There is surprising evidence that introspection of our phenomenal states varies greatly between individuals and within the same individual over time. This puts pressure on the notion that introspection gives reliable access to our own phenomenology: introspective unreliability would explain the variability, while assuming that the underlying phenomenology is stable. I appeal to a body of neurocomputational, Bayesian theory and neuroimaging findings to provide an alternative explanation of the evidence: though some limited testing conditions can cause introspection to be unreliable, (...) mostly it is our phenomenology itself that is variable. With this account of phenomenal variability, the occurrence of the surprising evidence can be explained while generally retaining introspective reliability. (shrink)

There are realist and antirealist interpretations of the free energy principle (FEP). This paper aims to chart out a structural realist interpretation of FEP. To do so, it draws on Worrall’s (Dialectica 43(1–2): 99–124, 1989) proposal. The general insight of Worrall’s paper is that there is progress at the level of the structure of theories rather than their content. To enact Worrall’s strategy in the context of FEP, this paper will focus on characterising the formal continuity between fundamental equations of (...) thermodynamics—such as Boltzmann’s equation and Gibbs’s equation—on the one hand, and Friston’s characterisation of FEP on the other. Lack of a universal consensus on the physical character of entities that feature in thermodynamics, information theory and FEP notwithstanding, I argue that there is structural continuity and unity at the level of mathematical equations that regiment entropy, information and free energy. The existence of such structural continuity and unity provides grounds for structural realism about FEP. (shrink)

This paper considers the cognitive penetrability of our experiences of the durations of everyday events. I defend an account of subjective duration based in contemporary psychological and neurobiological research. I show its philosophical adequacy by demonstrating its utility in explain-ing the phenomenology of duration experiences. I then consider whether cognitive penetrability is a problem for these experiences. I argue that, to the contrary, the problem presupposes a relationship between perception and belief that duration perceptions and beliefs do not exhibit. In-stead, (...) the assignment of epistemic features to particular processing stages appears to answer to pragmatic needs, not psychological facts. (shrink)

In complexity theory, both the brain and consciousness are understood as trophic systems—they consume metabolic energy when they function. Complex systems are dynamic and nonlinear and comprise diverse entities that are interdependent and interconnected in such a way that information is shared and that entities adapt to one another. Some natural complex systems are complex adaptive systems (CAS), which are sensitive to change in relation to their environments and are often chaotic. Consciousness and the neural systems mediating consciousness may be (...) modeled as CAS and, more specifically, as intelligent complex adaptive systems (ICAS), where intelligence means that a nervous system can solve problems successfully by intervening between sensory input and behavioral output. Evolution of any ICAS will result in emergent properties, particularly advanced brains. Two processes are involved in integrating experience and knowledge: the effort after meaning and the effort after truth. These efforts are mediated by the predominance given to direct experience presented to the brain's sensorium and modeling processes mediated by higher cognitive functions. Understanding consciousness as an ICAS has profound repercussions in how anthropology conceives of culture. (shrink)

The purpose of this paper is to address a well-known dilemma for physicalism. If mental properties are type identical to physical properties, then their causal efficacy is secure, but at the cost of ruling out mentality in creatures very different to ourselves. On the other hand, if mental properties are multiply realizable, then all kinds of creatures can instantiate them, but then they seem to be causally redundant. The causal exclusion problem depends on the widely held principle that realized properties (...) inherit their causal powers from their realizers. While this principle holds for functional realization, it fails on a broader notion of realization that permits the realization of complex qualitative properties such as spatial and temporal patterns. Such properties are best seen as dependent powerful qualities, which have their causal roles in virtue of being the qualities they are, and do not inherit powers from their realizers. Recent studies have identified one such property—neural synchrony—as a correlate of consciousness. If synchrony is also partially constitutive of consciousness, then phenomenal properties are both multiply realizable and causally novel. I outline a version of representationalism about consciousness on which this constitution claim holds. (shrink)

Clark has recently suggested that predictive processing advances a theory of neural function with the resources to put an ecumenical end to the “representation wars” of recent cognitive science. In this paper I defend and develop this suggestion. First, I broaden the representation wars to include three foundational challenges to representational cognitive science. Second, I articulate three features of predictive processing’s account of internal representation that distinguish it from more orthodox representationalist frameworks. Specifically, I argue that it posits a resemblance-based (...) representational architecture with organism-relative contents that functions in the service of pragmatic success, not veridical representation. Finally, I argue that internal representation so understood is either impervious to the three anti-representationalist challenges I outline or can actively embrace them. (shrink)

