About this topic

Husserl distinguishes between the human body, as experienced from a first-person perspective (Leib, rendered in English as “the Body” or “lived body”), and the human body, as it is experienced from a third-person, especially from a scientific, perspective (Körper). The Body plays important roles in his discussions of self-awareness, other-awareness, and perceptual experience. Thus, the Body, with its kinaesthetic systems, shapes the ways in which I can come into perceptual contact with objects, or the “horizons” in terms of which objects are given to me (See Husserl: Horizonality.). In the experience of encountering the other, the constitutive empathy could not set to work, were it not for the other’s embodiment, enabling one to experience the relevant similarities and differences between oneself and the other. Also, the Husserlian ego is not to be regarded as akin to a Cartesian mental substance, but is constituted as embodied. This accounts not only for our perceptual abilities, but also for our capacity to will and act. Thus, our experiences have passive and active aspects, and these are interwoven in complex ways.  

Key works

Gallagher 1986 rejects the Husserlian view that there are “hyletic data” (or sensations), and develops a Merleau-Pontyan account of perception, based on the notion of the lived body. Countering the view that embodiment was only first thematized by Merleau-Ponty and the other later phenomenologists, Zahavi 1994 argues that Husserl systematically integrated this topic into his transcendental phenomenology. Mensch 2000 regards Husserl’s discussions of embodiment as unified by the idea that “presence and embodiment imply each other”, and discusses a number of topics from the point of view of an embodied, “postfoundational” philosophy. Dodd 1997, too,  argues that the problem of the body is of central importance for Husserl’s transcendental idealism, and that it eventually provides the key to understanding human beings as “spiritual”. Lotz 2007 discusses the lived body as rendering possible various forms of “affection”, thereby facilitating one’s commerce with the environment, as well as one’s relationships with other subjects. Based on Bernhard Waldenfels’ university lectures, Waldenfels 2000 offers thorough discussions of different aspects of embodied subjectivity. Behnke 1996 puts forward a program for the study of the lived body.

Introductions Zahavi 2003, Ch. 3, Moran 2005, Ch. 7
Related categories

193 found
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  1. Bodies and Sensings: On the Uses of Husserlian Phenomenology for Feminist Theory.Alia Al-Saji - 2010 - Continental Philosophy Review 43 (1):13-37.
    What does Husserlian phenomenology have to offer feminist theory? More specifically, can we find resources within Husserl’s account of the living body ( Leib ) for the critical feminist project of rethinking embodiment beyond the dichotomies not only of mind/body but also of subject/object and activity/passivity? This essay begins by explicating the reasons for feminist hesitation with respect to Husserlian phenomenology. I then explore the resources that Husserl’s phenomenology of touch and his account of sensings hold for feminist theory. My (...)
  2. Rhythms of the Body: A Study of Sensation, Time and Intercorporeity in the Phenomenology of Edmund Husserl.Alia Al-Saji - 2002 - Dissertation, Emory University
    Phenomenology's relation to sensation has many facets. Sensation arises in different contexts in Edmund Husserl's work, and receives several reformulations. This causes us to inquire how the sensations that are unified within the temporal flow by time constituting consciousness, in On the Phenomenology of the Consciousness of Internal Time, and that continue to exercise an affective pull even after having passed away, in Analyses Concerning Passive Synthesis, can be related to the bodily sensations which constitute the lived body in Ideas (...)
  3. The Site of Affect in Husserl’s Phenomenology: Sensations and the Constitution of the Lived Body.Alia Al-Saji - 2000 - Philosophy Today 44 (Supplement):51-59.
    To discover affects within Husserl’s texts designates a difficult investigation; it points to a theme of which these texts were forced to speak, even as they were explicitly speaking of regional ontologies and the foundations of sciences. For we may at first wonder: where can affection find a positive role in the rigor of a pure philosophy that seeks to account for its phenomena from within the immanence of consciousness? Does this not mean that the very passivity and foreignness of (...)
