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I've been studying Embodied Cognition AI and going to conventions since around 2009, it started seriously gaining popularity around 2012-2015, but then you get division between the new followers and the old about how extreme and radical you need to be.

The new people accuse the old of being too hand-wavy and airy fairy, the old people accuse the new of not taking the new ideas seriously enough, and not accepting the criticism of their entrenched views. From this comes progress.

For my money, the best philosophy comes from Dan Hutto, best book being Radicalizing Enactivism (Hutto and Myin, 2012). The best neuroanatomy with regards to consciousness and intelligence came from Walter J. Freeman III, best book being How Brains Make Up Their Minds (Freeman, 1999) and the best up-to the minute AI research is from Tom Froese. See "Referential communication as a collective property of a brain-body-environment-body-brain system: A minimal cognitive model" (Campos and Froese, 2017), and his (personally very interesting) work on the possibility of self-organising governance in Teotihuacan.

If you just want to have an introduction to the distinction between the two approaches to AI then you can do no better than read the snappily named paper "Why Heideggerian AI Failed and How Fixing it Would Require Making it More Heideggerian" (Dreyfus, 2007). It's true this paper appears to skip straight from Symbolic GOFAI to radically embodied dynamical systems, skipping Connectionism, but the issues raised in the paper can easily be used see that neural networks will fail to reach anything like intelligent behaviour unless they begin to draw strongly on the embodiment literature.

I can see from the dates of my recommended publications that I've not been keeping up particularly well, but I've been writing up my thesis on a slightly different subject.