Two striking claims are advanced on behalf of the free energy principle in cognitive science and philosophy: that it identifies a condition of the possibility of existence for self-organising systems; and that it has important implications for our understanding of how the brain works, defining a set of process theories—roughly, theories of the structure and functions of neural mechanisms—consistent with the free energy minimising imperative that it derives as a necessary feature of all self-organising systems. I argue that the conjunction (...) of claims and rests on a fallacy of equivocation. The FEP can be interpreted in two ways: as a claim about how it is possible to redescribe the existence of self-organising systems, and as a claim about how such systems maintain their existence. Although the Descriptive FEP plausibly does identify a condition of the possibility of existence for self-organising systems, it has no important implications for our understanding of how the brain works. Although the Explanatory FEP would have such implications if it were true, it does not identify a condition of the possibility of existence for self-organising systems. I consider various ways of responding to this conclusion, and I explore its implications for the role and importance of the FEP in cognitive science and philosophy. (shrink)

According to active inference, action is enabled by a top-down modulation of sensory signals. Computational models of this mechanism complement ideomotor theories of action representation. Such theories postulate common neural representations for action and perception, without specifying how action is enabled by such representations. In active inference, motor commands are replaced by proprioceptive predictions. In order to initiate action through such predictions, sensory prediction errors have to be attenuated. This paper argues that such top-down modulation involves systematic misrepresentations. More specifically, (...) the paper first argues for the following conditional claim. If active inference provides an accurate computational description of how action is enabled in the brain, then action is enabled by systematic misrepresentations. Furthermore, it is argued that an inference to the best explanation provides reason for believing the antecedent is true: Firstly, active inference provides a crucial extension to ideomotor theories. Secondly, active inference explains otherwise puzzling phenomena related to sensory attenuation, e.g. in force-matching or self-tickling paradigms. Taken together, these reasons support the claim that action is indeed enabled by systematic misrepresentations. The claim casts doubt on the assumption that representations are systematically beneficial to the extent that they are true: if the argument in this paper is sound, systematically beneficial misrepresentations may lie at the heart of our neural architecture. (shrink)

It has been pointed out that Sensorimotor Enactivism, a theory that claims that perception is enacted and brought about by movement, says very little about the neural mechanisms that enable perception. For the proponents of the predictive approach to Sensorimotor Enactivism, this is a challenge that can be met by introducing predictive processing into the picture. However, the compatibility between these theories is not straightforward. Firstly, because they seem to differ in their stand towards representations: while Sensorimotor Enactivism is said (...) to belong to the non-representational wing of cognitive science, predictive processing has a representational profile. And secondly, because they exhibit different explanatory strategies: while Sensorimotor Enactivism prioritizes the interactions of the embodied agent, predictive processing has internalist commitments. The aim of this paper is to address these concerns and show that a predictive approach to Sensorimotor Enactivism is viable. More specifically, I focus on the Free-Energy approach, a theory that falls within the ballpark of predictive processing. In this paper I argue for the following claims. I argue that both Sensorimotor Enactivism and the Free-Energy approach may be understood for some systems in representational terms. The non-representational reading of Sensorimotor Enactivism is not mandatory and neither is the representational reading of the Free-Energy approach. Sensorimotor Enactivism is, in this respect, compatible with both representational and non-representational interpretations of the FEA. So, the position towards representations of these frameworks should not stand in the way of a predictive approach to Sensorimotor Enactivism. I also show that the Free-Energy approach allows for an account that prioritizes the interaction of the embodied agent with the environment. This is the explanatory strategy followed by Sensorimotor Enactivism. To justify this strategy and following other proponents of Sensorimotor Enactivism, I argue that by referring to the interactions of the embodied agent a better account of the phenomena in question is provided. On this basis, I claim that Sensorimotor Enactivism and the Free-Energy approach are compatible in what concerns their explanatory strategy as well. Thus, making the case for the viability of the predictive approach to Sensorimotor Enactivism. (shrink)

