204 Matching Annotations
  1. Last 7 days
    1. Flow triggers can be categorized into four distinct types: external, internal, group flow, and creative flow triggers.External Triggers: Factors or techniques that deliberately induce a state of flow during a specific task or activity, such as listening to music to help you focusInternal Triggers: Psychological and cognitive factors that spontaneously lead to a state of flow during activities, like completing a challenging task Creative Triggers: Factors that can help you immerse yourself fully in the creative processGroup Flow Triggers: Factors that promote a collective state of flow within a group or team setting

      flow can be induced internally, externally, creatively (ie things that get you into a creative process), and group flow triggers

      • see external, creative, and group flow triggers as perhaps something that has to do with extended cognition?
  2. Sep 2023
    1. In Protestant countries, such as in Britain, coffee was thought to have antierotic as well as mentally stimulating properties.[6] The idea that coffee would spur people into work and improve the quality of such work was highly compatible with the Protestant work ethic ideology. Free of sexual distractions and instilling asceticism, people could presumably live free from sin. It was seen as a positive alternative to alcohol, and Protestant visitors to the Ottoman Empire saw it as consistent was the Christian (Protestant) values of temperance and the Protestant work ethic.[6]

      Coffee as consistent with protestant work ethic

      • see coffee as source for flow (in combination with distributed cognition)
    1. the Bodhisattva cognitive system is no longer constrained by the perception that one single self—i.e., its own self—requires special and sustained attention. Instead, Bodhisattva cognitive processes are now said to engage with spontaneous care for all apparent individuals. Thus, an immediate takeaway from non-dual insight is said to be the perception that oneself and all others are ultimately of the same identity.
      • for: bodhisattva's compassion, nondual compassion, non-dual compassion, compassion
      • insightful: bodhisattva's compassion
      • unpacking: bodhisattva's compassion
        • to understand what it is to experience the world free of (object, agent, action) triplet, it is necessary to understand what it means to experience the world from the (object, agent, action) perspective.
        • Buddhism's starting assumption is that experience from the (object, agent, action) perspective is the pathological but normative one.
        • It cannot be simply intellectual understanding, that is not enough for deep transformation. It must be quite deep, to the core of how we experience the world - as a seeming subject moving through a field of seeming objects.
        • This is accompanied by a feeling of alienation. The subject is separated from the field of objects.
        • David Loy has good insights on this subject of the mundane feeling of emptiness that accompanies our meaning crisis: https://jonudell.info/h/facet/?max=100&expanded=true&user=stopresetgo&exactTagSearch=true&any=david+loy
        • Of course if you are able to penetrate the illusory nature of your own self construct in a meaningful way, it also gives you insight into the other perceived selves outside of you. Even this sentence is paradoxical to say, since there is no inside / outside in a nondual realization that penetrates the self.
        • So then, it does make sense to value all aspects of reality, not just yourself and others, but treating it as one unbroken gestalt
        • The concept of poverty mentality is useful here, David Loy refers to this as the "Lack project": https://jonudell.info/h/facet/?max=100&expanded=true&user=stopresetgo&exactTagSearch=true&any=poverty+mentality
    2. According to the Bodhisattva model of intelligence, such deconstruction of the apparent foundations of cognition elicits a transformation of both the scope and acuity of the cognitive system that performs it.
      • for: deconstructing self, self - deconstruction, object agent action triplet, deconstructing cognition
      • comment
        • this is a necessary outcome of the self-reflective nature of human cognition.
        • English, and many other languages bake the (object, agent, action) triplet into its very structure, making it problematic to use language in the same way after the foundations of cognition have been so deconstructed.
        • Even though strictly speaking the self can be better interpreted as a psycho-social construct and an epiphenomena, it is still very compelling and practical in day-to-day living, including the use of languages which structurally embed the (object, agent, action) triplet.
    3. The field of basal cognition [14,15,16,17,18] emphasizes a continuum of intelligence, which originated in the control loops of microbes but was scaled up throughout multicellular forms to the obvious kinds of intelligent behavior observed in advanced animals.
      • for: basal cognition, definition - basal cognition
      • definition: basal cognition
        • cognitive behavior of non-neural organisms
      • paraphrase
        • Long before the appearance of neurons and nervous systems, evolution had already laid a solid foundation of capacities to enable organisms to
          • become familiar with
          • value
          • exploit
          • evade
        • features of their surroundings to further existential goals.
      • source
    1. correlation to negative self-talk of 'other' external and negative self-talk of 'I' internal



  3. Aug 2023
    1. (~4:00) We interpret reality in a (cognitive) schema. Reality exists only in the mind. We cannot view reality objectively because it is intertwined with perception and cognition (see also John Boyd's OODA loop).

      Sidenote; because of this, time is also holistic; in our schema, the past, present, and future are basically all-existent at once.

    1. Ideally in the evening, before sleep, do some activity or activities that turn off the mind. You want to relax and stop thinking so much.

      Interestingly enough, forgiveness, or the act of forgiving makes relaxing easy. So, if you have someone, or even yourself, to forgive... Do this right before going to sleep :)

    2. Apparently, cold shower for roughly 3-4 minutes (rather than a hot shower) before sleep are helpful for sleep, as it decreases the core body temperature.

    3. When you wake up, get sunlight in. Andrew Huberman also advocates for that. It tells the brain and body to wake up. It creates cortisol.

      Can be combined with movement/exercise as well which also increases sleep quality. (Movement should not to be too late, however.)

    1. Apparently, some Magnesiums can help with deep sleep.

      Author takes 400mg.

    2. It is important to block blue light in the evening. Blue light sends signals to your body to be awake.

    3. One of the things to optimize sleep is to take care of meal timing. Author eats: - Breakfast at 8 - Lunch at noon (12) - Dinner between 5 and 6.30

      Discipline and consistency is important here.

