Het enactivisme als verbindende factor in de milieufilosofie
We hebben andere manieren nodig van nadenken over mens en natuur, en hiervoor moeten we intellectualistische ideeën over onszelf durven loslaten.
Als je 30 jaar geleden in een Belgisch weiland stond, zag je zo’n 2,5 keer meer vogels dan nu. Omdat landbouwgebieden steeds intensiever worden gebruikt – met meer pesticiden en minder diversiteit – verschraalt het landschap en wordt het steeds minder verwelkomend voor planten, insecten, en dus ook vogels. In Vlaanderen is 45% van alle grond landbouwgrond, maar die is nu enkel nog geschikt voor de monoculturen die er worden geteeld. Al het andere leven dat er ooit woonde, moet nu wijken.
Het is niet onvermijdelijk dat we zo met de levende natuur omgaan. Maar om die omslag te maken moeten we niet beginnen bij de natuur, maar bij onszelf.
Ga maar na: het is maar omdat wij onszelf zo intelligent vinden dat we de rest van de natuur zien als dom en oninteressant. En dat terwijl er slijmzwammen bestaan die problemen kunnen oplossen waar onze beste supercomputers geen raad mee weten. De vraag is dus: waarom stellen we onszelf zo centraal?
Ik denk dat dat te maken heeft met de manier waarop we naar psychologie kijken. In de 17e eeuw theoretiseerde de Franse filosoof René Descartes dat het universum is opgedeeld in twee sferen: het materiële en het mentale. Hoewel wij vandaag de dag niet meer geloven in de exacte theorie van Descartes, houden we nog steeds vast aan een denkwijze die uitgaat van dualismen – brein tegenover lichaam, mentaal tegenover materieel, subject tegenover object.
Wij mensen zien onszelf maar al te graag als de bovenste partij in die tweedelingen. Maar wat gebeurt er als we ons wereldbeeld omgooien en op een andere manier naar onszelf leren kijken?
Enactivisme
Enter het enactivisme, een recente stroming binnen de filosofische psychologie die de status quo uitdaagt. De standaard denkwijze binnen de filosofische psychologie begint bij de idee dat cognitie bestaat uit representatie. Dat wil zeggen: wat intelligente wezens doen, is enkel mogelijk omdat hun brein bepaalde signalen van hun zintuigen zó verwerkt dat het resulteert in een nauwkeurig beeld van de wereld. Het brein is dus een soort spiegel die de werkelijkheid zo goed mogelijk moet afbeelden.
Het enactivisme zet deze theorie bij het grofvuil. Nee, cognitie bestaat niet uit representatie, en al helemaal niet door het brein. Wat is cognitie dan wel?
Beeld je eens in dat je door een drukke stad aan het fietsen bent. Je stuurt en balanceert; je navigeert en denkt na over de route; je interpreteert signalen van stoplichten en borden en politieagenten; je probeert zo goed mogelijk het gedrag van je medeweggebruikers te voorspellen … en dit alles terwijl je daar waarschijnlijk niet eens bewust over nadenkt. Je beweegt je simpelweg voort in een dynamische omgeving, zodat je snel en veilig op je bestemming aankomt. Fietsen is een intelligente bezigheid, maar het is ook een vaardigheid.
Dit is het basisinzicht van het enactivisme: cognitie is intelligente interactie met de omgeving. Het vindt niet plaats in je hoofd, maar in de wereld. Je doet het niet in een abstracte mentale ruimte maar in een concrete situatie en met je hele lichaam. In filosofie-jargon: cognitie is gesitueerd en belichaamd.
Mensen in de wereld
Tot zover de introductieles wijsgerige psychologie. Maar waar filosofen nog maar weinig aandacht aan hebben besteed, zijn de implicaties van het enactivisme voor ons eigen mens- en wereldbeeld.
Bijvoorbeeld: als ‘intelligent zijn’ niet verwijst naar wat er in je brein gebeurt, maar naar wat iemand doet, dan kunnen niet-menselijke wezens dus intelligentie vertonen op manieren waarvoor we open moeten leren staan. We kunnen niet langer zeggen dat slijmzwammen slim lijken maar dat niet echt zijn omdat ze geen brein of zenuwstelsel hebben. Nee, het feit dat ze intelligent gedrag vertonen is genoeg om te concluderen dat ze intelligent zijn.
Hetzelfde gebeurt op andere vlakken zoals bewustzijn en autonomie: het enactivisme toont keer op keer aan dat mensen minder uniek, minder zelfvoorzienend, en minder superieur zijn dat we dachten.
Het resultaat is dat de mens niet langer als een zonnekoning boven de wereld uittorent. Het besef dat indaalt, is dat wij in de wereld staan, als een bijzonder maar niettemin klein onderdeeltje ervan; dat we worden omringd door leven, met talloze vormen van intelligentie en evenzovele manieren om de wereld te ervaren; en dat wij dus niet het alleenrecht hebben om te beslissen over het lot van onze mede-Aardbewoners.
Kumbaya?
Oké, maar wat moeten we hier dan mee doen? Moeten we samen met de koeien en brandnetels en slijmzwammen rond een kampvuur gaan zitten en Kumbaya zingen?
Het enactivisme suggereert iets anders. Om goede Aardbewoners te worden, moeten we leren in interactie te treden met andere levende wezens. Interactie betekent: proberen de ander te begrijpen. Het betekent ook: de ander in hun waarde laten, omdat je niet weet wat je allemaal nog niet over hen weet.
Planten zijn voor veel mensen bijvoorbeeld passieve dingen. Maar als je je realiseert dat hun wereld zich op een heel ander tempo afspeelt – in jaren in plaats van seconden – ben je al goed op weg om met planten te leren praten. Inheemse culturen in Noord-Amerika weten bijvoorbeeld al eeuwenlang dat Veenreukgras beter groeit als het wordt geplukt. Zij gaan elk jaar met de planten in gesprek over hoe veel ze mogen plukken, en op welke manier.
Wij Westerse mensen hebben de neiging om de natuur te objectificeren: ‘bomen, gewassen, dieren, daar mogen we mee doen wat we willen, want die zijn toch niet zoals wij’. Het is echter meer dan ooit nodig om deze kunstmatige scheiding te doorbreken. Klimaatverandering, de zesde massa-extinctie en zoönotische ziekten zoals COVID-19 maken duidelijk dat het gescheiden houden van menselijke en niet-menselijke natuur een doodlopende weg is.
Onze intelligentie, ons bewustzijn, is nooit fundamenteel anders geweest dan die van niet-mensen. Pas als we dit inzien, zullen we in staat zijn om weer echt in de wereld de staan – met en in het leven, in plaats van ernaast.
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