Accessing Active Inference Theory through Its Implicit and Deliberative Practice in Human Organizations

Active inference theory (AIT) is a corollary of the free-energy principle, which formalizes cognition of living system’s autopoietic organization. AIT comprises specialist terminology and mathematics used in theoretical neurobiology. Yet, active inference is common practice in human organizations, such as private companies, public institutions, and not-for-profits. Active inference encompasses three interrelated types of actions, which are carried out to minimize uncertainty about how organizations will survive. The three types of action are updating work beliefs, shifting work attention, and/or changing how work is performed. Accordingly, an alternative starting point for grasping active inference, rather than trying to understand AIT specialist terminology and mathematics, is to reflect upon lived experience. In other words, grasping active inference through autoethnographic research. In this short communication paper, accessing AIT through autoethnography is explained in terms of active inference in existing organizational practice (implicit active inference), new organizational methodologies that are informed by AIT (deliberative active inference), and combining implicit and deliberative active inference. In addition, these autoethnographic options for grasping AIT are related to generative learning.

Gaia the artist -- towards a unified higher-dimensional paradigm of life and beauty

<p><span>The Gaia hypothesis as an ecological hypothesis is proposing that the biosphere and the physical components of the Earth (atmosphere, cryosphere, hydrosphere and lithosphere) are closely integrated to form a complex interacting system that maintains the climatic and biogeochemical conditions on Earth in a preferred homeostasis. Although successful within the current scientific paradigm the explanation of „planetary sentience, or sensitivity“ becomes extremely difficult. As Hegel said, pure truth about nature is only perceivable by a poetic method.</span></p><p><span>Therefor we are proclaiming Gaia, the Earth as a female artist -- as advocated by 16th century scholar Giordano Bruno. This would imply to include such nonscientific categories as beauty, creativity and cosmic consciousness. Hence a unified Gaia theory would require a new scientific paradigm.</span></p><p><span>Based on a previously proposed higher dimensional spacial model  (Gaia 5.0) as „pattern that connects“ that explains the Earth’ intrinsic dynamics we aim to extend<span>  </span>our concept to the question of cognition and planetary sentience, or sensitivity. </span></p><p><span>Hence we claim that  Gaia theory needs an extension of categories in order to understand the full scope of this spectacular place of livelihood and beauty. </span></p><p><span>Therefor we examine he prevalent relational biology that tries to overcome Newtonian point mechanics by relying on Aristotle’s „formal causes“ of the autopoietic organization and (M,R)-system as conceptualized by R. Rosen who refers to a mathematical structure, e.g. mapping of functions. Distinct to differential geometry we suggest as previously introduced higher dimensional geometrical framework (Gaia 5.0) a hyper-Euclidean geometry that allows to understand complex systems based on group theory providing all kinds of symmetries in nature based on a spacial continuum. </span></p><p><span>As a consequence we must not rely on thermodynamic premisses and life and tornados don’t belong to the same class of naturally complex systems. Instead we refer to Schrödinger’s description of a living cell as 4-dimensional entity. Based on complex number spaces we may seek<span>  </span>for further distinctions of processes and define ordered structures based on number theory.</span></p><p><span>Based on this we try to understand anticipatory systems by assigning Bayesian networks to (hyper-) complex number spaces. -- Hence Gaia is not playing dice but takes a <em>random walk in Monte Carlo</em>.</span></p>

Not so Hard Problem: Francisco Varela on the Relations between Consciousness, Nature and Life

The author reconstructs the theory of F. Varela with relevance to the hard problem of consciousness. This problem was touched by Varela in relatively late period of his work. However, the implications for dissolution of this problem can be found in his earlier works with H. Maturana. Theory of autopoietic systems ties life and cognition together, resulting in natural historical comprehension of consciousness and its functioning. Autopoiesis, understood as network of processes of production of components used as resources for maintaining these processes, sets organizational invariances, distinguishing living system from its milieu. The main criterion of living system is an ability to maintain autopoietic organization while undergoing structural transformations with environment. Structural plasticity leads to multiple realizability of autopoietic organizations, which, in turn, leads to radical conclusion on nature of knowledge. One can distinguish the knower and the known only contingently, as the structure of knowledge reflects cognitive structure of the knower. This intertwinement permits Varela to introduce the enactivist program, which presupposes not simply reform in the scientific research of consciousness but also rethinking the implications of scientific knowledge itself. Cognition is a sensorimotor constitution of the world. Therefore, consciousness is not an object of material nature among other objects but provides our cognitive access to nature. Varela intended to abandon the theoretical approach to the problem of consciousness. His aim was not to provide a new argument. This is a consequence of the enactivist position which, according to theory of autopoiesis, must be applicable to the knower himself.

MOOCs as Supplement of Informal Education

The contribution covers discussion on informal university learning, which is a part of heutagogy. In the paper, the university learning is considered as autopoietic organization development as well as development of business organization strongly dependent on external knowledge resources. In general, university education space covers formal, informal, and non-formal learning. Nowadays, informal learning has an excellent opportunity for development, because of Web 2.0 ideas and solutions. In the paper, the architecture of informal learning environment is visualized in ArchiMate 4.0 beta version language. The main goal of the paper is to present informal learning architecture as supplement to the formal learning. The MOOCs (massive open online courses) are included in the architecture model for informal learning support.

MOOCs as Supplement of Informal Education

The contribution covers discussion on informal university learning, which is a part of heutagogy. In the paper, the university learning is considered as autopoietic organization development as well as development of business organization strongly dependent on external knowledge resources. In general, university education space covers formal, informal, and non-formal learning. Nowadays, informal learning has an excellent opportunity for development, because of Web 2.0 ideas and solutions. In the paper, the architecture of informal learning environment is visualized in ArchiMate 4.0 beta version language. The main goal of the paper is to present informal learning architecture as supplement to the formal learning. The MOOCs (massive open online courses) are included in the architecture model for informal learning support.