The kind of collective improvisation attained by free jazz at the beginning of the sixties appears interesting from the perspective of contemporary debates on collective intentionality for several reasons. The most notable of these, is that it holds a mirror up to what analytical philosophers of action identify as “the complexly interwoven sets of collective intentions” that make a group more than the sum of its parts. But at the same time, free jazz poses a challenge to these philosophical theories (...) of collective intentionality, because what happens is not planned in advance but arises from spontaneous interactions in the group. The second and no less decisive reason is that jazz musicians act together in a very distinctive way, which casts into clear relief the interplay between togetherness and agonism, individual freedom and group commitment, which is contained in every human interaction. In other words, in free jazz we find what Hannah Arendt calls the “paradoxical” or “twofold” character of “human plurality.” Starting with the analysis of two paradigmatic case studies—Charles Mingus’s Folk Forms No. 1 and Ornette Coleman’s Free Jazz: A Collective Improvisation—my main concern in this paper is to provide a phenomenological account of the individual-yet-plural intentionality that emerges and runs through the improvisatory process in the free jazz case. After having made the negative point that this phenomenon represents a challenge to the analytical theories of collective intentionality, I shall argue that it can be accounted for from a phenomenological perspective. My basic thesis is that the overall cohesiveness of the improvisatory process must be regarded as a meaningful realization of an overall feeling, shared and shaped together by musicians over time—and not as the execution of an advanced plan. (shrink)

In the contemporary phenomenological literature it has been argued that it is possible to distinguish between two forms of selfhood: the “minimal” and “narrative” self. This paper discusses a claim which is central to this account, namely that the minimal and narrative self complement each other but are fundamentally distinct dimensions. In particular, I challenge the idea that while the presence of a minimal self is a condition of possibility for the emergence of a narrative self, the dynamics which characterise (...) narrative selfhood do not have a structuring effect on minimal self-experience. I do so by drawing on both classical and contemporary phenomenological literature to show that at least certain forms of affective experience are complex phenomena in which minimal and narrative forms of selfhood are deeply entwined. More specifically, I claim that, due to their evaluative character, intentional and non-intentional affective states convey a pre-reflective experience of constitutive aspects of the narrative self. This enables me to argue that minimal and narrative selfhood are phenomenologically inextricable. (shrink)

In Foucault’s Futures: A Critique of Reproductive Reason, Penelope Deutscher explores the “suspended reserves” in Foucault’s writing, “absent concepts and problems [that] can be given a shape in potentially transformative ways within philosophical frameworks which have omitted them Deutscher.” Deutscher pays particular attention to neglected figures of children in Foucault’s works and she develops the notion of “responsibilization,” processes of dividing populations into legible and illegible reproductive moral agents. This review of Foucault’s Futures considers Deutscher’s methodological innovation as it relates (...) to Foucault’s own method of genealogy. While the notion of “suspended reserves” risks privileging the academic over the “wide cultural surfaces” of power, Foucault’s Futures provokes a queer critical ethics against ongoing violence of responsibilization. (shrink)

Scholars such as Renaud Barbara and Bernhard Waldenfels and Regula Giuliani have emphasized time’s central role in Merleau-Ponty’s philosophy, and Michael Kelly has shown how the Phenomenology’s “Temporality” chapter already broaches his later ontological concerns. I deepen our understanding of this temporal–ontological nexus by showing how Merleau-Ponty’s temporal ontology in fact erupts even earlier in the Phenomenology, as an underlying theme that unifies part two, on “The Perceived World,” as leading into the “Temporality” chapter. I do this via a close (...) study of the chapter, “The Thing and the Natural World,” first explicating some profound but easily overlooked points about time implied in Merleau-Ponty’s initial remarks on the constancy of form and size. I then closely analyze his study of color constancy in relation to his central source, David Katz’s The World of Colour, to show how color leads him to conceptualize things as what I call “time-things”—and more generally to conceptualize things, the world, and nature, as being in such a way that temporality is ingredient in their being. This leads to some implications for his temporal ontology. (shrink)

This article highlights the mathematical structure of Henri Bergson’s method. While Bergson has been historically interpreted as an anti-scientific and irrationalist philosopher, he modeled his philosophical methodology on the infinitesimal calculus developed by Leibniz and Newton in the seventeenth century. His philosophy, then, rests on the science of number, at least from a methodological standpoint. By looking at how he conscripted key mathematical concepts into his philosophy, this article invites us to re-imagine Bergson’s place in the history of Western philosophy.

Despite his unassailable heritage, the passionate thinker to whom Levinas dedicated Totalité et infini has today nearly been forgotten outside France. This forgetting is the shared premise of two books published in recent years. The first is William C. Hackett and Jeffrey Hanson’s edition and translation of Wahl’s Existence humaine et transcendance : Human Existence and Transcendence, and the second is a volume of selections from Wahl’s philosophical writings edited by Alan D. Schrift and Ian Alexander Moore: Jean Wahl: Transcendence (...) and the Concrete Selected Writings. (shrink)

A theory of the first-person plural occupies a unique place in philosophical investigations into intersubjectivity and social cognition. In order for the referent of the first-person plural—“the We”—to come into existence, it seems there must be a shared ground of communicative possibility, but this requires a non-circular explanation of how this ground could be shared in the absence of a pre-existing context of communicative conventions. Margaret Gilbert’s and John Searle’s theories of collective intentionality capture important aspects of the We, but (...) fail to fully account for this shared ground of communicative possibility. This paper argues that Merleau-Ponty’s concept of intercorporeity helps reconcile the positive aspects of these accounts while also explaining how the genesis of the social world is continuous with perceptual life in general. This enables an account of the first-person plural as dependent on reciprocal communicative interaction without the need to posit a primitive or primordial “we-mode” of consciousness. “Intercorporeity” designates a bodily openness to others that is not fundamentally different in kind from the general style of bodily comportment found in Merleau-Ponty’s rich analyses of perceptual life. (shrink)