Search results for 'Embodiment' (try it on Scholar)

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  1. Joel Krueger & Amanda Taylor Aiken (forthcoming). Losing Social Space: Phenomenological Disruptions of Spatiality and Embodiment in Moebius Syndrome and Schizophrenia. In Jack Reynolds & Ricky Sebold (eds.), Phenomenology and Science. Palgracve Macmillan
    We argue that a phenomenological approach to social space, as well as its relation to embodiment and affectivity, is crucial for understanding how the social world shows up as social in the first place—that is, as affording different forms of sharing, connection, and relatedness. We explore this idea by considering two cases where social space is experientially disrupted: Moebius Syndrome and schizophrenia. We show how this altered sense of social space emerges from subtle disruptions of embodiment and affectivity (...)
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  2.  53
    Joel Krueger (2015). At Home in and Beyond Our Skin: Posthuman Embodiment in Film and Television. In Hauskeller Michael, Carbonell Curtis D. & Philbeck Thomas D. (eds.), Handbook of Posthumanism in Film and Television. Palgrave Macmillan 172-181.
    Film and television portrayals of posthuman cyborgs melding biology and technology, simultaneously “animal and machine” abound. Most of us immediately think of iconic characters like Arnold Schwarzenegger’s relentless cyborg assassin in the Terminator series or Peter Weller’s crime-fighting cyborg police officer in Robocop (1987). Or perhaps we recall the many cyborgs populating the Dr. Who, Star Trek, and Star Wars television series and films—including Darth Vader, surely the most famous cinematic cyborg of all time. But lesser-known explorations of cybernetic (...) have appeared in film and television for many decades. And not all portrayals involve the sort of extreme transformations exemplified by these iconic characters. This chapter considers some of different ways that film and television have explored the transformative relation between embodiment and technology. (shrink)
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  3. Dana H. Ballard, Mary M. Hayhoe, Polly K. Pook & Rajesh P. N. Rao (1997). Deictic Codes for the Embodiment of Cognition. Behavioral and Brain Sciences 20 (4):723-742.
    To describe phenomena that occur at different time scales, computational models of the brain must incorporate different levels of abstraction. At time scales of approximately 1/3 of a second, orienting movements of the body play a crucial role in cognition and form a useful computational level embodiment level,” the constraints of the physical system determine the nature of cognitive operations. The key synergy is that at time scales of about 1/3 of a second, the natural sequentiality of body movements (...)
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  4. Andy Clark (2008). Supersizing the Mind: Embodiment, Action, and Cognitive Extension. Oxford University Press.
    Introduction : brainbound versus extended -- From embodiment to cognitive extension -- The active body -- The negotiable body -- Material symbols -- World, Incorporated -- Boundary disputes -- Mind re-bound -- The cure for cognitive hiccups (HEMC, HEC, HEMC ...) -- Rediscovering the brain -- The limits of embodiment -- Painting, planning, and perceiving -- Disentangling embodiment -- Conclusions : mind-sized bites.
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  5.  8
    Gianluca Consoli (2016). In Search of the Ontological Common Core of Artworks: Radical Embodiment and Non-Universalization. Estetika: The Central European Journal of Aesthetics 53 (1):14-41.
    I propose that artworks represent a specific and homogeneous ontological kind, grounded in a common ontological core. I call this common core ‘non-universalizable embodied meaning’, and I argue that this common core explains how artworks unfold their ontological identity at the physical, intentional, and social levels on the basis of an original and irreducible mode of material embodiment and cultural emergence; this common core functions as the constitutive rule of art and institutes an axiological normativity, that is, normativity based (...)
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  6.  19
    Joel Krueger & Mads Gram Henriksen (forthcoming). Embodiment and Affectivity in Moebius Syndrome and Schizophrenia: A Phenomenological Analysis. In J. Aaron Simmons & James Hackett (eds.), Phenomenology for the 21st Century. Palgrave Macmillan
    In this comparative study, we examine experiential disruptions of embodiment and affectivity in Moebius Syndrome and schizophrenia. We suggest that using phenomenological resources to explore these experiences may help us better understand what it’s like to live with these conditions, and that such an understanding may have significant therapeutic value. Additionally, we suggest that this sort of phenomenologically-informed comparative analysis can shed light on the importance of embodiment and affectivity for the constitution of a sense of self and (...)
