Bodily Awareness Edited by John Maier (University of Sydney)

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  1. Tim Bayne & Neil Levy (2005). Amputees by Choice: Body Integrity Identity Disorder and the Ethics of Amputation. Journal of Applied Philosophy 22 (1):75–86.
    In 1997, a Scottish surgeon by the name of Robert Smith was approached by a man with an unusual request: he wanted his apparently healthy lower left leg amputated. Although details about the case are sketchy, the would-be amputee appears to have desired the amputation on the grounds that his left foot wasn’t part of him – it felt alien. After consultation with psychiatrists, Smith performed the amputation. Two and a half years later, the patient reported that his life had (...)
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  2. Elizabeth A. Behnke (2009). Bodily Protentionality. Husserl Studies 25 (3):185-217.
    This investigation explores the methodological implications of choosing an unusual example for phenomenological description (here, a bodily awareness practice allowing spontaneous bodily shifts to occur at the leading edge of the living present); for example, the matters themselves are not pregiven, but must first be brought into view. Only after preliminary clarifications not only of the practice concerned, but also of the very notions of the “body” and of “protentionality” is it possible to provide both static and genetic descriptions of (...)
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  3. Berm (2005). The Phenomenology of Bodily Awareness. In David Woodruff Smith & Amie L. Thomasson (eds.), Phenomenology and Philosophy of Mind. Oxford: Clarendon Press.
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  4. Berm (2001). Bodily Self-Awareness and the Will: Reply to Power. Minds and Machines 11 (1):139-142.
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  5. Jose Luis Bermudez, Anthony J. Marcel & Naomi M. Eilan (1995). The Body and the Self. MIT Press.
  6. Marjorie O'Rourke Boyle (1998). Senses of Touch: Human Dignity and Deformity From Michelangelo to Calvin. Brill.
    From posture to piety, from manicure to magic, the book discovers touch in a critical period of its historical development, in anatomy and society.
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  7. Bill Brewer (1995). Bodily Awareness and the Self. In Jose Luis Bermudez, Anthony J. Marcel & Naomi M. Eilan (eds.), The Body and the Self. Cambridge, Mass: Mit Press.
    In The Varieties of Reference (1982), Gareth Evans claims that considerations having to do with certain basic ways we have of gaining knowledge of our own physical states and properties provide "the most powerful antidote to a Cartesian conception of the self" (220). In this chapter, I start with a discussion and evaluation of Evans' own argument, which is, I think, in the end unconvincing. Then I raise the possibility of a more direct application of similar considerations in defence of (...)
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  8. Glenn Carruthers (2009). Is the Body Schema Sufficient for the Sense of Embodiment? An Alternative to de Vignmont's Model. Philosophical Psychology 22 (2):123-142.
    De Vignemont argues that the sense of ownership comes from the localization of bodily sensation on a map of the body that is part of the body schema. This model should be taken as a model of the sense of embodiment. I argue that the body schema lacks the theoretical resources needed to explain this phenomenology. Furthermore, there is some reason to think that a deficient sense of embodiment is not associated with a deficient body schema. The data de Vignemont (...)
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  9. Glenn Carruthers (2008). Reply to Tsakiris and Fotopoulou "Is My Body the Sum of Online and Offline Body Representations. Consciousness and Cognition 17 (1321):1323.
    I thank Tsakiris and Fotopoulou for their insightful commentary on my target article. In particular I welcome the opportunity to revisit how the online/offline representation of the body distinction is drawn. Tsakiris and Fotopoulou raise three major points of concern with my model. First they argue that the sense of embodiment is not sufficient for self recognition. Second they show that the relationship between online and offline representations of the body cannot be the simple ‘serial construction’ relationship I (...)
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  10. Glenn Carruthers (2008). Types of Body Representation and the Sense of Embodiment. Consciousness and Cognition 17 (1302):1316.
    The sense of embodiment is vital for self recognition. An examination of anosognosia for hemiplegia—the inability to recognise that one is paralysed down one side of one’s body—suggests the existence of ‘online’ and ‘offline’ representations of the body. Online representations of the body are representations of the body as it is currently, are newly constructed moment by moment and are directly “plugged into” current perception of the body. In contrast, offline representations of the body are representations of what the body (...)
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  11. Cheryl K. Chen (2011). Bodily Awareness and Immunity to Error Through Misidentification. European Journal of Philosophy 19 (1):21-38.
    Abstract: Some first person statements, such as ‘I am in pain’, are thought to be immune to error through misidentification (IEM): I cannot be wrong that I am in pain because—while I know that someone is in pain—I have mistaken that person for myself. While IEM is typically associated with the self-ascription of psychological properties, some philosophers attempt to draw anti-Cartesian conclusions from the claim that certain physical self-ascriptions are also IEM. In this paper, I will examine whether some physical (...)
