Informative video on this process. Ofttimes we need to descend into hell before we can ascend into a new life. And this seems the overall process of human development, that for each stage we must go through this spiraling process of dissolution and reorganization. Hence we are far more than twice-born; we are multiply born anew at each stage. It seems though that the further we go in this process the greater the risks and rewards.
Speaking of which, the inaugural issue of Phi Mi Sci will address this issue:
“The inaugural issue of PhiMiSci will be a Special Topic on Radical Disruptions of Self-Consciousness (see the Manifesto of the Selfless Minds workshop). The call for papers for this Special Topic was closed on May 1. Submissions are currently under review. The guest editors of this Special Topic are Thomas Metzinger (Mainz) & Raphaël Millière (Oxford). The expected publication date of this Special Topic is late 2019.”
In his new book, Range: Why Generalists Triumph in a Specialized World, David J. Epstein investigates the significant advantages of generalized cognitive skills for success in a complex world. We’ve heard and read many praises for narrow expertise in both humans and AIs (Watson, Alpha Go, etc.). In both humans and AIs, however, narrow+deep expertise does not translate to adaptiveness when reality presents novel challenges, as it does constantly.
As you ingest this highly readable, non-technical book, please add your observations to the comments below.
Article from Frontiers in Psychology at this link. From the Introduction:
“Ecological psychology is an embodied, situated, and non-representationalist approach to cognition pioneered by J. J. Gibson (1904–1979) in the field of perception and by E. J. Gibson (1910–2002) in the field of developmental psychology. Ecological psychology, in its very origins, aimed to offer an innovative perspective for understanding perception and perceptual learning that overcomes the traditional psychological dichotomies of perception/action, organism/environment, subjective/objective, and mind/body.”
New issue of Contructivist Foundations on e-cognition. E.g.:
“Such considerations motivate the need to re-think our understanding of how the brain itself works. They suggest that the best explanation of brain function may be found in the mixed vocabularies of embodied and situated cognition, developmental psychology, ecological psychology, dynamic systems theory, applied linguistics, the theory of affordances and material engagement, rather than the narrow vocabulary of computational neuroscience.”
From Gibbs’ Moral Development and Reality:
“Haidt’s new synthesis leads to recognition of at least three serious limitations: descriptive inadequacy or negative skew; unwarranted exclusion or studied avoidance of prescriptive implications; and moral relativism” (33). He then goes into detail on those inadequacies. From the section on moral relativism:
“Haidt’s (2012) sentiment that liberals and conservatives should share meals and narratives and ‘get along’ is helpful, but missing is any call for rational dialogue or moral progress. Nor did Haidt appeal to ‘the right’ (consistency, reversibility, etc.), objective accuracy, or cognitive development. […] As noted, Haidt even likened moral judgments to diversely shaped babblings or tastes. […] Yet if ethical judgments ‘are nothing but the outflow’ of subjective affects, of esthetic feelings or sensory tastes, then ‘it would be as inappropriate to criticize ethical judgment as it would be to criticize gastronomic preferences.’ Given such analogies, what happens to moral objectivity? […]
“In the twenty-first century, the relativist tide has returned; we must swim against it as did Kohlberg and Piaget in their eras. Now, as then, we cannot afford the moral paralysis of a moral psychology that reduces development to enculturation or socialization. Fundamentally, we cannot afford a relativistic moral psychology whose functionalist evolutionary perspective encompasses pragmatic success, advantage, or utility, but not progress, consistency, or truth” (37).