About sensorimotor simulation

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Three paradoxes and concentric circles

One last note would be addressed to the notion of sensorimotor simulation. The whole theory of the sensorimotor paradox lies on the idea that motor enaction of a contradictory situation, such as gazing at one’s own hand and the impossibility to catch it with itself, is subtituted by its imaginary outcome, which gets disconnected from the very need to enact sensorimotor impulse in the first place. Yet, the fact that the enaction of the impulse is contradicted, that the neural response is ‘delayed or lagged’ (to borrow from Gerald M. Edelman’s condition for self-consciousness) doesn’t mean that the impulse doesn’t come from the same place; that is, that our imagination and stream of thought don’t come from the same neural system, only diverted from the possibility that the impulse should be enacted physically but contained, confined to the limits of the production of mental images and self-induced memory.

One empirical…

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About the stream of thought

Three paradoxes and concentric circles

In a previous text, we highlighted some of the issues that we might encounter with a certain use of the concept of the unconscious in psychoanalysis. In this additional note, we will precise something that could be analysed about the stream of thought and the role that it plays in controlling and repressing what might be framed as unconscious – as not expressed directly and openly to oneself, but also contained by something else, keeping the mind busy elsewhere from primary wounds, with thoughts and mental representations creating a diverting noise. (Further more, we will remind what we can take from the theory of the sensorimotor paradox, that is that the very action of thinking would be itself a defence mechanism and an imaginary resort to body disruption.)

Notably, what our daily mental activity and stream of thought teaches us about how we learn to think is that most…

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About the unconscious

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Three paradoxes and concentric circles

The idea of the unconscious is a construction, a representation born of the idea of the repressed, as elaborated by Sigmund Freud in the early days of psychoanalysis. Freud elaborated his representations of the psychic apparatus as the first topic – being the unconscious, the preconscious and the conscious – around the year 1900, and the second topic – the id, the I and the superego – around 1923. Though there is an explicit connection in his work between what is proscribed and repressed to the mind into the unconscious and the matter of the body, this representation remains structured by a classical and binary view on the mind vs. the body – albeit Freud’s take on the theory of pulsions. Such a view still takes the mind as a closed system that somehow filters what can or cannot be expressed and assimilated to the structure of the self within…

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A Human Paradox

Three paradoxes and concentric circles

A Setting Bird

Text in pdf : A Setting Bird – A Human Paradox

To Marie-José

To Daniel


An idea doesn’t belong to anyone

When it comes from and answers to the experience of many.

There has been much ado about the many ways we have tried to explain where a species such as ours could have come from. There has been over centuries of various cultural traditions and many passionating and beautiful insights, scientific explorations and creativity. Yet, let us just stop there and take a moment, for time is now running out. What if we could suggest one possibility, one single hypothesis that would provide us with a better chance at sorting all those questionings out ? What if, as the expression says, it was only in our hands all along and we missed it out ?

It is time to take a strong and gentle step. It is…

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How Early Buddhist philosophy and the Sensorimotor Paradox theory can connect

Three paradoxes and concentric circles

Text in pdf : A Setting Bird – How Early Buddhist philosophy and the Sensorimotor Paradox theory can connect

Undergoing a Buddhist practice is no mean feat. The impact on one’s own daily life can be extensive, for it touches the very heart of what makes up for a human experience. The core of Buddhist philosophies, notably regarding the early texts1, remains remarkably modern in the ways that it critically tackles the notions of Self or Non-Self and the conditional structures of our perceptions, understood as both sensory and mental. But it also offers a path in order to make peace with the inherent instability of lived experience. It gets there from the observation that everything is always changing to some degree, which fact is ‘hard to face’ – dukkha. According to American psychologist Mark Epstein2, the etymology of the term dukkha (considered the first…

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