This paper pursues two main aims. First, it distinguishes two kinds of improvisation: expert and inexpert. Expert improvisation is a (usually artistic) practice that the agent consciously sets as their goal and is evaluated according to (usually artistic) standards of improvisation. Inexpert improvisation, by contrast, supports and structures the agent’s action as it moves them towards their (usually everyday life) goals and is evaluated on its success leading the agent to the achievement of those goals. The second aim is to (...) describe inexpert improvisation as a robustly distributed affair, one that involves the ongoing integration of embodied practices with social and material resources within our surrounding environments. On the wide approach to improvisation fostered in this paper, inexpert improvisation is claimed to be our default way of inhabiting our world. (shrink)

In this paper I home in on an ethical phenomenon that is powerfully elucidated by means of enactive resources but that has, to my knowledge, not yet been explicitly addressed in the literature. The phenomenon in question concerns what I will term the paradox of moral perception, which, to be clear, does not refer to a logical but to a phenomenological-practical paradoxicality. Specifically, I have in mind the seemingly contradictory phenomenon that perceiving persons as moral subjects is at once incredibly (...) easy and incredibly difficult; it is something we do nearly effortlessly and successfully all the time without giving it much thought and it is something that often requires effort and that we fail at all the time. As I will argue, enactivism offers distinctive resources for explaining the paradoxical nature of moral perception. These resources, moreover, bring out two important dimensions of ethical life that are frequently overlooked in contemporary ethical theory: namely the embodied and socio-technical environment-embedded dimensions of moral perception and moral visibility. As I make my argument, I will be connecting enactivism with insights from David Hume’s and Iris Murdoch’s moral philosophy as well as insights from the field of Epistemic Injustice. As such, I aim to situate enactivism within the larger theoretical ethical landscape; showing connections with existing ethical theories and identifying some of the ways in which enactivism offers unique contributions to our understanding of ethical life. While doing so, I will furthermore introduce two forms of moral misperception: particular moral misperception and categorial moral misperception. (shrink)

Autism research is increasingly moving to a view centred around sensorimotor atypicalities instead of traditional, ethically problematical, views predicated on social-cognitive deficits. We explore how an enactivist approach to autism illuminates how social differences, stereotypically associated with autism, arise from such sensorimotor atypicalities. Indeed, in a state space description, this can be taken as a skewing of sensorimotor variables that influences social interaction and so also enculturation and habituation. We argue that this construal leads to autism being treated on a (...) par with other sensorimotor atypicalities such as blindness or atypical height. This leads to our conclusion that, insofar there is an ethical call to inclusion in our public sphere regardless of contingent bodily difference, an enactivist take on autism naturally leads to extending such inclusion to autism. Moreover, our analysis suggests a concrete way forward to achieve inclusion of autistics: by being more attentive to autistic sensorimotor specifics. (shrink)

Presumably, everyone has, at some point in their lives, felt lonely. Loneliness is, in that particular sense, omnipresent. What it feels like to be lonely can, however, vary significantly. Loneliness is far from being a homogeneous phenomenon. Different kinds of loneliness need to be distinguished, considering its causes, contexts, a person’s capacities to cope with it, and many other factors. This paper introduces the notion of a specific kind of loneliness: experiential loneliness. Experiential loneliness, it will be argued, consists in (...) particular ways of experiencing the world, oneself, and others. Although feelings of being lonely in one way or another can emanate from one’s experience of the world being structured in a particular manner, such kinds of loneliness need not—at least, not always and the whole time—lead to emotional feelings that are concerned with one’s loneliness or the lack of meaningful social relationship. Loneliness can give rise to quite different emotional feelings that sometimes even cover up their provenience from underlying experiential loneliness. The notion of experiential loneliness, it is suggested, helps to tie back certain styles of thinking, desires, feelings, and behaviors to contexts of loneliness. Moreover, it will be argued that the notion can also elucidate the development of feelings of being lonely in contexts in which others are not only around but also available. To develop and enrich the notion of experiential loneliness as well as to exemplify its usefulness, a closer look will be taken at the case of borderline personality disorder, a condition in which sufferers are often plagued by loneliness. (shrink)