In this paper, I argue for an embodied, embedded approach to predictive processing and thus align the framework with situated cognition. The recent popularity of theories conceiving of the brain as a predictive organ has given rise to two broad camps in the literature that I call free energy enactivism and cognitivist predictive processing. The two approaches vary in scope and methodology. The scope of cognitivist predictive processing is narrow and restricts cognition to brain processes and structures; it does not (...) consider the body-beyond-brain and the environment as constituents of cognitive processes. Free energy enactivism, on the other hand, includes all self-organizing systems that minimize free energy and thus does not offer any unique explanations for more complex cognitive phenomena that are unique to human cognition. Furthermore, because of its strong commitment to the mind-life continuity thesis, it does not provide an explanation of what distinguishes more sophisticated cognitive systems from simple systems. The account that I develop in this paper rejects both of these radical extremes. Instead, I propose a compromise that highlights the necessary components of predictive processing by making use of a mechanistic methodology of explanation. The starting point of the argument in this paper is that despite the interchangeable use of the terms, prediction error minimization and the free energy principle are not identical. But this distinction does not need to disrupt the status quo of the literature if we consider an alternative approach: Embodied, Embedded Predictive Processing. EEPP accommodates the free energy principle, as argued for by free energy enactivism, but it also allows for mental representations in its explanation of cognition. Furthermore, EEPP explains how prediction error minimization is realized but, unlike cognitivist PP, it allocates a constitutive role to the body in cognition. Despite highlighting concerns regarding cognitivist PP, I do not wish to discredit the role of the neural domain or representations as free energy enactivism does. Neural structures and processes undeniably contribute to the minimization of prediction error but the role of the body is equally important. On my account, prediction error minimization and free energy minimization are deeply dependent on the body of an agent, such that the body-beyond-brain plays a constitutive role in cognitive processing. I suggest that the body plays three constitutive roles in prediction error minimization: The body regulates cognitive activity, ensuring that cognition and action are intricately linked. The body acts as distributor in the sense that it carries some of the cognitive load by fulfilling the function of minimizing prediction error. Finally, the body serves to constrain the information that is processed by an agent. In fulfilling these three roles, the agent and environment enter into a bidirectional relation through influencing and modeling the structure of the other. This connects EEPP to the free energy principle because the whole embodied agent minimizes free energy in virtue of being a model of its econiche. This grants the body a constitutive role as part of the collection of mechanisms that minimize prediction error and free energy. The body can only fulfill its role when embedded in an environment, of which it is a model. In this sense, EEPP offers the most promising alternative to cognitivist predictive processing and free energy enactivism. (shrink)

In this paper, I examine an evolutionary approach to the action selection problem and illustrate how it helps raise an objection to the predictive processing account. Clark examines the predictive processing account as a theory of brain function that aims to unify perception, action, and cognition, but - despite this aim - fails to consider action selection overtly. He off ers an account of action control with the implication that minimizing prediction error is an imperative of living organisms because, according (...) to the predictive processing account, action is employed to fulfill expectations and reduce prediction error. One way in which this can be achieved is by seeking out the least stimulating environment and staying there. Bayesian, neuroscientific, and machine learning approaches into a single framework whose overarching principle is the minimization of surprise (or, equivalently, the maximization of expectation. But, most living organisms do not find, and stay in, surprise free environments. This paper explores this objection, also called the “dark room problem”, and examines Clark’s response to the problem. Finally, I recommend that if supplemented with an account of action selection, Clark’s account will avoid the dark room problem. (shrink)

The processes underwriting the acquisition of culture remain unclear. How are shared habits, norms, and expectations learned and maintained with precision and reliability across large-scale sociocultural ensembles? Is there a unifying account of the mechanisms involved in the acquisition of culture? Notions such as “shared expectations,” the “selective patterning of attention and behaviour,” “cultural evolution,” “cultural inheritance,” and “implicit learning” are the main candidates to underpin a unifying account of cognition and the acquisition of culture; however, their interactions require greater (...) specification and clarification. In this article, we integrate these candidates using the variational (free-energy) approach to human cognition and culture in theoretical neuroscience. We describe the construction by humans of social niches that afford epistemic resources called cultural affordances. We argue that human agents learn the shared habits, norms, and expectations of their culture through immersive participation in patterned cultural practices that selectively pattern attention and behaviour. We call this process “thinking through other minds” (TTOM) – in effect, the process of inferring other agents’ expectations about the world and how to behave in social context. We argue that for humans, information from and about other people's expectations constitutes the primary domain of statistical regularities that humans leverage to predict and organize behaviour. The integrative model we offer has implications that can advance theories of cognition, enculturation, adaptation, and psychopathology. Crucially, this formal (variational) treatment seeks to resolve key debates in current cognitive science, such as the distinction between internalist and externalist accounts of theory of mind abilities and the more fundamental distinction between dynamical and representational accounts of enactivism. (shrink)