  4. Flected Bodies: On the Relationship Between Body and Language.Emmanuel Alloa - 2014 - Eidos: Revista de Filosofía de la Universidad Del Norte 21:200-220.
    Although in the modern age there were plenty of attempts to overcome the mind-body dualism, its philosophical theories of language reintroduced it in a subtle but not less effective way.In this article several theorems to think on the materiality of the sign are discussed, and, from Kierkegaard to the post-Saussurean structuralism, the prominent role of thinking the materialization as something necessary but arbitrary in its modality is shown. The body of language under this understanding is not only that which can (...)
  5. Reflexiones del cuerpo: sobre la relación entre cuerpo y lenguaje.Emmanuel Alloa - 2014 - Eidos: Revista de Filosofía de la Universidad Del Norte 21:200-220.
    Aunque fueron muchos los intentos en la modernidad de superar el dualismo cuerpo y mente, las teorías filosóficas del lenguaje en muchos casos lo reintrodujeron de manera sutil pero no menos eficaz. El artículo discute varios teoremas para pensar la materialidad del signo y muestra la preponderancia, desde Kierkegaard hasta el estructuralismo post-Saussuriano, de pensar la materialización como algo necesario, pero arbitrario en su modalidad. En esta concepción, el cuerpo del lenguaje no es solamente aquello que se puede sino aquello (...)
  6. Der Leib, ein 'merkwürdig unvollkommen konstituiertes Ding'.Emmanuel Alloa & Natalie Depraz - 2012 - In Emmanuel Alloa, Thomas Bedorf, Tobias Nikolaus Klass & Christian Grüny (eds.), Leiblichkeit. Geschichte und Aktualität eines Begriffs. Mohr-Siebeck / UTB.
  7. From Husserl to Merleau-Ponty: On the Metamorphosis of a Philosophical Example.Meirav Almog - 2016 - The European Legacy 21 (5-6):525-534.
    This essay outlines the transformation of the ostensibly mundane example of two hands touching each other in Husserl’s Ideas II into the pivotal concept in Merleau-Ponty’s ontology of flesh and notion of embodied subjectivity. By focusing on the contexts in which the example appears in the works of Husserl and of Merleau-Ponty, it seeks to explicate Merleau-Ponty’s fascination with Husserl’s example, its role in the development of his own thought and in the conceptual shift in his late works on the (...)
  8. Being-in-the-World and Corporeality.Ronald Walter Altmann - 1981 - Dissertation, Duquesne University
    Corporeality and Being-in-the-world are concepts which belong to the philosophies of Edmund Husserl and Martin Heidegger, respectively. Both concepts are indicative of the ontological priority of the spiritual world over the natural world. The principal issue to be dealt with in my investigation, therefore, is transcendental subjectivity and its conception of the body. My point of departure is Husserl's critique of naturalism and historicism in philosophy. Therein I begin with a presupposition of the natural attitude of these sciences; namely, that (...)
  9. Embodiment and Self-Awareness – Evans, Cassam and Husserl.Lilian Alweiss - 2018 - Philosophy 93 (1):31-51.
  10. The Representation of Time in Agency.Holly Andersen - 2013 - In Adrian Bardon & Heather Dyke (eds.), Blackwell Companion to Philosophy of Time. Wiley-Blackwell.
    This paper outlines some key issues that arise when agency and temporality are considered jointly, from the perspective of psychology, cognitive neuroscience, phenomenology, and action theory. I address the difference between time simpliciter and time as represented as it figures in phenomena like intentional binding, goal-oriented action plans, emulation systems, and ‘temporal agency’. An examination of Husserl’s account of time consciousness highlights difficulties in generalizing his account to include a substantive notion of agency, a weakness inherited by explanatory projects like (...)