In this paper, we introduce the Japanese philosopher Tetsurō Watsuji’s phenomenology of aidagara (“betweenness”) and use his analysis in the contemporary context of online space. We argue that Watsuji develops a prescient analysis anticipating modern technologically-mediated forms of expression and engagement. More precisely, we show that instead of adopting a traditional phenomenological focus on face-to-face interaction, Watsuji argues that communication technologies — which now include Internet-enabled technologies and spaces — are expressive vehicles enabling new forms of emotional expression, shared experiences, (...) and modes of betweenness that would be otherwise inaccessible. Using Watsuji’s phenomenological analysis, we argue that the Internet is not simply a sophisticated form of communication technology that expresses our subjective spatiality (although it is), but that it actually gives rise to new forms of subjective spatiality itself. We conclude with an exploration of how certain aspects of our online interconnections are hidden from lay users in ways that have significant political and ethical implications. (shrink)

Niche construction theory highlights the active role of organisms in modifying their environment. A subset of these modifications is the developmental niche, which concerns ecological, epistemic, social and symbolic legacies inherited by organisms as resources that scaffold their developmental processes. Since in this theory development is a situated process that takes place in a culturally structured environment, we may reasonably ask if implicit cultural biases may, in some cases, be responsible for maladaptive developmental niches. In this paper we wish to (...) argue for an affirmative answer. In order to do so, we first propose to conceptualize implicit bias as embodied perceptual habits, and then proceed to show that these habits are at least partially responsible for maladaptive developmental niches of children with Down syndrome and autism. With this framework we thus hope to bring together two fields of research that haven’t been explicitly connected: implicit bias and niche construction theory. Linking these two theories may bring benefits both to implicit bias researchers, who can extend this concept to characterize other sets of processes as biased, as well as to niche construction theorists, who will have a useful theoretical tool to diagnose maladaptive features of niches brought about by sociocultural biases. (shrink)

Affordances are action-possibilities, ways of relating to and acting on things in our world. They help us understand how these things mean what they do and how we have bodily access to our world more generally. But what happens when this access is ruptured or impeded? I consider this question in the context of psychopathology and reports that describe this experience. I argue that thinking about the bodily consequences of losing access to everyday affordances can help us better understand these (...) reports. An affordance-based approach to psychopathology can illuminate some of the causes, as well as the experiential character and consequences, of affective disorders and diminished spatial agency in self-world disturbances. It also highlights some under-explored ethical and political dimensions of these issues that need further attention. (shrink)

In contrast to mainstream accounts which explain the aesthetic experience of people with autism spectrum disorder (ASD) in terms of cognitive abilities, this paper suggests as an alternative explanation the “emotional abilities approach”. We present an example of a person with ASD who is able to exercise a variety of emotional abilities in aesthetic contexts but who has difficulties exhibiting their equivalents in interpersonal relations. Using an autobiographical account, we demonstrate first that there is at least one precedent where a (...) person with ASD can exercise a series of emotional abilities when engaging with art works. Second, we offer also an explanation about why aesthetic contexts might enable this person to exercise emotional abilities which in interpersonal contexts seem to be blocked. (shrink)

The contrast between third- and first-personal accounts of the experiences of autistic persons has much to teach us about epistemic injustice and epistemic agency. This paper argues that bringing about greater epistemic justice for autistic people requires developing a relational account of epistemic agency. We begin by systematically identifying the many types of epistemic injustice autistic people face, specifically with regard to general assumptions regarding autistic people’s sociability or lack thereof, and by locating the source of these epistemic injustices in (...) neuronormativity and neurotypical ignorance. We then argue that this systematic identification pushes us to construe epistemic agency as resulting from a fundamentally relational and dynamic process between an individual, others around them, and their social, cultural, or institutional environment, rather than as a fixed and inherent property of individuals. Finally, we show how our relational account of epistemic agency allows us to introduce the novel concepts of epistemic disablement and epistemic enablement. We argue that these two concepts allow us to more accurately track the mechanisms that undermine or facilitate epistemic agency, and thereby to better understand how epistemic injustice arises and to design more effective interventions to foster greater epistemic justice for autistic people. (shrink)

