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  1. R. G. Abdulatipov (2007). Voli͡a K Smerti: Filosofii͡a Krizisa Globalʹnogo Cheloveka. Klassiks Stilʹ.
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  2. Adrian Alsmith (2012). What Reason Could There Be to Believe in Pre-Reflective Bodily Self-Consciousness. In Fabio Paglieri (ed.), Consciousness in interaction: The role of the natural and social environment in shaping consciousness. John Benjamins Press.
  3. Durán Amavizca, Norma Delia, Jiménez Silva & María del Pilar (eds.) (2009). Cuerpo, Sujeto E Identidad. Plaza y Valdés.
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  4. Andreas Bähr (ed.) (2005). Grenzen der Aufklärung: Körperkonstruktionen Und Die Tötung des Körpers Im Übergang Zur Moderne. Wehrhahn.
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  5. Fiorella Battaglia (2012). The Embodied Self and the Feeling of Being Alive. In Joerg Fingerhut & Sabine Marienberg (eds.), Feelings of Being Alive / Gefühle des Lebendigseins. De Gruyter. 201-222.
    This paper aims to render some aspects of the feeling of being alive more clearly comprehensible. My emphasis on the phenomenal quality of consciousness stems from the “embodied” approach to consciousness, according to which consciousness, since it is considered a phenomenon of life, includes both intentional and motivational aspects. In this view, its phenomenal quality is an inherent property of the embodied self, which relates both to the external world and to itself. The feeling of being alive is not neutral; (...)
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  6. Thomas W. Bestor (1976). Dualism and Bodily Movements. Inquiry 19 (1-4):1-26.
    Philosophers.all too often think that statements about human bodily movements are basic and unproblematic. It is argued here that just the opposite is the case: with human beings action descriptions are the basic ones and bodily movement descriptions are the problematic ones. They are problematic because they are the offspring of the Cartesian dualist's notion of a human body as something ?conceptually separable? from anything mental, a notion which in fact is wholly empty. This claim is supported by examining three (...)
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  7. Antonia Birnbaum (2008). To Exist is to Exit the Point. In Jean-Luc Nancy (ed.), Corpus. Fordham University Press.
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  8. George Bondor (ed.) (2011). Sensuri Ale Corpului: Actele Celui de-Al 2-Lea Colocviu Al Centrului de Hermeneutică, Fenomologie Și Filosofie Practică, 28-29 Octombrie 2010, Universitatea "A.I. Cuza" Din Iași, Facultatea de Filosofie Și Științe Social-Politice, Iași, România. [REVIEW] Editura Universității "Alexandru Ioan Cuza".
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  9. Taylor Carman & Mark B. N. Hansen (eds.) (2005). The Cambridge Companion to Merleau-Ponty. Cambridge University Press.
    Maurice Merleau-Ponty was described by Paul Ricoeur as "the greatest of the French phenomenologists." The new essays in this volume examine the full scope of Merleau-Ponty's philosophy, from his central and abiding concern with the nature of perception and the bodily constitution of intentionality to his reflections on science, nature, art, history, and politics. The authors explore the historical origins and context of his thought as well as its continuing relevance to contemporary work in phenomenology, philosophy of mind, cognitive science, (...)
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  10. David R. Cerbone (2000). Heidegger and Dasein's 'Bodily Nature': What is the Hidden Problematic? International Journal of Philosophical Studies 8 (2):209 – 230.
    In Being and Time, Heidegger explicitly defers any consideration of ourselves (Dasein) as embodied. I try to account for Heidegger's reluctance to talk about 'the body' in connection with his explication of Dasein, by arguing that doing so would be at odds with the kind of investigation his 'phenomenology of everydayness' is meant to be. That Heidegger omits discussion of the body in Being and Time might lead one to think of the human body in terms of the other categories (...)
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  11. Giovanna Colombetti (2011). Varieties of Pre-Reflective Self-Awareness: Foreground and Background Bodily Feelings in Emotion Experience. Inquiry 54 (3):293 - 313.
    How do we feel our body in emotion experience? In this paper I initially distinguish between foreground and background bodily feelings, and characterize them in some detail. Then I compare this distinction with the one between reflective and pre-reflective bodily self-awareness one finds in some recent philosophical phenomenological works, and conclude that both foreground and background bodily feelings can be understood as pre-reflective modes of bodily self-awareness that nevertheless differ in degree of self-presentation or self-intimation. Finally, I use the distinction (...)
