This paper explicates how we might positively understand the distinctive, nonconceptual experience of our own actions and experiences by drawing on insights from a radically enactive take on phenomenal experience. We defend a late-developing relationalism about the emergence of explicit, conceptually based self-awareness, proposing that the latter develops in tandem with the mastery of self-reflective narrative practices. Focusing on the case of human newborns, Sect. 1 reviews and rejects claims that the capacities of actors to keep track of aspects of (...) themselves—e.g. their bodies, body parts, movements, activities, actions and experiences—when coordinating what they do equates to or is best explained by positing minimal, tacit awareness of their experiences as their own. Section 2 then considers and resists more familiar arguments, based on the so-called reflexivity thesis, that take such minimal self-awareness to be implied wherever there is any kind of phenomenal experience. In place of these ideas, we promote an alternative proposal of what is involved when agents keep track of aspects of themselves, drawing on a radically enactive conception of basic experience. Section 3 concludes by proposing that our first conceptual, explicit sense of self is something that only arrives on the scene once we become able to hold our own—through the support of others—in discursive, narrative practices that give us a conceptual grip on what it is to be a temporally extended self that persists over time. (shrink)

Skepticism toward the existence of neonatal differential imitation is fostered by views that assign it an excessive significance, making it foundational for social cognition. Moreover, a misleading theoretical framework may generate unwarranted expectations about the kinds of findings experimentalists are supposed to look for. Hence we propose a theoretical analysis that may help experimentalists address the empirical question of whether early differential imitation really exists. We distinguish three models of early imitation. The first posits automatic visuo-motor links evolved for sociocognitive (...) functions and we call it Genetically Programmed Direct Matching. The second is Meltzoff and Moore’s Active Intermodal Matching, which postulates a comparison between the acts of self and other. The third is the alternative we propose and we call it “Association by Similarity Theory”, as it relies on the tacit functioning of this domain-general process. AST describes early imitation merely as the differential induction or elicitation of behaviors that already tend to occur spontaneously. We focus on the contrast between AIM and AST, and argue that AST is preferable to AIM for two reasons. First, AST is more parsimonious and more plausible, especially because it does not require infants to be able to recognize self-other similarities. Second, whereas the extant findings tend to disqualify AIM, AST can account for them adequately. Furthermore, we suggest that AST has the potential to give new impulse to empirical research because it discriminates promising lines of inquiry from unproductive ones. (shrink)

Pregnancy presents some interesting challenges for the philosophy of embodied cognition. Mother and fetus are generally considered to be passive during pregnancy, both individually and in their relation. In this paper, we use the enactive operational concepts of autonomy, agency, individuation, and participation to examine the relation between mother and fetus in utero. Based on biological, physiological, and phenomenological research, we explore the emergence of agentive capacities in embryo and fetus, as well as how maternal agency changes as pregnancy advances. (...) We show that qualitatively different kinds of agency have their beginnings already in utero, and to what extent fetal and maternal movement modulate affectivity and individuation in pregnancy. We thus propose that mother and fetus are both agents who participate in pregnancy. Pregnancy then emerges as a relational developmental organization that anchors and holds its developing participants. We end the paper with reflections on ethical implications of this proposal, and suggestions for future research. (shrink)

This paper explicates how we might positively understand the distinctive, nonconceptual experience of our own actions and experiences by drawing on insights from a radically enactive take on phenomenal experience. We defend a late-developing relationalism about the emergence of explicit, conceptually based self-awareness, proposing that the latter develops in tandem with the mastery of self-reflective narrative practices. Focusing on the case of human newborns, Sect. 1 reviews and rejects claims that the capacities of actors to keep track of aspects of (...) themselves—e.g. their bodies, body parts, movements, activities, actions and experiences—when coordinating what they do equates to or is best explained by positing minimal, tacit awareness of their experiences as their own. Section 2 then considers and resists more familiar arguments, based on the so-called reflexivity thesis, that take such minimal self-awareness to be implied wherever there is any kind of phenomenal experience. In place of these ideas, we promote an alternative proposal of what is involved when agents keep track of aspects of themselves, drawing on a radically enactive conception of basic experience. Section 3 concludes by proposing that our first conceptual, explicit sense of self is something that only arrives on the scene once we become able to hold our own—through the support of others—in discursive, narrative practices that give us a conceptual grip on what it is to be a temporally extended self that persists over time. (shrink)