There is growing philosophical interest in “affective injustice”: injustice faced by individuals specifically in their capacity as affective beings. Current debates tend to focus on affective injustice at the psychological level. In this paper, I argue that the built environment can be a vehicle for affective injustice — specifically, what Wildman et al. (2022) term “affective powerlessness”. I use resources from ecological psychology to develop this claim. I consider two cases where certain kinds of bodies are, either intentionally or unintentionally, (...) deprived of access to goods affording the development and maintenance of their subjective well-being: hostile architecture and masking practices in autism. This deprivation, I argue further, leads to a significant weakening and diminishment of their spatial agency, hinders their well-being, and in so doing gives rise to a pervasive experience of affective powerlessness. By drawing attention to these themes, I show that an ecological approach helpfully supplements existing approaches. It highlights how affective injustice can emerge via the way bodies are positioned in space, and the central role that built environments play in determining this positioning. (shrink)

Affordances are action-possibilities, ways of relating to and acting on our world. A theory of affordances helps us understand how we have bodily access to our world and what it means to enjoy such access. But what happens to bodies when this access is somehow ruptured or impeded? This question is relevant to psychopathology. People with psychiatric disorders often describe feeling as though they’ve lost access to affordances that others take for granted. Focusing on schizophrenia, depression, and autistic spectrum disorder, (...) I argue that thinking about the bodily consequences of losing access to everyday affordances can help us better understand these reports. An affordance-based approach to psychopathology can illuminate some of the causes, as well as the experiential character and content, of affective disorders in psychopathology. It can also draw our attention to some under-explored ethical and political dimensions of these issues needing further consideration. (shrink)

The long standing and still highly influential mindreading framework claims that social cog- nition is best understood as an ability to predict and explain others’ behavior in terms of their mental states. This ability is explained by appealing to mental representations and inferential reasoning via rule-based knowledge. However, recent enactive work on social cognition questions most, if not all, of the main assumptions on which mindreading is founded. Enac- tivism’s emphasis on the structural coupling of the brain-body-world constitutes the foundation (...) of the framework, which rejects the representational and inferential reasoning claims of the mindreading framework. For enactivists, social cognition is best explained in terms of the direct embodied and embedded interactions an agent has with her socio-material world. In continuing this work, the thesis provides new developments of the enactive project for investigating and explaining social cognition. The thesis utilizes two approaches to achieve this goal. First, it dialectally defends enactivism vis-a-vis the mindreading framework. It does this by both securing established enactive claims from criticism, and by developing new objections against the mindreading framework. Secondly, the thesis offers new enactive interpretations of empirical developmental data, and presents new ways of investigating three central areas of debate within the field of social cognition: the metaphysical basis of social cognitive processes, the false-belief test literature, and the concept of empathy in relation to therapeutic practices and autism. The thesis is composed of five different, but thematically intertwined papers. The first paper targets the constitutive basis of social cognition by attempting to dissolve the causal-constitutive fallacy through appealing to a diachronic conception of constitution. This move both secures established enactive claims and develops a more thorough account of what is meant by enactive constitutive claims. The second paper then examines infant social cognitive capacities, arguing cognitivist explanations of these capacities rely on fallacious as- sumptions regarding the nature of perception. The paper then offers an alternative enactive and ecological account of these capacities. The third paper argues both innate and construc- tivist mindreading accounts of the folk psychological know-how required to reliably succeed on false-belief tests fall prey to an infinite regress problem. The paper ends by briefly pre- senting an alternative enactive, narrative explanation of the empirical data. The fourth paper then shifts focus to examine the concept empathy and practice of empathizing. It argues there are advantages to conceiving of empathy as enactive and exploratory, in the sense that when we empathize with others we understand them in a deeper and richer way, through exploring their self-authored narratives. Finally, the fifth paper re-examines our understand- ing of autism by integrating the enactive framework with a neurodiversity approach to cognition. It argues this integration can help us better understand how neurotypical social practices and institutions effect the development, and well-being, of autistic individuals. Through these substantial expansions of established enactivist accounts, and by offering new objections to the mindreading framework, the thesis provides reasons to prefer an enactivist framework in exploring human abilities for social cognition. (shrink)