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  12. Suzanne Cunningham (1988). Symposium Papers, Comments and an Abstract: Comments on "Merleau-Ponty and the Myth of Bodily Intentionality". Noûs 22 (1):49-50.
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  13. Helena de Preester (2011). Technology and the Body: The (Im)Possibilities of Re-Embodiment. [REVIEW] Foundations of Science 16 (2):119-137.
    This article argues for a more rigorous distinction between body extensions on the one hand and incorporation of non-bodily objects into the body on the other hand. Real re-embodiment would be a matter of taking things (most often technologies) into the body, i.e. of incorporation of non-bodily items into the body. This, however, is a difficult process often limited by a number of conditions of possibility that are absent in the case of ‘mere’ body extensions. Three categories are discussed: limb (...)
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  14. Frederique de Vignemont (2005). Body Mereology. In G. Knoblich, I. M. Thornton, M. Grosjean & M. Shiffrar (eds.), Human Body Perception From the Inside Out. Oxford University Press.
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  15. Gunnar Declerck & Olivier Gapenne (2009). Actuality and Possibility: On the Complementarity of Two Registers in the Bodily Constitution of Experience. Phenomenology and the Cognitive Sciences 8 (3):285-305.
    The purpose of this paper is to demonstrate the usefulness of the concept of possibility , and not merely that of actuality , for an inquiry into the bodily constitution of experience. The paper will study how the possibilities of action that may (or may not) be available to the subject help to shape the meaning attributed to perceived objects and to the situation occupied by the subject within her environment. This view will be supported by reference to empirical evidence (...)
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  16. Marek Drwięga (2005). Ciało Człowieka: Studium Z Antropologii Filozoficznej. Księgarnia Akademicka.
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  17. Colleen Dunagan (2005). Dance, Knowledge, and Power. Topoi 24 (1):29-41.
    Susanne K. Langer contributed an exhaustive account of aesthetics, Feeling and Form, in which she articulated her schema of the virtual and wove together the aesthetic elements of music, visual arts, dance, and literature/theater. This analysis of her work centers on two key concepts within her philosophy: the virtual as the aesthetic effect of the work and the perception of the work through intuition. In this paper, I re-read Langers philosophy through a perspective built on intersections between phenomenology, pragmatism, and (...)
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  18. Phil Dwyer (2000). The Bodily Nature of Consciousness: Sartre and Contemporary Philosophy of Mind Kathleen Wider Ithaca, NY: Cornell University Press, 1997, X + 207 Pp., $39.95, $15.95 Paper. [REVIEW] Dialogue 39 (01):186-.
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  19. Wilson Edattukaran (2010). Dialogue with the World: The Concept of Body According to Merleau-Ponty and Ramanuja. Sri Satguru Publications.
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  20. Eva-Maria Engelen (2012). Das Gefühl des Lebendigseins Als Einfache Form Phänomenalen Bewusstseins. Ein Aristotelischer Theorieansatz. In Marienberg Sabine & Fingerhut Jörg (eds.), Feelings of Being Alive / Gefühle des Lebendigseins. De Gruyter.
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  21. Eva-Maria Engelen (2012). Das Gefühl des Lebendigseins Als Einfache Form Phänomenalen Bewusstseins. Ein Aristotelischer Theorieansatz. In Joerg Fingerhut & Sabine Marienberg (eds.), Feelings of Being Alive / Gefühle des Lebendigseins. De Gruyter.
    This paper works out which conceptual and theoretical preconditions have to be met, among others, in order for a living creature to be able to have a feeling of being alive beyond the mere capacity for sensation. For the emergence of such a feeling, which can be equated with a rudimentary phenomenal consciousness (1.), it is not enough for the organism to be alive (2. a.). Rather it has to be able to conceive its body as a unit and to (...)
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  22. Mikhail Epstein (2006). Filosofii͡a Tela. Izd-Vo "Aleteĭi͡a".
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  23. Rossella Fabbrichesi (2010). Corpo E Comunità. Cuem.
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  24. Joerg Fingerhut & Sabine Marienberg (2012). How It Feels to Be Alive: Moods, Background Orientations, and Existential Feelings. In Joerg Fingerhut & Sabine Marienberg (eds.), Feelings of Being Alive. de Gruyter.