  11. Postfoundational Phenomenology: Husserlian Reflections on Presence and Embodiment, by James Richard Mensch. [REVIEW]Gary Banham - 2001 - Journal of the British Society for Phenomenology 32 (3):334-336.
  12. Tra corporeità, spazialità e immaginazione: forme dell'empatia in Husserl.Daniela Baniera - 2013 - Dissertation, University of Padua
    Between corporeality, space and imagination: forms of empathy in Husserl.The research is focused on the husserlian empathy, meant as a central moment in the constitution of the phenomenological subjectivity, as a genetic path, where the husserlian subject reveals itself as a being structurally bound with the others, from the Leib's level to the Geist's one. In particular, starting from the analysis of the Texts of HUA XIII-XIV-XV Zur Phänomenologie der Intersubjektivität, the unpublished manuscripts on intersubjectivity (E groups) and, of course, (...)
  13. A concepção husserliana de corporeidade: A distinção fenomenológica entre corpo próprio E corpos inanimados.Aron Pilotto Barco - 2012 - Synesis 4 (2).
    Ao contrário do que as diversas aproximações entre Husserl e Descartes podem sugerir, Husserl foi um severo crítico do dualismo mente-corpo. Esse texto tem por objetivo explicar o conceito husserliano de corporeidade para assim expor como o autor defende uma concepção não dualista da corporeidade. Para Husserl não se trata de propor ‘eu tenho um corpo’ – o que pressupõe um componente anímico possuidor –, mas sim ‘eu sou um corpo’.
  14. The Husserlian Conception of Corporality: A Phenomenological Distinction Between Personal Body and Inanimated Bodies.Aron Pilotto Barco - 2012 - Synesis 4 (2):1-12.
  15. The Ego-Body Subject and the Stream of Experience in Husserl.Evelyn M. Barker - 1983 - Analecta Husserliana 16:183.
  16. Ideas Toward a Phenomenology of Interruptions.Cameron Bassiri - 2018 - Lexington Books.
    This book analyzes the problem of the relations between time, sleep, and the body in Husserl’s phenomenology. It reconfigures the unity of the life of subjectivity in light of the phenomenon of dreamless sleep, establishes the concept of a fractured subject, and develops a phenomenology of interruptions.
  17. Phenomenology and Embodiment: Husserl and the Constitution of Subjectivity, Written by Joona Taipale. [REVIEW]Timothy J. Beck - 2015 - Journal of Phenomenological Psychology 46 (1):128-134.
  18. The Human Science of Somatics and Transcendental Phenomenology / Žmogaus somatikos mokslas ir transcendentali fenomenologija.Elizabeth Behnke - 2009 - Žmogus ir Žodis 11:10-26.
    Straipsnyje pristatomas žmogaus somatikos mokslas, kuris pirmiausia susiejamas su ankstyvaja Husserlio somatologijos samprata, o vėliau pasiūloma transcendentali šio mokslo pagrindinių prielaidų kritika. Kritiškai nagrinėjama psichofizinė apercepcija ir jos nuoroda į išgyvenamą mirties patirtį. Tada kaip alternatyvi somatikos prielaida pateikiama Husserlio kinestetinės sąmonės samprata. Straipsnnis užbaigiamas fenomenologine kinestetinių sistemų analize susiejant somatikos tyrinėjimus su įsikūnijimo etika bei pagarbos kinestetika. Esminiai žodžiai: fenomenologija, Husserlis, transcendentalumas, somatika, psichofiziologija, gyvenamas kūnas, kinestetinė sąmonė, kinestetinės sistemos, įsikūnijimo etika. After introducing the field of somatics as a (...)
  19. Study Project in the Phenomenology of the Body.Elizabeth Behnke - 1996 - In Thomas Nenon & Lester Embree (eds.), Issues in Husserl's Ideas II.
  20. Critique of Presuppositions, Apperceptive Traditionality, and the Body as a Medium for Movement.Elizabeth A. Behnke - 2011 - Studia Phaenomenologica 11:77-98.