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  12. David A. Conway (1973). Sensations and Bodily Position: A Conclusive Argument? Philosophical Studies 24 (September):353-354.
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  13. Frédérique de Vignemont (2011). A Self for the Body. Metaphilosophy 42 (3):230-247.
    Abstract: What grounds the experience of our body as our own? Can we rationally doubt that this is our own body when we feel sensations in it? This article shows how recent empirical evidence can shed light on issues on the body and the self, such as the grounds of the sense of body ownership and the immunity to error through misidentification of bodily self-ascriptions. In particular, it discusses how bodily illusions (e.g., the Rubber Hand Illusion), bodily disruptions (e.g., somatoparaphrenia), (...)
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  14. Frederique de Vignemont (2007). Habeas Corpus: The Sense of Ownership of One's Own Body. Mind and Language 22 (4):427-449.
    What grounds my experience of my body as my own? The body that one experiences is always one’s own, but it does not follow that one always experiences it as one’s own. One might even feel that a body part does not belong to oneself despite feeling sensations in it, like in asomatognosia. The article aims at understanding the link between bodily sensations and the sense of ownership by investigating the role played by the body schema.
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  15. Ellen Fridland (2011). The Case for Proprioception. Phenomenology and the Cognitive Sciences 10 (4):521-540.
    In formulating a theory of perception that does justice to the embodied and enactive nature of perceptual experience, proprioception can play a valuable role. Since proprioception is necessarily embodied, and since proprioceptive experience is particularly integrated with one’s bodily actions, it seems clear that proprioception, in addition to, e.g., vision or audition, can provide us with valuable insights into the role of an agent’s corporal skills and capacities in constituting or structuring perceptual experience. However, if we are going to have (...)
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  16. Shaun Gallagher (2003). Bodily Self-Awareness and Object Perception. Theoria Et Historia Scientarum 7 (1):in press.
    Gallagher, S. 2003. Bodily self-awareness and object perception. _Theoria et Historia Scientiarum: International Journal for Interdisciplinary_ _Studies_, 7 (1) - in press.
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  17. Edward Harcourt (2008). Wittgenstein and Bodily Self-Knowledge. Philosophy and Phenomenological Research 77 (2):299-333.
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  18. Lukas Heydrich, Sebastian Dieguez, Thomas Grunwald, Margitta Seeck & Olaf Blanke (2010). Illusory Own Body Perceptions: Case Reports and Relevance for Bodily Self-Consciousness☆. Consciousness and Cognition 19 (3):702-710.
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  19. Günther Knoblich, Ian M. Thornton, Marc Grosjean & Maggie Shiffrar (2006). Human Body Perception From the Inside Out. Oxford University Press.
    This volume will be an invaluable guide for student and professional researchers in visual perception, cognitive psychology, and cognitive neuroscience.
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  20. Dorothée Legrand & Susanne Ravn (2009). Perceiving Subjectivity in Bodily Movement: The Case of Dancers. Phenomenology and the Cognitive Sciences 8 (3).
    This paper is about one of the puzzles of bodily self-consciousness: can an experience be both and at the same time an experience of one′s physicality and of one′s subjectivity ? We will answer this question positively by determining a form of experience where the body′s physicality is experienced in a non-reifying manner. We will consider a form of experience of oneself as bodily which is different from both “prenoetic embodiment” and “pre-reflective bodily consciousness” and rather corresponds to a form (...)
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  21. Dorothy LeGrand (2006). The Bodily Self: The Sensori-Motor Roots of Pre-Reflective Self-Consciousness. Phenomenology and the Cognitive Sciences 5 (1):89-118.
    A bodily self is characterized by pre-reflective bodily self-consciousness that is.
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  22. Bigna Lenggenhager, Michael Mouthon & Olaf Blanke (2009). Spatial Aspects of Bodily Self-Consciousness. Consciousness and Cognition 18 (1):110-117.
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  23. Bigna Lenggenhager, Tej Tadi, Thomas Metzinger & Olaf Blanke (2007). Video Ergo Sum: Manipulating Bodily Self-Consciousness. Science 317 (5841):1096-1099.
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  24. Tommy L. Lott (1989). Anscombe on Justifying Claims to Know One's Bodily Position. Philosophical Investigations 12 (October):293-307.
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  25. Monica Meijsing (2000). Self-Consciousness and the Body. Journal Of Consciousness Studies 7 (6):34-50.