      Essential is to eat dinner 3+ hours before you go to sleep.

      Food increases core body temperature which negatively impacts sleep.

  4. Jul 2023
    1. You can tell people just like I have you to focus their attention, choose a target. Imagine there's a spotlight shining just on it. Don't pay much attention to what's in your periphery almost as if you have like blinders on, right? So don't pay attention to those distractors. People can do that. We have them talk to us about like, well, what is it that you're focused on? What's catching your attention right now? Those are easy instructions to understand and it's easy to make your eyes do it. What's important though is that that's not what their eyes do naturally. When they're walking or when they're running, people do take a sort of wider perspective. They broaden their scope of attention relative to what these instructions are having them do. And when we taught people that narrowed style of attention, what we found is that they moved 23% faster in this course that we had set up. From the start line to the finish line, it was always exactly the same distance. And we were using our stop watches to see how fast did they move. They moved 23% faster and they said it hurt 17% less. Right? So exactly the same actual experience, but subjectively it was easier and they performed better. They increase the efficiency of this particular exercise.

      (24:58) In order to perform significantly better, you need to FOCUS your attention on a single thing only. Multitasking won't work, and thinking about different things at once also doesn't work. Set up your environment to foster this insane level of focus.

    2. Those distances literally look farther to people that for whom it might be harder to make it to that finish line, to navigate that space. We also found that that's the case with motivation, that when people are more motivated to exercise or to make it to that finish line, that motivation can in a sense compensate for that effect of their body on their perception of distance. So that even highly motivated people, people who are highly motivated, even if they have a higher waist to hip ratio might see the distance in a way that suggests it's just as short as people who have a lower waist to hip ratio. So motivation can change our visual experience and align people to experience a world that looks more like a person who'd have an easier time navigating it. So those were two initial findings, sets of findings, that suggested our visual experiences are not just reflective of the world that's out there. But instead it has to do with what is our body capable of doing and what is our brain capable of supplementing, our own motivational states and physical states of our body are working together to shift what it is that we're seeing in the world out there.

      (21:47) There is a clear relation between the body and the brain and they influence each other, at least in terms of perception with regards to motivation.

    3. We prioritize what we see versus what we hear, why is that? Now, what comes to mind when I say that is when, somebody is saying no, but shaking their head yes. And so we have this disconnect, but we tend to prioritize what the action and not what we're hearing. So something that we visually see instead of what we hear.Speaker 1There isn't a definitive answer on that, but one source of insight on why do we do that, it could be related to the neurological real estate that's taken up by our visual experience. There's far more of our cortex, the outer layer of our brain that responds to visual information than any other form of information

      (13:36) Perhaps this is also why visual information is so useful for learning and cognition (see GRINDE)... Maybe the visual medium should be used more in instruction instead of primarily auditory lectures (do take into account redundancy and other medium effects from CLT though)

  5. Jun 2023
    1. indicate that distributed cognition considers a collaborative activity taking place across individuals, artefacts and internal or external representations, as one cognitive system.
    2. cognition cannot be tamed within the boundaries of an individual, but researchers should expand the unit of analysis to include the surrounding environment.
  6. May 2023
    1. Them: So what are we really talking about here?

      Me: Do you want the cosmic answer?

      Them: Sure.

      Me: OK. We're in the process of creating a planetary nervous system.

    1. On devient « utilisateur » de sa propre mémoire par l’extériorisation d’une fonction cognitive dans la machine. L’artificialité des indexations rigides des anciens classements va être dépassée par le recours à la capacité associative du cerveau humain
    1. “Consider a future device …  in which an individual stores all his books, records, and communications, and which is mechanized so that it may be consulted with exceeding speed and flexibility. It is an enlarged intimate supplement to his memory.”
    1. I tried to come up with three snappy principles for building products with language models. I expect these to evolve over time, but this is my first passFirst, protect human agency. Second, treat models as reasoning engines, not sources of truth And third, augment cognitive abilities rather than replace them.

      Use LLM in tools that 1. protect human agency 2. treat models as reasoning engines, not source of truth / oracles 3. augment cog abilities, no greedy reductionism to replace them

      I would not just protect human agency, which turns our human efforts into a preserve, LLM tools need to increase human agency (individually and societally) 3 yes, we must keep Engelbarting! lack of 2 is the source of the hype balloon we need to pop. It starts with avoiding anthromorphizing through our idiom around these tools. It will be hard. People want their magic wand, not the colder realism of 2 (you need to keep sorting out your own messes, but with a better shovel)

  7. Apr 2023
    1. One way to weed those out is to begin with the most basic question we can formulate. Conceptual artist Jonathon Keats calls these “naive questions.” Geochemist Hope Jahren calls them “curiosity questions.” Whatever the label, they are, in essence, the kind of question a child could come up with.Progressing from such questions requires us to dig deeper and slow down our thinking — which, in turn, may reveal to us unknown unknowns or information we may have missed last time we explored the topic.

      For the intellectual worker, an Antinet can be used to keep track of such questions and the thought-lines corresponding to these questions.

    2. Many people, myself included, can find asking questions to be daunting. It fills us with worry and self-doubt, as though the act of being inquisitive is an all-too-public admission of our ignorance. Unfortunately, this can also lead us to find solace in answers — no matter how shaky our understanding of the facts may be — rather than risk looking stupid in front of others or even to ourselves.

      Asking questions is how we learn. Do not avoid it for the sake of not looking stupid. That is stupid. Inquiry-Based Learning.

      As Confucius said: "The one who asks a question is a fool for a minute, the one who doesn't ask is a fool for life."

