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Problem solving is a crucial higher-order thinking ability of humans. Humans' ability to solve problems is a critical higher-order thinking ability. Mathematical problem solving, analogical problem solving, complex problem solving, situated problem solving, and so on are all examples of problem solving. Furthermore, distinct types of research analysis, models, and theories are based on the mechanisms and elements involved in diverse problem-solving types. The conventional approach to understanding human problem solving is a representation-laden description, which is similar to most cognitive explanations of psychological processes. On the other hand, the paper goes beyond representational theories and models to investigate nonrepresentational and situated aspects of human problem solving. Problem solving is a crucial higher-order thinking ability of humans. The paper is a rudimentary attempt to present a nonrepresentational, Affordance-Situation-Attunement (ASA) framework of human problem solving. The aim is to invoke ASA as an alternative framework, in contrast with the dominant representational explanation of human problem solving. The aim is not to disparage the representational theories and models of problem solving but to contribute a nonrepresentational working framework and elements for highlighting the situated nature of human problem solving. Keywords: Problem solving, affordances, embodied cognition, situated cognition, ecological psychology

Abstract This chapter examines the implications for conceptualising, composing and structuring a postqualitative research project with video and sound. To do so, the authors challenge philosophically, politically and methodologically the mainstream ideas about how video in research works. The chapter starts with a brief detour to explore how the historical entanglement between art and science might inspire ways that postqualitative research could trouble the concept of representation in research, which lies constantly beneath the surface when video and sound technology is integrated into research practices. Demonstrated through a range of examples of research practices embracing moving images and sounds differently, this chapter offers a taste of what postqualitative research with sonic and visual technology could entail. Key questions are discussed, such as what comes into focus when paying attention to the material and the nonhuman through video and sound and what ontological shift this technology allows or promotes. The role of sound is given special attention as an example of readjusting what is heard (and valued as worth hearing) when analysing research data. The aim of the chapter, with its examples and suggested activities, is to excite and inspire researchers to reanimate and re-imagine research with video and sound.

In this article, I narrate an ethnographic storyline that involves forest inhabitants, local politicians, development professionals, and scientific researchers in both representational and nonrepresentational worlds of knowing. I discuss how and why, in Angola, making forest knowledge through relations of distance to the forests is crucial for attaining institutional legitimacy over the forests. This way of acquiring authority and influence is championed by a broad epistemological tendency to address only the absent, which is then made present by accredited representers. Yet this technique disempowers local forest dwellers in their everyday territories and disallows the capacity that the ecological knowns have to reveal themselves. Knowing Angolan forests through absence and distance is not just a potent contemporary form of knowledge that qualifies as a way of ruling the forests, but is also integral to widespread (neo)colonial processes of distinction and separation: the knower and the known, the representer and the represented, the "cosmopolitan intellectual" and the "rustic bestial" Other. Finally, I discuss different forms of ecological knowledge in light of ethical stances toward knowing, relationality, and, ultimately, being. ; info:eu-repo/semantics/publishedVersion

A consideration of occupation and space is outlined to advance nonrepresentational thinking about human—landscape relations. Empirical findings are presented from a research project based on data from the Mass Observation Archive relevant to gardens and gardening. These data are analysed to explore how 'ordinary' people (who have contributed to this Archive) express and experience issues concerning their home gardens. Our analysis suggests four distinct modes of occupation relevant to the ways in which these lay writers describe their garden and gardening experiences and activities. The naturalistic mode is occupied with the garden as expressive of 'nature'; the nostalgic mode is occupied with memory and self-reflection; the pragmatic mode concerns tasks/activities that constitute the routine practices of gardening; and the mimetic mode is occupied with the interpersonal dynamics and processes of human social activity. The analysis is situated in the theoretical context of some recent developments in nonrepresentational theory. We suggest that our approach and data are compatible with the process-orientation of nonrepresentational thinkers, and that—contrary to certain objectivist tendencies within nonrepresentational theorising—this approach does not need to neglect the importance of issues of subjectivity and experience, and the relevance of textual data. We aim to lend empirical substance to recent theoretical and philosophical discussions on space, and speculations about why the home garden appears to be so important to many people.

The new outstrips the old-but only sometimes. This short paper identifies four forms of 'novelty' in Anglophone human geography. In taking the case of a nascent 'nonrepresentational geography' some concerns are raised about the seeming ennui with representation as a research issue and as a practical and political resource. Far from insisting that 'old' intellectual fashions are better than new ones, we simply caution against travelling forward minus some important baggage. By way of seven theses, we finesse critical geography's engagement with representation and argue that any nonrepresentational 'alternative' should not be seen as jettisoning the substantial power of representational acts.

Data leaks have become one of the most ubiquitous weapons in the arsenal of digital media dissent. However, often such processes of mediation exceed a rational understanding of the information revealed. Acting in the domain of the accident, the mediations of leaks operate in the dimension of the event: an immanent and particular set of relations that is provoked by the encounter and collision of various forces, virtually becoming their productive potential. This article advances the question of how data leaks―as a form of media dissent―operate beyond representation, touching upon the vital realm of affect. Intensively enabling a transformation in the state of the forces at play, affect generates possibilities within the emergent world that is constantly in creation. In this article, I argue that the politics of leaks in contemporary network ecologies works in such an affective register, possessing the capabilities to trigger and activate subjects differentially. Exploring the 2012 leak by Anonymous Italia, consisting of around 3,500 Italian police documents, mostly concerning the NoTav movement, I propose that the mediations of data leaks need to be studied and apprehended via their inductive capacities, as a question of affective politics, or alter-politics.

