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).