David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
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Philosophical Psychology 23 (6):741-757 (2010)
The hypothesis of extended cognition (HEC) has been criticized as committing what is called the coupling?constitution fallacy, but it is the critic's use of this concept which is fallacious. It is true that there is no reason to deny that the line between the self and the world should be drawn at the skull and/or the skin. But the data used to support HEC reveal that there was never a good enough reason to draw the line there in the first place. The burden of proof has fallen on the mind?brain identity theory, now that our intuitions/prejudices no longer support it. One of those ?intuitions? is the Aristotelian assumption that the world can be neatly divided into objects that possess intrinsic causal powers, and the causal relations that connect those objects. In modern science, however, the concept of intrinsic causal powers is only a temporary stopgap that makes it possible to begin research in a particular area. It therefore seems best to assume that the line between mind and world is both pragmatic and dynamic. Consequently, the mind might best described as a fluctuating field, rather than an object or structure
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Citations of this work BETA
Richard Heersmink (2015). Dimensions of Integration in Embedded and Extended Cognitive Systems. Phenomenology and the Cognitive Sciences 13 (3):577-598.
Kenneth Aizawa (2012). Distinguishing Virtue Epistemology and Extended Cognition. Philosophical Explorations 15 (2):91 - 106.
Kenneth Aizawa (2013). Introduction to “The Material Bases of Cognition”. Minds and Machines 23 (3):277-286.
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