The two inter-linked volumes in this series are dedicated to the development of analysis and theorisation of learning and teaching in higher education. The two volumes focus on the multi-scalar ecological inter-connectedness of learners with teachers, with artefacts, with cultural patterns and resources, with places, with social activities and practices, with social institutions, with time and temporality, and with technologies. Learning reflects inter-individual dynamics that are shaped by biology and culture. Against prevailing orthodoxies that view learning in higher education in terms of "information transmission" and "content delivery," the contributors articulate leading developments in distributed cognition, distributed language, ecological psychology, enactivist and embodied-embedded cognitive science, interactivity, and multimodal event analysis. They also extend several earlier traditions such as American pragmatism, embodied curriculum theory, and Vygotsky's latter day anti-dualist Spinozan turn. Through detailed empirical analysis of in vivo episodes of learning using multimodal event analysis, cognitive event analysis, and cutting-edge theory, the authors show how and why learning is not adequately explainable as internal mental processes per se. Instead, sophisticated empirical analysis and innovative theory are put to work to reveal the emergence of learning in the interactivity of learners and teachers with the affordances of a distributed brain-body-environment learning system. Volume 1 is an edited collection of seven chapters written by internationally renowned researchers together with an Introduction and an Afterword written by King and Thibault. Volume 1 (and its successor Volume 2) will serve as valuable reading for educationalists and researchers in the cognitive, communication, learning, and language sciences who are looking for new multidimensional tools for thinking about, and new empirical tools for analysing, learning, and teaching as multi-scalar interactive processes in radical embodied ecologies of learning and teaching.

Language plays a central role in human life. However, the term "language" as defined in the language sciences of the 20th century and the traditions these have drawn on, have arguably limited our thinking about what language is and does. The two inter-linked volumes of Thibault's study articulate crucially important aspects of an emerging new perspective shift on language-the Distributed Language view-that is now receiving more and more attention internationally. Rejecting the classical view that the fundamental architecture of language can be localised as a number of inter-related levels of formal linguistic organisation that function as the coded inputs and outputs to each other, the distributed language view argues that languaging behaviour is a bio-cultural organiation of process that is embodied, multimodal, and integrated across multiple space-time scales. Thibault argues that we need to think of human languaging as the distinctively human mode of our becoming and being selves in the extended human ecology and the kinds of experiencing that this makes possible. Paradoxically, this also means thinking about language in non-linguistic ways that break the grip of the conventional meta-languages for thinking about human languaging. Thibault's book grounds languaging in process theory: languaging and the forms of experience it actualises is always an event, not a thing that we "use". In taking a distinctively interdisciplinary approach, the book relates dialogical theories of human sense-making to the distributed view of human cognition, to recent thinking about distributed language, to ecological psychology, and to languaging as inter-individual affective dynamics grounded in the subjective lives of selves. In taking this approach, the book considers the coordination of selves in social encounters, the emergent forms of self-reflexivity that characterise these encounters, and the implications for how we think of and live our human sociality, not as something that is mediated by over-arching codes and systems, but as emerging from the endogenous subjectivities of selves when they seek to coordinate with other selves and with the situations, artefacts, social institutions, and technologies that populate the extended human ecology. The two volumes aim to bring our understanding of human languaging closer to human embodiment, experience, and feeling while also showing how languaging enables humans to transcend local circumstances and thus to dialogue with cultural tradition. Volume I focuses on the shorter timescales of bodily dynamics in languaging activity. Volume II integrates the shorter timescales of body dynamics to the longer cultural-historical timescales of the linguistic and cultural norms and patterns to which bodily dynamics are integrated.

Language plays a central role in human life. However, the term "language" as defined in the language sciences of the 20th century and the traditions these have drawn on, have arguably limited our thinking about what language is and does. The two inter-linked volumes of Thibault's study articulate crucially important aspects of an emerging new perspective shift on language-the Distributed Language view-that is now receiving more and more attention internationally. Rejecting the classical view that the fundamental architecture of language can be localised as a number of inter-related levels of formal linguistic organisation that function as the coded inputs and outputs to each other, the distributed language view argues that languaging behaviour is a bio-cultural organiation of process that is embodied, multimodal, and integrated across multiple space-time scales. Thibault argues that we need to think of human languaging as the distinctively human mode of our becoming and being selves in the extended human ecology and the kinds of experiencing that this makes possible. Paradoxically, this also means thinking about language in non-linguistic ways that break the grip of the conventional meta-languages for thinking about human languaging. Thibault's book grounds languaging in process theory: languaging and the forms of experience it actualises is always an event, not a thing that we "use". In taking a distinctively interdisciplinary approach, the book relates dialogical theories of human sense-making to the distributed view of human cognition, to recent thinking about distributed language, to ecological psychology, and to languaging as inter-individual affective dynamics grounded in the subjective lives of selves. In taking this approach, the book considers the coordination of selves in social encounters, the emergent forms of self-reflexivity that characterise these encounters, and the implications for how we think of and live our human sociality, not as something that is mediated by over-arching codes and systems, but as emerging from the endogenous subjectivities of selves when they seek to coordinate with other selves and with the situations, artefacts, social institutions, and technologies that populate the extended human ecology. The two volumes aim to bring our understanding of human languaging closer to human embodiment, experience, and feeling while also showing how languaging enables humans to transcend local circumstances and thus to dialogue with cultural tradition. Volume I focuses on the shorter timescales of bodily dynamics in languaging activity. Volume II integrates the shorter timescales of body dynamics to the longer cultural-historical timescales of the linguistic and cultural norms and patterns to which bodily dynamics are integrated.