Predictive processing is an increasingly popular approach to cognition, perception and action. It says that the brain is essentially a hierarchical prediction machine. It is typically construed in a representationalist and inferentialist fashion so that the brain makes contentful inferences on the basis of representational models. In this paper, I argue that the predictive processing framework is inconsistent with this epistemic position. In particular, I argue that the combination of hierarchical modeling, contentful inferentialism and representationalism entail an internal inconsistency. Specifically, (...) for a particular set of states, there will be both a representation requirement and not. Yet a system cannot both be required to represent a certain set of states and not be required to represent those states. Due to this contradiction, I propose to reject the standard view. I suggest that predictive processing is best interpreted in terms of reliable covariation instead, entailing an instrumentalist approach to the statistical machinery. (shrink)

The free energy principle is sometimes put forward as accounting for biological self-organization and cognition. It states that for a system to maintain non-equilibrium steady-state with its environment it can be described as minimising its free energy. It is said to be entirely scale-free, applying to anything from particles to organisms, and interactive machines, spanning from the abiotic to the biotic. Because the FEP is so general in its application, one might wonder whether this framework can capture anything specific to (...) biology. We take steps to correct for this here. We first explicate the worry, taking pebbles as examples of an abiotic system, and then discuss to what extent the FEP can distinguish its dynamics from an organism’s. We articulate the notion of ‘autonomy as precarious operational closure’ from the enactive literature, and investigate how it can be unpacked within the FEP. This enables the FEP to delineate between the abiotic and the biotic; avoiding the pebble worry that keeps it out of touch with the living systems we encounter in the world. (shrink)

The free energy principle (FEP) portends to provide a unifying principle for the biological and cognitive sciences. It states that for a system to maintain non-equilibrium steady-state with its environment it must minimise its (information-theoretic) free energy. Under the FEP, to minimise free energy is equivalent to engaging in approximate Bayesian inference. According to the FEP, therefore, inference is at the explanatory base of biology and cognition. In this paper, we discuss a specific challenge to this inferential formulation of adaptive (...) self-organisation. We call it the universal ethology challenge: it states that the FEP cannot unify biology and cognition, for life itself (or adaptive self-organisation) does not require inferential routines to select adaptive solutions to environmental pressures (as mandated by the FEP). We show that it is possible to overcome the universal ethology challenge by providing a cautious and exploratory treatment of inference under the FEP. We conclude that there are good reasons for thinking that the FEP can unify biology and cognition under the notion of approximate Bayesian inference, even if further challenges must be addressed to properly draw such a conclusion. (shrink)

What is the relationship between information and representation? Dating back at least to Dretske (1981), an influential answer has been that information is a rung on a ladder that gets one to representation. Representation is information, or representation is information plus some other ingredient. In this paper, I argue that this approach oversimplifies the relationship between information and representation. If one takes current probabilistic models of cognition seriously, information is connected to representation in a new way. It enters as a (...) property of the represented content as well as a property of the vehicles that carry that content. This offers a new, conceptually and logically distinct way in which information and representation are intertwined in cognition. (shrink)

Plant predictive processing suggests that plants anticipatorily perceive their environment. This hypothesis runs up against a challenge which takes the form of two constraints on per- ception advanced by Tyler Burge: the veridicality constraint and the constancy constraint. This paper argues that the veridicality constraint can be satisfied by assuming a general account of predictive processing. To show how the constancy constraint may be fulfilled, an ecologically informed account of invariant pick-up is developed and given a place within plant predictive (...) processing. It is concluded that, against our anthro- pocentric folk-psychological notions of perception, there is reason to believe that plants engage in minimal perception. (shrink)

A mark of the cognitive should allow us to specify theoretical principles for demarcating cognitive from non-cognitive causes of behaviour in organisms. Specific criteria are required to settle the question of when in the evolution of life cognition first emerged. An answer to this question should however avoid two pitfalls. It should avoid overintellectualising the minds of other organisms, ascribing to them cognitive capacities for which they have no need given the lives they lead within the niches they inhabit. But (...) equally it should do justice to the remarkable flexibility and adaptiveness that can be observed in the behaviour of microorganisms that do not have a nervous system. We should resist seeking non-cognitive explanations of behaviour simply because an organism fails to exhibit human-like feats of thinking, reasoning and problem-solving. We will show how Karl Friston’s Free-Energy Principle (FEP) can serve as the basis for a mark of the cognitive that avoids the twin pitfalls of overintellectualising or underestimating the cognitive achievements of evolutionarily primitive organisms. The FEP purports to describe principles of organisation that any organism must instantiate if it is to remain well-adapted to its environment. Living systems from plants and microorganisms all the way up to humans act in ways that tend in the long run to minimise free energy. If the FEP provides a mark of the cognitive, as we will argue it does, it mandates that cognition should indeed be ascribed to plants, microorganisms and other organisms that lack a nervous system. (shrink)

