Documenti di Didattica
Documenti di Professioni
Documenti di Cultura
Armen Khatchatourov
John Stewart
Charles Lenay
COSTECH UTC, France
E-mail: armen.khatchatourov@utc.fr, john.stewart@utc.fr, charles.lenay@utc.fr
Abstract
The aim of this paper is to introduce an
epistemological framework in which the technics are
considered from the very start in their intertwining
with the human. We show in which sense the enactive
paradigm can provide the basis for such an
epistemology.
Our thesis is that all technical artifacts, from stone
tools to cars to computers, are "enactive interfaces"
that mediate the structural coupling between human
beings and the world they live in, and hence bring
forth a particular world of lived experience.
The social dimension of this approach to technics is
also discussed.
1. Introduction
Figure 1. Mediated sensorimotor coupling.
The basic scheme for considering enaction is the
dynamic sensory-motor coupling between an organism
and its environment.
The sensory inputs, S, are used to guide the actions
A; the actions A modify the environment and/or the
relation of the organism to its environment, and hence
modify in return the sensory inputs. This basic scheme
applies to all living beings. In the 1920s von Uexkll
characterized animal worlds on the basis of sensorimotor contingencies as they function in ecological
context.
What the world is for the organism amounts to
neither more nor less than the consequences of its
actions for its sensory inputs; or to its sensori-motor
contingencies [1]; and this in turn clearly depends on
the repertoire of possible actions. Without action, there
is no world and no perception.
There is a deep affinity between this approach, the
enactive approach of Varela [2], and the ecological
psychology [3] according to which perception is not a
matter of computational representation, but rather a
direct perception of affordances, i.e. potential
actions as such. This affinity lies, as we understand it,
in (a) a non-representationalist framework, and (b) in
the fact that rules or laws of control [3] or
Proceedings of ENACTIVE/07
4th International Conference on Enactive Interfaces
Grenoble, France, November 19th-22nd, 2007
129
ENACTIVE/07
130
where she wants to; the lighting pole on the road is not
attached to the body, but it is still in-hand because it is
also a mean of action of going there; moreover, the
light coming a certain way, one takes it into account
without explicitly thinking on its properties, and adapt
her sensory-motor activity when riding a bicycle
It stands to reason that there is still a difference
between the artifact that are actually attached to the
body, and which are not, but the first level of
distinction seems to be between in-hand (in a broad
sense) and put-down. In this broad sense, the artifacts
are in in-hand mode when they (a) fit into action, (b)
change sensory-motor loops, (c) are transparent, i.e. not
explicitly noticed, disappear from consciousness in aid
of the world they bring forth.
ENACTIVE/07
131
4. Discussion
The preceding considerations may not seem
particularly controversial, but they have some
controversial consequences. The term Interface is
clearly of central importance. However, the term itself
is the vehicle of an ambiguity that requires
clarification: interface between what and what?
As we understand it, the term interface is properly
used as the interface between an organism (human or
otherwise) and its environment. Thus, the basic
interfaces are the biological sensory and motor
organs; for humans, technical artifacts are extensions to
these basic interfaces, but they remain interfaces. New
technical devices constitute new worlds: think for
example of the world of the skier. But note this: we
do not talk about the interface between the man and
the ski; the ski is the interface between the man and the
snowy mountain, or better still between the skier and
the skiing world that is brought forth.
Does this change in the case of computers? Our
point of view is that computers are basically technical
devices, and should be treated in the same way as other
technical devices. Certainly, they are devices of a
special sort, and the worlds that are brought forth
when a human being uses them are a special sort of
world; but the interaction that occurs (that is
mediated by the machine) is between the human being
and this world; it is not an interaction between the
human being and the machine. Thus, there is something
deeply wrong in the very phrase Human-Computer
Interface. Of course, HCI has become a hackneyed
term, but this engrained (mis)-use does not make it
correct. The basic problem lies in the implication that
human beings and computers are entities of the same
sort, so that they could interact on a basis of equality.
This would only be correct if one whole-heartedly
embraces the representational paradigm according to
References
[1] ORegan K.J. and No A., A sensorimotor account of
vision and visual consciousness. in Behavioral and
Brain Sciences 24, 2001, pp. 5-115.
[2] Varela F., Thompson E. & Rosch E. The Embodied
Mind. MIT Press, Boston, 1991.
[3] Warren, W. H. (1998). Visually controlled locomotion:
40 years later. Ecological Psychology, 10, 177-219.
[4] Khatchatourov, A et Auvray, M. Loutil modifie-t-il la
perception ou la rend-il possible? in Arob@se, 2005,
vol. 1. www.univ-rouen.fr/arobase
[5] Heidegger, M., Being and Time, State University of
New York Press, 1996
[6] Lenay et al. Sensory Substitution, Limits and
Perspectives, in Hatwell et al (eds), "Touching for
Knowing", John Benjamins Publishers, Amesterdam,
2004
[7] Leroi-Gourhan, A., Gesture and Speech, MIT Press,
1993.
ENACTIVE/07
132