It is with much ado that I change the name of my blog to “integral postmetaphysical enaction” but will keep the same address. The term nonduality is too limited and too attached to certain metaphysical schools of philosophy and religion. Yes, I can recontextualize the term, make it mean whatever I want, but the weight of its historical association is more than my miniscule influence can overcome. On the other hand the term enaction is within the historical context of recent developments in cognitive science yet applicable to all methodologies across the spectrum. Plus it specifically denotes the kind of nonduality in which I'm interested through continuity, both within an individual and between an individual with others and the environment. In AQALese, the integrated and inseparable relations between the one and the many, the inside and the outside. And all within a postmetaphysical, developmental trajectory that dynamically enacts a worldspace, not discovers a universal, given world. It also demonstrates the relation of action and theory, for it is my hope to inspire action in those who read these theoretical ramblings.

 

By the way, I did an internet search on those terms in  parentheses and again it is currently the only link on the web, another first.

 

Here is a good working definition of enaction from Enaction School 2010:

 

“The term enactive is used to identify a way of thinking about, and a set of methodologies for conducting, cognitive science. This approach to describing, explaining and investigating the mind emphasises the valued, meaningful interaction between a living agent and its environment. It emphasises the continuity between the basic processes of living (e.g. metabolism) and cognition. It recognises the autonomy of living systems and the way in which meaning, thought and experience emerge within the dynamic, skilful activity of the agent - the enaction of meaning, thought and experience.

 

“Standing in contrast to much of mainstream thinking within Cognitive Science, the enactive approach challenges many of the basic assumptions of extant theory. The body (including but not limited to the brain) is considered to have an integral role in the processes of the mind. Cognitive processes are seen as the means by which an agent adapts their behavior so as to maintain their values (in the simplest case, biological values such as continued existence but in more complex cases, social and cultural values come into play). The nature of such processes is considered to be dynamic and adaptive, rather than a set of structures that are universal and modular in character.”

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Nines have a tendency to avoid conflict and to be out of touch with their own angry feelings.

You don't say.

Tee to the hee. 

Looking at it from Lakoffian cognitive linguistics, emotional content is key to touching people. Granted there are a range of emotional tones but they are necessary to connect. Romney's emotional tone was confrontational, even obnoxious, but he was quite lively and animated. Obama didn't have to take the same tone, or respond with anger, just with passion and conviction. Raise his voice a little, stand tall, penetrate his opponent's eyes. And use his knowledge and fact base, but with shorter, more concise sentences with a few exclamation points. He does this regularly on the campaign trail and in fact called Romney out on his lies the very next day. He just needs to do that during a debate as well.

Well -- he seemed to do pretty well in the 2008 debates. He'll likely be more on his game in the ones coming up. (Get some good sleep and drink some coffee, Barack.) 

Against McCain perhaps. Many liberal commentators though thought Clinton cleaned his clock in all of their debates.

12 scientific studies on liberal/conservative differences. This ain't just an oppositional equivalency. Some evolution is involved! I know, regressives don't accept evolution. There you have it.

Accurate polling data v. spin machines. Obama will win! And that's not just spin. See why at the link.

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What paths lie ahead for religion and spirituality in the 21st Century? How might the insights of modernity and post-modernity impact and inform humanity's ancient wisdom traditions? How are we to enact, together, new spiritual visions – independently, or within our respective traditions – that can respond adequately to the challenges of our times?

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