Biogenic approaches investigate cognition from the standpoint of evolutionary function, asking what cognition does for a living system and then looking for common principles and exhibitions of cognitive strategies in a vast array of living systems—non-neural to neural. One worry which arises for the biogenic approach is that it is overly permissive in terms of what it construes as cognition. In this paper I critically engage with a recent instance of this way of criticising biogenic approaches in order to clarify (...) their theoretical commitments and prospects. In his critique of the biogenic approach, Fred Adams uses the presence of intentional states with conceptual content as a criterion to demarcate cognition-driven behaviour from mere sensory response. In this paper I agree with Adams that intentionality is the mark of the cognitive, but simultaneously reject his overly restrictive conception of intentionality. I argue that understanding intentionality simpliciter as the mark of the mental is compatible with endorsing the biogenic approach. I argue that because cognitive science is not exclusively interested in behaviour driven by intentional states with the kind of content Adams demands, the biogenic approach’s status as an approach to cognition is not called into question. I then go on to propose a novel view of intentionality whereby it is seen to exist along a continuum which increases in the degree of representational complexity: how far into the future representational content can be directed and drive anticipatory behaviour. Understanding intentionality as existing along a continuum allows biogenic approaches and anthropogenic approaches to investigate the same overarching capacity of cognition as expressed in its different forms positioned along the continuum of intentionality. Even if all organisms engage in some behaviour that is driven by weak intentional dynamics, this does not suggest that every behaviour of all organisms is so driven. As such, the worry that the biogenic approach is overly permissive can be avoided. (shrink)

This paper is focused on the theory of drives, particularly on its economic model, which was an integral part of Freud’s original formulation. Freud was aiming to make a link between the psychic energy of drives and the biophysical rules of nature. However, he was not able to develop this model into a comprehensive system linking the body and the mind. The further development of psychoanalytic theory, in various attempts to comprehend the theory of drives, can be described as taking (...) different approaches. Some of them equate drives with bodily impulses, others abandon the economic model, a few stay with Freud’s original model. I believe that the Friston notion of free energy and the hierarchical model of the brain allows us to develop this model and to integrate the economic model into some contemporary theories of drives. I argue against those theories equating drives with biological impulses. My arguments are supported by Freud’s project itself but also by recent developments within neuro-psychoanalysis describing the process of mentalizing homeostasis, interoceptive signals and relations with caregivers. I argue for those theories which see the drives as psychic forces, which through developmental processes and cathexes acquire aims and objects, and become intertwined with impulses originating internally and externally, such as affect, interoceptive impulses, perception of the external world, and impulses from erotogenic zones in particular. Here, I present my analysis of the compatibility and consistency of free energy and the hierarchical model perspective, and two psychoanalytical traditions of thoughts: French psychoanalysis and the post-Kleinian school of British psychoanalysis. In particular, my analysis focuses on the contemporary Kleinian notion of unconscious phantasies, especially Bronstein’s description of their semiotic aspects. Secondly, I look at Segal’s view of drives as dialectic forces of adaptation vs. conservatism. Analyzing the French tradition, I focus on Green’s perspective on the drives, Lacan’s distinction between drives and desire, and Penot’s description of the process of subjectivation. I conclude that free energy, as described by Friston, can be seen as a source of the drives’ energy and the process of minimizing it is an equivalent of what Freud described as binding the free energy, in which psychic unbound energy acquires distinctive features and becomes bound. (shrink)

Ruth Millikan has hypothesised that human cognition contains ‘consistency testers’. Consistency testers check whether different judgements a thinker makes about the same subject matter agree or conflict. Millikan’s suggestion is that, where the same concept has been applied to the world via two routes, and the two judgements that result are found to be inconsistent, that makes the thinker less inclined to apply those concepts in those ways in the future. If human cognition does indeed include such a capacity, its (...) operation will be an important determinant of how people use concepts. It will have a major impact on which concepts they deploy and which means of application (conceptions) they rely on. Since consistency testers are a selection mechanism at the heart of conceptual thinking, they would be crucial to understanding how concepts are selected – why some are retained and proliferate and others die out. Hence, whether consistency testers for concepts exist, and how they operate, is an important question for those seeking to understand the cultural evolution of concepts, and of the words we use to express them. (shrink)