    Traditionally, what we are conscious of in self-consciousness is something non-corporeal. But anti-Cartesian philosophers argue that the self is as much corporeal as it is mental. Because we have the sense of proprioception, a kind of body awareness, we are immediately aware of ourselves as bodies in physical space. In this debate the case histories of patients who have lost their sense of proprioception are clearly relevant. These patients do retain an awareness of themselves as corporeal beings, although they hardly (...)
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  26. Masaharu Mizumoto & Masato Ishikawa (2005). Immunity to Error Through Misidentification and the Bodily Illusion Experiment. Journal of Consciousness Studies 12 (7):3-19.
    In this paper we introduce a paradigm of experiment which, we believe, is of interest both in psychology and philosophy. There the subject wears an HMD (head-mount display), and a camera is set up at the upper corner of the room, in which the subject is. As a result, the subject observes his own body through the HMD. We will mainly focus on the philosophical relevance of this experiment, especially to the thesis of so-called 'immunity to error through misidentification relative (...)
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  27. Barbara Montero (2010). Does Bodily Awareness Interfere with Highly Skilled Movement? Inquiry 53 (2):105 – 122.
    It is widely thought that focusing on highly skilled movements while performing them hinders their execution. Once you have developed the ability to tee off in golf, play an arpeggio on the piano, or perform a pirouette in ballet, attention to what your body is doing is thought to lead to inaccuracies, blunders, and sometimes even utter paralysis. Here I re-examine this view and argue that it lacks support when taken as a general thesis. Although bodily awareness may often interfere (...)
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  28. E. Montgomery (1885). Space and Touch (I). Mind 10 (38):227-44.
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  29. Edmund Montgomery (1885). Space and Touch, I. Mind 10 (38):227-244.
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  30. Edmund Montgomery (1885). Space and Touch, III. Mind 10 (40):512-531.
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  31. Edmund Montgomery (1885). Space and Touch, II. Mind 10 (39):377-398.
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  32. Alain Morin (2004). A Neurocognitive and Socioecological Model of Self-Awareness. Genetic Social And General Psychology Monographs 130 (3):197-222.
    In the past, researchers have focused mainly on the effects and consequences of self-awareness; however, they have neglected a more basic issue pertaining to the specific mechanisms that initiate and sustain self-perception. The author presents a model of self-awareness that proposes the existence of 3 sources of self-information. First, the social milieu includes early face-to-face interactions, self-relevant feedback, a social comparison mechanism that leads to perspective taking, and audiences. Second, contacts with objects and structures in the physical environment foster self–world (...)
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  33. Craig D. Murray & Michael S. Gordon (2001). Changes in Bodily Awareness Induced by Immersive Virtual Reality. CyberPsychology and Behavior 4 (3):365-371.
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  34. Anne Newstead (2006). Evans's Anti-Cartesian Argument: A Critical Evaluation. Ratio 19 (June):214-228.
    Abstract This paper evaluates the anti-Cartesian argument given by Evans in chapter seven of The Varieties of Reference. It focuses on Evans’ claim that bodily awareness is a form of self-awareness. The apparent basis for this claim is the datum that sometimes judgements about one’s position based on body sense are immune to errors of misidentification. However, Evans’s argument suffers from a crucial ambiguity. Once disambiguated, it turns out that Evans’s argument either begs the question against the Cartesian or fails (...)
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  35. Brian O'Shaughnessy (1998). Proprioception and the Body Image. In Jose Luis Bermudez, Anthony J. Marcel & Naomi M. Eilan (eds.), The Body and the Self. Cambridge: Mit Press.
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  36. Christopher Peacocke (2006). Mental Action and Self-Awareness. In Jonathan D. Cohen & Brian P. McLaughlin (eds.), Contemporary Debates in the Philosophy of Mind. Blackwell.
    This paper is built around a single, simple idea. It is widely agreed that there is a distinctive kind of awareness each of us has of his own bodily actions. This action-awareness is different from any perceptual awareness a subject may have of his own actions; it can exist in the absence of such perceptual awareness. The single, simple idea around which this paper is built is that the distinctive awareness that subjects have of their own mental actions is a (...)
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  37. Peter Reynaert (2006). What is It Like to Be Embodied, Naturalizing Bodily Self-Awareness? In Analecta Husserliana: The Yearbook of Phenomenological Research, Volume Lxxxix: Logos of Phenomenology and Phenomenology of the Logos, Book Two. Dordrecht: Springer.
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  38. Merrill Ring (1982). Sensations and Kinaesthetic Knowledge. Philosophy Research Archives, No. NO 1485:111-168.
