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This paper aims to provide a theoretical framework for explaining the subjective character of pain experience in terms of what we will call ‘embodied predictive processing’. The predictive processing (PP) theory is a family of views that take perception, action, emotion and cognition to all work together in the service of prediction error minimisation. In this paper we propose an embodied perspective on the PP theory we call the ‘embodied predictive processing (EPP) theory. The EPP theory proposes to explain pain in terms of processes distributed across the whole body. The prediction error minimising system that generates pain experience comprises the immune system, the endocrine system, and the autonomic system in continuous causal interaction with pathways spread across the whole neural axis. We will argue that these systems function in a coordinated and coherent manner as a single complex adaptive system to maintain homeostasis. This system, which we refer to as the neural-endocrine-immune (NEI) system, maintains homeostasis through the process of prediction error minimisation. We go on to propose a view of the NEI ensemble as a multiscale nesting of Markov blankets that integrates the smallest scale of the cell to the largest scale of the embodied person in pain. We set out to show how the EPP theory can make sense of how pain experience could be neurobiologically constituted. We take it to be a constraint on the adequacy of a scientific explanation of subjectivity of pain experience that it makes it intelligible how pain can simultaneously be a local sensing of the body, and, at the same time, a more global, all-encompassing attitude towards the environment. Our aim in what follows is to show how the EPP theory can meet this constraint.

Cognition has traditionally been understood in terms of internal mental representations, and computational operations carried out on internal mental representations. Radical approaches propose to reconceive cognition in terms of agent-environment dynamics. An outstanding challenge for such a philosophical project is how to scale-up from perception and action to cases of what is typically called ‘higher-order’ cognition such as linguistic thought, the case we focus on in this paper. Perception and action are naturally described in terms of agent-environment dynamics, but can a person’s thoughts about absent, abstract or counterfactual states of affairs also be accounted for in such terms? We argue such a question will seem pressing so long as one fails to appreciate how richly resourceful the human ecological niche is in terms of the affordances it provides. The explanatory work that is supposedly done by mental representations in a philosophical analysis of cognition, can instead be done by looking outside of the head to the environment structured by sociomaterial practices, and the affordances it makes available. Once one recognizes how much of the human ecological niche has become structured by activities of talking and writing, this should take away at least some of the motivation for understanding linguistic thinking in terms of content-bearing internal representations. We’ll argue that people can think about absent, abstract or counterfactual because of their skills for engaging with what we will call “enlanguaged affordances”. We make use of the phenomenological analysis of speech in Merleau-Ponty to show how the multiple affordances an individual is ready to engage with in a particular situation will typically include enlanguaged affordances.

Bruineberg and colleagues' critique of Friston blankets relies on what we call the “literalist fallacy”: the assumption that in order for Friston blankets to represent real boundaries, biological systems must literally possess or instantiate Markov blankets. We argue that it is important to distinguish a realist view of Friston blankets from the literalist view of Bruineberg and colleagues’ critique.

In everyday situations, and particularly in some sport and working contexts, humans face an inherently unpredictable and uncertain environment. All sorts of unpredictable and unexpected things happen but typically people are able to skillfully adapt. In this paper, we address two key questions in cognitive science. First, how is an agent able to bring its previously learned skill to bear on a novel situation? Second, how can an agent be both sensitive to the particularity of a given situation, while remaining flexibly poised for many other possibilities for action? We will argue that both the sensitivity to novel situations and the sensitivity to a multiplicity of action possibilities are enabled by the property of skilled agency that we will callmetastable attunement. We characterize a skilled agent’s flexible interactions with a dynamically changing environment in terms of metastable dynamics in agent-environment systems. What we find in metastability is the realization of two competing tendencies: the tendency of the agent to express their intrinsic dynamics and the tendency to search for new possibilities. Metastably attuned agents are ready to engage with a multiplicity of affordances, allowing for a balance between stability and flexibility. On the one hand, agents are able to exploit affordances they are attuned to, while at the same time being ready to flexibly explore for other affordances. Metastable attunement allows agents to smoothly transition between these possible configurations so as to adapt their behaviour to what the particular situation requires. We go on to describe the role metastability plays in learning of new skills, and in skilful behaviour more generally. Finally, drawing upon work in art, architecture and sports science, we develop a number of perspectives on how to investigate metastable attunement in real life situations.

Depersonalisation is a common dissociative experience characterised by distressing feelings of being detached or ‘estranged’ from one’s self and body and/or the world. The COVID-19 pandemic forced millions of people to socially distance from others and to change life habits. We have conducted an online study on 622 participants worldwide to investigate the relationship between digital media-based activities and distal social interactions in influencing peoples’ sense of self during the lockdown as opposed to before the pandemic. We found that increased use of digital media-based activities and online social e-meetings correlated with higher feelings of depersonalisation. We also found that people reporting higher experiences of depersonalisation also reported enhanced vividness of negative emotions (as opposed to positive emotions). Our study also reveals a weak negative correlation between the frequency of physical exercise during the lockdown and the occurrence of depersonalisation experiences. Finally, participants who reported that lockdown influenced their life to greater extent had higher occurrences of depersonalisation experiences. Our findings may help address key questions regarding well-being during a lockdown, in the general population. Our study points to potential risks related to an overly sedentary and hyper-digitalized life habits that may induce feelings of living in one’s ‘head’ (mind), disconnected from one’s body, self and the world.