    1. 8 Overtuigingen funest voor leren leren #1 Leren leren verloopt impliciet De eerste overtuiging die leraren kunnen hebben, is dat leren leren impliciet wordt aangeleerd en dus de informatieoverdracht niet expliciet hoeft te zijn. Leren leren wordt vanzelf aangeleerd als gevolg van ervaringen, dus expliciete instructie is niet nodig, is dan de gedachte. Deze gedachte gaat geheel voorbij aan wat we inmiddels uit onderwijsonderzoek weten over het cruciale belang van expliciete strategie-instructie. #2 Anders van aard De tweede overtuiging is dat kennis van leerstrategieën anders van aard is dan kennis van de leerstof. Voor leraren met deze overtuiging is kennis van leren leren eenduidig en niet problematisch, waardoor ze het onnodig vinden om er relatief veel aandacht aan te besteden. Terwijl we weten dat leren leren best een complexe aangelegenheid is. Zo identificeerden Pressley en Afflerbach maar liefst meer dan 150 verschillende leerstrategieën die mensen gebruiken tijdens het lezen. Als we verwachten dat leerlingen gedegen kennis hebben van vakken als geschiedenis of natuurkunde, waarom dan niet kennis van hoe ze moeten leren? #3 Komt niet vaak van pas Kennis over leren leren wordt toch niet zo vaak gebruikt dus hoef je er ook niet veel aandacht aan te besteden tijdens de les, is de derde overtuiging volgens Lawson cum suis. De gedachte is dat je als leraar je daarom maar beter kan richten op het onderwijzen van de leerstof. Maar als je leerlingen eens vraagt om hardop na te denken terwijl ze bijvoorbeeld de hoek van een driehoek proberen te berekenen, dan zal je horen dat ze voortdurend verschillende soorten strategieën inzetten; met de antwoorden krijg je bovendien meer inzicht in welke strategieën je leerlingen gebruiken. Zo leer je hoe je leerlingen leren. #4 Gewoon ervaren in de praktijk De vierde overtuiging is dat de kennis die leerlingen nodig hebben om leren leren aan te leren, vooral praktisch moet zijn en niet theoretisch. De gedachte is dat leerlingen leren leren aanleren door gewoon aan de slag te gaan, door te ervaren in de praktijk. Deze gedachte komt voort uit wat leraren in het verleden hebben ervaren, toen ze zelf op school zaten. #5 Onzeker over de materie De vijfde overtuiging is een belangrijke, namelijk dat leraren niet zeker weten of ze kunnen lesgeven over leren leren. Twee zaken zijn hier van belang: het oordeel van leraren over hun eigen kennis van leren leren en het vertrouwen dat ze nodig hebben om de instructie te kunnen geven. Dat laatste gaat over de self-efficacy van leraren. Self-efficacy van leraren gaat over de mate waarin zij zichzelf in staat achten om complexe taken uit te voeren, zoals het geven van strategie-instructie. Self-efficacy is een sterke motivator voor het instructiegedrag van leraren. #6 Is aan de leerlingen zelf Leren leren moet aan leerlingen worden overgelaten, is de zesde overtuiging. Leraren gaan ervan uit dat de verantwoordelijkheid en het initiatief voor leren leren bij de leerling liggen, terwijl kennis van de verschillende strategieën de leerling juist in staat stelt om verantwoordelijkheid en initiatief te nemen. Het middel wordt hier verward met het doel van leren leren. #7 Lage verwachtingen De zevende overtuiging is dat leren leren slechts is weggelegd voor enkele leerlingen, meestal de goed presterende leerlingen. De leraar kan de leerlingen die moeilijk meekomen in de klas, maar beter niet lastigvallen met instructie in leren leren, is de overtuiging. Er zijn bizar veel studies beschikbaar die laten zien dat expliciete instructie juist ook voor deze groep leerlingen de voorkeur geniet. Daarnaast laat onderzoek van Jeltsen Peeters cum suis onder 127 basisschoolleerkrachten in Vlaanderen zien dat de leraar met deze overtuiging laag presterende leerlingen zelfs opzadelt met een dubbel nadeel. Niet alleen hebben deze leerlingen al te maken met de nodige uitdagingen door de beperkte mate waarin ze in staat zijn om te leren, bovendien krijgen ze vanuit deze overtuiging minder mogelijkheden om leerstrategieën aan te leren. Extra inzet is dus geboden op het terrein van strategie-instructie. #8 Leren leren is niet aan te leren De achtste overtuiging is dat leren leren waarschijnlijk niet is aan te leren. Sommige leraren en onderzoekers denken dat leren leren niet te onderwijzen valt en dus geen onderdeel kan en hoeft te zijn van een expliciete instructie. John Sweller en Fred Paas verwoorden dit heel helder: “Self-regulated learning is likely to be a biologically primary skill and so unteachable.” Deze onderzoekers baseren zich op het werk van de Amerikaanse hoogleraar David Geary. In het artikel ‘An evolutionarily informed education science’ bekijkt Geary het leren van kinderen door een evolutionaire bril. Sommige dingen leren zij vanzelf. Ze leren bijvoorbeeld lopen met vallen en opstaan, ze leren luisteren en spreken in een moedertaal en ze leren hoe ze met anderen omgaan. Volgens Geary zijn dit vormen van leren die evolutionair zijn ingebakken, omdat deze noodzakelijk zijn gebleken om te overleven. Deze automatische processen noemt Geary ‘primair leren’. Daarnaast bestaat er ‘secundair leren’. Daarbij gaat het om het verwerven van kennis (en vaardigheden) die evolutionair gezien veel jonger is en die van generatie op generatie wordt overgedragen. Denk aan leren lezen en schrijven. Secundaire kennis is van belang om goed te functioneren in de huidige maatschappij. Jammer genoeg gaat secundair leren niet vanzelf, maar kost dat moeite, en volgens Geary is daar expliciete instructie door de leraar bij nodig. Of zoals Kirschner, Claessens en Raaijmakers (2018, p. 21) het stellen: “Het verwerven van kennis op school gaat dus niet vanzelf.” En dat geldt ook voor het aanleren van leren leren; dat hebben de vele meta-analyses en interventiestudies ons inmiddels wel geleerd.