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  7. Sharyn Clough (2013). Pragmatism and Embodiment as Resources for Feminist Interventions in Science. Contemporary Pragmatism 10 (2):121-134.
    Feminist theorists have shown that knowledge is embodied in ways that make a difference in science. Intemann properly endorses feminist standpoint theory over Longino’s empiricism, insofar as the former better addresses embodiment. I argue that a pragmatist analysis further improves standpoint theory: Pragmatism avoids the radical subjectivity that otherwise leaves us unable to account for our ability to share scientific knowledge across bodies of different kinds; and it allows us to argue for the inclusion, not just of the knowledge (...)
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  8.  91
    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 (...)
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  9.  97
    Philip J. Walsh (2014). Empathy, Embodiment, and the Unity of Expression. Topoi 33 (1):215-226.
    This paper presents an account of empathy as the form of experience directed at embodied unities of expressive movement. After outlining the key differences between simulation theory and the phenomenological approach to empathy, the paper argues that while the phenomenological approach is closer to respecting a necessary constitutional asymmetry between first-personal and second-personal senses of embodiment, it still presupposes a general concept of embodiment that ends up being problematic. A different account is proposed that is neutral on the (...)
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  10. Joel Krueger (2013). Watsuji's Phenomenology of Embodiment and Social Space. Philosophy East and West 63 (2):127-152.
    The aim of this essay is to situate the thought of Tetsurō Watsuji within contemporary approaches to social cognition. I argue for Watsuji’s current relevance, suggesting that his analysis of embodiment and social space puts him in step with some of the concerns driving ongoing treatments of social cognition in philosophy of mind and cognitive science. Yet, as I will show, Watsuji can potentially offer a fruitful contribution to this discussion by lending a phenomenologically informed critical perspective. This is (...)
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  11.  49
    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: (...)
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  12.  78
    Beate M. Herbert & Olga Pollatos (2012). The Body in the Mind: On the Relationship Between Interoception and Embodiment. Topics in Cognitive Science 4 (4):692-704.
    The processing, representation, and perception of bodily signals (interoception) plays an important role for human behavior. Theories of embodied cognition hold that higher cognitive processes operate on perceptual symbols and that concept use involves reactivations of the sensory-motor states that occur during experience with the world. Similarly, activation of interoceptive representations and meta-representations of bodily signals supporting interoceptive awareness are profoundly associated with emotional experience and cognitive functions. This article gives an overview over present findings and models on interoception and (...)
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  13.  44
    Brian P. Meier, Simone Schnall, Norbert Schwarz & John A. Bargh (2012). Embodiment in Social Psychology. Topics in Cognitive Science 4 (4):705-716.
    Psychologists are increasingly interested in embodiment based on the assumption that thoughts, feelings, and behaviors are grounded in bodily interaction with the environment. We examine how embodiment is used in social psychology, and we explore the ways in which embodied approaches enrich traditional theories. Although research in this area is burgeoning, much of it has been more descriptive than explanatory. We provide a critical discussion of the trajectory of embodiment research in social psychology. We contend that future (...)
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  14.  52
    Don Ihde (2011). Stretching the In-Between: Embodiment and Beyond. [REVIEW] Foundations of Science 16 (2):109-118.
    Today’s scientific imaging technologies are able to detect and image emissions and radiations from a much wider range of the electromagnetic spectrum than ever before. Such phenomena lie beyond the horizons of ordinary human perceptibility. I examine here the implications of such translation mediations for the production of scientific knowledge and show how human embodiment is implicit for all perceptual observational possibilities. The framework is that of a postphenomenology which is able to relate these new phenomena to human (...). (shrink)
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  15. Julian Kiverstein (2012). The Meaning of Embodiment. Topics in Cognitive Science 4 (4):740-758.
