Remembering as Public Practice: Wittgenstein, memory, and distributed cognitive ecologies

Sutton, John

doi:10.1515/9783110378795.409

Cited by 24 publications

(23 citation statements)

References 80 publications

(40 reference statements)

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“…For this reason, the well-established pre-existing label “distributed cognition” should be preferred (Hutchins, 2014): there is no need for the awkward enactivist coinage “extensive mind” (Sutton, 2014, p. 14).…”

Section: From Extended Functionalism To Extensive Enactivismmentioning

confidence: 99%

Extensive enactivism: why keep it all in?

Hutto

Kirchhoff

Myin

2014

Front. Hum. Neurosci.

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Radical enactive and embodied approaches to cognitive science oppose the received view in the sciences of the mind in denying that cognition fundamentally involves contentful mental representation. This paper argues that the fate of representationalism in cognitive science matters significantly to how best to understand the extent of cognition. It seeks to establish that any move away from representationalism toward pure, empirical functionalism fails to provide a substantive “mark of the cognitive” and is bereft of other adequate means for individuating cognitive activity. It also argues that giving proper attention to the way the folk use their psychological concepts requires questioning the legitimacy of commonsense functionalism. In place of extended functionalism—empirical or commonsensical—we promote the fortunes of extensive enactivism, clarifying in which ways it is distinct from notions of extended mind and distributed cognition.

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Section: From Extended Functionalism To Extensive Enactivismmentioning

confidence: 99%

Extensive enactivism: why keep it all in?

Hutto

Kirchhoff

Myin

2014

Front. Hum. Neurosci.

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“…Wanhalla 2013). 4 A practical, noncognitive, way of rejoining cultural traditions through social practices (Sutton 2014).…”

Section: Discussionmentioning

confidence: 99%

When the Marae Moves into the City: Being Māori in Urban Palmerston North

et al. 2018

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Through processes of colonization, many indigenous peoples have become absorbed into settler societies and new ways of existing within urban environments. Settler society economic, legal, and social structures have facilitated this absorption by recasting indigenous selves in ways that reflect the cultural values of settler populations. Urban enclaves populated and textured by indigenous groups such as Māori (indigenous people of New Zealand) can be approached as sites of existential resistance to the imposition of colonial ways of seeing and understanding the self. In maintaining everyday social practices and ways‐of‐being that traverse rural and urban locales, Māori preserve and reproduce cultural selves in ways that make aspects of cityscapes more homely for Māori ways‐of‐being. This article brings issues of place and being to the fore by investigating Māori reassemblage of cultural selves within a low SES urban environment as an ongoing resistance to colonial absorption.

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“…That is, to appreciate the ways in which humans think and remember, one must appreciate the interdependence between the individual and his environment. This necessitates the “unit of analysis” to move from the individual to the cognitive ecosystem, which comprises the individual and the environment that the individual operates (Hutchins, ; for similar arguments see Bateson, ; Clark & Chalmers, ; Donald, , ; Sterelny, ; Sutton, ). Particularly relevant to our thesis, those postulating a cognitive ecology emphasize an inclusion of external influences in their explanations of how and when individuals think and remember (Wilson & Clark, ).…”

Section: Social Media and Selective Rememberingmentioning

confidence: 99%

From Conversations to Digital Communication: The Mnemonic Consequences of Consuming and Producing Information via Social Media

Stone

Wang

2018

Topics in Cognitive Science

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Social media has become one of the most powerful and ubiquitous means by which individuals curate, share, and communicate information with their friends, family, and the world at large. Indeed, 90% of the American adolescents are active social media users, as well as 65% of American adults (Perrin, 2015; see also Duggan & Brenner, 2013). Despite this, psychologists are only beginning to understand the mnemonic consequences associated with social media use. In this article, we will distill this nascent literature by focusing on two primary factors: the type of information (personal vs. public) and the role (producer vs. consumer) individuals play when engaging with social media. In particular, we will highlight research examining induced forgetting for personal information as well as false memories and truthiness for public information. We will end by providing some tentative conclusions and a discussion of areas in need of additional research that will provide a more holistic understanding of the mnemonic consequences associated with social media use.

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Remembering as Public Practice: Wittgenstein, memory, and distributed cognitive ecologies

Cited by 24 publications

References 80 publications

Extensive enactivism: why keep it all in?

Extensive enactivism: why keep it all in?

When the Marae Moves into the City: Being Māori in Urban Palmerston North

From Conversations to Digital Communication: The Mnemonic Consequences of Consuming and Producing Information via Social Media

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