The Principle of the Orientation of Interactivity (OI)

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A Theoretical Word-Sensibility Concept 

Summary: We might imagine word-sensibility as a sum of information that initiates right before a word-sense is made. At this initial point it might be best generally described as one’s unattended interactivity. Unattended interactivity is used here as a generic term referring to one’s occurrent resources belonging to brain, body and environment. In theory, we suggest, that word-sensibility begins an autonomous trace between unattended interactivity and attended interactivity. For instance, when a child asks, “what is that?” unattended interactivity becomes attended interactivity for both child and parent. This begins a shared anticipation for association and, we suggest, is a basic dynamic, part of our communicative nature. It is a primitive social dynamic that a child engages with as they interact with others and will remain as an essential dynamic throughout the child’s life.

The Quadranym Model of Word-Sensibility (Q): An Ecological Systems Perspective On Word-Level-Concepts & Contextual Unitizations – Non-Mental-Representation Representation Design Before Define Approach.


Autonomous Traces: There aren’t many utterances more powerful than “What is that?” We suggest that its power is, in certain ways, due to a conative exchange that we call the orientation of interactivity (OI). It can also be caused without any verbal exchange or direct signals and can happen by simply sharing a task or a field of focus. Theoretically, the innate occurrent trace – ‘unattended interactivity becoming attended interactivity’ – is a dynamic that we as humans innately respond to but don’t acknowledge, except for the shared focus that comes from it. We submit the orientation of interactivity hypothesis as a study of inter-subjectivity, and maybe more specifically of Participatory Sense-Making (De Jaegher, Di Paolo, 2007). An ecological description is also considered with the idea of Sensory Motor Empathy; one becomes dynamically in-phase with another (Chemero, 2016). Essentially, it begins with the orientative sense of the individual.

Orientation of Interactivity of the Individual
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Consider the image above, orientation represents the interactivity of an individual. The actual node represent remembered experiences and the potential node represents their potential conditions. Potential conditions are array of senses that easily couple to actual senses. Actual sense does not refer to the actual world, but to that which is driven by the actual world.

Orientation of Interactivity Between Individuals
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The image above illustrates two individuals sharing common experiences to share focus. The transformation is from two discrete interacting units to one interacting unit. The behavioral benefit is about increasing capacity to relate better potential conditions to the occurrent area of anticipation.

 Orientation of Interactivity and the Dynamical Context

Humans have a clear advantage over machines when it comes to understanding words because humans experience the world and machines don’t. Humans apply intentional variability to their experiences, a likely result of highly evolved social behaviors where shared anticipation come to signify predictions or counter factuals. Word-sensibility initiates before a word-sense so to allow general responsive dynamics of one’s experience to manifest. The word-sensibility model illustrates an equivocation process to provide orientation for our abstractions. We suggest, that through conative and affective exchanges, humans have acquired a skill to capture in themselves a sense of actual activity (i.e., dynamical context) used to constrain a sense of potential conditions (i.e., situational context) of experience or behavior shared between people. The idea is that ‘coherent sense‘,  refers to the orientation of interactivity (OI) occurring between people. One orients with another. The orientational process describes a kind of empathy where individuals learn to orient abstract information with others and consequently also for themselves (e.g., myths).

  • The OI postulates a ritual that involves in some part a biological mode, a way of tuning individual external behaviors to one another through an internal channel. It’s like possession, a motivating feature in the human software that allows it to serve a function outside and beyond its individual programing.

Consider the OI in evolutionary terms theoretically representing a kind of organismic response mechanism to the environment and overtime evolves into a social mechanism. When the OI experience or behavior is shared this refers to one orienting with another and ‘coherent sense’ is attributed between people; an evolved dynamic that changes the individual. Now, for the individual, the dynamical context is used as a constraint to which situations can be reconsidered using explicit thoughts that is much like talking to one’s self. Here, the ‘coherent sense‘ refers to OI attributed only to the individual. So again, through conative and affective exchanges, humans have acquired a skill to capture in themselves a dynamical context used to constrain possible outcomes or situational context to which another person is drawn in to educe the same basic constraining behavior (i.e., sync). To put it simply, the dynamical context is the ability to constrain and sync where the situational context is the ability to communicate conditions.

  • OI relational dynamics for individuals and society are virtually the same. The social OI enhances the situational context ability of the OI for the individual.

The dynamical context is about abstractions anchored on instantial experiences; unattended/attended synergistic responses to the world. Consider the sense of resonating with something and using that experience to help make sense of other things. Theoretically, dynamical contexts are derived from instantial experiences and are modulated in the OI. In other words, instantial experiences become units of context because affective and conative responsive dynamics are effectively shared. This refers to units of responsiveness that inform instantial experiences of some typical intention or motivation in a way that resonates with others and, this proves the dynamical context; responsive adaptations to the world able to be repurposed. Sharing how another feels or is motivated provides evolutionary advantages as a society forms like minded objectives. Individuals of society interact with the world and learn how their interactions relate to others and consequently, also to other things. This describes a reciprocity  between the motivations of individual interactions and the constraints or definitions provided by society. We suggest that we assign a value to these kinds of reciprocal dynamics and, in this way; the dynamic interaction between personal motivations and social constraints form word-sensibility units as a means to orient the values people share.

  • Consider that human’s naturally share their responses more so than the precise details of events. This speaks to the useful ease of dynamical contexts.

The dynamical context in accord with the Q model is about discrete unitizations of topical orientations and their interrelationships (i.e., OI). Dynamic relations distributed through out the system are virtually metaphorical mappings. That is, dynamical contexts are useful because they’re transferable from one situation or behavior to another.

  • In the Q model, there is no real cause found in the world. There is only the orientation of interactivity, a mechanism in which focus is shared with another. Any cause is a sharing of an event and not ever any event alone. That is to say, the orientation of interactivity is about sharing responses.

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