    There is substantial disagreement among philosophers of embodied cognitive science about the meaning of embodiment. In what follows, I describe three different views that can be found in the current literature. I show how this debate centers around the question of whether the science of embodied cognition can retain the computer theory of mind. One view, which I will label body functionalism, takes the body to play the functional role of linking external resources for problem solving with internal biological (...)
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  16.  81
    Dermot Moran (2010). Sartre on Embodiment, Touch, and the ‘Double Sensation’. Philosophy Today 54 (Supplement):135-141.
    The chapter titled “The Body” in Being and Nothingness offers a groundbreaking, if somewhat neglected, philosophical analysis of embodiment. As part of his “es- say on phenomenological ontology,” he is proposing a new multi-dimensional ontological approach to the body. Sartre’s chapter offers a radical approach to the body and to the ‘flesh’. However, it has not been fully appreciated. Sartre offers three ontological dimensions to embodiment. The first “ontological dimension” addresses the way, as Sartre puts it, “I exist (...)
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  17.  22
    Glenn Carruthers (2013). Toward a Cognitive Model of the Sense of Embodiment in a (Rubber) Hand. Journal of Consciousness Studies 20 (3-4):3 - 4.
    The rubber hand illusion (RHI) is the experience of an artificial body part as being a real body part and the experience of touch coming from that artificial body part. An explanation of this illusion would take significant steps towards explaining the experience of embodiment in one’s own body. I present a new cognitive model to explain the RHI. I argue that the sense of embodiment arises when an on-line representation of the candidate body part is represented as (...)
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  18. Fredrik Svenaeus (2009). The Phenomenology of Falling Ill: An Explication, Critique and Improvement of Sartre's Theory of Embodiment and Alienation. [REVIEW] Human Studies 32 (1):53 - 66.
    In this paper I develop a phenomenology of falling ill by presenting, interpreting and developing the basic model we find in Jean-Paul Sartre’s Being and Nothingness ( 1956 ). The three steps identified by Sartre in this process are analysed, developed further and brought to a five-step model: (1) pre-reflective experience of discomfort, (2) lived, bodily discomfort, (3) suffered illness, (4) disease pondering, and (5) disease state. To fall ill is to fall victim to a gradual process of alienation, and (...)
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  19.  55
    Elizabeth A. Behnke (2011). Husserl's Phenomenology of Embodiment. In James Fieser & Bradley Dowden (eds.), Internet Encyclopedia of Philosophy.
    For Husserl, the body is not an extended physical substance in contrast to a non-extended mind, but a lived “here” from which all “there’s” are “there”; a locus of distinctive sorts of sensations that can only be felt firsthand by the embodied experiencer concerned; and a coherent system of movement possibilities allowing us to experience every moment of our situated, practical-perceptual life as pointing to “more” than our current perspective affords. To identify such experiential structures of embodiment, however, Husserl (...)
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  20. Barbara Satina & Francine Hultgren (2001). The Absent Body of Girls Made Visible: Embodiment as the Focus in Education. Studies in Philosophy and Education 20 (6):521-534.
    The purpose of this article is to show the waysin which education can be centered on the bodyas the subject of experience, rather thanas an object or an absent entity. Pedagogicalpractices that emphasize a conscious awarenessof embodiment provide opportunities forstudents to learn in a holistic manner. Sincethe body is the way in which we experience theworld, mediating all processes of learning, allexperience is therefore embodied (Levin, 1985). Recognizing the body as subject of being ratherthan as object acknowledges that beneath (...)
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  21.  27
    Theresa Schilhab (2013). On Derived Embodiment: A Response to Collins. [REVIEW] Phenomenology and the Cognitive Sciences 12 (2):423-425.
    In derived embodiment, intangible phenomena become as-if tangible as a result of their almost promiscuous borrowing of corporeality from experiences of real objects.
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  22.  23
    Serge Thill, Sebastian Padó & Tom Ziemke (2014). On the Importance of a Rich Embodiment in the Grounding of Concepts: Perspectives From Embodied Cognitive Science and Computational Linguistics. Topics in Cognitive Science 6 (3):545-558.