    This paper 1) examines Husserl’s critique of presuppositions, a critique that realizes a desideratum of the Western philosophical tradition precisely by clarifying and grounding the latter’s own tacit presuppositions; 2) surveys Husserl’s descriptions of the apperceptions whose operative efficacy make tradition itself effective, holding good at both the individual and the generative levels; 3) identifies the need for a further critique of the psychophysical apperception in particular; and 4) offers a phenomenologically grounded alternative to the latter way of understanding and (...)
  21. Husserl's Phenomenology of Embodiment.Elizabeth A. Behnke - 2011 - 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 must (...)
  22. Phenomenologist at Work.Elizabeth A. Behnke - 2011 - Santalka: Filosofija, Komunikacija 18 (1):6-16.
    This paper reflects on certain working assumptions of Husserlian phenomenological practice, using an investigation of interkinaesthetic affectivity as an example. I suggest that in some cases, Husserl’s “stratificational” model should be replaced with the notion of the ongoing dynamic efficacy of mutually co-founding, interpenetrating, and interfunctioning moments-“through”-which experience proceeds. Finally, I relate the latter model to Patočka’s call for a genuine integration of the three movements of embodied human life.
  23. Edmund Husserl's Contribution to Phenomenology of the Body in Ideas II.Elizabeth A. Behnke - 2010 - In Thomas Nenon & Lester Embree (eds.), Issues in Husserl's II (Contributions to Phenomenology). pp. 135-160.
    Like the history of much of Husserl’s work, the history of his contribution to a phenomenology of the body is in part a history of understandable misunderstandings and subsequent reevaluations concerning the scope and significance of his achievements. To a certain extent, this is due not so much to what he actually said on this topic, but to the circumstances under which he said or wrote it—university lecture course? unpublished book draft? published work? research manuscript? conversation noted down by others?—and (...)
  24. Bodily Protentionality.Elizabeth A. Behnke - 2009 - 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 (...)
  25. Interkinaesthetic Affectivity: A Phenomenological Approach.Elizabeth A. Behnke - 2008 - Continental Philosophy Review 41 (2):143-161.
    This Husserlian transcendental-phenomenological investigation of interkinaesthetic affectivity first clarifies the sense of affectivity that is at stake here, then shows how Husserl’s distinctive approach to kinaesthetic experience provides evidential access to the interkinaesthetic field. After describing several structures of interkinaesthetic-affective experience, I indicate how a Husserlian critique of the presupposition that we are “psychophysical” entities might suggest a more inclusive approach to a biosocial plenum that includes all metabolic life.
  26. From Husserl to de Beauvoir: Gendering the Perceiving Subject.Debra B. Bergoffen - 1996 - Metaphilosophy 27 (1-2):53-62.
    This paper breaks ranks with those philosophers and feminists who either ignore de Beauvoir or find her passé. It argues that de Beauvoir is fundamentally a philosopher; that one of her crucial contributions to philosophy was to identify the erotic as a philosophical category; and that we best understand de Beauvoir's place in the feminist and philosophical fields if we read her as a phenomenologist who reworks Husserl's theory of intentionality and who, in this reworking, steps out of Sartre's shadow (...)
  27. The Body as a 'Legitimate Naturalization of Consciousness'.Rudolf Bernet - 2013 - Royal Institute of Philosophy Supplement 72:43-65.
    Husserl's phenomenology of the body constantly faces issues of demarcation: between phenomenology and ontology, soul and spirit, consciousness and brain, conditionality and causality. It also shows that Husserl was eager to cross the borders of transcendental phenomenology when the phenomena under investigation made it necessary. Considering the details of his description of bodily sensations and bodily behaviour from a Merleau-Pontian perspective allows one also to realise how Husserl (unlike Heidegger) fruitfully explores a phenomenological field located between a science of pure (...)
