These claims also ramify in relation to another constituency of thought and exploration,which in terms of the constitution of knowledge in Western academia,Is far apart in terms of their basic ontological and epistemological premises. This relates to the emergent discipline of the relationship of artificial intelligence to consciousness as understood by human beings.

The development of conceptions of reflexive architecture by Neil Spiller and other thinkers,in which architectural forms share subjectivity with humans,of distributed cognition,as discussed by Hales in her work on the post human,research on what is understood at the MIT Media Lab as ambient intelligence,in which reactive intelligence,intelligence capable of responding to the manifold cues that simulate consciousness rather than simply those that are encoded within a mechanical circuit,no matter how sophisticated, is distributed within a physical enrolment and is not limited localised within the human frame,and ubiquitous computing,envisioned by Mark Weiser,in which computing develops the pervasiveness and ubiquity that enables human consciousness to operate effectively in the world.

All these conceptions of the possibilities of human and non-human interface could be seen as related,although emerging from a different history of cognitive development,and emerging from different ontological and epistemological grounds,to the ideas of interaction between human consciousness and modes of being/consciousness in nature that are central to the work of Wenger and that emerge in relation to the work of Maltwood,particularly when this is examined in relation to the movement of revaluation of the relationship between the human being and nature to which her work belongs.