    The recent trend in cognitive robotics experiments on language learning, symbol grounding, and related issues necessarily entails a reduction of sensorimotor aspects from those provided by a human body to those that can be realized in machines, limiting robotic models of symbol grounding in this respect. Here, we argue that there is a need for modeling work in this domain to explicitly take into account the richer human embodiment even for concrete concepts that prima facie relate merely to simple (...)
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  23.  23
    Theresa Schilhab (2013). Derived Embodiment and Imaginative Capacities in Interactional Expertise. Phenomenology and the Cognitive Sciences 12 (2):309-325.
    Interactional expertise is said to be a form of knowledge achieved in a linguistic community and, therefore, obtained entirely outside practice. Supposedly, it is not or only minimally sustained by the so-called embodied knowledge. Here, drawing upon studies in contemporary neuroscience and cognitive psychology, I propose that ‘derived’ embodiment is deeply involved in competent language use and, therefore, also in interactional expertise. My argument consists of two parts. First, I argue for a strong relationship among language acquisition, language use (...)
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  24.  42
    Don Ihde (2012). Postphenomenological Re-Embodiment. Foundations of Science 17 (4):373-377.
    The phenomenological tradition has had a long interest in embodiment, and bodily experience beyond the confines of the “skinbag” body. Here I respond to Helena De Preester’s analysis of different types of protheses: limb, perceptual, cognitive. In her paper “Technology and the body: the (im)possibilities of re-embodiment”, she wants to make finer distinctions between extensions and incorporations . Today’s hi-tech developments make this refinement necessary and possible. I respond to the three levels or types of prostheses taking note (...)
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  25.  87
    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 (...)
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  26.  26
    Jan Kyrre Berg Olsen Friis (2012). Perception: Embodiment and Beyond. [REVIEW] Foundations of Science 17 (4):363-367.
    In this commentary on Don Ihde’s paper “Stretching the in-between: embodiment and beyond” I argue that perceptions and observations are based on tacit frames and these frames are expressed through pre-reflexive intuitions thus giving meaning to the perceived content of observations. However, if the objective or given information in perception is incomplete or missing our brain and nervous system will intuitively and unconsciously fill in the missing information in order to act—these particular pieces of added information may not be (...)
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  27.  17
    Eva M. Simms (2008). The Child in the World: Embodiment, Time, and Language in Early Childhood. Wayne State University Press.
    Illuminates childrens experiences of embodiment, inter-subjectivity, place, thing, time, and language through a dialogue between developmental research and ...
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  28.  17
    Andrea Frolic (2011). Who Are We When We Are Doing What We Are Doing? The Case for Mindful Embodiment in Ethics Case Consultation. Bioethics 25 (7):370-382.
    This paper explores the theory and practice of embodied epistemology or mindful embodiment in ethics case consultation. I argue that not only is this epistemology an ethical imperative to safeguard the integrity of this emerging profession, but that it has the potential to improve the quality of ethics consultation (EC). It also has implications for how ethics consultants are trained and how consultation services are organized. My viewpoint is informed by ethnographic research and by my experimental application of mindful (...)
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  29.  73
    Betty Block & Judith Lee Kissell (2001). The Dance: Essence of Embodiment. Theoretical Medicine and Bioethics 22 (1):5-15.
    An analysis of movement, and particularly of dance,helps us to see in an extraordinarily effective way the meaningof embodiment. This paper then looks through the eyes ofdance theorists and at philosophers who consider dance andmovement and their meaning of embodiment. A study of movementand dance encompasses the fullest meaning of embodiment: that theembodied way of being-in-the-world is also an embedded way ofbeing in a world of others. Dance has critically importantsocial ramifications. In our own and other cultures, (...)
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  30.  8
    Francois Quesque & Yann Coello (2015). Perceiving What You Intend to Do From What You Do: Evidence for Embodiment in Social Interactions. Socioaffective Neuroscience and Psychology 5.