Research on surprise relevant to the cognitive-evolutionary model of surprise proposed by Meyer, Reisenzein, and Schützwohl is reviewed. The majority of the assumptions of the model are found empirically supported. Surprise is evoked by unexpected events and its intensity is determined by the degree if schema-discrepancy, whereas the novelty and the valence of the eliciting events probably do not have an independent effect. Unexpected events cause an automatic interruption of ongoing mental processes that is followed by an attentional shift and (...) attentional binding to the events, which is often followed by causal and other event analysis processes and by schema revision. The facial expression of surprise postulated by evolutionary emotion psychologists has been found to occur rarely in surprise, for as yet unknown reasons. A physiological orienting response marked by skin conductance increase, heart rate deceleration, and pupil dilation has been observed to occur regularly in the standard version of the repetition-change paradigm of surprise induction, but the specificity of these reactions as indicators of surprise is controversial. There is indirect evidence for the assumption that the feeling of surprise consists of the direct awareness of the schema-discrepancy signal, but this feeling, or at least the self-report of surprise, is also influenced by experienced interference. In contrast, facial feedback probably does contribute substantially to the feeling of surprise and the evidence for the hypothesis that surprise is affected by the difficulty of explaining an unexpected event is, in our view, inconclusive. Regardless of how the surprise feeling is constituted, there is evidence that it has both motivational and informational effects. Finally, the prediction failure implied by unexpected events sometimes causes a negative feeling, but there is no convincing evidence that this is always the case, and we argue that even if it were so, this would not be a sufficient reason for regarding this feeling as a component, rather than as an effect of surprise. (shrink)

How do we ensure that future generally intelligent AI share our values? This is the value-alignment problem. It is a weighty matter. After all, if AI are neutral with respect to our wellbeing, or worse, actively hostile toward us, then they pose an existential threat to humanity. Some philosophers have argued that one important way in which we can mitigate this threat is to develop only AI that shares our values or that has values that ‘align with’ ours. However, there (...) is nothing to guarantee that this policy will be universally implemented—in particular, ‘bad actors’ are likely to flout it. In this paper, I show how the predictive processing model of the mind, currently ascendant in cognitive science, may ameliorate the value-alignment problem. In essence, I argue that there are a plurality of reasons why any future generally intelligent AI will possess a predictive processing cognitive architecture (e.g. because we decide to build them that way; because it is the only possible cognitive architecture that can underpin general intelligence; because it is the easiest way to create AI.). I also argue that if future generally intelligent AI possess a predictive processing cognitive architecture, then they will come to share our pro-moral motivations (of valuing humanity as an end; avoiding maleficent actions; etc.), regardless of their initial motivation set. Consequently, these AI will pose a minimal threat to humanity. In this way then, I conclude, the value-alignment problem is significantly ameliorated under the assumption that future generally intelligent AI will possess a predictive processing cognitive architecture. (shrink)

We present a multiscale integrationist interpretation of the boundaries of cognitive systems, using the Markov blanket formalism of the variational free energy principle. This interpretation is intended as a corrective for the philosophical debate over internalist and externalist interpretations of cognitive boundaries; we stake out a compromise position. We first survey key principles of new radical views of cognition. We then describe an internalist interpretation premised on the Markov blanket formalism. Having reviewed these accounts, we develop our positive multiscale account. (...) We argue that the statistical seclusion of internal from external states of the system—entailed by the existence of a Markov boundary—can coexist happily with the multiscale integration of the system through its dynamics. Our approach does not privilege any given boundary, nor does it argue that all boundaries are equally prescient. We argue that the relevant boundaries of cognition depend on the level being characterised and the explanatory interests that guide investigation. We approach the issue of how and where to draw the boundaries of cognitive systems through a multiscale ontology of cognitive systems, which offers a multidisciplinary research heuristic for cognitive science. (shrink)

