Post-Symbolic Images in Platform Capitalism

Platform capitalism brings several processes to completion that were already apparent during post-industrial capitalism. One of these involves images and their gradual loss of a symbolic dimension. The mechanisms that platforms employ to direct the production of media content reduce images to objects of immediate use and consumption. Consequently, images fail to synthetise the multiplicity of the social reality: instead of inscribing it within a horizon of meaning, they simply reflect it. This article reconstructs the “de-symbolising” process of images during the various phases of capitalism and explains why a post-symbolic aesthetics should also be viewed as “impolitical”. If the political is indeed symbolic, since the giving of meaning and direction to society (a political task par excellence) also takes place through the construction of symbolic systems, the post-symbolic aesthetic is instead imposed by platforms for purely economic reasons.

Chapter 13. Generalizable Neuro-Symbolic Systems for Commonsense Question Answering

This chapter illustrates how suitable neuro-symbolic models for language understanding can enable domain generalizability and robustness in downstream tasks. Different methods for integrating neural language models and knowledge graphs are discussed. The situations in which this combination is most appropriate are characterized, including quantitative evaluation and qualitative error analysis on a variety of commonsense question answering benchmark datasets.

Chapter 2. Symbolic Reasoning in Latent Space: Classical Planning as an Example

Symbolic systems require hand-coded symbolic representation as input, resulting in a knowledge acquisition bottleneck. Meanwhile, although deep learning has achieved significant success in many fields, the knowledge is encoded in a subsymbolic representation which is incompatible with symbolic systems. To address the gap between the two fields, one has to solve Symbol Grounding problem: The question of how a machine can generate symbols automatically. We discuss our recent work called Latplan, an unsupervised architecture combining deep learning and classical planning. Given only an unlabeled set of image pairs showing a subset of transitions allowed in the environment (training inputs), Latplan learns a complete propositional PDDL action model of the environment. Later, when a pair of images representing the initial and the goal states (planning inputs) is given, Latplan finds a plan to the goal state in a symbolic latent space and returns a visualized plan execution. We discuss several key ideas that made Latplan possible which would hopefully extend to many other symbolic paradigms outside classical planning.

Adaptive Imagination: Toward a Mythopoetic Cognitive Science

A mythopoetic paradigm or perspective sees the world primarily as a dramatic story of competing personal intentions, rather than a system of objective impersonal laws. Asma (2017) argued that our contemporary imaginative cognition is evolutionarily conserved-it has structural and functional similarities to premodern Homo sapiens’s cognition. This article will (i) outline the essential features of mythopoetic cognition or adaptive imagination, (ii) delineate the adaptive sociocultural advantages of mythopoetic cognition, (iii) explain the phylogenetic and ontogenetic mechanisms that give rise to human mythopoetic mind (i.e., genetically endowed simulation and associational systems that underwrite diverse symbolic systems), (iv) show how mythopoetic cognition challeng­es contemporary trends in cognitive science and philosophy, and (v) recognize and outline empirical approaches for a new cognitive science of the imagination.

The importance of imagination and subjective knowledge: The evolution of art and religion as symbolic representations of feelings, experiences, and beliefs

Religion and art have been incredibly important in human evolution but, we argue, are often not taken seriously as an important source of knowledge. In this article, we propose that the arts and religions are symbolic systems that capture subjective knowledge, or knowledge about the world that is specific to human experience or the human condition, both concerning the self (existential subjective knowledge) and others (social subjective knowledge). Forms of this knowledge comprise feelings, experiences, and beliefs, which can arise from naturally occurring experiences or can be induced through religious rituals and artistic performances. Subjective knowledge is processed through subjective cognition – experiential or intuitive thinking, narrative processing, and meaning-making. Individual differences in subjective cognition are proposed to lie in absorption, or the propensity of individuals to allow for a state of the experiential, more porous self, through reduced boundaries of the rational, bounded self. This in turn allows for an immersive focus on sensory inputs, and becoming connected to something bigger than oneself, a state that is especially conducive to providing meaning and new perspectives with regards to the human condition. Together, forms of subjective knowledge make up symbolic systems that feed into overarching subjective knowledge systems, or cultures and worldviews. Thus, religion and art has allowed for subjective knowledge to become represented in symbols and artefacts, which renders the subjective knowledge concrete, memorable and shareable.

Perception of geometric sequences and numerosity both predict formal geometric competence in primary school children

While most animals have a sense of number, only humans have developed symbolic systems to describe and organize mathematical knowledge. Some studies suggest that human arithmetical knowledge may be rooted in an ancient mechanism dedicated to perceiving numerosity, but it is not known if formal geometry also relies on basic, non-symbolic mechanisms. Here we show that primary-school children who spontaneously detect and predict geometrical sequences (non-symbolic geometry) perform better in school-based geometry tests indexing formal geometric knowledge. Interestingly, numerosity discrimination thresholds also predicted and explained a specific portion of variance of formal geometrical scores. The relation between these two non-symbolic systems and formal geometry was not explained by age or verbal reasoning skills. Overall, the results are in line with the hypothesis that some human-specific, symbolic systems are rooted in non-symbolic mechanisms.

Realism and symbolic systems in the practice of scientific psychology

Arocha offers a compelling take on the shortfalls associated with the predominant use of inferential statistics in behavioural research. We will show how the author draws upon an idealized view of the mature sciences. Rather than chasing subject-independent reality, we propose that a more fruitful approach to studying behavior lies in considering the reality of sociocommunally constituted human experience. Recognizing the interindividual, symbolic nature of human reality makes way for the discipline to address irreducible human-symbolic ontologies. Further, utilizing multiple symbolic systems enables critique essential for progress in science.

Enculturation and the historical origins of number words and concepts

In the literature on enculturation—the thesis according to which higher cognitive capacities result from transformations in the brain driven by culture—numerical cognition is often cited as an example. A consequence of the enculturation account for numerical cognition is that individuals cannot acquire numerical competence if a symbolic system for numbers is not available in their cultural environment. This poses a problem for the explanation of the historical origins of numerical concepts and symbols. When a numeral system had not been created yet, people did not have the opportunity to acquire number concepts. But, if people did not have number concepts, how could they ever create a symbolic system for numbers? Here I propose an account of the invention of symbolic systems for numbers by anumeric people in the remote past that is compatible with the enculturation thesis. I suggest that symbols for numbers and number concepts may have emerged at the same time through the re-semantification of words whose meanings were originally non-numerical.