    Although action and perception are central components of our interactions with the external world, the most recent experimental investigations also support their implications in the emotional, decision-making, and goal ascription processes in social context. In this article, we review the existing literature supporting this view and highlighting a link between reach-to-grasp motor actions and social communicative processes. First, we discuss the most recent experimental findings showing how the social context subtly influences the execution of object-oriented motor actions. Then, we show (...)
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  31.  32
    Nivedita Gangopadhyay (2014). Introduction: Embodiment and Empathy, Current Debates in Social Cognition. Topoi 33 (1):117-127.
    This special issue targets two topics in social cognition that appear to increasingly structure the nature of interdisciplinary discourse but are themselves not very well understood. These are the notions of empathy and embodiment. Both have a history rooted in phenomenological philosophy and both have found extensive application in contemporary interdisciplinary theories of social cognition, at times to establish claims that are arguably contrary to the ones made by the phenomenologists credited with giving us these notions. But this special (...)
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  32.  66
    Seth Miller (2011). A Review of “Supersizing the Mind: Embodiment, Action, and Cognitive Extension”. [REVIEW] World Futures 66 (7):525-529.
    This essay critically reviews Andy Clark’s new book Supersizing the Mind: Embodiment, Action, and Cognitive Extension, in which he argues that there are circumstances in which the mind, properly considered, is found to supervene on not only the brain, but the body and the external environment as well. This review summarizes Clark’s major contributions to this viewpoint for the general reader, then raises a few critical points that help to contextualize Clark’s claims, aims, and methods, while highlighting the book’s (...)
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  33.  12
    John W. M. Krummel (forthcoming). Kūkai's Shingon: Embodiment of Emptiness. In Bret W. Davis (ed.), The Oxford Handbook of Japanese Philosophy. Oxford University Press
    This chapter explicates the philosophy of the body of sixth-century Buddhist thinker Kūkai. Kūkai brings together what initially seem to be opposing concepts: body and emptiness. He does this in the context of formulating a system of cosmology inseparable from religious practice. We interact with the rest of the cosmos through our body. Kūkai characterizes the cosmos in turn as the body of the Buddha, who personifies the embodiment of the dharma. This cosmic body is comprised of myriad bodies (...)
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  34.  24
    Liam P. Dempsey & Itay Shani (2015). Three Misconceptions Concerning Strong Embodiment. Phenomenology and the Cognitive Sciences 14 (4):827-849.
    The strong embodied mind thesis holds that the particular details of one’s embodiment shape the phenomenological and cognitive nature of one’s mind. On the face of it, this is an attractive thesis. Yet strong embodiment faces a number of challenges. In particular, there are three prominent misconceptions about the scope and nature of strong embodiment: 1) that it violates the supposed multiple realizability of mentality; 2) that it cannot accommodate mental representation; and 3) that it is inconsistent (...)
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  35.  64
    Talia Welsh (2007). Child's Play: Anatomically Correct Dolls and Embodiment. Human Studies 30 (3):255 - 267.
    Anatomically detailed dolls have been used to elicit testimony from children in sex abuse cases. However, studies have shown they often provide false accounts in young, preschool-age children. Typically this problem is seen as a cognitive one: with age, children can correctly map their bodies onto a doll due to greater intellectual ability to represent themselves. I argue, along with the work of Maurice Merleau-Ponty, that although cognitive developments aid in the ability to represent one’s own body, a discussion of (...)
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  36.  39
    Jon Garthoff (2004). The Embodiment Thesis. Ethical Theory and Moral Practice 7 (1):15-29.
    In this essay I articulate and defend a thesis about the nature of morality called “the embodiment thesis”. The embodiment thesis states that moral values underdetermine the obligations and entitlements of individual persons, and that actual social institutions must embody morality by specifying these moral relations. I begin by presenting two thought experiments that elucidate and motivate the embodiment thesis. I then proceed by distinguishing the embodiment thesis from a Rawlsian doctrine about the nature of justice, (...)
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  37.  18
    Robert Farrow & Ioanna Iacovides (2014). Gaming and the Limits of Digital Embodiment. Philosophy and Technology 27 (2):221-233.
