simply as sometimes extended around individuals, but as fundamentally communal, social, and normative, with individual cognition and individual moral responsibility being derivative special cases, not the paradigm examples. Individuals are merely one of many possible loci of cognition, action, and responsibility. (shrink)

Our fundamental conception of the self seems to be, broadly speaking, epistemic: selves are things that have thoughts, undergo experiences, and possess reasons for action and belief. In this paper, I evaluate the consequences of this epistemic conception for the widespread view that properties like thinking that arthritis is painful are relational features of the self.