Social interoception functions and the global body data market

The body-oriented approach in the philosophy of cognitive sciences is gaining in importance in the conditions of the formation of new high-tech contexts. The problem of interoception and integration of bodily data into socio-economic processes requires a comprehensive analysis and ethical assessment. This article examines the conceptual foundations of the body-oriented approach and its impact on the essence of cognitive processes. The main advantages and disadvantages of this approach are presented. We consider the methodological conflict zones of the bodily paradigm and traditional methodological attitudes of the cognitive sciences. The system ofinteroceptive sensations is a special «layer» of bodily experience. The social functions of interoceptive sensations are an interdisciplinary research area that focuses on the mechanisms of interaction between the private content of bodily experience and systems of social interaction. The regularity between interoceptive sensations and human behavioral patterns reflects the importance of examining bodily data. Today, the market for bodily data is just beginning to form, but at the same time it is already playing an important role in global digital transformation processes. A multitude of applications and wearable digital devices that track bodily activity and generate gigantic amounts of data are used today by millions of people around the world. The identification of bodily activity leads to the emergence of new forms of interaction between a person and socio-institutional systems, the specific properties of which are also considered in this article.

The Dualist Project and the Remote-Control Objection

Substance dualism says that all thinking beings are immaterial. This sits awkwardly with the fact that thinking requires an intact brain. Many dualists say that bodily activity is causally necessary for thinking. But if a material thing can cause thinking, why can’t it think? No argument for dualism, however convincing, answers this question, leaving dualists with more to explain than their opponents.

Happiness feels light, sadness feels heavy: introducing valence-related bodily sensation maps of emotions

Bodily sensation mapping (BSM) is a recently developed self-report tool for the assessment of emotions in which people draw their sensations of activation in a body silhouette. Following the circumplex model of affect, activity and valence are the underling dimensions of every emotional experience. The aim of this study was to introduce the neglected valence dimension in BSM. We found that participants systematically report valence-related sensations of bodily lightness for positive emotions (happiness, love, pride), and sensations of bodily heaviness in response to negative emotions (e.g., anger, fear, sadness, depression) with specific body topography (Experiment 1). Further experiments showed that both computers (using a machine learning approach) and humans recognize emotions better when classification is based on the combined activity- and valence-related BSMs compared to either type of BSM alone (Experiments 2 and 3), suggesting that both types of bodily sensations reflect distinct parts of emotion knowledge. Importantly, participants found it clearer to indicate their bodily sensations induced by sadness and depression in terms of bodily weight than bodily activity (Experiment 2 and 4), suggesting that the added value of valence-related BSMs is particularly relevant for the assessment of emotions at the negative end of the valence spectrum.

How ritual might create religion: A neuropsychological exploration

Several models of the evolution of religion claim that ritual creates “religion” and gives it a positive evolutionary role. Robert Bellah suggests that the evolutionary roots of ritual lay in the play of animals. For Homo sapiens, Bellah argues, rituals generate a world of experience different from the world of everyday life, and that different world of experience is the foundation of later religious developments. Robin Dunbar points to trance dancing as the original religious behavior. Trance dancing both alters ordinary consciousness and generates trance experiences that will give rise to religious concepts and also, through the production of endorphins, bonds people into tight-knit social groups whose social bonding gives them a survival advantage. The role of ritual in social bonding has been well established through the research on the production of endorphins by synchronized activity and the role of endorphins in social bonding. The role of ritual in generating religious experience has been much less developed. Drawing on the extensive research on the ways in which bodily activity can impact and transform our sensory and cognitive processes, and the ways in which sensory and cognitive processes are neurologically connected with somatic processes, this article will propose one neuropsychological model of how ritual activity might give rise to religion. Starting from bodily activity means that here religion will be understood more as a set of practices and less as a set of beliefs. Theological implications of this model will be discussed.

A large-scale survey on finger counting routines, their temporal stability and flexibility in educated adults

A strong link between bodily activity and number processing has been established in recent years. Although numerous observations indicate that adults use finger counting (FC) in various contexts of everyday life for different purposes, existing knowledge of FC routines and their use is still limited. In particular, it remains unknown how stable the (default) FC habits are over time and how flexible they can be. To investigate these questions, 380 Polish participants completed a questionnaire on their FC routines, the stability of these routines, and the context of FC usage, preceded by the request to count on their fingers from 1 to 10. Next, the test–retest stability of FC habits was examined in 84 participants 2 months following the first session. To the best of our knowledge, such a study design has been adopted for the first time. The results indicate that default FC routines of the majority of participants (75%) are relatively stable over time. At the same time, FC routines can flexibly adapt according to the situation (e.g., when holding an object). As regards prevalence, almost all participants, in line with previous findings on Western individuals, declared starting from the closed palm and extending consecutive fingers. Furthermore, we observed relations between FC preferences and handedness (more left-handers start from the left hand) and that actual finger use is still widespread in healthy adults for a variety of activities (the most prevalent uses of FC are listing elements, presenting arguments and plans, and calendar calculations). In sum, the results show the practical relevance of FC in adulthood, the relative stability of preferences over time along with flexible adaptation to a current situation, as well as an association of FC routines with handedness. Taken together our results suggest that FC is the phenomenon, which is moderated or mediated by multiple embodied factors.