A new method of observation is currently emerging in psychiatry, based on data collection and behavioral profiling of smartphone users. Numerical phenotyping is a paradigmatic example. This behavioral investigation method uses computerized measurement tools in order to collect characteristics of different psychiatric disorders. First, it is necessary to contextualize the emergence of these new methods and to question their promises and expectations. The international mental health research framework invites us to reflect on methodological issues and to draw conclusions from certain (...) impasses related to the clinical complexity of this field. From this contextualization, the investigation method relating to digital phenotyping can be questioned in order to identify some of its potentials. These new methods are also an opportunity to test psychoanalysis. It is then necessary to identify the elements of fruitful analysis that clinical experience and research in psychoanalysis have been able to deploy regarding the challenges of digital technology. An analysis of this theme's litterature shows that psychoanalysis facilitates a reflection on the psychological effects related to digital methods. It also shows how it can profit from the research potential offered by new technical tools, considering the progress that has been made over the past fifty years. This cross-fertilization of the potential and limitations of digital methods in mental health intervention in the context of theoretical issues at the international level invites us to take a resolutely non-reductionist position. In the field of research, psychoanalysis offers a specific perspective that can well be articulated to an epistemology of networks. Rather than aiming at a numerical phenotyping of patients according to the geneticists' model, the case formulation method appears to be a serious prerequisite to give a limited and specific place to the integration of smartphones in clinical investigation. (shrink)

The dispute over the continuity of life and mind. Arguments for cognitivism: The purpose of this paper is to discuss the position of non-cognitivism on the issue of the so-called dispute over the continuity / discontinuity of life and mind. In discussing the views of Michael Kirchhoff and Tom Froese, I will point out some difficulties related to their position. Next, I will formulate three arguments in favor of the cognitive alternative, emphasizing the need to resort to semantic information in (...) explaining these phenomena. According to noncognitivist position, there is a continuity in the life-mind line, which can be justified by referring to the concept of Shannon’s syntactic information. Opponents of this thesis, i.e. supporters of cognitivism, claim that the explanation of cognition requires the use of other tools than those used to explanation of life, because, first, the notion of syntactic information does not exhaust the complexity of these phenomena, and, second, the non-cognitive position raises many problems and ambiguities. According to cognitivists, when explaining life and mind, one should refer to the concept of semantic information that is rejected by noncognitivists. In the Conclusion I will analyze the ambiguities and assumptions related to the thesis about the continuity or discontinuity between life and cognitive processes. (shrink)

This paper proposes to recover the topic of the philosophy of scientific method from its late nineteenth-century roots. The subject matter of scientific method sprouted from key inferential ingredients identified by Charles Peirce. In this paper, the historical path is traversed from the viewpoint of contemporary Cognitive Structural Realism (CSR). Peirce’s semiotic theory of methods and practices of scientific inquiry prefigured CSR’s reliance on embodied informational structures and experimentation upon forms of relations that model generic scientific domains. Three results are (...) shown to follow from this convocation: (i) a naturalization of Peirce’s interconnected abductive, deductive and inductive stages of the logic of science, here characterized de novo in terms of CSR. (ii) a perspective to scientific modeling that incorporates processes of abstraction and generalization as originated from Peirce’s logic of science, and (iii) diagrammatic reasoning as a pivotal method in analyzing scientific reasoning in experimental practices. (shrink)

The aim of this paper is to present the ontic approach to the normativity of cognitive functions and mechanisms, which is directly related to the understanding of biological normativity in terms of normative mechanisms. This approach assumes the hypothesis that cognitive processes contain a certain normative component independent of external attributions and researchers’ beliefs. This component consists of specific cognitive mechanisms, which I call normative. I argue that a mechanism is normative when it constitutes given actions or behaviors of a (...) system. More precisely, it means that, on the one hand, it is their constitutive cause, and on the other hand, it determines a certain field of possibilities from which the system, guided by its own goals, preferences, environmental constraints, etc., chooses the appropriate action or behavior according to a given situation. The background for the analyses presented here is the predictive processing framework, in which it can be shown that at least some of the predictive mechanisms are in fact normative mechanisms. I refer here to the existence of a motivational relation which determines the normative dependence of the agent’s actions due to specific predictions and environmental constraints. (shrink)

I argue for patternism, a new answer to the question of when some objects compose a whole. None of the standard principles of composition comfortably capture our natural judgments, such as that my cat exists and my table exists, but there is nothing wholly composed of them. Patternism holds, very roughly, that some things compose a whole whenever together they form a “real pattern”. Plausibly we are inclined to acknowledge the existence of my cat and my table but not of (...) their fusion, because the first two have a kind of internal organizational coherence that their putative fusion lacks. Kolmogorov complexity theory supplies the needed rigorous sense of “internal organizational coherence”. (shrink)