Language plays a central role in human life. However, the term 'language' as defined in the language sciences of the 20th century and the traditions these have drawn on, have arguably, limited our thinking about what language is and does. The two inter-linked volumes of Thibault's study articulate crucially important aspects of an emerging new perspective shift on language - the Distributed Language view - that is now receiving more and more attention internationally. Rejecting the classical view that the fundamental architecture of language can be localized as a number of inter-related levels of formal linguistic organization that function as the coded inputs and outputs to each other, the distributed language view argues that languaging behaviour is a bio-cultural organisation of process that is embodied, multimodal, and integrated across multiple space-time scales. Thibault argues that we need to think of human languaging as the distinctively human mode of our becoming and being selves in the extended human ecology and the kinds of experiencing that this makes possible. Paradoxically, this also means thinking about language in non-linguistic ways that break the grip of the conventional meta-languages for thinking about human languaging. Thibault's book grounds languaging in process theory: languaging and the forms of experience it actualizes is always an event, not a thing that we 'use'. In taking a distinctively interdisciplinary approach, the book relates dialogical theories of human sense-making to the distributed view of human cognition, to recent thinking about distributed language, to ecological psychology, and to languaging as inter-individual affective dynamics grounded in the subjective lives of selves. In taking this approach, the book considers the coordination of selves in social encounters, the emergent forms of self-reflexivity that characterise these encounters, and the implications for how we think of and live our human sociality, not as something that is mediated by over-arching codes and systems, but as emerging from the endogenous subjectivities of selves when they seek to coordinate with other selves and with the situations, artefacts, social institutions, and technologies that populate the extended human ecology. The two volumes aim to bring our understanding of human languaging closer to human embodiment, experience, and feeling while also showing how languaging enables humans to transcend local circumstances and thus to dialogue with cultural tradition. Volume 1 focuses on the shorter timescales of bodily dynamics in languaging activity. Volume II integrates the shorter timescales of body dynamics to the longer cultural-historical timescales of the linguistic and cultural norms and patterns to which bodily dynamics are integrated.

Language plays a central role in human life. However, the term 'language' as defined in the language sciences of the 20th century and the traditions these have drawn on, have arguably, limited our thinking about what language is and does. The two inter-linked volumes of Thibault's study articulate crucially important aspects of an emerging new perspective shift on language - the Distributed Language view - that is now receiving more and more attention internationally. Rejecting the classical view that the fundamental architecture of language can be localized as a number of inter-related levels of formal linguistic organization that function as the coded inputs and outputs to each other, the distributed language view argues that languaging behaviour is a bio-cultural organisation of process that is embodied, multimodal, and integrated across multiple space-time scales. Thibault argues that we need to think of human languaging as the distinctively human mode of our becoming and being selves in the extended human ecology and the kinds of experiencing that this makes possible. Paradoxically, this also means thinking about language in non-linguistic ways that break the grip of the conventional meta-languages for thinking about human languaging. Thibault's book grounds languaging in process theory: languaging and the forms of experience it actualizes is always an event, not a thing that we 'use'. In taking a distinctively interdisciplinary approach, the book relates dialogical theories of human sense-making to the distributed view of human cognition, to recent thinking about distributed language, to ecological psychology, and to languaging as inter-individual affective dynamics grounded in the subjective lives of selves. In taking this approach, the book considers the coordination of selves in social encounters, the emergent forms of self-reflexivity that characterise these encounters, and the implications for how we think of and live our human sociality, not as something that is mediated by over-arching codes and systems, but as emerging from the endogenous subjectivities of selves when they seek to coordinate with other selves and with the situations, artefacts, social institutions, and technologies that populate the extended human ecology. The two volumes aim to bring our understanding of human languaging closer to human embodiment, experience, and feeling while also showing how languaging enables humans to transcend local circumstances and thus to dialogue with cultural tradition. Volume 1 focuses on the shorter timescales of bodily dynamics in languaging activity. Volume II integrates the shorter timescales of body dynamics to the longer cultural-historical timescales of the linguistic and cultural norms and patterns to which bodily dynamics are integrated.

Saussure's theory of language is generally considered to be a formal theory of abstract sign-types and sign-system. Thibault presents a different view of Saussure. He pays close attention to the original texts and demonstrates that Saussure was centrally concerned with trying to formulate a theory of how meanings are made. Re-reading Saussure does more than simply engage with Saussure's theory in a new and up-to-date way. In addition to demonstrating the continuing viability of Saussure's thinking through a range of examples, it makes an important intervention in contemporary linguistic and semiotic debate.

Through a detailed re-reading of Saussure's work in the light of contemporary developments in the human, life and physical sciences, Paul Thibault provides us with the means to redefine and refocus our theories of social meaning-making.
Saussure's theory of language is generally considered to be a formal theory of abstract sign-types and sign-systems, separate from our individual and social practices of making meaning. In this challenging book, Thibault presents a different view of Saussure. Paying close attention to the original texts, including the "Cours de Linguistic Generale, " he demonstrates that Saussure was centrally concerned with trying to formulate a theory of how meanings are made. In addition to demonstrating the continuing viability of Saussure's thinking through a range of examples, "Re-reading Saussure" makes an important intervention in contemporary linguistic and semiotic debate.