https://aeon.co/ideas/the-mind-isn-t-loc...-beyond-it
EXCERPT: Where is your mind? Where does your thinking occur? Where are your beliefs? [...] We know that mental processes depend on brain processes, and that different brain regions are responsible for different functions. However, we still agree with Descartes on one thing: we still think of the mind as (in a phrase coined by the philosopher of mind Andy Clark) brainbound, locked away in the head, communicating with the body and wider world but separate from them. And this might be quite wrong. I’m not suggesting that the mind is non-physical or doubting that the brain is central to it; but it could be that (as Clark and others argue) the mind extends beyond the brain.
To begin with, there is a strong case for thinking that many mental processes are essentially embodied. The brainbound view pictures the brain as a powerful executive, planning every aspect of behaviour and sending detailed instructions to the muscles. But, as work in robotics has illustrated, there are more efficient ways of doing things, which nature almost certainly employs. The more biologically realistic robots perform basic patterns of movement naturally, in virtue of their passive dynamics, without the use of motors and controllers. Intelligent, powered control is then achieved by continuously monitoring and tweaking these bodily processes, sharing the control task between brain and body. Similarly, rather than passively gathering information to construct a detailed internal model of the external world, it is more efficient for the control system to keep actively probing the world (to ‘use the world as its own model’, as the roboticist Rodney Brooks puts it), gathering just enough information at each step to advance the task at hand. Such a strategy relies essentially on body activity.
As well as being embodied, mental processes can also be extended to incorporate external artefacts. Clark and fellow philosopher of mind David Chalmers propose what’s since been called the Parity Principle, which says that if an external artefact performs a function that we would regard as mental if it occurred within the head, then the artefact is (for the time being) genuinely part of the user’s mind. To illustrate this, Clark and Chalmers describe two people each trying to work out where various shapes fit in a puzzle. One does it in his head, forming and rotating mental images of the shapes, the other by pressing a button to rotate shapes on a screen. Since the first process counts as mental, the second should too, Clark and Chalmers argue. What matters is what the object does, not where it is located. (Compare how a portable dialysis machine can be part of a person’s excretory system.) The rationale is the same as that for identifying the mind with the brain rather than the soul; the mind is whatever performs mental functions....
EXCERPT: Where is your mind? Where does your thinking occur? Where are your beliefs? [...] We know that mental processes depend on brain processes, and that different brain regions are responsible for different functions. However, we still agree with Descartes on one thing: we still think of the mind as (in a phrase coined by the philosopher of mind Andy Clark) brainbound, locked away in the head, communicating with the body and wider world but separate from them. And this might be quite wrong. I’m not suggesting that the mind is non-physical or doubting that the brain is central to it; but it could be that (as Clark and others argue) the mind extends beyond the brain.
To begin with, there is a strong case for thinking that many mental processes are essentially embodied. The brainbound view pictures the brain as a powerful executive, planning every aspect of behaviour and sending detailed instructions to the muscles. But, as work in robotics has illustrated, there are more efficient ways of doing things, which nature almost certainly employs. The more biologically realistic robots perform basic patterns of movement naturally, in virtue of their passive dynamics, without the use of motors and controllers. Intelligent, powered control is then achieved by continuously monitoring and tweaking these bodily processes, sharing the control task between brain and body. Similarly, rather than passively gathering information to construct a detailed internal model of the external world, it is more efficient for the control system to keep actively probing the world (to ‘use the world as its own model’, as the roboticist Rodney Brooks puts it), gathering just enough information at each step to advance the task at hand. Such a strategy relies essentially on body activity.
As well as being embodied, mental processes can also be extended to incorporate external artefacts. Clark and fellow philosopher of mind David Chalmers propose what’s since been called the Parity Principle, which says that if an external artefact performs a function that we would regard as mental if it occurred within the head, then the artefact is (for the time being) genuinely part of the user’s mind. To illustrate this, Clark and Chalmers describe two people each trying to work out where various shapes fit in a puzzle. One does it in his head, forming and rotating mental images of the shapes, the other by pressing a button to rotate shapes on a screen. Since the first process counts as mental, the second should too, Clark and Chalmers argue. What matters is what the object does, not where it is located. (Compare how a portable dialysis machine can be part of a person’s excretory system.) The rationale is the same as that for identifying the mind with the brain rather than the soul; the mind is whatever performs mental functions....