In recent years, the family of algorithms collected under the term ``deep learning'' has revolutionized artificial intelligence, enabling machines to reach human-like performances in many complex cognitive tasks. Although deep learning models are grounded in the connectionist paradigm, their recent advances were basically developed with engineering goals in mind. Despite of their applied focus, deep learning models eventually seem fruitful for cognitive purposes. This can be thought as a kind of biological exaptation, where a physiological structure becomes applicable for a (...) function different from that for which it was selected. In this paper, it will be argued that it is time for cognitive science to seriously come to terms with deep learning, and we try to spell out the reasons why this is the case. First, the path of the evolution of deep learning from the connectionist project is traced, demonstrating the remarkable continuity, and the differences as well. Then, it will be considered how deep learning models can be useful for many cognitive topics, especially those where it has achieved performance comparable to humans, from perception to language. It will be maintained that deep learning poses questions that cognitive sciences should try to answer. One of such questions is the reasons why deep convolutional models that are disembodied, inactive, unaware of context, and static, are by far the closest to the patterns of activation in the brain visual system. (shrink)

This article attempts to clarify the commitments of a predictive coding approach to perception. After summarizing predictive coding theory, the article addresses two questions. Is a predictive coding perceptual system also a Bayesian system? Is it a Kantian system? The article shows that the answer to these questions is negative.

The inconsistent relation between word frequency and free recall performance and the non-monotonic relation found between the two cannot all be explained by current theories. We propose a theoretical framework that can explain all extant results. Based on an ecological psychology analysis of the free recall situation in terms of environmental and informational resources available to the participants, we propose that because participants’ cognitive system has been shaped by their native language, free recall performance is best understood as the end (...) result of relational properties that preexist the experimental situation and of the way the words from the experimental list interact with those. In addition to this, we borrow from predictive coding theory the idea that the brain constantly predicts “what is coming next” so that it is mainly prediction errors that will propagate information forward. Our ecological psychology analysis indicates there will be “prediction errors” because the word frequency distribution in an experimental word list is inevitably different from the particular Zipf’s law distribution of the words in the language that shaped participants’ brains. We further propose the particular distributional discrepancies inherent to a given word list will trigger, as a function of the words that are included in the list, their order, and of the words that are absent from the list, a surprisal signal in the brain, something that is isomorphic to the concept of Bayesian surprise. The precise moment when Bayesian surprise is triggered will determine to what word of the list that Bayesian surprise will be associated with, and the word the Bayesian surprise will be associated with will benefit from it and become more memorable as a direct function of the magnitude of the surprisal. Two experiments are presented that show a proxy of Bayesian surprise explains the free recall performance and that no effect of word frequency is found above and beyond the effect of that proxy variable. We then discuss how our view can account for all data extant in the literature on the effect of word frequency on free recall. (shrink)

Viewing the brain as an organ of approximate Bayesian inference can help us understand how it represents the self. We suggest that inferred representations of the self have a normative function: to predict and optimise the likely outcomes of social interactions. Technically, we cast this predict-and-optimise as maximising the chance of favourable outcomes through active inference. Here the utility of outcomes can be conceptualised as prior beliefs about final states. Actions based on interpersonal representations can therefore be understood as minimising (...) surprise – under the prior belief that one will end up in states with high utility. Interpersonal representations thus serve to render interactions more predictable, while the affective valence of interpersonal inference renders self-perception evaluative. Distortions of self-representation contribute to major psychiatric disorders such as depression, personality disorder and paranoia. The approach we review may therefore operationalise the study of interpersonal representations in pathological states. (shrink)

The free energy principle is notoriously difficult to understand. In this paper, we relate the principle to a framework that philosophers of biology are familiar with: Ruth Millikan’s teleosemantics. We argue that: systems that minimise free energy are systems with a proper function; and Karl Friston’s notion of implicit modelling can be understood in terms of Millikan’s notion of mapping relations. Our analysis reveals some surprising formal similarities between the two frameworks, and suggests interesting lines of future research. We hope (...) this will aid further philosophical evaluation of the free energy principle. (shrink)

Over the last fifteen years, an ambitious explanatory framework has been proposed to unify explanations across biology and cognitive science. Active inference, whose most famous tenet is the free energy principle, has inspired excitement and confusion in equal measure. Here, we lay the ground for proper critical analysis of active inference, in three ways. First, we give simplified versions of its core mathematical models. Second, we outline the historical development of active inference and its relationship to other theoretical approaches. Third, (...) we describe three different kinds of claim -- labelled mathematical, empirical and general -- routinely made by proponents of the framework, and suggest dialectical links between them. Overall, we aim to increase philosophical understanding of active inference so that it may be more readily evaluated. -/- This the final submitted version of the Introduction to the Topical Collection "The Free Energy Principle: From Biology to Cognition", forthcoming in Biology & Philosophy. (shrink)