      Myths about self-regulated learning to be aware of.

  8. Mar 2023
    1. one of the things I value about writing, is the act of writing itself. It is an embodied process that connects me to my own humanity, by putting me in touch with my mind, the same way a vigorous hike through the woods can put me in touch with my body.
    1. The state of current technology greatly impacts our ability to manipulate information, which in turn exerts influence on our ability to develop new ideas and technologies. Tools designed to enable networked thinking are a step in the direction of Douglas Engelbart’s vision of augmenting the human intellect, resulting in “more-rapid comprehension, better comprehension, the possibility of gaining a useful degree of comprehension in a situation that previously was too complex, speedier solutions, better solutions, and the possibility of finding solutions to problems that before seemed insolvable.”

      There's a danger to using digital tools to help with Higher Order Thinking; namely, it offloads precious cognitive load, optimized intrinsic load, which is used to build schemas and structural knowledge which is essential for mastery. Another danger is that digital tools often make falling for the collector's fallacy easier, meaning that you horde and horde information, which makes you think you have knowledge, while in fact, you simply have (maybe related) information, not mastery. The analog way prevents this, as it forces you to carefully evaluate the value of an idea and decide whether or not it's worth it to spend time on writing it and integrating it into a line of thought. Evaluation/Analysis is forced in an analog networked thinking tool, which is a form of Higher Order Learning/Thinking, as they are in the higher orders of Bloom's Taxonomy/Hierarchy.

      This is also true for AI. Always carefully evaluate whether or not a tool is worth using, like a farmer. (Deep Work, Cal Newport).

      Instead, use a tool like mindmapping, the GRINDE way, which is digital, for learning... Or the Antinet Zettelkasten by Scott Scheper, which is analog, for research.

    2. Beyond cognitive biases and preconceived opinions, common sense is based on linear thinking. “I experience A, therefore I can directly explain it by B.”
    3. Common sense is actually a pretty bad indicator of truth. Because of cognitive biases and preconceived opinions, ideas that sound right are often wrong. “Common sense is actually nothing more than a deposit of prejudices laid down in the mind prior to the age of eighteen,” Einstein presumably said.
    4. Networked thinking is an explorative approach to problem-solving, whose aim is to consider the complex interactions between nodes and connections in a given problem space. Instead of considering a particular problem in isolation to discover a pre-existing solution, networked thinking encourages non-linear, second-order reflection in order to let a new idea emerge.

      Seems similar to Communicating with an Antinet Zettelkasten.

  9. Feb 2023
    1. Smart Notes (Sönke Ahrens’ delineation of Luhmann’s method

      For my money, a lot of the magic is in the smartnote categories; knowing what fleeting, literature and permanent notes are is the basis for recognising and almost automatically doing what you should be doing now.

      This is similar to the gardening categories I use: cold compost (annual weeds), submerge (perennial weeds), stones, rubbish. You need a container on hand for each of these as they turn up at random. The benefit of this is that you eliminate the decision-making process which interferes with a gardening task and it's associated potential flow state. This is very much like the cognitive outsourcing aspect of GTD.

  10. Dec 2022
  11. Nov 2022
    1. We figured that judgments must be built on comparisons: to say that something is bad is really to say that it’s worse than something else. The thing you compare it to is just whatever pops into your head, even if it doesn’t exist, or can’t exist. Basically, if you can easily imagine something being better, then it must not be very good.
  12. Oct 2022
    1. useful in that it will catch readers up with the current state of the literature in extended cognition, looking at discussions of extended perception, belief and memory

      Downloaded the paper to Zotero

      I'm mostly interested in the current thinking about the role of the external environment in extended congition. Offloading K to our environment is extremely old, and digital PKM takes it on faith. At the same time personal experience suggests interplay with what I offload is also key. Sveiby saw external structure as the next component after PKM, for KM. The better I remember what I offloaded and how/why the more useful it is to work with the offloaded stuff.

  13. Sep 2022
    1. Yolanda Gibb: How a mindset of Ambidextrous Creativity can get you generating AND exploiting your ideas?


      Ambidextrous creativity is having a balance between exploration and subsequent exploitation of those explorations.

      Small companies and individuals are good at exploration, but often less good at exploitation.

      Triple loop learning<br /> this would visually form a spiral (versus overlap)<br /> - Single loop learning: doing things right (correcting mistakes)<br /> - double loop learning: doing the right things (causality)<br /> - triple loop learning: why these systems and processes (learning to learn)

      Assets<br /> Relational capital * Structural capital - pkm is part of this<br /> there's value in a well structured PKM for a particualr thing as it's been used and tested over time; this is one of the issues with LYT or Second Brain (PARA, et al.) how well-tested are these? How well designed?<br /> * Structural capital is the part that stays at the office when all the people have gone home * Human Capital

      Eleanor Konik

      4 Es of cognition<br /> * embodied * embedded * enacted * extended<br /> by way of extra-cranial processes

      see: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7250653/

      Yolanda Gibb's book<br /> Entrepreneurship, Neurodiversity & Gender: Exploring Opportunities for Enterprise and Self-employment As Pathways to Fulfilling Lives https://www.amazon.com/Entrepreneurship-Neurodiversity-Gender-Opportunities-Self-employment/dp/1800430582

      Tools: - Ryyan - for literature searches - NVIVO - Obsidian - many others including getting out into one's environment

      NVIVO<br /> https://www.qsrinternational.com/nvivo-qualitative-data-analysis-software/home

      a software program used for qualitative and mixed-methods research. Specifically, it is used for the analysis of unstructured text, audio, video, and image data, including (but not limited to) interviews, focus groups, surveys, social media, and journal articles.