"The Supreme Court has unanimously held that Jackson Pollock's paintings, Arnold Schöenberg's music, and Lewis Carroll's poem "Jabberwocky" are "unquestionably shielded" by the First Amendment. Nonrepresentational art, instrumental music, and nonsense: all receive constitutional coverage under an amendment protecting "the freedom of speech," even though none involves what we typically think of as speech - the use of words to convey meaning. As a legal matter, the Court's conclusion is clearly correct, but its premises are murky, and they raise difficult questions about the possibilities and limitations of law and expression. Nonrepresentational art, instrumental music, and nonsense do not employ language in any traditional sense, and sometimes do not even involve the transmission of articulable ideas. How, then, can they be treated as "speech" for constitutional purposes? What does the difficulty of that question suggest for First Amendment law and theory? And can law resolve such inquiries without relying on aesthetics, ethics, and philosophy? Comprehensive and compelling, this book represents a sustained effort to account, constitutionally, for these modes of "speech." While it is firmly centered in debates about First Amendment issues, it addresses them in a novel way, using subject matter that is uniquely well suited to the task, and whose constitutional salience has been under-explored. Drawing on existing legal doctrine, aesthetics, and analytical philosophy, three celebrated law scholars show us how and why speech beyond words should be fundamental to our understanding of the First Amendment." - Publisher's website

This paper explores the built environment of a shopping mall in light of recent theoretical interventions that stress the affective dimensions of everyday political life. By drawing on sixteen weeks of ethnographic fieldwork at a shopping mall in central Buenos Aires, Argentina, I explore how retail affects are unevenly distributed across a diverse public, and how different bodies, in turn, affect the mall in particular ways. In short, this paper explores embodiment as an affective experience that coheres around raced, classed, and gendered bodies at the mall. As such, this paper helps clarify how ethnographic research can benefit from nonrepresentational theory and the 'new materialism' literature that challenges prevailing conceptual approaches to the politics of consumption.

This article urges a jolt in journalism theory commensurate with the urgent state of planetary affairs—including catastrophic climate change and spreading authoritarianism—that journalism's weaknesses have helped to precipitate and that its strengths might help to contain. The article explores three conceptual frameworks offering alternative approaches to conceiving news that might disrupt the stasis of our polarized societies: "existential journalism," or a call to radical independence; Buddhist news values, based on ontological and ethical commitments favoring interdependence and compassion; and nonrepresentational news, inspired by an epistemologically expansive style of social research privileging affect, immanence, and wide-eyed attention. Attending to journalisms of engagement, compassion, and everyday joys might disrupt the heuristic partisanship and protective avoidance that characterize citizens' contemporary relations with news, opening possibilities for more generative politics.

The social, economic, and political transformations of the last 30 years have ushered in a "posttraditional" order in which the institutions and practices of the past are no longer authoritative guides for action and thought. Human experience increasingly is conceived as something to be constructed and decided on without reliance on the authority of tradition. This essay argues that these transformations pose grave challenges to the mechanisms of political representation and administrative legitimacy because they frustrate the coherent production of both recognition of a "We the People" and the conditions for human subjectivity. In doing so, the efficacy of the conventional mechanisms of governmental authority is eroded. An alternative model of administrative practice is outlined that rests on a nonrepresentational mode of authority and a reconceptualization of democracy.

What matter is walking ground made of? And how does such ground matter? What is the relationship between walking surfaces and people's experience of natural landscapes? And how do different ground surfaces enact different meshworks of conservation politics, mobility, and tourism infrastructure? Drawing from nonrepresentational theory and from audiovisual fieldwork conducted in and around Australia's Cradle Mountain, part of the Tasmanian Wilderness World Heritage Area, this article and its accompanying video focus on the materials of walking trails to understand the relations among walking, the built environment, and the sensory and affective experience of place. Arguing that trails and trail surfaces—and boardwalks in particular—serve as influential material conduits for variously contested outdoor recreation mobilities, this article develops the argument that pathways are elements in the world's transformation of itself.

This essay argues not only that Wilhelm Worringer's concept of the urge to abstraction from his work of art history Abstraction and Empathy (1908) prefigures Sigmund Freud's notion of the death drive in Beyond the Pleasure Principle (1920) but also that Worringer's aesthetics of nonrepresentational art solves in advance some key problems that Freud had in accounting for the modernism of his day. Though Worringer and Freud did not appear to ever engage with each other, their two central concepts share a high degree of compatibility, and it is possible to think of Worringer's urge to abstraction as an aesthetic death drive. But because Freud argues that art is fundamentally pleasurable and rooted in mimetic representation, his own aesthetics remains insistently Aristotelian. By rejecting an Aristotelian paradigm, Worringer provides a modernist aesthetic theory of the death drive that Freud himself was never able to envision.

This article is based on one fact about the author's biography and one retold memory of the author's mother. Each relates to the conception of the author. It takes the form of a performative autoethnography employing photofiction.1The article specifically interrogates the grounded nature of subject identity in bodily experience, as matter, and chronology through speculative inquiry and the intersubjective relation, as themselves "photographic," mediated through language. However, notions of subject and experience, photograph and academic language are pushed to an extreme position until highly reflexive and to a point beyond literary metafiction. The article thus elaborates and enacts photofiction as autoethnography, replacing "meta" thinking and representational thinking about events and memories, with the nonrepresentational, to write the real [self] as nondualistic: experiential data as nonphotography. The onto-epistemological position of the researcher, author, Subject, in relation to his or her own status is in fact a photofiction.