The dynamic and recursive interplay of embodiment and narrative identity

Understanding behavioral and cognitive dispositions as subsystem topologies within cognitive models: A proposal

In our 2023 paper, entitled "Modeling interactions between the embodied and the narrative self: Dynamics of the self-pattern within LIDA," Kugele, Newen, Franklin, and I propose a functional description and implementation of a central element of Gallagher & Newen's pattern theory of self, which identifies an agent's self with a dynamic pattern of so-called cognitive aspects which govern their thought and behavior (Gallagher, 2013; Newen, 2018; Gallagher & Daly, 2018). The pattern theory explicitly rejects the traditional conceptualization of the self as a unitary entity with certain properties that resides within agents, with the idea of a pattern of aspects being central to its ability to account for the dynamic, yet relatively stable development of most natural agents' selves. Implementing the pattern theory within Learning Intelligent Distribution Agent revealed that, in order for a cognitive architecture to account for both the dynamic and stable nature of an agent's self-pattern, aspects of that pattern had to be realized by dispositions of the agent to either think or act in a certain way. In this commentary, I argue that this fundamental role of dispositions extends to cognitive processes in general and that cognitive systems should be understood in terms of the dynamical interactions of dispositions over time. In order to facilitate such an understanding, dispositions will have to be identified with topologies of cognitive (sub)systems. I provide an example of such a topology by reference to informational topologies in neuronal systems.

Experiential knowledge: From philosophical debate to health care practice?

Despite experience-based expertise being increasingly common in health care, what experiential knowledge consists of remains a topic for debate. Here I propose a philosophical approach to clarify experiential knowledge, drawing on an analogous debate in philosophy of mind, which similarly targets the intuition that experience may generate unique knowledge. I outline the philosophical debate and explicate some relevant ideas for health care, so as to (a) evaluate whether and to what extent this analogous debate is helpful, and (b) supplement existing ideas on experiential knowledge with a philosophical analysis.

Preserving Narrative Identity for Dementia Patients: Embodiment, Active Environments, and Distributed Memory

One goal of this paper is to argue that autobiographical memories are extended and distributed across embodied brains and environmental resources. This is important because such distributed memories play a constitutive role in our narrative identity. So, some of the building blocks of our narrative identity are not brain-bound but extended and distributed. Recognising the distributed nature of memory and narrative identity, invites us to find treatments and strategies focusing on the environment in which dementia patients are situated. A second goal of this paper is to suggest various of such strategies, including lifelogging technologies such as SenseCams, life story books, multimedia biographies, memory boxes, ambient intelligence systems, and virtual reality applications. Such technologies allow dementia patients to remember their personal past in a way that wouldn’t be possible by merely relying on their biological memory, in that way aiding in preserving their narrative identity and positively contributing to their sense of well-being.

Spirit Mediumship and Mental Health: Therapeutic Self-transformation Among Dang-kis in Singapore

While some early studies suggested that spirit mediums were psychiatrically ill individuals who found a culturally sanctioned role, subsequent work has found that they are generally in good physical and mental health. While the calling to be a healer often involves an initiatory illness, practitioners go on to play demanding social roles, suggesting that involvement in mediumship may be therapeutic for the practitioner. This study focuses on dang-ki healing, a form of Chinese spirit mediumship practiced in Singapore to explore whether participation in dang-ki healing is therapeutic for the mediums. We interviewed eight dang-kis from five temples about their life trajectories and assessed their mental health status with standardized psychological questionnaires. Most of the dang-kis did not appear to suffer from clinically significant emotional distress. Their narratives suggest that involvement in dang-ki mediumship may have therapeutic effects in which the embodied experience of self plays a central role. The dang-kis experienced changes in social identity, bodily experiences during spirit possession, and their overall sense of self through recurrent possession rituals. In general, the practice of spirit mediumship illustrates how the experiences and meanings of the self are constructed and reconstructed through body-world relations in ways that may confer a sense of wellness and social efficacy.