4.1. Sense-Making

These five related ideas help us understand one of the core tenets of the enactive account of addiction—that situations are meaningful (McGann et al. Reference McGann, de Jaegher and Paolo2013) to IWEA. Under this notion, addiction is experienced as an IWEA copes with or makes sense of her situations. Addiction, understood as a difference in embodiment and sense-making, is the process of “coordinating the needs of [IWEA] (biological, affective/cognitive, social) with environmental factors (either facilitating or hindering)” (McGann et al. Reference McGann, de Jaegher and Paolo2013, 204).

Sense-making is related to IWEA’s “autonomy at various levels, such as that of living processes of material self-construction” (McGann et al. Reference McGann, de Jaegher and Paolo2013, 204). “The needs and demands for the continuation of a precarious form of life explain why [IWEA] have a meaningful perspective on their interactions with the environment, why things matter to them” (204). Thus, the enactive account of addiction “offers an approach of naturalizing notions such as meaning, value, significance, and normativity” associated with addiction “in ways that can still be examined using dynamical systems tools” (205). Furthermore, it allows for a comprehensive model by characterizing addiction in terms of differences in embodiment in the way IWEA coordinate their needs with environmental factors.

4.2. Participatory Sense-Making

Interaction between IWEA and their environment involves engagement among IWEA, other autonomous agents, and their environment. Engagement encompasses the qualitative features of interactions once they start to “take on” a life of their own (De Jaegher Reference De Jaegher2013). The experience of engagement is “the fluctuating feelings of connectedness with an other, including that of being in the flow of an interaction and tensions” (De Jaegher Reference De Jaegher2013, 6).

Interaction is defined “on the basis of the autonomy of the interaction process and that of the individuals involved” (De Jaegher Reference De Jaegher2013, 6). A social interaction is “a co-regulated coupling between at least two autonomous agents” (6). The idea of coupling is the mutual influence between IWEA and their environment from which meaningful behavior emerges (McGann et al. Reference McGann, de Jaegher and Paolo2013). Each coupled IWEA “contributes to its co-regulation, but the interaction process [being autonomous] also self-organizes and self maintains” (De Jaegher Reference De Jaegher2013, 6).Footnote ² This implies that the interaction itself sometimes endures in a way that none of its participants intended. Through coordination, interactions between IWEA self-organize and self-maintain. Coordination is “the non-accidental correlation between the behaviors of two or more systems that are in sustained coupling, or have been coupled in the past, or have been coupled to another, common, system” (De Jaegher and Di Paolo Reference De Jaegher and Paolo2007, 490).

Consequently, when an IWEA with certain capabilities, intentions, and motivations interacts with other agents and the environment, not only do the participants and/or the environment influence the sense-making, but also the interaction processes as such modulate the sense-making that takes place (De Jaegher Reference De Jaegher2013). It is this notion that is the key concept of participatory sense-making (De Jaegher and Di Paolo Reference De Jaegher and Paolo2007). That is, “we literally participate in each other’s sense-making. Wegenerate and transform meaning together in and throughinteracting” (De Jaegher Reference De Jaegher2013, 7). This means that, in application to addiction, capabilities, intentions, and motivations of IWEA can be explained as being created and altered via interactions. Interaction among IWEA, other agents, and their environment “opens up new domains of sense-making” that such IWEA “would not have had on [their] own” (De Jaegher Reference De Jaegher2013, 7). In short, the concept of participatory sense-making provides a frameworkto understand interactive processes associated with addiction.

4.3. The World of IWEA

Similar to individuals who experience autism, the ways in which IWEA act are typically viewed as disordered, a result of a brain disease, to be diagnosed and treated away. Two questions considered by De Jaegher (Reference De Jaegher2013) (with slight modifications so as to apply to addiction) are as follows: (1) Why do IWEA move and perceive in the way that they do? (2) What does this have to do with how IWEA engage with and understand the world, others, and themselves?

If embodiment and sense-making are fundamentally interconnected, these questions are essential (De Jaegher Reference De Jaegher2013). When IWEA move, perceive, or cope with emotions differently (e.g., obsessively engage in, or feel compelled to engage in, an addictive behavior in response to being situated within close proximity of reward-predicting stimuli or a stressful environment), this inseparably relates to how they understand the world. The world is not prespecified but is brought forth through the process of sense-making, defined by differences in embodiment (Thompson Reference Thompson2007). Just as how the color bluish-green is not in light or perception but in the interaction between light and perception, the activity of the nervous system is not determined by the external world but by the nervous system itself—and thus, the world is not internally represented but is instead brought forth (Maturana Reference Maturana1980). This fact, however, is underrecognized in current theories.