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  25. Thomas Fuchs (2010). The Psychopathology of Hyperreflexivity. Journal of Speculative Philosophy 24 (3):239-255.
    The structure of human embodiment is fundamentally characterized by a polarity or ambiguity between Leib and Körper, the subjective body and the objectified body, or between being-body and having-a-body. This ambiguity, emphasized, above all, by Helmuth Plessner and Maurice Merleau-Ponty, is also of crucial significance for psychopathology. Insofar as mental illnesses disturb or interrupt the unhindered conduct of one’s life, they also exacerbate the tension within embodiment that holds between being-body and having-a-body. In mental illnesses, there is a failure of (...)
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  26. Shaun Gallagher (2011). Somaesthetics and the Care of the Body. Metaphilosophy 42 (3):305-313.
    Abstract: This article poses a number of questions to Richard Shusterman concerning his concepts of somaesthetics and body consciousness in his book Body Consciousness: A Philosophy of Mindfulness and Somaesthetics. How do the concepts relate to the kind of forgetfulness of the body that can happen in expert performance? What is the nature of somatic reflection, and how is it different from pre-reflective awareness of the body? The article suggests that our immersed involvement and overt orientation toward things, and toward (...)
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  27. Shaun Gallagher (2001). Book Review. The Bodily Nature of Consciousness: Sartre and Contemporary Philosophy of Mind Kathleen Wider. [REVIEW] Mind 110 (438):577-582.
  28. Hongbing Ge (2005). Shen Ti Zheng Zhi. Shanghai San Lian Shu Dian.
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  29. Raymond W. Gibbs, Dinara A. Beitel, Michael Harrington & Paul E. Sanders (1994). Taking a Stand on the Meanings of Stand: Bodily Experience as Motivation for Polysemy. Journal of Semantics 11 (4):231-251.
    This paper reports four experiments designed to examine the role that recurring bodily experiences have in motivating people's understandings of different senses of the polysemous word stand. Different patterns of recurring bodily experiences, called image schemas, emerge throughout sensorimotor activity and from our perceptual understanding of actions and events in the real world. The present claim is that each use of stand is motivated by a complex pattern of different image schemas. Experiment 1 revealed five major image schemas that are (...)
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  30. James Giles (1991). Bodily Theory and Theory of the Body. Philosophy 66 (257):339 - 347.
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  31. Paul Gyllenhammer (2006). Kathleen V. Wider: The Bodily Nature of Consciousness: Sartre and Contemporary Philosophy of Mind. [REVIEW] Phenomenology and the Cognitive Sciences 5 (3-4):395-397.
  32. Jakob Hohwy & Bryan Paton (2010). Explaining Away the Body: Experiences of Supernaturally Caused Touch and Touch on Non-Hand Objects Within the Rubber Hand Illusion. PLoS ONE 5 (2):e9416.
    In rubber hand illusions and full body illusions, touch sensations are projected to non-body objects such as rubber hands, dolls or virtual bodies. The robustness, limits and further perceptual consequences of such illusions are not yet fully explored or understood. A number of experiments are reported that test the limits of a variant of the rubber hand illusion. Methodology/Principal Findings -/- A variant of the rubber hand illusion is explored, in which the real and foreign hands are aligned in personal (...)
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  33. Nicholas P. Holmes (2009). Inverse Effectiveness, Multisensory Integration, and the Bodily Self: Some Statistical Considerations. Consciousness and Cognition 18 (3):762-765.
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  34. Bernhard Irrgang (2009). Der Leib des Menschen: Grundriss Einer Phänomenologisch-Hermeneutischen Anthropologie. Steiner.
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  35. Matthias Jung (2012). Hintergrunderleben und semiotische Generalisierung. In Sabine Marienberg & Jörg Fingerhut (eds.), Feelings of Being Alive / Gefühle des Lebendigseins. De Gruyter. 8--293.
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  36. Larisa Kiyashchenko (2008). Body Parts and Human Identity. Proceedings of the Xxii World Congress of Philosophy 5:41-47.
    Bioethics originated as a specific collective response of representatives of biomedical sciences, humanities and the public to the complexity of moral, anthropological and ontological problems (often in situations bordering on life and death) caused by the constant development of biomedical technologies. Because of this complexity ‐ these problems escape simple, universal (eternal) solutions. This makes them “finite”, multiple, dependent on the “here and now” circumstances of the choice of cognitive and communicative transdisciplinary strategies. In other words bioethics is a specific (...)