Decreasing materiality from print to screen reading

The shift from print to screen has bodily effects on how we read. We distinguish two dimensions of embodied reading: the spatio-temporal and the imaginary. The former relates to what the body does during the act of reading and the latter relates to the role of the body in the imagined scenarios we create from what we read. At the level of neurons, these two dimensions are related to how we make sense of the world. From this perspective, we explain how the bodily activity of reading changes from print to screen. Our focus is on the decreased material anchoring of memories.

Perception, Exploration, and the Primacy of Touch

This chapter addresses the question of whether and how the relationship between touch, the body, and bodily activity might be distinctive. I begin by raising a problem for any claim concerning the nature of “touch”: it is unclear what touch is, and all generalizations concerning touch are susceptible to counterexamples. Following this, I consider a recent formulation of the view that tactual perception sometimes utilizes bodily exploration in a distinctive way, and show why that view is problematic. I go on to address various formulations of the claim that touch is somehow more fundamental than the other senses, insofar as it is more intimately bound up with our bodily nature. All of these turn out to be unclear or implausible. I conclude that the most plausible case for the primacy of touch involves an appeal to its diversity, rather than to any particular characteristic of touch.

The Global Open Society: Dialogue in Communication

Dialogue and its extension to polylogue are presented as an intersubjective basis of communication. The intersubjective aspect cannot be explained by any discipline without a contradiction, since any explanation would require intersubjective awareness. While necessary, dialogue requires a third aspect: dialogue about something, a theme, a subject matter, a problem, a point of disagreement, such that the topic sets a limit to the dialogical partners. This third aspect shifts the discussion away from subject-to-subject encounter as inadequate and moves to the subjects as partners who first are engaged in a dialogue about something. While speaking to someone about something, there is a mutual exchange of awareness and a broadening of horizons of both, with an addition of others who are co-present even if they are not empirically available. To speak to someone of physical laws is also to speak with Newton, Einstein, Planck, and others who form a polylogical field—forming an extension of the awareness of dialogical partners. The issue that arises is whether the individual can form her own position, or whether she is dominated by a historical tradition of interpretation. The dialectical debate between Habermas and Gadamer shows the problem, which is finally resolved by an extension of dialogue through education. The final and most concrete aspect of dialogical communication is present at the level of praxis as bodily activity which is equally intercorporeal. We build our world and thus our history and form a depth of intercorporeal communication of what we can do. While the dialogical domain is the focus of this research, it also includes suggestions on critical evaluation of specific theories and mutual controversies among theorists, e.g., Habermas and Gadamer. Such controversies are necessary to show how dialogical procedures not only posit different theoretical positions but help such positions to become clearer and more articulated.

The Self-Actualization of John Adams

In the late 1960s, the prominent psychologist Abraham Maslow argued that music-making was an inherently bodily activity, which like sex, could induce what Maslow called “peak experiences”—moments of mystical transcendence and personal insight. Amass enough such peak experiences, Maslow suggested, and one could achieve “self-actualization”—the full realization of one's potential as a human being. This article argues that though many musicians would heed Maslow's words, few embodied Maslow's program more than composer John Coolidge Adams did in the late 1970s. The article shows how Maslowian ideas shaped some of Adams's formative musical experiences in the San Francisco Bay Area. The article further demonstrates how these same concepts inspired the development of Adams's idiosyncratic postminimalist idiom, with particular attention to Adams's 1978 string septetShaker Loops. By considering the influence of Adams's countercultural milieu, the article reveals strains of primitivism, eroticism, and exoticism in Adams's work more closely associated with Adams's minimalist predecessors. It also presents an alternative view of postmodernism in music, arguing that for Adams, at least, to make music “after” modernism was to make music a medium of self-actualization.

You can count on your fingers: The role of fingers in early mathematical development

Even though mathematics is considered one of the most abstract domains of human cognition, recent work on embodiment of mathematics has shown that we make sense of mathematical concepts by using insights and skills acquired through bodily activity. Fingers play a significant role in many of these bodily interactions. Finger-based interactions provide the preliminary access to foundational mathematical constructs, such as one-to-one correspondence and whole-part relations in early development. In addition, children across cultures use their fingers to count and do simple arithmetic. There is also some evidence for an association between children’s ability to individuate fingers (finger gnosis) and mathematics ability. Paralleling these behavioral findings, there is accumulating evidence for overlapping neural correlates and functional associations between fingers and number processing. In this paper, we synthesize mathematics education and neurocognitive research on the relevance of fingers for early mathematics development. We delve into issues such as how the early multimodal (tactile, motor, visuospatial) experiences with fingers might be the gateway for later numerical skills, how finger gnosis, finger counting habits, and numerical abilities are associated at the behavioral and neural levels, and implications for mathematics education. We argue that, taken together, the two bodies of research can better inform how different finger skills support the development of numerical competencies, and we provide a road map for future interdisciplinary research that can yield to development of diagnostic tools and interventions for preschool and primary grade classrooms.