Embodied AI beyond Embodied Cognition and Enactivism
Philosophies July 16, 2019 Peer reviewed DOI: 10.3390/philosophies4030039
Summary
Embodied cognition offers artificial intelligence an alternative to traditional computationalism, with versions ranging from weak forms near functionalism to strong forms where body-world interactions constitute cognition. The paper argues that constitution is ontologically problematic with no empirical or technical advantages, discussing issues like circularity, epiphenomenalism, mentalism, and disguised dualism. It then outlines a more radical approach called mind-object identity, briefly comparing it with sensorimotor direct realism and embodied identity theory.
Study at a glance
| Design | theoretical or philosophical paper |
|---|---|
| Key finding | The notion of constitution in embodied cognition is ontologically problematic, and the paper proposes a mind-object identity approach as a potentially advantageous alternative. |
Abstract
Over the last three decades, the rise of embodied cognition (EC) articulated in various schools (or versions) of embodied, embedded, extended and enacted cognition (Gallagher’s 4E) has offered AI a way out of traditional computationalism—an approach (or an understanding) loosely referred to as embodied AI. This view has split into various branches ranging from a weak form on the brink of functionalism (loosely represented by Clarks’ parity principle) to a strong form (often corresponding to autopoietic-friendly enactivism) suggesting that body–world interactions constitute cognition. From an ontological perspective, however, constitution is a problematic notion with no obvious empirical or technical advantages. This paper discusses the ontological issues of these two approaches in regard to embodied AI and its ontological commitments: circularity, epiphenomenalism, mentalism, and disguised dualism. The paper also outlines an even more radical approach that may offer some ontological advantages. The new approach, called the mind-object identity, is then briefly compared with sensorimotor direct realism and with the embodied identity theory.