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Real people and virtual bodies: How disembodied can embodiment be?

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Abstract

It is widely accepted that embodiment is crucial for any self-aware agent. What is less obvious is whether the body has to be real, or whether a virtual body will do. In that case the notion of embodiment would be so attenuated as to be almost indistinguishable from disembodiment. In this article I concentrate on the notion of embodiment in human agents. Could we be disembodied, having no real body, as brains-in-a-vat with only a virtual body? Thought experiments alone will not suffice to answer this Cartesian question. I will draw on both philosophical arguments and empirical data on phantom phenomena. My argument will proceed in three steps. Firstly I will show that phantom phenomena provide a prima facie argument that real embodiment is not necessary for a human being. Secondly I will give a philosophical argument that real movement must precede the intention to move and to act. Agents must at least have had real bodies once. Empirical data seems to bear this out. Finally, however, I will show that a small number of aplasic phantom phenomena undermines this last argument. Most people must have had a real body. But for some people a partly virtual, unreal, phantom body seems to suffice. Yet though there is thus no knockdown argument that we could not be brains-in-a-vat, we still have good reasons to suppose that embodiment must be real, and not virtual.

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Notes

  1. An animat is an artificial animal or agent; it can be either robotic or virtual.

  2. And even Putnam’s argument that we could not all be brains-in-a-vat because our internal representations must derive their meaning from a link with the real world would fail if everything in the virtual world were as if the real world existed (see Putnam, 1981).

  3. The interaction between mother and infant is probably of primary importance for the development of self-awareness.

  4. We also see our own bodies, but this is not usually reckoned as proprioception. Internal proprioception is deemed to be immune to error through misidentification relative to the first-person pronoun; visual information is not. (See Bermúdez, 1998; Evans, 1982; Shoemaker, 1968).

  5. Deafferented subjects can often tell where on the body they receive a stimulus, but unless they see that particular body part, they are unable to point or otherwise act towards that location. (e.g. Cole & Paillard, 1995, 254).

  6. See Ramachandran and Hirstein (1998), who call it the textbook account of phantom phenomena; see also Katz, 2000. Descartes didn’t make the distinction between efferent and afferent nerves; he thought that there was only one kind of nerve. In fact there are two: afferent nerves lead from the periphery to the brain and efferent nerves lead out of the brain to the periphery. And of course most of the neural activity occurs within the brain. It is clearly the afferent nerve (and not the efferent nerve, which comes from the brain) that is stimulated in the bell-rope account. Modern theories often mention the stimulating of neuroma in the stump of the amputated limb as the cause of phantom phenomena.

  7. Of course we no longer believe in Cartesian dualism or in res cogitans. In the modern, materialist version, however, we still might be brains-in-a-vat. But the evil scientist himself must presumably have a real body. He has to pull real strings, provide real stimulation.

  8. Cf. Damasio (1999) for the importance of humoral signals.

  9. Cf. Dennett (1991, 5ff).

  10. Especially Carnap (1928).

  11. Cf. Carnap (1936/1937) See also Fodor (1981, 1987, 1990, 1998).

  12. Cf. Stern (1985), Johnson (1987), Bermúdez (1998), Lakoff and Johnson (1999).

  13. See Hurley (1998) for an extended discussion on externalism, internalism and contextualism.

  14. Cf. also Hurley (1998, 272 ff.) and Sheets-Johnstone (1999).

  15. That is to say, in the ontogeny of an individual real movements precede the occurrence of the first intentions to move. Whether conscious intentions ever precede the movements or actions they are intentions for, is quite another question. The famous experiments of Libet, Gleason, Wright, and Pearl (1983) and Libet (1985) seem to cast doubt on this. But his outcomes are notoriously difficult to interpret. Haggard (e.g. 2005) suggests that pre-movement brain activity in the supplementary motor area plays an important role in the rise of the conscious experience of intention. I won’t go into the question whether this brain activity is to be identified with what I call the basic intention, or whether it is the cause of the conscious experience of intention, or whether conscious experience of an intention is the same “thing” as an intention or not. These are metaphysical questions that deserve discussion elsewhere.

  16. Cf. Gallagher (2000), who develops a model to account for the fact that in schizophrenia, the senses of ownership and of agency come apart. Schizophrenics sometimes suffer from thought insertion, where they experience their thoughts as their own in the sense of ownership, yet as alien because they do not consider themselves to be the agents of these thoughts, the instigators or origins.

  17. Cf. Wegner (2002), for an extended discussion of the conscious experience of free will. See also Haggard (2005).

  18. See Ramachandran and Blakeslee (1998, 66–67).

  19. Katz (2000, 79) urges to use both spinal and general anaesthesia before amputation, in order to block both somatosensory and cognitive memories and thus to prevent or diminish post-amputational phantom pain, which can otherwise be extremely persistent.

  20. Or anaesthesia: see Dirksen et al. (2000), Paqueron et al. (2003). See also Katz and Melzack (1990).

  21. Weinstein, Sersen and Vetter (1964), Saadah and Melzack (1994), Ramachandran and Blakeslee (1998), Wilkins et al. (1998).

  22. E.g. Skoyles (1990).

  23. See e.g. Hasan and Stuart (1988), Butterworth (1993), Thelen and Smith (1994).

  24. But not, presumably, in the absence of a real mouth!

  25. See e.g. Armstrong, Stokoe, and Wilcox (1995), McNeill (1995, 2000), Skoyles (1990).

  26. See Ramachandran and Blakeslee (1998).

  27. See also Meijsing (2000).

  28. I.W. realises the importance of making gestures in communication. He claims that he had to consciously relearn them. Yet it is remarkable that now he is able to make normal gestures while telling a story without being able to see his hands, though after a while he loses track of his hands and the gestures deteriorate, first topokinetically and finally morphokinetically (Cole et al., 1998; Cole, Gallagher, & McNeil, 2002). Apparently gestures, being much more a linguistic phenomenon than an instrumental movement, depend less on visual feedback than other movements. I.W.’s linguistic abilities were in no way influenced by his illness.

  29. I would like to thank Ton Derksen for making this suggestion.

  30. I would like to thank an anonymous referee of my article for her/his very helpful remarks, and especially for this suggestion.

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Meijsing, M. Real people and virtual bodies: How disembodied can embodiment be?. Minds & Machines 16, 443–461 (2006). https://doi.org/10.1007/s11023-006-9044-0

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