      Ryyan<br /> https://www.rayyan.ai/<br /> for organizing, managing, and accelerating collaborative literature reviews

  14. Aug 2022
    1. And there’s beginning to be more and more of an understanding on the scientific side and more and more interest on the side of people who are interested in developing tools for thought for understanding. How does the workflow of thinking happen when you have these tools that magnify your capabilities? There really hasn’t been a fraction of the amount of research on that as there has been on the development of the tangible tools themselves.

      Bias towards researching tangible things needs time to be overcome, it's also a gear shift to higher level of complexity in viewpoint. Compare to my searches in my fav topics list, where does this apply / potential hardening of focus?

  15. Jul 2022
  16. bafybeicuq2jxzrw7omddwzohl5szkqv6ayjiubjy3uopjh5c3cghxq6yoe.ipfs.dweb.link bafybeicuq2jxzrw7omddwzohl5szkqv6ayjiubjy3uopjh5c3cghxq6yoe.ipfs.dweb.link
    1. Iwill show that cognition can be understood as a fundamental concept that extendsevolution and can be applied to general systems, both natural and artificial, at di-verse domains and scales

      !- claim : cognition is a fundamental concept that extends evolution and can be applied to general systems * applies to biotic and abiotic systems * applies at all scales

    1. Human beings are different from what they seem to be thinking, perceiving, or saying asmediated by social symbolic systems [29 ]. They are different from how they are represented intheir own narratives, they are different from language itself. Interestingly, learning to consciouslybecome aware to that difference—the bare human spirit, the preindividual, or being as becoming asSimondon [30 ] puts it—appears to be the state of mind towards which many spiritual traditionsare guiding. David R. Weinbaum (Weaver) refers to this state as thought sans image [ 13], offering itscontemporary conceptualisation via the metaphysical theories of Henri Bergson, Gilbert Simondon andGilles Deleuze, in combination with the enactive theory of cognition [14 ] and inputs from complexityscience

      !- key insight : thought sans image !- definition : thought sans image * human beings are NOT defined by what they are thinking, perceiving or saying as mediated by social symbolic systems * They are also NOT defined by their own narratives or language itself - the symbolosphere is culturally imposed upon the bare human being * That primordial nature is described as the bare human spirit, the preindividual, being-as-becoming (Simondon) * Many spiritual traditions guide practitioners to experience this primordial state, the nondual state, stripped of all cultural embellishments * David R. Weinbaum (Weaver) calls this state thought sans image based on the metaphysical theories of Henri Bergson, Gilbert Simondon and Gilles Deleuze and 4E theory of cognition

    1. If this notion of human existence as a unity of participation in both perishing and non-perishing reality sounds odd to modern ears, it is mainly because philosophical and scientific–and consequently popular–thought during the last few centuries has been busy constructing a very different image of the human person. The image of participation has been changed and simplified into an image of two entities: a body, and a mind inside the body that has intelligence and ideas. This is the image that eventually came out of Descartes and Hobbes and other early modem thinkers, and wound up as a portrayal of human beings as mental entities encased in physical entities: a mind-thing imprisoned in a body–thing. Now a mind-thing imprisoned in a body-thing cannot experience participation in the ground of reality. Why not? Because it is imprisoned, isolated in the head. It can only have ideas about it and “project” them out onto reality. What becomes, then of the non-perishing dimension of meaning? Accepting the modem image, we could have faith that we have a relation to non-perishing reality only through first conceiving of a non-perishing reality–let us call it “God”–in the isolation of our bodily-encased minds, and then projecting that conception onto a “beyond” of things, and finally engaging in the desperate procedure of believing that it is real and that we have a connection with it in spite of not knowing anything of the kind. In other words, as long as self-understanding is dominated by this modem image, human consciousness cannot make sense of its own experience of immediate participation in a non-perishing ground of reality. And therefore, it cannot really make sense of its moral striving–since what is the point of the struggle for goodness if goodness is nothing more than temporary private opinion? Thus the modem image of human nature short-circuits the Socratic and Kierkegaardian understanding of existence, and leaves us with the familiar contemporary mess of radical moral relativism. This modern image of human existence is tenacious, though–partly because it is so closely connected to the modem view of what real knowing is, a view that enjoys an almost unassailable status. It might be summarized with extreme brevity as follows. If the mind is a thing encased in the physical body that only knows reality through the mediation, through the channeling, of the physical senses, any valid knowing has to validate itself through the presence of the relevant sense data. And this means that all true knowing is the type of knowing involved in the natural sciences, where empirical verification must take place through quantifiable data. Data that cannot be mathematically measured, such as the data consciousness discovers in its own activity and awareness–for example moral insight–can never be a matter of knowing, merely of opinion. How could the Socratic experience of discovering that the moral autonomy of the soul involves a non-perishing dimension of meaning ever be verified, if the data of sense, quantifiable data, are the only relevant data for affirming truth? The life of Socrates–an exemplary model for over two millennia of the moral liberation of the soul through the catharsis of practicing death–is, in this view, a life based on nothing more substantial than a private irrational belief. So to sum up: what has happened is that the enthronement by modem philosophy and science of an image of human nature as a thingly mind entrapped in a thingly body, has made all symbolizations of a non-perishing dimension of reality non-credible to many people–particularly to the intelligentsia, who emphasize their modem credentials by presenting themselves as the cultured despisers of religion. And, of course, one of the reasons why this modem image is so popular and so resistant to critique is what it appears to promise. If we go back to the founding texts of modernity, to the writings of Descartes, of Bacon, of Hobbes, we find a great optimism. If there is no participation in a mysterious origin of non-perishing meaning, there is no mystery essential to human existence. If there is no such participation, then all knowledge originates only in human consciousness itself. And if there is no primal mystery, and if all meaning is of human creation, we can hope one day to bring nature, human society, and history fully under human control. In his last book, Escape from Evil, Becker wrote: “Hubris means forgetting where the real source of power lies and imagining that it is in oneself (37).” I would suggest that imagining that notions of a non-perishing dimension of meaning are the pure creations of an isolated human consciousness, entails a forgetting of where the real source of consciousness lies: in the experienced mysterious ground of consciousness, which grants us the quite rational opportunity of a free and loving commitment to an enduring dimension of meaning. Of course, in some sense, human awareness of the non-perishing mystery in which it participates remains alive and well, because people keep striving to be moral, and they keep asking questions about that experience. Human questioning will always keep uncovering the eternal dimension of meaning, keep introducing people to the Socratic catharsis, and keep leading people to what Becker called a life of courageous self-realization. But they can be helped to do so by promoting insights like those of Becker on the choice between denying death or facing up to mortality. Like Becker in his chapter on Kierkegaard in The Denial Of Death, what I’ve tried to show is that the problem does not lie in the notion of human participation in imperishable reality. Rather, where the problem lies is in the self-comforting delusion that one possesses eternal meaning, and especially in the measures people take to defend their feeling of righteous invulnerability, especially through aggression. Authentic faith, by contrast, affirms enduring meaning in the context of an open if anxious acceptance of mortality. And so one must conclude that there are two opposites to authentic faith. One is the dogmatic clinging to an immortality project; and the other is the equally dogmatic insistence that enduring meaning is an illusion. Both of these are denials of our real human situation, making up two sides of the same counterfeit coin.

