“According to Ubuntu philosophy, which has its origins in ancient Africa, a newborn baby is not a person. People are born without ‘ena’, or selfhood, and instead must acquire it through interactions and experiences over time. So the ‘self’/‘other’ distinction that’s axiomatic in Western philosophy is much blurrier in Ubuntu thought. As the Kenyan-born philosopher John Mbiti put it in African Religions and Philosophy (1975): ‘I am because we are, and since we are, therefore I am.’”
“Russian philosopher Mikhail Bakhtin believed that […] by ‘looking through the screen of the other’s soul,’ he wrote, ‘I vivify my exterior.’ Selfhood and knowledge are evolving and dynamic; the self is never finished – it is an open book. […] Being is an act or event that must happen in the space between the self and the world.”
SOURCE: Birhane, Abeba. “Descartes Was Wrong: ‘a Person Is a Person through Other Persons.’” Aeon
“You might want to ask why we should think of minds extending into bodies and artefacts, rather than merely interacting with them. Does it make any difference? One answer is that, in the cases described, brain, body and world are not acting as separate interacting systems, but as a coupled system, tightly meshed by complex feedback relations, and that we need to look at the whole in order to understand how the process unfolds.”
“Language is a particularly powerful means of extension and enhancement, serving, in Clark’s phrase, as scaffolding that allows the biological brain to achieve things it could not do on its own. Linguistic symbols provide new focuses of attention, enabling us to track features of the world we would otherwise have missed, and structured sentences highlight logical and semantic relations, allowing us to develop new, more abstract reasoning procedures.”
SOURCE: Frankish, Keith. “The Mind Isn’t Locked in the Brain but Extends Far Beyond It.” Aeon.
“The history of logic also leads us to question the overly individualistic conception of knowledge and of our cognitive lives that we inherited from Descartes and others, and perhaps to move towards a greater appreciation for the essentially social nature of human cognition”
“In the modern period, a number of philosophers came to see the nature of logic in terms of the faculties of mind. To be sure, this is again a theme present in medieval scholastic thought (in the work of the 14th-century author Pierre d’Ailly, for example), but in the early modern period it became the dominant view. This leads us back to Kant, for whom logic pertained above all to the structure of thought as such and the operations of the mind, such as in his interpretation of Aristotelian categories. For Kant, quintessential logical concepts such as drawing an inference from premises to conclusion are associated to internal operations of the mind rather than to moves in an argumentative situation.”
SOURCE: Dutilh Novaes, C. “The Rise and Fall and Rise of Logic.” Aeon.