  28. The Physiology and Phenomenology of Action.A. Berthoz - 2008 - Oxford University Press.
    Though many philosophers of mind have taken an interest in the great developments in the brain sciences, the interest is seldom reciprocated by scientists, who frequently ignore the contributions philosophers have made to our understanding of the mind and brain. In a rare collaboration, a world famous brain scientist and an eminent philosopher have joined forces in an effort to understand how our brain interacts with the world. Does the brain behave as a calculator, combining sensory data before deciding how (...)
  29. Dimensions of Corporeality. A Metatheoretical Analysis of Anthropologists 'Concern with the Human Body'.Jacek Bielas & Rafał Abramciów - 2009 - Forum Philosophicum: International Journal for Philosophy 14 (1):133-143.
    Since the very dawn of its history, modern philosophical anthropology has been addressing the issue of the human body. As a result of those efforts, Descartes, de Biran, Husserl, Sartre, Marcel, Merleau-Ponty and others have brought forward a variety of conceptions concerning various aspects of human corporeality. Anthropological explorations concerning the question of the human body, appear in a particularly interesting way, when they are considered in the context of those points of view which, in an essential way, refer to (...)
  30. Animated Bodies in Immunological Practices: Craftsmanship, Embodied Knowledge, Emotions and Attitudes Toward Animals.Daniel Bischur - 2011 - Human Studies 34 (4):407-429.
    Taking up the body turn in sociology, this paper discusses scientific practices as embodied action from the perspective of Husserl’s phenomenological theory of the “Body”. Based on ethnographic data on a biology laboratory it will discuss the importance of the scientist’s Body for the performance of scientific activities. Successful researchers have to be skilled workers using their embodied knowledge for the process of tinkering towards the material transformation of their objects for data production. The researcher’s body then is an instrument (...)
  31. Aristotle, Phenomenology, and the Mind/Body Problem.Valeria Bizzari - 2017 - Polish Journal of Philosophy 11 (1):7-15.
    The mind-body relationship is a fundamental issue that has interested philosophers from very different schools of thought. Nowadays we can observe several positions being taken on this topic — my aim is to emphasize the phenomenological perspective on the mind-body relationship and, in particular, the role of Aristotelian thought in the contributions of philosophers such as Husserl and Merleau-Ponty. This paper consists of three different parts: in the first part, I will briefly sketch out a phenomenological account of the living (...)
  32. Elmar Holenstein, Phänomenologie der Assoziation: Zu Struktur Und Funktion Eines Grundprinzips der Passiven Genesis Bei E. Husserl. [REVIEW]Philip J. Bossert - 1974 - Philosophy and Phenomenological Research 35 (1):138-140.
  33. Rasmus Thybo Jensen and Dermot Moran: The Phenomenology of Embodied Subjectivity. [REVIEW]Matt Bower - 2015 - Husserl Studies 31 (2):159-167.
    The recently published volume Rasmus Thybo Jensen and Dermot Moran have put together, The Phenomenology of Embodied Subjectivity, displays the richness that phenomenological approaches to embodiment have to offer, both in terms of the many insights of some of its major figures and as a style of inquiry that continues to be aptly deployed in diverse theoretical contexts. As such, the collection is accessible to a broad audience. The phenomenological perspectives represented are primarily those of Husserlian phenomenology and, to a (...)
  34. Developing Open Intersubjectivity: On the Interpersonal Shaping of Experience.Matt Bower - 2015 - Phenomenology and the Cognitive Sciences 14 (3):455-474.
    The aim of this paper is to motivate the need for and then present the outline of an alternative explanation of what Dan Zahavi has dubbed “open intersubjectivity,” which captures the basic interpersonal character of perceptual experience as such. This is a notion whose roots lay in Husserl’s phenomenology. Accordingly, the paper begins by situating the notion of open intersubjectivity – as well as the broader idea of constituting intersubjectivity to which it belongs – within Husserl’s phenomenology as an approach (...)