    When Wittgenstein said psychology contains conceptual confusions and experimental results, one item he had in mind was the psycho-physiological theory of kinaesthesis, which offers an account of how we know limb movement and position. The aim of this essay is to develop and evaluate the objections to that theory which have been produced by Wittgenstein, Melden and Anscombe. That project involves specifying clearly what is involved in the theory, resolving various disagreements between the critics, showing the pattern of the objections, (...)
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  39. Johannes Roessler (2000). Attention and the Self: An Appreciation of C.O. Evans' The Subject of Consciousness. Journal of Consciousness Studies 7 (5):76-81.
    _The Sub ject of Con scious ness_ is a rich, strik ingly orig i nal and ambi tious work. It makes an impor tant and timely con tri bu tion to cur rent debates on a num ber of issues which over the last few years have been tak ing cen tre stage in the phi los o phy of mind: for exam ple, self-consciousness, selec tive atten tion and the nature of bodily aware ness. What makes this achieve ment (...)
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  40. David M. Rosenthal (2010). Consciousness, the Self and Bodily Location. Analysis 70 (2):270-276.
    (No abstract is available for this citation).
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  41. John Schwenkler (forthcoming). The Objects of Bodily Awareness. Philosophical Studies:-.
    Is it possible to misidentify the object of an episode of bodily awareness? I argue that it is, on the grounds that a person can reasonably be unsure or mistaken as to which part of his or her body he or she is aware of at a given moment. This requires discussing the phenomenon of body ownership, and defending the claim that the proper parts of one’s body are at least no less ‘principal’ among the objects of bodily awareness than (...)
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  42. John Louis Schwenkler (2009). Space and Self-Awareness. Dissertation, University of California, Berkeley
    How should we think about the role of visual spatial awareness in perception and perceptual knowledge? A common view, which finds a characteristic expression in Kant but has an intellectual heritage reaching back farther than that, is that an account of spatial awareness is fundamental to a theory of experience because spatiality is the defining characteristic of “outer sense”, of our perceptual awareness of how things are in the parts of the world that surround us. A natural counterpart to this (...)
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  43. Joel Smith (2007). Review of How the Body Shapes the Mind by Shaun Gallagher Oxford: Oxford University Press, 2005. Pp. 284. Philosophy 82 (1):196-200.
    The stated aim of Shaun Gallagher’s book is to provide, “an account of embodiment that is sufficiently detailed, and that is articulated in a vocabulary that can integrate discussions across the cognitive sciences...to remap the terrain that lies between phenomenology and cognitive neuroscience” (10). With this in mind, the book must be considered a success. The book provides a unified account of embodiment, and its relations to a number of aspects of experience, that is genuinely accessible from the perspectives of (...)
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  44. Joel Smith (2006). Bodily Awareness, Imagination, and the Self. European Journal Of Philosophy 14 (1):49-68.
    Common wisdom tells us that we have five senses: sight, hearing, smell, taste and touch. These senses provide us with a means of gaining information concerning objects in the world around us, including our own bodies. But in addition to these five senses, each of us is aware of our own body in way in which we are aware of no other thing. These ways include our awareness of the position, orientation, movement, and size of our limbs (proprioception and kinaesthesia), (...)
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  45. Joel Smith (2003). Self-Consciousness and Embodied Experience. Dissertation, UCL
    The Body Claim states that a transcendental condition of self-consciousness is that one experience oneself as embodied. The contention of this thesis is that popular arguments in support of the Body Claim are unconvincing. Understanding the Body Claim requires us to have a clear understanding of both self-consciousness and embodied experience. In the first chapter I lay out two different conceptions of self-consciousness, arguing that the proponent of the Body Claim should think of self-consciousness as first-person thought. I point out (...)
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  46. Jerald Wallulis (1994). The Complexity of Bodily Feeling. Human Studies 17 (3).
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  47. David Woodruff Smith & Amie L. Thomasson (2005). Phenomenology and Philosophy of Mind. Oxford: Clarendon Press.
    This volume aims to bring them together again, by demonstrating how work in phenomenology may lead to significant progress on problems central to current ...
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  48. Dan Zahavi (2000). Self and Consciousness. In Dan Zahavi (ed.), Exploring the Self: Philosophical and Psychopathological Perspectives on Self-Experience. John Benjamins.
    In his recent book ‘Kant and the Mind’ Andrew Brook makes a distinction between two types of selfawareness. The first type, which he calls empirical self-awareness, is an awareness of particular psychological states such as perceptions, memories, desires, bodily sensations etc. One attains this type of self-awareness simply by having particular experiences and being aware of them. To be in possession of empirical self-awareness is, in short, simply to be conscious of one’s occurrent experience. The second type of self-awareness he (...)
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