Doesn't Rigon's scybernethics, by developing a practical and theoretical reflective hermeneutics of cognitive technologies for example, answer the question of locality through situated cognition?
Rigon's concept of scybernethics, as described in the source "Scybernethic(s): existential enaction, creative cognition and technological hermeneutics, toward a second-order rationality", can be understood as a direct response to the question of locality through situated cognition.
Rigon proposes a method of "experiential and experimental epistemology" (
) which emphasizes the importance of the individual's lived experience in shaping their understanding of the world and its technological systems. He argues that "cognition is not about objects" but "an effective action" () in the world, a perspective that highlights the situated nature of knowledge. Rigon emphasizes the importance of personal experience in developing his concept of "scybernethics" (
), which he characterizes as a "regulatory paradigm" or "comprehensive and non-iconoclast second-order rationality" that recognizes the limits of purely objective, third-person approaches to knowledge.
Rigon's use of computer simulations is not aimed at creating an all-encompassing model of cognition, but rather as a tool for personal exploration and reflection (
). He compares his approach to that of cognitive anthropologists who recognize how "cognitive artifacts are involved in a process of organizing functional skills into cognitive functional systems" (). Rigon utilizes computer modeling as a method to externalize and reflect on his own cognitive process (
). In essence, he employs technology to develop a deeper understanding of his own situated cognition, which in turn informs his broader perspective on the relationship between technology and humanity. This methodology acknowledges the influence of cultural and historical factors on both the individual and technology.
Rigon's concept of "tekhnicus", inspired by Bourdieu’s "habitus," further underscores the importance of the individual's personal history and cultural context in shaping their interaction with technology (
). Just as habitus refers to the embodied dispositions and habits of thought that individuals acquire through their social experiences, "tekhnicus" recognizes the deeply ingrained, and often unconscious, ways in which individuals interact with and make sense of technology.
Sources
-, while exploring similar themes of technology and culture, focus primarily on different philosophical approaches and historical contexts. For example, source emphasizes the importance of local philosophical traditions in shaping technology, drawing on examples from Chinese thought, while source
discusses Heidegger's critique of cybernetics and his call for a return to the Greek concept of technē. These sources provide valuable insights into alternative perspectives on technology, but they do not offer a direct engagement with Rigon’s concept of scybernethics or his focus on situated cognition.
Similarly, while sources
-
touch upon concepts like recursivity, contingency, and interobjectivity in the context of technology, they do not directly address Rigon’s work or his specific approach to the question of locality through situated cognition.