      The essay closes with a critique of the subject / object mind / body framework that now dominates modernity. Socrates, Kierkigaard and Becker's claims, when seen through the lens of Cartesian modernity, are relegated to the margins. materialism denies any legitimacy to such claims. Recent 4E cognition is an attempt to push back on this. Hughes notes that:

      "In his last book, Escape from Evil, Becker wrote: “Hubris means forgetting where the real source of power lies and imagining that it is in oneself (37).” "

    1. he distinguishes three dimensions of dependent origination and this is in his commentary on the guardian of malama jamaica carica called clear words he talks about causal dependence that is every phenomenon depends upon causes and 00:16:19 conditions and gives rise to further causes and conditions um myriological dependence that is every phenomenon every composite phenomenon depends upon the parts that uh that it 00:16:31 comprises and every phenomenon is also dependent upon the holes or the systems in which it figures parts depend on holes holes depend on parts and that reciprocal meteorological dependence 00:16:44 characterizes all of reality and third often overlooked but most important is dependence on conceptual imputation that is things depend in order to be represented as the kinds of 00:16:57 things they are on our conceptual resources our affective resources and as john dunn emphasized our purposes in life this third one really means this um 00:17:09 everything that shows up for us in the world the way we carve the world up the way we um the way we experience the world is dependent not just on how the world is but on the conceptual resources 00:17:22 as well as the perceptual resources through which we understand the world and it's worth recognizing that um when we think about this there are a bunch of um contemporary majamakers majamikas we 00:17:34 might point to as well and so paul fireauben who's up there on on the left well really an austrian but he spent much of his life in america um willard van norman kwine um up on the right wilford sellers and paul churchland

      This is a key statement: how we experience the world depends on the perceptual and cognitive lens used to filter the world through.

      Francis Heylighen proposes a nondual system based on causal dependency relationships to serve as the foundation for distributed cognition.(collective intelligence).


  17. bafybeicho2xrqouoq4cvqev3l2p44rapi6vtmngfdt42emek5lyygbp3sy.ipfs.dweb.link bafybeicho2xrqouoq4cvqev3l2p44rapi6vtmngfdt42emek5lyygbp3sy.ipfs.dweb.link
    1. ind outside Brain:a radically non-dualist foundation for distributed cognition
      • Title: Mind outside Brain: a radically non-dualist foundation for distributed cognition
      • Author: Heylighen, Francis & Beigi, Shima
      • Date: 2016
    2. We approach the problem of the extended mind from a radically non-dualistperspective. The separation between mind and matter is an artefact of the outdatedmechanistic worldview, which leaves no room for mental phenomena such as agency,intentionality, or feeling. We propose to replace it by an action ontology, which conceivesmind and matter as aspects of the same network of processes. By adopting the intentionalstance, we interpret the catalysts of elementary reactions as agents exhibiting desires,intentions, and sensations. Autopoietic networks of reactions constitute more complex super-agents, which moreover exhibit memory, deliberation and sense-making. In the specific caseof social networks, individual agents coordinate their actions via the propagation ofchallenges. The distributed cognition that emerges from this interaction cannot be situated inany individual brain. This non-dualist, holistic view extends and operationalizes processmetaphysics and Eastern philosophies. It is supported by both mindfulness experiences andmathematical models of action, self-organization, and cognition.

      The proposal is to interpret mind and matter as aspects of the same process network, and decouple both from the Cartesian/Newtonian mechanistic worldview. Catalysts of elementary reactions are agents exhibiting intention, which can exhibit increasingly complex behavior Distributed cognition that emerges from high level social interactions cannot be situated in any single individual brain.

    1. so that's me trying to do a synoptic integration of all of the four e-cognitive science and trying to get it 00:00:12 into a form that i think would help make make sense to people of the of cognition and also in a form that's helpful to get them to see what's what we're talking about when i'm talking about the meaning 00:00:25 that's at stake in the meaning crisis because it's not sort of just semantic meaning

      John explains how the 4 P's originated as a way to summarize and present in a palatable way of presenting the cognitive science “4E” approach to cognition - that cognition does not occur solely in the head, but is also embodied, embedded, enacted, or extended by way of extra-cranial processes and structures.

