Intelligence without representation – Merleau-ponty's critique of mental representation the relevance of phenomenology to scientific explanation

Authors
Hubert Dreyfus
University of California, Berkeley
Abstract
Existential phenomenologists hold that the two most basic forms of intelligent behavior, learning, and skillful action, can be described and explained without recourse to mind or brain representations. This claim is expressed in two central notions in Merleau-Ponty's Phenomenology of Perception: the intentional arc and the tendency to achieve a maximal grip. The intentional arc names the tight connection between body and world, such that, as the active body acquires skills, those skills are stored, not as representations in the mind, but as dispositions to respond to the solicitations of situations in the world. A phenomenology of skill acquisition confirms that, as one acquires expertise, the acquired know-how is experienced as finer and finer discriminations of situations paired with the appropriate response to each. Maximal grip names the body's tendency to refine its responses so as to bring the current situation closer to an optimal gestalt. Thus, successful learning and action do not require propositional mental representations. They do not require semantically interpretable brain representations either.Simulated neural networks exhibit crucial structural features of the intentional arc, and Walter Freeman's account of the brain dynamics underlying perception and action is structurally isomorphic with Merleau-Ponty's account of the way a skilled agent is led by the situation to move towards obtaining a maximal grip.
Keywords Philosophy   Phenomenology   Philosophy of Mind   Artificial Intelligence   Interdisciplinary Studies   Developmental Psychology
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Reprint years 2004
DOI 10.1023/A:1021351606209
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XV—Intelligent Capacities.Victoria McGeer - forthcoming - Proceedings of the Aristotelian Society.
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The Sound of Silence: Merleau‐Ponty on Conscious Thought.Philip J. Walsh - 2017 - European Journal of Philosophy 25 (2):312-335.

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