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Applying insights from philosophy and cognitive science to address the urgent issue of smartphone-induced distracted driving
 

Although the dangers of texting while driving are widely known, many people resist the idea that phone usage will impair their driving. And connectivity features in new cars have only made using technology behind the wheel more tempting. What will it take to change people’s minds and behavior? Robert Rosenberger contends that a better understanding of why this combination of technologies is so dangerous could effectively adjust both habits and laws.

 

Rosenberger brings together ideas from philosophy and cognitive science to leverage a postphenomenological perspective that reveals how our smartphones make us such bad drivers. Reviewing decades of empirical studies in cognitive science, he shows that we have developed habits of perception regarding our compulsive technology use—habits that may wrest our attention away from the road. 

 

Distracted develops innovative concepts for understanding technology-related habits and the ways that our relationships to our devices influence how we perceive the world. In turn, these ideas can help drivers be more cognizant of the effect that smartphone usage has on their perceptions, better inform efforts to enact stricter regulations, and help us all to be more reflective about the technologies that shape our lives.

In Knowing as Moving, Susan Leigh Foster theorizes how the act of moving in and through the world creates the potential for individual and collective bodies to connect. Starting from the assertion that knowing takes place through bodily movement, Foster moves away from the Western philosophical traditions of dance, critiquing the Cartesian mind-body duality and its colonizing politics. She draws on Native and Indigenous studies, ecological cognitive science, disability studies, phenomenology, and new materialism to explore how knowledge is neither static nor storable. Thinking is a physical action and the product of an entire neuromuscular system with its mobile postural and gestural configurations, perceptual systems, and brain activity. Foster outlines how reading, examining, talking, and remembering are all forms of moving and contends that any process of knowing establishes one’s identity and relationality. By focusing on the centrality of bodily movement to thought and self, she contributes a decolonial critique of the study of knowledge and being. In so doing, Foster replaces the Cartesian-colonial “I think, therefore I am” with a decolonial “I move, and therefore I know.”