  35. Husserl’s Theory of Instincts as a Theory of Affection.Matt E. M. Bower - 2014 - Journal of the British Society for Phenomenology 45 (2):133-147.
    Husserl’s theory of passive experience first came to systematic and detailed expression in the lectures on passive synthesis from the early 1920s, where he discusses pure passivity under the rubric of affection and association. In this paper I suggest that this familiar theory of passive experience is a first approximation leaving important questions unanswered. Focusing primarily on affection, I will show that Husserl did not simply leave his theory untouched. In later manuscripts he significantly reworks the theory of affection in (...)
  36. Thinking Toes...? Proposing a Reflective Order of Embodied Self-Consciousness in the Aesthetic Subject.Camille Buttingsrud - 2015 - Proceedings of the European Society for Aesthetics 7:115-123.
    Philosophers investigating the experiences of the dancing subject (Sheets-Johnstone 1980, 2009, 2011, 2012; Parviainen 1998; Legrand 2007, 2013; Legrand & Ravn 2009; Montero 2013; Foultier & Roos 2013) unearth vast variations of embodied consciousness and cognition in performing body experts. The traditional phenomenological literature provides us with descriptions and definitions of reflective self-consciousness as well as of pre-reflective bodily absorption, but when it comes to the states of self-consciousness dance philosophers refer to as thinking in movement and a form of (...)
  37. The Role of the Body in Husserl's Transcendental Idealism.Susan Carol Cabral - 1983 - Dissertation, State University of New York at Binghamton
    The definitive epistemological problem, according to Husserl, was to reconcile the subjectivity of the knower with the objectivity of what is known. The solution, he claimed, lay in a return to the originary evidence of experience, to the self-experience of the knowing subject. To avoid the absurdities that attend the reduction of the being of the world to the experiences of a particular subject, Husserl turned to a radical subjectivity which was not itself a part of the world, a transcendental (...)
  38. Postfoundational Phenomenology: Husserlian Reflections on Presence and Embodiment. [REVIEW]Gideon Calder - 2002 - Radical Philosophy 113:55-56.
  39. Phenomenology: Corporeity and Intersubjectivity in Husserl; the Most Significant Influences of Husserl.M. J. Cantista & M. M. Martins - 2002 - Analecta Husserliana 80:532-543.
  40. The Body in Husserl and Merleau-Ponty.Taylor Carman - 1999 - Philosophical Topics 27 (2):205-226.
    The terminological boxes into which we press the history of philosophy often obscure deep and important differences among major figures supposedly belonging to a single school of thought. One such disparity within the phenomenological movement, often overlooked but by no means invisible, separates Merleau-Pontys Phenomenology of Perception from the Husserlian program that initially inspired it. For Merleau-Pontys phenomenology amounts to a radical, if discreet, departure not only from Husserls theory of intentionality generally, but more specifically from his account of the (...)
  41. “… so Etwas Wie Leiblichkeit.”: On Social Embodiment.David Carr - 2017 - Yearbook for Eastern and Western Philosophy 2017 (2):91-103.
    In manuscripts from the 1920s Husserl elaborates on what in the Cartesian Meditations he calls “personalities of a higher order.” We might expect the founder of phenomenology to be suspicious of this idea, considering it a mere façon de parler. In fact, Husserl strongly endorses this notion, borrowing the term Gemeingeist from the German Idealists, and defending it against attempts by empirical psychologists to reduce everything to individuals. He attributes to certain forms of community not only personality but also subjectivity, (...)
  42. Phenomenology at the Edge of its Orbit.Edward S. Casey - 2015 - Journal of Chinese Philosophy 42 (1-2):213-220.
    Although cultures far away and with other languages and customs are felt to be exotic by many in one s own culture, all cultures recognize the importance of a consistent bodily praxis as a basis for ethical behavior. I show that thinkers as diverse as Aristotle, Dewey, James, Peirce, Husserl, and Merleau-Ponty all acknowledge this habitual-bodily basis as well as its deeply social character. So does Confucius, even if he emphasizes ceremonial aspects more than Aristotle, the American pragmatists, and phenomenologists. (...)