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  37. Philip J. Koch (1987). Bodily Feeling in Emotion. Dialogue 26 (01):59-75.
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  38. Stanisław Kowalczyk (2009). Ciało Człowieka W Refleksji Filozoficznej. Wydawn. Kul.
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  39. Olivier Lahbib (2005). La Liberté Dans la Perception Chez Husserl Et Fichte. Husserl Studies 21 (3):207-233.
    In spite of their opposite methods, Fichte's deductive process and Husserl's reduction cope with the same challenge: they aim to explain how the sensible world is dependent on reflixivity. As perception is generally linked with natural existence, and pure passivity, the deepest significance of transcendental thought in those philosophies consists in equalizing phenomenon and reflexion. In the heart of bodily life, some spiritual theme has to be found. Fichte defines action as the quantification of freedom, and freedom is effectively achieved (...)
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  40. D. Legrand, T. Grünbaum & J. Krueger (2009). Dimensions of Bodily Subjectivity. Phenomenology and the Cognitive Sciences 8 (3):279-283.
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  41. Anton Lethin (2005). Covert Agency with Proprioceptive Feedback. Journal of Consciousness Studies 12 (s 4-5):96-114.
    : Marcel says that the experience of ownership of actions is given in the specifications for action. He is referring not to a bodily movement but that which precedes it. Is the body involved or are all the changes in the brain? This paper examines the evidence for changes in the spinal cord and muscles that occur with motor imagery, simulation and preparation. There are changes in the alpha motoneurons and in the gamma motoneurons to the muscle spindles. These may (...)
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  42. Christian Lotz (2007). From Affectivity to Subjectivity: Husserl's Phenomenology Revisited. Palgrave Macmillan.
    Christian Lotz shows in this book that Husserl's Phenomenology and its key concept--subjectivity--is based on a concrete anthropological structure, such as self-affection and the bodily experience of the other. The analysis of the sensual sphere and the lived Body forces Husserl to an ongoing correction of his strong methodological assumptions. Subjectivity turns out to be an ambivalent phenomenon, as the subject is unable to fully present itself to itself, and therefore is forced to allow for a fundamental non-transparency in itself.
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  43. Michael Aloysius MacConaill (1960). Bodily Structure and the Will. [London]Aquin Press.
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  44. Jolanta Maćkiewicz (2006). Językowy Obraz Ciała: Szkice Do Tematu. Wydawnictwo Uniwersytetu Gdańskiego.
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  45. Boi͡an Manchev (2007). .
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  46. Michela Marzano (2004). Straniero Nel Corpo: La Passione E Gli Intrighi Della Ragione. Giuffrè.
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  47. Olivier Massin (2011). Résistance Et Existence [Resistence and Existence]. Etudes de Philosophie 9:275- 310.
    I defend the view that the experience of resistance gives us a direct phenomenal access to the mind-independence of perceptual objects. In the first part, I address a humean objection against the very possibility of experiencing existential mind-independence. The possibility of an experience of mind-independence being secured, I argue in the second part that the experience of resistance is the only kind of experience by which we directly access existential mind-independence.
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  48. Gin McCollum (1997). More Mathematics: Bodily-Kinaesthetic Intelligence. Behavioral and Brain Sciences 20 (4):572-572.
    Although the idea that cognitive structure changes as we learn is welcome, a variety of mathematical structures are needed to model the neural and cognitive processes involved. A specific example of bodily-kinaesthetic intelligence is given, building on a formalism given elsewhere. As the structure of cognition changes, previous learning can become tacit, adding to the complexity of cognition and its modeling.
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  49. James Richard Mensch, Husserlian Reflections On Embodiment.
    To say we are present to ourselves through our bodies is to express something so obvious that most people hardly give it a thought. Philosophers, however, came late to this recognition. The idea that our embodiment shapes our apprehensions seemed to Descartes to designate a problem rather than a topic of study. His effort was to overcome embodiment, that is, to reach a realm where the unencumbered mind could confront the world. The same prejudice informed the modern tradition he founded. (...)
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  50. E. Montgomery (1885). Space and Touch (I). Mind 10 (38):227-44.
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