    1. in you know the main theme of this first paper is i've tried to lay out a world view that is cognizant of that reflects some of the latest developments 01:03:14 in in science and in a variety of fields and sciences in those fields would be like complex system science cognitive science evolutionary biology 01:03:28 uh in a you know a few fields like that information theory and a few things like that i i've tried to to outline a a a world view that makes sense 01:03:42 from that leading edge of science and i would say too that that science has gone through really kind of a revolution you know there was like it's kind of like there's the pre-1950s 60s science and then there's 01:03:56 what we have today and there's enormous jumps enormous leaps in understanding that have happened just in the last say 50 years or so and and and some of those leaps the 01:04:09 ramifications are only now being you know the they're now being felt right the the the the some of the concepts are a a distinct shift 01:04:20 from where we were in the you know the pre-1960s or pre-1970s or so and um obviously we there's also you know we we see the changes in our 01:04:34 lifetime you know like we i was watching an old show on tv the other day and somebody put money in a pay phone you know like they put a quarter and a pay phone to make telephone call and it's like okay well that's that's that's that's history you know so 01:04:48 there's all these technologies that have that are that are that i grew up with that are not they don't even exist anymore they've been replaced by entirely new frameworks and that's the speed of those of the speed of that 01:05:00 evolution is is exponential so it's tremendous changes happening very quickly and the task of the program oh yeah which one put on that would be 01:05:12 um potentially because you're taking such a broad perspective with complex system science and evolutionary bio you might say that society has always been a cognitive architecture but if you had asked in 01:05:25 1500 is society a cognitive architecture be like well no i mean you have agriculture you have this you have this you have that whereas now if you tell people hey telecoms are they run through everything and the internet of 01:05:38 things the internet people you know like all this sort of stuff you tell people actually it's a multi-scale cognitive architecture humans are in the loop and our algorithms are never independent from us they're in feedback with us it's like 01:05:50 yeah that was what the mainstream was telling me so actually it's a total alignment point because it reflects how rapidly things are changing that it's just undeniably obvious that the 01:06:02 communication infrastructure is the system that we're engineering right right absolutely yeah yeah communications have mind-blowing changes and communications and and that brings mind-blowing changes and 01:06:14 outlook but but i want to emphasize a few points to this worldview that that you know it's not it's not just that everything is connected like you know you go like i know what a complex system is it just means everything is connected and we're 01:06:27 all kind of whole and blah blah okay fine but but even for people who are in that ilk you know who understand the the basic concept there there's ideas 01:06:40 that are that have come out in the last decade or so that that are there that are even pushing that boundary you know right and and i just want to highlight a few concepts here and i think active inference really is 01:06:52 playing a you know is is like a in a sense a culmination of some of some of these ideas or an embodiment of some of these ideas the main thing i want to say is that life is intelligent 01:07:06 and whole so it's not just that everything's connected it's that everything is intelligent everything is a lot you know life is an intelligent information processing 01:07:20 thing everything is is is adapting learning deciding whether we're talking about everything is cognitive 01:07:33 you know and cognition really implies information and information processing so whether we're talking about a slime mold or a human you know there's there's in in everything in plants in 01:07:46 bacteria in mold and anything that has any life at all that can be considered alive is intelligent and is learning and reacting not just reacting but learning 01:07:58 reacting and also deciding and acting and remembering and all those things and you might ask well you know that's impossible bacteria doesn't have a brain you know it can't be it can't be cognitive but it is 01:08:14 cognitive but we just have to relax what we how we define cognition you know and when on the slide i have a little thing there that every organism 01:08:25 is cognitive in the sense that it displays capacities typically associated with human cognition such as sensing learning problem solving memory storage and recall

      First paper deals with worldview, and focuses on extending the concept of cognition to all forms of life, not just humans and other traditional higher forms of life that have this traditional attribute of cognition.

    1. “The mind is dulled, not fed, by inordinate reading, it is made gradually incapable of reflection and concentration, and therefore of production…. Never read when you can reflect; read only, except in moments of recreation, what concerns the purpose you are pursuing; and read little, so as not to eat up your interior silence.”
    2. Reading encourages us to put outside reality on hold, to construct a parallel world in our minds, and retreat into it.
  18. Jun 2022
  19. www.audible.com www.audible.com
    1. animal intelligence or simply in learning more about dogs as our companions--or both

      or human intelligence

  20. May 2022
    1. You may find this book in the “self-improvement” category, but in adeeper sense it is the opposite of self-improvement. It is aboutoptimizing a system outside yourself, a system not subject to you

      imitations and constraints, leaving you happily unoptimized and free to roam, to wonder, to wander toward whatever makes you feel alive here and now in each moment.

      Some may categorize handbooks on note taking within the productivity space as "self-help" or "self-improvement", but still view it as something that happens outside of ones' self. Doesn't improving one's environment as a means of improving things for oneself count as self-improvement?

      Marie Kondo's minimalism techniques are all external to the body, but are wholly geared towards creating internal happiness.

      Because your external circumstances are important to your internal mental state, external environment and decoration can be considered self-improvement.

      Could note taking be considered exbodied cognition? Vannevar Bush framed the Memex as a means of showing associative trails. (Let's be honest, As We May Think used the word trail far too much.)

      How does this relate to orality vs. literacy?

      Orality requires the immediate mental work for storage while literacy removes some of the work by making the effort external and potentially giving it additional longevity.

  21. Apr 2022
  22. Mar 2022
    1. Jean Clarke, a professor of entrepreneurship and organization at EmlyonBusiness School in France, has spent years watching entrepreneurs like GabrielHercule make their case at demo days, incubators, and investment forums acrossEurope. In a study published in 2019, she and her colleagues reported thatcompany founders who deployed “the skilled use of gesture” in their pitcheswere 12 percent more likely to attract funding for their new ventures.