The enactive account of addiction emphasizes the link between the sensorimotor-affective (i.e., embodied) characteristics of IWEA and the ways in which IWEA make sense of their world. As with autism (De Jaegher Reference De Jaegher2013), the notion of sense-making is ideally situated to integrate evidence of the sensorimotor-affective aspects of IWEA that are involved in different stages and mechanisms of addiction (Yalachkov et al. Reference Yalachkov, Kaiser and Naumer2010) that have historically been examined in isolation. The concept of sense-making may ultimately help to connect the key embodied aspects of addiction in a comprehensive model.

5.1. Perception in Addiction

I now review evidence of the particular ways in which the sensorimotor-affectiveaspects of IWEA differ from those who do not experienceaddiction. IWEA exhibit attentional bias—“a non-conscious tendency to focus attention on particular types of objects or features”—toward reward-predicting stimuli (i.e., stimuli for which individuals are willing to work and which are approached), primarily drug- or addictive-behavior-related cues (West Reference West2013, 89). IWEA additionally show cognitive bias, or a propensity to “preferentially process information or form mental representations of particular types of objects or features of objects in the environment” (90), toward stimuli or situations associated with their addiction (McCusker Reference McCusker2001). IWEA may also acquire object recognition and classification expertise with regard to real stimuli or images associated with their addiction (Yalachkov et al. Reference Yalachkov, Kaiser and Naumer2010).

Individuals in various stages of addiction exhibit markedly different evaluations, that is, “beliefs about the degree to which something is good or bad in some way, e.g. harmful vs. beneficial, morally right or wrong,” toward particular actions relevant to obtaining a positive reward and/or their addictive behavior (West Reference West2013, 90). For example, an IWEA may perceive stealing from a family member in order to purchase alcohol or using drugs in the presence of their children as morally permissible—even “the right thing to do.” Individuals’ incentive salience—a motivational ‘wanting’ attributed to a reward-predicting stimuli—is significantly higher compared to that of individuals who do not experience addiction (Berridge and Robinson Reference Berridge and Robinson1995). MacKillop et al. provided evidence of greater delayed reward discounting (DRD) in IWEA, specifically “in individuals exhibiting addictive behavior in general and particularly in individuals who meet criteria for an addictive disorder” (2011, 2). A prime example of DRD includes temporal discounting, or the tendency to prefer immediate but modest rewards to future but sizable rewards (MacKillop et al. Reference MacKillop, Amlung, Few, Ray, Sweet and Munafò2011). In other words, IWEA prefer everything “now.”

Perceived control—“the extent to which people believe they can enact a given behavior” (West Reference West2013, 92)—continuously becomes distorted in IWEA, almost always in relation to control over their addictive behavior. For example, IWEA in recovery report intruding perceptual thoughts, such as “I don’t have addiction,” “I am normal,” and “I can control my addictive behavior.” Alcoholics Anonymous speaks toward this perceptual difference, suggesting that “the idea that somehow, someday he will control his drinking is the great obsession of every abnormal drinker. The persistence of this illusion is astonishing” (Alcoholics Anonymous Reference Anonymous2001, 30). Such distortions of perception undeniably play into the high relapse rates seen in addiction.

5.2. Movement in Addiction

Research primarily has focused on executive dysfunction, whereby IWEA have an impaired ability for reflective control over behavior and risk taking. In less studied yet notable movement differences, IWEA have a distinct and shared willingness to fixate on a particular solution, typically in an effort to achieve rewarding stimuli, beyond that of individuals who do not experience addiction. With addictive behavior, for example, an IWEA may be willing to bike 20+ miles in 110-degree heat if it is the only means to acquire the drugs they perceive to “want” or “need.” Another difference is the tendency for individuals to create and adhere to comforting ritualistic behaviors, typically around reward-predicting stimuli. Individuals will develop soothing routines around addictive behavior whereby the routines themselves can become desired as much as the reward-predicting stimuli. Lastly, IWEA are known to consistently prioritize the needs of the self above others. IWEA tend to go out of their way to secure reward-predicting stimuli for themselves first and foremost. In other words, when the oxygen masks on the metaphorical airplanes deploy, IWEA are quite proficient at securing their own masks first.

5.3. Affect and Experience in Addiction

Feelings of anxiety and depression are highly predictive of addictive behavior and relapse in IWEA. With IWEA, addictive learned behaviors serve as a primary coping strategy. In addition, IWEA report a heightened sensitivity to emotions. They tend to “dislike” feeling feelings and have a difficult time identifying, communicating, and knowing what to do about feelings. Some theorists take differences in affect in IWEA so far as to characterize addiction itself as a “feelings disease,” or highlight specific feelings (e.g., shame) as being at the core of addiction (O’Connor et al. Reference O’Connor, Berry, Inaba, Weiss and Morrison1994).