    This paper discusses the nature and limits of player embodiment within digital games. We identify a convergence between everyday bodily actions and activity within digital environments, and a trend towards incorporating natural forms of movement into gaming worlds through mimetic control devices. We examine recent literature in the area of immersion and presence in digital gaming; Calleja’s (2011) recent Player Involvement Model of gaming is discussed and found to rely on a probematic notion of embodiment as 'incorporation'. We (...)
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  38.  27
    Frank J. Macke (2007). Sexuality and Parrhesia in the Phenomenology of Psychological Development: The Flesh of Human Communicative Embodiment and the Game of Intimacy. Journal of Phenomenological Psychology 38 (2):157-180.
    In the three published volumes of his History of Sexuality Foucault reflects on themes of anxiety situated in the Christian doctrine of the flesh that led to a pastoral ministry establishing the rules of a general social economy—rules that enabled, over time, a discourse on the flesh that took thrift, prudence, modesty, and suspicion as essential ethical premises in the emerging “art of the self.” Rather than sensing flesh as a charged, motile potentiality of attachment and intimacy, it came to (...)
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  39.  43
    Angelica Nuzzo (2008). Ideal Embodiment. Kant's Theory of Sensibility. Indiana University Press.
    Angelica Nuzzo offers a comprehensive reconstruction of Kant's theory of sensibility in his three Critiques. By introducing the notion of "transcendental embodiment," Nuzzo proposes a new understanding of Kant's views on science, nature, morality, and art. She shows that the issue of human embodiment is coherently addressed and key to comprehending vexing issues in Kant's work as a whole. In this penetrating book, Nuzzo enters new terrain and takes on questions Kant struggled with: How does a body that (...)
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  40.  1
    Cliodhna O'Connor (2016). Embodiment and the Construction of Social Knowledge: Towards an Integration of Embodiment and Social Representations Theory. Journal for the Theory of Social Behaviour 46 (2).
    Recent developments in the psychological and social sciences have seen a surge of attention to concepts of embodiment. The burgeoning field of embodied cognition, as well as the long-standing tradition of phenomenological philosophy, offer valuable insights for theorising how people come to understand the world around them. However, the implications of human embodiment have been largely neglected by one of the key frameworks for conceptualising the development of social knowledge: Social Representations Theory. This article seeks to spark a (...)
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  41.  7
    Kirsty Keywood (2000). More Than a Woman? Embodiment and Sexual Difference in Medical Law. Feminist Legal Studies 8 (3):319-342.
    This article examines law’s representation of embodied female identity in the context of two medical law cases, R. v. Human Fertilisation and Embryology Authority, ex parte Blood andB v. Croydon Health Authority. Through an examination of contemporary critiques of female embodiment, in particular the work of Judith Butler, two discursive strategies are suggested for their potential to reconfigure the sexed subject within legal discourse. Firstly, the act of transgression – the flight from purportedly fixed subject positions – can be (...)
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  42.  16
    Margaret Macintyre Latta & Gayle Buck (2008). Enfleshing Embodiment: 'Falling Into Trust' with the Body's Role in Teaching and Learning. Educational Philosophy and Theory 40 (2):315-329.
    Embodiment as a compelling way to rethink the nature of teaching and learning asks participants to see fundamentally what is at stake within teaching/learning situations, encountering ourselves and our relations to others/otherness. Drawing predominantly on the thinking of John Dewey and Maurice Merleau-Ponty the body's role within teaching and learning is enfleshed through the concrete experiences of one middle-school science teacher attempting to teach for greater student inquiry. Personal, embodied understandings of the lived terms of inquiry enable the science (...)
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  43.  1
    Talia Welsh (2007). Child’s Play: Anatomically Correct Dolls and Embodiment. Human Studies 30 (3):255-267.
    Anatomically detailed dolls have been used to elicit testimony from children in sex abuse cases. However, studies have shown they often provide false accounts in young, preschool-age children. Typically this problem is seen as a cognitive one: with age, children can correctly map their bodies onto a doll due to greater intellectual ability to represent themselves. I argue, along with the work of Maurice Merleau-Ponty, that although certainly cognitive developments aid in representing one’s own body, a discussion of embodiment (...)