  43. Touch and the Constitution of the Thing in Husserl’ s Vorlesungen of 1907.Maria Catena - 2005 - Archivio di Storia Della Cultura 18.
    This essay aims, first of all, at underlining the peculiar idea of perception that emerges from Husserl’s Ding und Raum. Vorlesungen 1907. In analysing the constitution of the Thing and the external perception, Husserl describes an activity which is, at the same time, legal and dependent from the data of reality. In so doing, he manages to avoid both the scepticism, which is ingrained in the idea of perception as simple and spontaneous opening to facts, and the idealism that, on (...)
  44. Réflexions sur l'altérité et l'animalité.Georges Chapouthier - 2009 - Revue Philosophique de la France Et de l'Etranger 134 (2):207-216.
    Comment fonder l’altérité et ses conséquences morales ? Sur le plan neurobiologique, les animaux évolués et l’homme sont très proches. Berthoz et Petit offrent une approche phénoménologique de l’intersubjectivité fondée sur les kinesthèses de Husserl. Nous montrons que cette position n’est pas contradictoire avec la neurobiologie et qu’elle appelle, sur le plan moral, à inclure les animaux dans l’altérité. D’autant que, comme le montre Burgat, la question de l’animal peut être considérée comme l’un des enjeux essentiels de la phénoménologie.How to (...)
  45. Embodiment and Animality.Cristian Ciocan - forthcoming - Journal of the British Society for Phenomenology:1-17.
    The aim of this article is to examine the problematic frontier that separates the phenomenology of the body and the phenomenology of animality. The main difficulty is to differentiate phenomenologically not only between embodiment and animality, but also between specifically human embodied experience and what is accessible to us through empathy in relation to the corporeality of the animal. I will tackle these questions by considering relevant textual material from the writings of Edmund Husserl and Martin Heidegger. On the one (...)
  46. Heidegger’s Phenomenology of Embodiment in the Zollikon Seminars.Cristian Ciocan - 2015 - Continental Philosophy Review 48 (4):463-478.
    In this article, I focus on the problem of body as it is developed in Heidegger’s Zollikon Seminars, in contrast with its enigmatic concealment in Being and Time. In the first part, I emphasize the implicit connection of Heidegger’s approach of body with Husserl’s problematic of Leib and Körper, and with his phenomenological analyses of tactility. In the second part, I focus on Heidegger’s distinction between the limits of the lived body and the limits of the corresponding corporeal thing, opening (...)
  47. Body, Spirit and Ego in Husserl's "Ideas II".Richard Cobb-Stevens - 1983 - Analecta Husserliana 16:243.
  48. Holenstein, E.: Phänomenologie der Assoziation. Zu Struktur und Funktion eines Grundprinzips der passiven Genesis bei E. Husserl. [REVIEW]Eusebi Colomer - 1974 - Pensamiento 30 (119):337.
  49. Will, Action, and Normativity (Husserl and Kant). / Volonte, Action Et Normativite (Husserl Et Kant).Ion Copoeru - 2005 - Studia Philosophica 1.
    The unitary description both of the thing and of the other allowed to the Husserlian phenomenology to overcome the classical distinction between representation and will and to treat the volition and action as specific objects. In the following paper we shall investigate the basic concepts of a phenomenology of will and action comparing it with Kant's position in this respect. Our research will focus on the phenomenological description of the passage from the inchoative moment of the action to the action (...)
  50. From Hands to the Whole of the Body. Husserl's Double Sensation in Thinking and Experience.Monica E. Alarcon Davila - 2013 - Filozofia 68 (5):358-366.
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