Minds and Brains

Musings from a Heideggerian Perspective

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In their excellent book An Ecological Approach to Perceptual Learning and Development, Eleanor Gibson and Anne Pick distinguish between two broad approaches to visual perception: enrichment theories and differentiation theories. The first theory claims that the initial sensory stream needs to be enriched because the stimulus upon the eye is too poor for accurate perception of environmental structure. It was Bishop Berkeley who first argued that perception of space is impossible without enrichment. Indeed, he says that

It is, I think, agreed by all that distance, of itself and immediately, cannot be seen. For distance being a line directed end-wise to the eye, it projects only one point in the fund of the eye, which point remains invariably the same, whether the distance be longer or shorter.

Because Berkeley assumed that the retinal or “proximal” stimulus is indeterminate in respect to the “distal” stimulus, he thought that the brain needs to make some kind of probabilistic hypothesis or interpretation in order for there to be experience of distance. Thus, our experience in three dimensions is merely the result of our brain “guessing” that the earth is 3D based off the inadequate sensory reception. In this same respect, Helmholtz’s notion of unconscious inference has recently been refined into a computational theory based on the construction of representations, as with David Marr’s influential theory. There is also a rationalist variant of enrichment theories currently in vogue. These rationalists also emphasize inference in perception, but think that the major premises for inference are evolutionarily ancient. This strong nativist view is championed by people like Chomsky and Pinker.

In contrast with enrichment theory, differentiation theories emphasize the redundancy of information available in the environment regardless of whether the perceiver is there to pay attention to it. Accordingly, differentiation theorists take a different approach to Berkeley’s problem of distance. Consider the following diagram.

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This picture represents two different formulations of the distance problem. The line with the points A,B,C,D is how Berkeley set up the problem. The points cannot be discriminated in respect to distance. As J.J. Gibson said however, the distance along this line is a fact of geometry, but not one of optics or visual perception. Indeed, the points W, X, Y, Z can be discriminated by the retina. As the observer moves through the ambient field of light that has settled in the environment, there is a pattern of stimulus that transforms across the retina. Because the pattern is structured nomothetically (in a lawlike manner), it corresponds or “contains information” specific  to events, objects, and layouts in the environment. Indeed, the nomothetic relation between distance and the density of optic information allows for the perception of texture gradients along the surface of the earth (Notice how points Y and Z are closer together on the retina). In order to perceive accurately then, the observer simply needs to learn how to discriminate what J.J. Gibson called the variables “invariant over transformation”.

This theory is known as the “ecological” approach to visual perception. It emphasizes that information specific to the level of reality relevant to organisms is widely available and orderly structured in ambient energy arrays. In order to perceive, the animal simply needs to discriminate the invariant patterns of transformation which arise by its movement through the ambient field of energy. This is called “sampling” the optic array. The development of perception is largely concerned with learning these discriminatory skills. Alva Noë has talked at length about these skills in terms of what he calls “sensorimotor knowledge”. Indeed, he says that

The basic claim of the enactive approach is that the perceiver’s ability to perceive is constituted (in part) by sensorimotor knowledge (i.e. by practical grasp of the way sensory stimulation varies as the perceiver moves).

Movement through the ambient array corresponds to a dynamic “optic flow field”. Transformations of this flow field contain information about both the perceiver and the environment. As E. Gibson and Pick write,

There is a second reciprocal relation implied by the affordance concept: a perception-action reciprocity. Perception guides action in accord with the environmental supports or impediments presented, and action in turn yields information for further guidance, resulting in a continuous perception-action cycle. Realization of an affordance, as this reciprocity implies, means that an animal must take into account the environment resources presented in relation to the capabilities and dimensions of its own body. Children begin learning to do this very early and continue to do so as their powers and dimensions increase and change.

As we can see then, enrichment theories and differentiation theories begin with very different assumptions about the nature of the perceptual stimulus. Whereas differentiation theorists hold that the perceptual stimulus is sufficient for the guidance of action, enrichment theorists hold that the stimulus is impoverished. But as the diagram indicates, the stimulus only appears  impoverished if we view it in terms of physiological optics as opposed to ecological optics. British empiricists thought that the retinal stimulus is poor because they failed to consider the problem of perception in terms relevant to the organism’s behavioral needs. This is what happens when mathematicians reason about visual perception from a priori principles of geometry: they wind up missing the abundance of information available for attentional discrimination.

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In his Principles of Human Knowledge and Three Dialogues, Bishop Berkely famously argued that matter did not exist. Only ideas in the mind. Idealism was born. What was he arguing against? He was primarily arguing against the representationalist dualism of Descartes and Locke, that claimed that the mind consists of representations of the external world. He thought that such a representationalist paradigm leads to skepticism because it is possible that our representations don’t correspond to any reality. Berkeley had several arguments against this representationalist philosophy, but what is more interesting is his argument against those who deny the premises of representationalism. To this, Berkeley offered what is sometimes called the “master argument”:

… I am content to put the whole upon this issue; if you can but conceive it possible for one extended moveable substance, or in general, for any one idea or any thing like an idea, to exist otherwise than in a mind perceiving it, I shall readily give up the cause…. But say you, surely there is nothing easier than to imagine trees, for instance, in a park, or books existing in a closet, and no body by to perceive them. I answer, you may so, there is no difficulty in it: but what is all this, I beseech you, more than framing in your mind certain ideas which you call books and trees, and at the same time omitting to frame the idea of any one that may perceive them? But do not you your self perceive or think of them all the while? This therefore is nothing to the purpose: it only shows you have the power of imagining or forming ideas in your mind; but it doth not shew that you can conceive it possible, the objects of your thought may exist without the mind: to make out this, it is necessary that you conceive them existing unconceived or unthought of, which is a manifest repugnancy. When we do our utmost to conceive the existence of external bodies, we are all the while only contemplating our own ideas. But the mind taking no notice of itself, is deluded to think it can and doth conceive bodies existing unthought of or without the mind; though at the same time they are apprehended by or exist in it self.

So, while this argument was designed to work if you are a direct realist, what happens when you deny the framework of direct/indirect realism? I can’t help but view this argument through a Heideggarian lens and wonder what Philonous would say to someone who denied the subject/object distinction and thus the perceiving ego altogether. I think Heidegger would have denied the premises upon which Berkeley’s argument stood. If you deny that humans have subjective minds that perceive the world, then it doesn’t matter whether the “world” perceived is immaterial or not. Heidegger would still go with the parsimonious, scientific materialism but what matters is that the world of humans is imbued with significance through the pragmatic interactions of everyday life. The subjective mental realm that Berkeley works with is primarily a metaphorical holdover from the popular philosophy of the times. Berkeley couldn’t help but frame his philosophy in terms of a mental subject interacting with the world, either material or immaterial. However, thanks to 20th century thinkers like Heidegger giving us a new vocabulary to work with, the philosophical problems of the 17th century seem antiquated in the same way that ptolemaic astronomy is outdated to modern astronomers.

So, it isn’t that Berekey’s argument are wrong per se, it is just that the philosophical framework that they rest upon has been cast aside in favor of new metaphors and vocabularies.

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