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  44.  3
    Ben Singer (2013). The Human Simulation Lab—Dissecting Sex in the Simulator Lab: The Clinical Lacuna of Transsexed Embodiment. [REVIEW] Journal of Medical Humanities 34 (2):249-254.
    This article begins with an ethnographically documented incident whereby nursing students dissected a medical human simulator model and rearranged it so that the “male” head and torso was attached to the “female” lower half. They then joked about the embodiment of the model, thus staging a scene of anti-trans ridicule. The students’ lack of ability, or purposeful refusal, to recognize morphological biodiversity in medical settings indicates a lacuna in clinical imaginaries. Even as trans-identified and gender nonconforming people increasingly access (...)
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  45.  55
    Mog Stapleton (2012). Proper Embodiment: The Role of the Body in Affect and Cognition. Dissertation, University of Edinburgh
    Embodied cognitive science has argued that cognition is embodied principally in virtue of grossmorphological and sensorimotor features. This thesis argues that cognition is also internally embodied in affective and fine-grained physiological features whose transformative roles remain mostlyunnoticed in contemporary cognitive science. I call this ‘proper embodiment’. I approach this larger subject by examining various emotion theories in philosophy and psychology. These tend to emphasiseone of the many gross components of emotional processes, such as ‘feeling’ or ‘judgement’ to thedetriment of (...)
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    Joel Krueger (2013). The Space Between Us: Embodiment and Intersubjectivity in Watsuji and Levinas. In Leah Kalmanson, Frank Garrett & Sarah Mattice (eds.), Levinas and Asian Thought. Duquesne University Press 53-78.
    This essay brings Emmanuel Levinas and Watsuji Tetsurō into constructive philosophical engagement. Rather than focusing primarily on interpretation — admittedly an important dimension of comparative philosophical inquiry — my intention is to put their respective views to work, in tandem, and address the problem of the embodied social self.1 Both Watsuji and Levinas share important commonalities with respect to the embodied nature of intersubjectivity —commonalities that, moreover, put both thinkers in step with some of the concerns driving current treatments of (...)
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  47. Charles T. Wolfe (2012). Forms of Materialist Embodiment. In Matthew Landers & Brian Muñoz (eds.), Anatomy and the Organization of Knowledge, 1500-1850. Pickering and Chatto
    The materialist approach to the body is often, if not always understood in ‘mechanistic’ terms, as the view in which the properties unique to organic, living embodied agents are reduced to or described in terms of properties that characterize matter as a whole, which allow of mechanistic explanation. Indeed, from Hobbes and Descartes in the 17th century to the popularity of automata such as Vaucanson’s in the 18th century, this vision of things would seem to be correct. In this paper (...)
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  48. William E. S. McNeill (2012). Embodiment and the Perceptual Hypothesis. Philosophical Quarterly 62 (247):569 - 591.
    The Perceptual Hypothesis is that we sometimes see, and thereby have non-inferential knowledge of, others' mental features. The Perceptual Hypothesis opposes Inferentialism, which is the view that our knowledge of others' mental features is always inferential. The claim that some mental features are embodied is the claim that some mental features are realised by states or processes that extend beyond the brain. The view I discuss here is that the Perceptual Hypothesis is plausible if, but only if, the mental features (...)
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    Jonathan Cole (2009). Impaired Embodiment and Intersubjectivity. Phenomenology and the Cognitive Sciences 8 (3):343-360.
    This paper considers the importance of the body for self-esteem, communication, and emotional expression and experience, through the reflections of those who live with various neurological impairments of movement and sensation; sensory deafferentation, spinal cord injury and Möbius Syndrome. People with severe sensory loss, who require conscious attention and visual feedback for movement, describe the imperative to use the same strategies to reacquire gesture, to appear normal and have embodied expression. Those paralysed after spinal cord injury struggle to have others (...)
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    Przemysław Nowakowski (2015). On Embodiment in Predictions. A Book Review. [REVIEW] Avant: Trends in Interdisciplinary Studies (3):155-159.
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