I would use such a rarified technical term to better describe my artistic position, that there is no reason to actually deploy it! While I contemplate the problem of the insider/outsider artist, I also play around with the designation I grant to myself. There is no way to summarize or integrate the slew of positions that are–at a minimum–personally vibrant. On twitter I have at times tagged posts #outsider, #visionary, #archetypal, #generative, #experimental, #experiential, (and more.) Each such designation fits in their specific way.
Nothing rides or rests on this designation even if it might find its way into an explication gathered from possibilities which inhere to ‘here’s what I am about as an artist.’ Nor can any designation capture the thick part of my practice, the part that is partly described as being underdetermined, stochastic, heuristic, etc..
Still, to my self and for myself, I am an enactivist artist. My subjectivity is situated in a body, in a time and place, in an interface, in a constructively vital ecology. This settles it for the time being.
And, yes, I am dedicated to articulating designations that rub the post-modernity of the art world’s predispositions and normative designations differently. Why?
It seems to be a universal feature of human perception, a feature of the underpinning of human epistemology, that the perceiver shall perceive only the product of the perceiving act. He shall not perceive the means by which that product was created. The product itself is a sort of of work of art. (Gregory Bateson, A Scared Unity, p217)
If we relate this to seeing the art object, the crucial tacit element to this point of Bateson’s is that the entirety of the second and third orders given in the cognition, processes and history of the artist, and which are behind the art object, are not at all features of perception.
Tutorial on Embodiment (eucognition.org)
5.1.3. Embodied dynamicism and enactivism
“Since the early 1990s the computationalist orthodoxy has begun to be challenged by the emergence of embodied-embedded cognitive science (e.g. Clark 1997; Wheeler 2005; Varela et al. 1991). This approach claims that an agent’s embodiment and situatedness is constitutive of its perceiving, knowing and doing. Furthermore, the computational hypothesis has been challenged by the dynamical hypothesis that cognitive agents are best understood as dynamical systems (Van Gelder and Port 1995). These developments can be broadly grouped together under the heading of embodied dynamicism (cf. Thompson 2007, pp. 10-13). While this approach has retained the connectionist focus on self-organizing dynamic systems, it incorporates this emergentist perspective into a non-computationalist framework which holds that cognition is a situated activity which spans a systemic totality consisting of an agent’s brain, body, and world (e.g. Beer 2000).” (Froese, 2009)
“The paradigm of enactive cognitive science originally emerged as a part of the embodied dynamicist approach in the early 1990s with the publication of the influential book The Embodied Mind by Varela et al. (1991). However, while the enactive approach also emphasises the importance of embodiment, situatedness and dynamics for our understanding of mind and cognition, it has stood out from the beginning by promoting the cultivation of a principled phenomenological investigation of lived experience as a necessary complement to a standard scientific inquiry of the mind (e.g. Varela et al. 1991; Varela 1996, 1999). Moreover, it has recently set itself apart even further by placing a systemic biological account of autonomous agency at the heart of its theoretical framework (e.g. Weber and Varela 2002; Thompson 2004; Di Paolo et al. 2008). This complementary focus on biological (living) and phenomenological (lived) subjectivity clearly distinguishes the enactive approach from the rest of the competing paradigms in the cognitive sciences (cf. Thompson 2007).” (Froese, 2009)