      Researcher Jean Clarke's research (2019) indicates that entrepreneurs who employ "the skilled use of gesture" are 12 percent more likely to have their pitches funded than those who don't.

    2. gesture isimpressionistic and holistic, conveying an immediate sense of how things lookand feel and move.

      Gestures provide a powerful and immediate sense of how things look, feel, and move and provide facilities that can't be matched by spoken communication.

      Link this to the idea of dance being used in oral cultures to communicate the movement of animals, particularly in preparation for hunting. cross reference: Songlines and Knowledge and Power by Lynne Kelly

      Link to [[a picture is worth a thousand words]]

    3. Researchers who study embodiedcognition are drawing new attention to the fact that people formulate and conveytheir thoughts not only with words but also with the motions of the hands and therest of the body. Gestures don’t merely echo or amplify spoken language; theycarry out cognitive and communicative functions that language can’t touch.

      Embodied cognition is a theory in psychology that a the mind is shaped by entire body of an organism. The mind is not only attached to the body, but the body influences the mind. Movement of the body doesn't just amplify one's spoke language, for humans, but it helps to create cognitive and communicative functions that language cannot, and these extend not only to viewers, but the communicator themself.

  23. Feb 2022
  24. Jan 2022
    1. The term autopoiesis (from Greek αὐτo- (auto-) 'self', and ποίησις (poiesis) 'creation, production') refers to a system capable of producing and maintaining itself by creating its own parts.[1] The term was introduced in the 1972 publication Autopoiesis and Cognition: The Realization of the Living by Chilean biologists Humberto Maturana and Francisco Varela to define the self-maintaining chemistry of living cells.[2] Since then the concept has been also applied to the fields of cognition, systems theory, architecture and sociology.

      I can't help but think about a quine here...

    1. Fernandez-Castaneda, A., Lu, P., Geraghty, A. C., Song, E., Lee, M.-H., Wood, J., Yalcin, B., Taylor, K. R., Dutton, S., Acosta-Alvarez, L., Ni, L., Contreras-Esquivel, D., Gehlhausen, J. R., Klein, J., Lucas, C., Mao, T., Silva, J., Pena-Hernandez, M., Tabachnikova, A., … Monje, M. (2022). Mild respiratory SARS-CoV-2 infection can cause multi-lineage cellular dysregulation and myelin loss in the brain (p. 2022.01.07.475453). https://doi.org/10.1101/2022.01.07.475453

    1. ReconfigBehSci. (2022, January 4). “Importantly, higher study quality was associated with lower prevalence of all symptoms, except loss of smell & cognitive symptoms” ....as someone who studies cognition I didn’t find that as reassuring as possibly intended... [Tweet]. @SciBeh. https://twitter.com/SciBeh/status/1478341731707981829

  25. Dec 2021
  26. Nov 2021
  27. Oct 2021
    1. Before the use of computers, scientific knowledge was mainly recorded on paper, using three forms of notation: written language, images, and tables. Written text combines plain language, domain-specific vocabulary, and shorthand notation such as mathematical formulas. Images include both drawings and observations captured in photographs, radiographs, etc. Tables represent datasets, which are most often numerical.

      On the relationship between media, representation, communication and thinking, this part remembers me of Bret's Victor Media for Thinking the Unthinkable

      In some talk, I don't remember if this one, Victor says that using printing media as the main medium for communication is kind of an historical accident. It could be sound, or other media as main representation/communication vehicle.

      On my own memories, I remember thinking the relationship between representation and processing/cognition in my early undergrad years as a freshmen, when I saw the two notations for derivates (Leibnitz's and Newton's) and how both make some kind of operations easier (or not). The example I came with, to explain such insight to my postgrad education sciences students later, without appealing to calculus was multiplying in roman numbers versus in arabic ones (and example I would find years later is also employed by Victor)

  28. Sep 2021
    1. Those who are attuned to such cues can use them to make more-informed decisions. A study led by a team of economists and neuroscientists in Britain, for instance, reported that financial traders who were better at detecting their heartbeats — a standard test of what is known as interoception, or the ability to perceive internal signals — made more profitable investments and lasted longer in that notoriously volatile profession.

      Improved interoception may be a usefu skill for functioning in the world.

      How might one improve this ability? Can it be trained?

    2. The burgeoning field of embodied cognition has demonstrated that the body — its sensations, gestures and movements — plays an integral role in the thought processes that we usually locate above the neck.

      Worth delving into this area of research for memory related effects.

  29. Jul 2021
  30. Jun 2021
    1. t hadn’t learned sort of the concept of a paddle or the concept of a ball. It only learned about patterns of pixels.

      Cognition and perception are closely related in humans, as the theory of embodied cognition has shown. But until the concept of embodied cognition gained traction, we had developed a pretty intellectual concept of cognition: as something located in our brains, drained of emotions, utterly rational, deterministic, logical, and so on. This is still the concept of intelligence that rules research in AI.

    2. the original goal at least, was to have a machine that could be like a human, in that the machine could do many tasks and could learn something in one domain, like if I learned how to play checkers maybe that would help me learn better how to play chess or other similar games, or even that I could use things that I’d learned in chess in other areas of life, that we sort of have this ability to generalize the things that we know or the things that we’ve learned and apply it to many different kinds of situations. But this is something that’s eluded AI systems for its entire history.

      The truth is we do not need to have computers to excel in the things we do best, but to complement us. We shall bet on cognitive extension instead of trying to re-create human intelligence --which is a legitimate area of research, but computer scientists should leave this to cognitive science and neuroscience.

  31. May 2021
  32. Apr 2021