Escaping the platform's addictive grasp means first overhauling our relationship to our devices.
by the same name, deals with the bounds of cognition, the question of “where the mind [stops] and the rest of the world [begins].” They propose a number of thought experiments to show that the “skin and skull” are, upon closer examination, a poor boundary for the mind. Imagine a sci-fi reality in which a person has a neural chip that enables them to do advanced multiplication.
For Clark and Chalmers, these three cases are identical in all the ways that matter, indicating that the mind is not narrowly bound to our bodies, but rather distributed across a broader system. What matters is that we rely on these external tools in the way we rely on our brain; if those objects are similarly accessible, endorsed, and integrated into cognition, we should simply consider them part of the mind.
We don’t have to imagine a distant future with neural implants to witness the porosity between mind and world. Think of the person who does their best thinking when they’re writing or the child who counts on their fingers. More profoundly, consider the centrality of language on the structure of the mind. External processes and objects have, from the start, been worked into the way we think.
This theory gives us a framework to better understand our peculiar relationship to our phones. For many of us, myself included, a phone meets all of the criteria Clark and Chalmers lay out. It is “central to [my] actions in all sorts of contexts, in the way that an ordinary memory is central in an ordinary life.” The device is on me at all times, and I rely on it to navigate the world like I would any other sense—when it unexpectedly dies, I feel as if I have lost access to a part of myself.
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