By Giovanna Colombetti
In The Feeling Body, Giovanna Colombetti takes principles from the enactive technique built over the past two decades in cognitive technology and philosophy of brain and applies them for the 1st time to affective technological know-how -- the research of feelings, moods, and emotions. She argues that enactivism includes a view of cognition as not only embodied but additionally intrinsically affective, and he or she elaborates at the implications of this declare for the research of emotion in psychology and neuroscience.
In the process her dialogue, Colombetti specializes in long-debated matters in affective technological know-how, together with the proposal of simple feelings, the character of appraisal and its dating to physically arousal, where of physically emotions in emotion event, the neurophysiological learn of emotion event, and the physically nature of our encounters with others. Drawing on enactivist instruments equivalent to dynamical platforms conception, the concept of the lived physique, neurophenomenology, and phenomenological debts of empathy, Colombetti advances a novel method of those conventional concerns that does justice to their complexity. Doing so, she additionally expands the enactive technique right into a extra area of inquiry, one who has extra quite often been overlooked through the embodied-embedded strategy within the philosophy of cognitive science.
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Additional info for The Feeling Body: Affective Science Meets the Enactive Mind
4 Heidegger’s Care and Moods, and Patočka’s “Physiognomic Impressions” Another author who can be regarded as endorsing the view that there is a deeper and more primordial level of affectivity than individual emotions is Heidegger—though his account pertains explicitly to human existence only and in this respect does not support the enactive claim (discussed in the next section) that all living beings are affective. However, we can draw important parallels between his account of care and moods in Being and Time ( 1996) and the present notion of primordial affectivity, which should become clearer as both are expounded.
Thompson 2007, chap. 6). 23 Combined with adaptivity, autonomy generates sense making, namely, the system’s activity of assessing the environment as more or less conducive to its continuation. Autopoietic autonomy by itself entails only a crude, allor-nothing assessment: the system only appreciates that its condition is either good or bad as it survives or disintegrates, respectively. An adaptive autonomous system, however, brings forth a graded scale of values. To put it succinctly (see Di Paolo 2005 for the original extended discussion), an adaptive autonomous system is one that monitors and regulates itself with respect to its conditions of viability in its environment and improves its situation when needed.
Yet it indicates that “there is something” in, or better “of,” the organism, which remains relatively stable for at least some emotions (versus, as we shall see, the radical claim that emotions are not “entities”).
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