We report the results of an academic survey into the theoretical and methodological foundations, common assumptions, and the current state of the field of consciousness research. The survey consisted of 22 questions and was distributed on two different occasions of the annual meeting of the Association of the Scientific Study of Consciousness (ASSC, 2018 and 2019). We examined responses from 166 consciousness researchers with different backgrounds (e.g., philosophy, neuroscience, psychology, computer science) and at various stages of their careers (e.g., junior/senior faculty, graduate/undergraduate students). The results reveal that there remains considerable discussion and debate between the surveyed researchers about the definition of consciousness and the way it should be studied. To highlight a few observations, a majority of respondents believe that machines could have consciousness, that consciousness is a gradual phenomenon in the animal kingdom and that unconscious processing is extensive, encompassing both low-level as well as high-level cognitive functions. Further, we show which theories of consciousness are currently considered most promising by respondents and how supposedly different theories cluster together, which dependent measures are considered best to index the presence or absence of consciousness, and which neural measures are thought to be the most likely signatures of consciousness. These findings provide us with a snapshot of the current views of researchers in the field and may therefore help prioritise research and theoretical approaches to foster progress.

In this article, we argue that a predictive processing framework (PP) may provide elements for a proximate model of play in children and adults. We propose that play is a behavior in which the agent, in contexts of freedom from the demands of certain competing cognitive systems, deliberately seeks out or creates surprising situations that gravitate toward sweet-spots of relative complexity with the goal of resolving surprise. We further propose that play is experientially associated with a feel-good quality because the agent is reducing significant levels of prediction error (i.e., surprise) faster than expected. We argue that this framework can unify a range of well-established findings in play and developmental research that highlights the role of play in learning, and that casts children as Bayesian learners. The theory integrates the role of positive valence in play (i.e., explaining why play is fun); and what it is to be in a playful mood. Central to the account is the idea that playful agents may create and establish an environment tailored to the generation and further resolution of surprise and uncertainty. Play emerges here as a variety of niche construction where the organism modulates its physical and social environment in order to maximize the productive potential of surprise. (PsycInfo Database Record (c) 2022 APA, all rights reserved).

It is a near consensus among materialist philosophers of mind that consciousness must somehow be constituted by internal neural processes, even if we remain unsure quite how this works. Even friends of the extended mind theory have argued that when it comes to the material substrate of conscious experience, the boundary of skin and skull is likely to prove somehow to be privileged. Such arguments have, however, typically conceived of the constitution of consciousness in synchronic terms, making a firm separation between proximate mechanisms and their ultimate causes. We argue that the processes involved in the constitution of some conscious experiences are diachronic, not synchronic. We focus on what we call phenomenal attunement in this paper-the feeling of being at home in a familiar, culturally constructed environment. Such a feeling is missing in cases of culture shock. Phenomenal attunement is a structure of our conscious experience of the world that is ubiquitous and taken for granted. We will argue that it is constituted by cycles of embodied and world-involving engagement whose dynamics are constrained by cultural practices. Thus, it follows that an essential structure of the conscious mind, the absence of which profoundly transforms conscious experience, is extended.

In this article, we propose a neurophenomenological account of what moods are, and how they work. We draw upon phenomenology to show how mood attunes a person to a space of significant possibilities. Mood structures a person’s lived experience by fixing the kinds of significance the world can have for them in a given situation. We employ Karl Friston’s free-energy principle to show how this phenomenological concept of mood can be smoothly integrated with cognitive neuroscience. We will argue that mood is a consequence of acting in the world with the aim of minimizing expected free energy—a measure of uncertainty about the future consequences of actions. Moods summarize how the organism is faring overall in its predictive engagements, tuning the organism’s expectations about how it is likely to fare in the future. Agents that act to minimize expected free energy will have a feeling of how well or badly they are doing at maintaining grip on the multiple possibilities that matter to them. They will have what we will call a ‘feeling of grip’ that structures the possibilities they are ready to engage with over long time-scales, just as moods do.