Aside from reported difficulty with affect, IWEA report such phenomenal experiences as “not being given the script to life,” “always being on low-grade alert,” and “always feeling like something is missing.” Such affective experiences may exist in individuals who do not experience addiction. Such life experiences no doubt are inherent in the human experience. Yet such experiences tend to be pronounced in IWEA. Relieving or removing these experiences of uncomfortable affect are often cited as the “reason” or “purpose” IWEA engage in addictive behavior in the first place.

5.4. From Embodiment to Sense-Making

Similar to autism, differences in embodiment imply that there is different sense-making in addiction. As these differences in embodiment and sense-making in addiction are essentially linked, cognitive processes of IWEA are affected by embodied states—and those embodied states determine how IWEA relate to the world (De Jaegher Reference De Jaegher2013). To say that IWEA relate to the world is to say that they “construct and pick up as relevant that which is meaningful to [them], but not necessarily to someone else” (De Jaegher Reference De Jaegher2013, 9). Perceptual and sensory differences, particular patterns of moving, and distinct ways in which IWEA relate to emotions (i.e., differences in embodiment) can be viewed as alternative ways in which IWEA perceive the world and also as strategies to cope with it (De Jaegher Reference De Jaegher2013). For example, IWEA exhibit addictive behavior in order to relieve the experience of “always feeling like something is missing.”

If embodiment differences in IWEA are intrinsically linked with sense-making in addiction, I suggest, as De Jaegher (Reference De Jaegher2013) has with autism, that many IWEA will find joy or significance in behaviors and embodied styles of sense-making that are considered “addictive.” A less studied factor in perceptual differences is the aesthetic element of reward-predicting stimuli. There may be significance to some addictive sense-making that simply is that of enjoying, thinking about, or “taking in” reward-predicting stimuli indirectly. This can involve discussing, telling stories, listening to songs, smelling, and appreciating such stimuli as they are. IWEA tend to value, care about, place priority on, and even enjoy reward-predicting stimuli above and beyond individuals who do not experience addiction.

The enactive account of addiction thus considers the way IWEA relate to the world as intrinsically meaningful to them. In this, IWEA are no different from anyone else. Following De Jaegher (Reference De Jaegher2013), a simple way to test this approach is to see whether IWEA do in fact enjoy or suffer from that which they do.

The notion that IWEA gain a sense of ease and comfort from their particular activities, preferences, and thinking styles comes from positive reward theories. Evidence points toward IWEA reporting “stronger euphoriant effects from many addictive drugs and activities” (West Reference West2013, 53; see also Wise and Bozarth Reference Wise and Bozarth1987) than individuals who do not experience addiction. For example, verbal reports of IWEA’s “first time” fully experiencing an addictive behavior of choice describe it as equivalent to a profound religious experience, whereby the “world opened up,” “I felt like I could finally breathe,” or “I finally felt comfortable in my own skin.” Such addictive behaviors also provide functional benefits, for example, “maintaining a desired body shape” (Cawley, Markowitz, and Tauras Reference Cawley, Markowitz and Tauras2004) and managing psychological distress (Pickard Reference Pickard2012). At least initially, IWEA tend to enjoy their addictive behaviors.

The creation and adherence to ritualistic behaviors in addiction, like in autism, are additionally associated with great positive reward. Such behaviors appear to be highly motivating for IWEA. When IWEA engage in or anticipate engaging in such behaviors, there is often an observed increase in positive affect, something like a “bounce to their step” that was not there before. Ritualistic behaviors are considered by Lovaas, Newsom, and Hickman (Reference Lovaas, Newsom and Hickman1987) and De Jaegher (Reference De Jaegher2013) to be “intrinsically motivating for the perceptual reinforcement and self-stimulation that they provide, even connecting this to the sensory joys of gourmet food, art, recreational drugs, and smoking” (De Jaegher Reference De Jaegher2013, 10).

While they might be meaningful and enjoyable, ritualistic behaviors and other particularities in IWEA often interfere with daily living. As a result, such behaviors can be challenging, for both the IWEA and their environment. However, this does not necessitate that such differences could not in themselves be important for IWEA. These embodied states, similar to autism, might only be considered troublesome “as a consequence of their manifesting in a context that can or will not accommodate them” (De Jaegher Reference De Jaegher2013, 10). This is not, however, to condone such addictive behaviors. Instead, I argue that dealing with differences in embodiment in IWEA should start from the meaning that they have for the IWEA, not from questions of whether they are appropriate and how to eliminate them. Focusing on the meaning can help researchers to find suitable ways for IWEA to cope with differences in embodiment. Coinciding with this idea, it has been hypothesized that the key to understanding why some individuals “mature out” of addiction and some do not “lies in the purpose served” by addictive behaviors (Pickard Reference Pickard2012, 2).