Highlights • New perspective on reward learning model of addiction based on predictive processing. • Reward learning systems track the agent’s confidence (precision) in its predictions. • Embodied feelings that track rate of error reduction weigh precision of predictions. • Substance addiction is the outcome of aberrant precision estimation. • Addiction is not a brain disease, but a breakdown in the agent-environment dynamics., In this paper we show how addiction can be thought of as the outcome of learning. We look to the increasingly influential predictive processing theory for an account of how learning can go wrong in addiction. Perhaps counter intuitively, it is a consequence of this predictive processing perspective on addiction that while the brain plays a deep and important role in leading a person into addiction, it cannot be the whole story. We’ll argue that predictive processing implies a view of addiction not as a brain disease, but rather as a breakdown in the dynamics of the wider agent-environment system. The environment becomes meaningfully organised around the agent’s drug-seeking and using behaviours. Our account of addiction offers a new perspective on what is harmful about addiction. Philosophers often characterise addiction as a mental illness because addicts irrationally shift in their judgement of how they should act based on cues that predict drug use. We argue that predictive processing leads to a different view of what can go wrong in addiction. We suggest that addiction can prove harmful to the person because as their addiction progressively takes hold, the addict comes to embody a predictive model of the environment that fails to adequately attune them to a volatile, dynamic environment. The use of an addictive substance produces illusory feedback of being well-attuned to the environment when the reality is the opposite. This can be comforting for a person inhabiting a hostile niche, but it can also prove to be harmful to the person as they become skilled at living the life of an addict, to the neglect of all other alternatives. The harm in addiction we’ll argue is not to be found in the brains of addicts, but in their way of life.

Veissière and colleagues make a valiant attempt at reconciling an internalist account of implicit cultural learning with an externalist account that understands social behaviour in terms of its environment-involving dynamics. However, unfortunately the author's attempt to forge a middle way between internalism and externalism fails. We argue their failure stems from the overly individualistic understanding of the perception of cultural affordances they propose.

A striking change OCD patients repeatedly describe following treatment with deep brain stimulation (DBS)of the ventral anterior limb of internal capsule (vALIC)is an immediate increase in self-confidence. We show how the DBS-induced changes in self-confidence reported by our patients can be understood neurocognitively in terms of active inference.

In this paper, we argue for a theoretical separation of the free-energy principle from Helmholtzian accounts of the predictive brain. The free-energy principle is a theoretical framework capturing the imperative for biological self-organization in information-theoretic terms. The free-energy principle has typically been connected with a Bayesian theory of predictive coding, and the latter is often taken to support a Helmholtzian theory of perception as unconscious inference. If our interpretation is right, however, a Helmholtzian view of perception is incompatible with Bayesian predictive coding under the free-energy principle. We argue that the free energy principle and the ecological and enactive approach to mind and life make for a much happier marriage of ideas. We make our argument based on three points. First we argue that the free energy principle applies to the whole animal–environment system, and not only to the brain. Second, we show that active inference, as understood by the free-energy principle, is incompatible with unconscious inference understood as analagous to scientific hypothesis-testing, the main tenet of a Helmholtzian view of perception. Third, we argue that the notion of inference at work in Bayesian predictive coding under the free-energy principle is too weak to support a Helmholtzian theory of perception. Taken together these points imply that the free energy principle is best understood in ecological and enactive terms set out in this paper.

The smooth integration of the natural sciences with everyday lived experience is an important ambition of radical embodied cognitive science. In this paper we start from Koffka’s recommendation in his Principles of Gestalt Psychology that to realize this ambition psychology should be a “science of molar behaviour”. Molar behavior refers to the purposeful behaviour of the whole organism directed at an environment that is meaningfully structured for the animal. Koffka made a sharp distinction between the “behavioural environment” and the “geographical environment”. We show how this distinction picks out the difference between the environment as perceived by an individual organism, and the shared publicly available environment. The ecological psychologist James Gibson was later critical of Koffka for inserting a private phenomenal reality in between animals and the shared environment. Gibson tried to make do with just the concept of affordances in his explanation of molar behaviour. We argue however that psychology as a science of molar behaviour will need to make appeal both to the concepts of shared publicly available affordances, and of the multiplicity of relevant affordances that invite an individual to act. A version of Koffka’s distinction between the two environments remains alive today in a distinction we have made between the field and landscape of affordances. Having distinguished the two environments, we go on to provide an account of how the two environments are related. Koffka suggested that the behavioural environment forms out of the causal interaction of the individual with a pre-existing, ready-made geographical environment. We argue that such an account of the relation between the two environments fails to do justice to the complex entanglement of the social with the material aspects of the geographical environment. To better account for this sociomaterial reality of the geographical environment, we propose a process-perspective on our distinction between the landscape and field of affordances. While the two environments can be conceptually distinguished, we argue they should also be viewed as standing in a relation of reciprocal and mutual dependence.

The debates within 4E cognitive science surrounding extended cognition turn on competing ontological conceptions of cognitive processes. The embedded theory (henceforth EMT) and the family of extended theories of cognition (henceforth EXT) disagree about what it is for a state or process to count as cognitive. Advocates of EMT continue to interpret the concept of cognition along more or less traditional lines as being constituted by computational, rule-based operations carried out on internal representational structures that carry information about the world. EXT by contrast argues that bodily actions, and the environmental resources that agents act upon, can under certain conditions count as constituent parts of a cognitive process. I show how the debate between functionalist EXT and EMT ends in deadlock without any clear winner. I finish up by looking to radical embodied cognitive science for an alternative ontology of cognition that can provide grounds for favoring EXT over EMT.