Feminist theory and philosophy has evinced an ongoing scholarly interest in the body and embodiment. Corporeal feminism, as it has been called by some, theorises the effects of patriarchal power structures on the female body, and hence, on women’s subjectivity and social position. As we progress into the 21st Century, despite several decades of feminist activism and scholarship, women’s bodies continue to be sites of control and contention both materially and symbolically. Issues such as reproductive rights and technologies, sexual (...) violence, objectification and normalization, motherhood, sexuality, and sex trafficking, among others, continue to be pressing concerns for women’s bodies in our contemporary milieu, arguably exacerbated in a neoliberal world where bodies are instrumentalized as sites of human capital, and biopolitical forces increasingly focus on controlling the minutiae of embodied life. (shrink)

A common and enduring early modern intuition is that materialists reduce organisms in general and human beings in particular to automata. Wasn’t a famous book of the time entitled L’Homme-Machine? In fact, the machine is employed as an analogy, and there was a specifically materialist form of embodiment, in which the body is not reduced to an inanimate machine, but is conceived as an affective, flesh-and-blood entity. We discuss how mechanist and vitalist models of organism exist in a more (...) complementary relation than hitherto imagined, with conceptions of embodiment resulting from experimental physiology. From La Mettrie to Bernard, mechanism, body and embodiment are constantly overlapping, modifying and overdetermining one another; embodiment came to be scientifically addressed under the successive figures of vie organique and then milieu intérieur, thereby overcoming the often lamented divide between scientific image and living experience. (shrink)

Early modern automata, understood as efforts to ‘model’ life, to grasp its singular properties and/or to unveil and demystify its seeming inaccessibility and mystery, are not just fascinating liminal, boundary, hybrid, crossover or go-between objects, while they are all of those of course. They also pose a direct challenge to some of our common conceptions about mechanism and embodiment. They challenge the simplicity of the distinction between a purported ‘mechanistic’ worldpicture, its ontology and its goals, and on the other (...) hand an attempt to understand ourselves and animals more broadly as flesh-and-blood, affective entities (that is, not just breathing and perspiring, but also desiring and ‘sanguine’ machines, as La Mettrie might have put it). In what follows I reflect on the complexity of early modern mechanism faced with the (living) body, and its mirror image, contemporary theories of embodiment. At times, embodiment theory seems to be governed by a fascination with what the Artificial Life researcher Ezequiel Di Paolo has called ‘biochauvinism’ (Di Paolo, “Extended Life”): an unquestioned belief that ‘living bodies are special’. Yet how does the theorist define this special status? The question is apparently a simple one, or at least promptly yields an aporia which appears simple: to borrow a provocative phrase from Terry Eagleton, embodiment theory is obsessed by the body but terrified of biology. Yet at the same time, at least since Hubert Dreyfus and Andy Clark’s groundbreaking works, embodiment has been a legit part of cognitive science, yielding the even more recently emerged field of ‘embodied cognition’ (see the work of Larry Shapiro), which seeks to depart from traditional cognitive science, especially the latter’s understanding of cognition as computational, in order to instead underscore “the significance of an organism’s body in how and what the organism thinks,” in Shapiro’s words. (shrink)

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 (...) can be matched to the natural computational economies of sequential decision systems through a system of implicit reference called deictic in which pointing movements are used to bind objects in the world to cognitive programs. This target article focuses on how deictic bindings make it possible to perform natural tasks. Deictic computation provides a mechanism for representing the essential features that link external sensory data with internal cognitive programs and motor actions. One of the central features of cognition, working memory, can be related to moment-by-moment dispositions of body features such as eye movements and hand movements. (shrink)

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.

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 (...) mechanisms of embodiment and highlights its relevance for disorders that are suggested to represent a translation deficit of bodily states into subjective feelings and self-awareness. (shrink)

Malebranche holds that the feeling of having a body comes in three main varieties. A perceiver sensorily experiences herself (1) as causally connected to her body, in so far as the senses represent the body as causing her sensory experiences and as uniquely responsive to her will, (2) as materially connected to her body, in so far as the senses represent the perceiver as a material being wrapped up with the body, and (3) as perspectivally connected to her body, in (...) so far as the external senses represent the world from the body’s perspective. In addition to distinguishing these varieties of embodied experience, I explain why the perceiver experiences her connection to the body in these ways. Although Malebranche often casts the experience of embodiment in a negative light, his considered view is that this experience contributes to our survival and salvation. (shrink)

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 (...) researchers should engage in a phenomenon-based approach, highlight the theoretical boundary conditions and mediators involved, explore novel action-relevant outcome measures, and address the role of individual differences broadly defined. Such research will likely provide a more explanatory account of the role of embodiment in general terms as well as how it expands the knowledge base in social psychology. (shrink)

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 extensions/prostheses, perceptual extensions/prostheses and cognitive extensions/prostheses. For each category, a distinction between extensions and incorporations is proposed, and the conditions of possibility for real incorporation are discussed. These conditions of possibility differ in each category, but in general they ask for radical or fundamental alterations not only in the motor and/or sensory or cognitive constitution of a human subject, but also in his or her subjective experience. (shrink)

The sense of embodiment is vital for self recognition. An examination of anosognosia for hemiplegia—the inability to recognise that one is paralysed down one side of one’s body—suggests the existence of ‘online’ and ‘offline’ representations of the body. Online representations of the body are representations of the body as it is currently, are newly constructed moment by moment and are directly “plugged into” current perception of the body. In contrast, offline representations of the body are representations of what the (...) body is usually like, are relatively stable and are constructed from online representations. This distinction is supported by an analysis of phantom limb—the feeling that an amputated limb is still present—phenomena. Initially it seems that the sense of embodiment may arise from either of these types of representation; however, an integrated representation of the body seems to be required. It is suggested information from vision and emotions is involved in generating these representations. A lack of access to online representations of the body does not necessarily lead to a loss in the sense of embodiment. An integrated offline representation of the body could account for the sense of embodiment and perform the functions attributed to this sense. (shrink)

Following the philosophy of embodiment of Merleau-Ponty, Jonas and others, enactivism is a pivot point from which various areas of science can be brought into a fruitful dialogue about the nature of subjectivity. In this chapter we present the enactive conception of agency, which, in contrast to current mainstream theories of agency, is deeply and strongly embodied. In line with this thinking we argue that anything that ought to be considered a genuine agent is a biologically embodied (even if (...) distributed) agent, and that this embodiment must be affectively lived. However, we also consider that such an affective agent is not necessarily also an agent imbued with an explicit sense of subjectivity. To support this contention we outline the interoceptive foundation of basic agency and argue that there is a qualitative difference in the phenomenology of agency when it is instantiated in organisms which, due to their complexity and size, require a nervous system to underpin their physiological and sensorimotor processes. We argue that this interoceptively grounded agency not only entails affectivity but also forms the necessary basis for subjectivity. (shrink)

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 (...) with each step this alienating process is taken to a new qualitative level. Consequently, the five steps of falling ill have not only a contingent chronological order but also a kind of logical order, in that they typically presuppose each other. I adopt Sartre’s focus on embodiment as the core ground of the alienation process, but point out that the alienation of the body in illness is not only the experience of a psychic object, but an experience of the independent life of one’s own body. This facticity of the body is the result neither of the gaze of the other person, nor of a reflection adopting the outer perspective of the other in an indirect way, but is a result of the very otherness of one’s own body, which addresses and plagues us when we fall ill. I use examples of falling ill and being a patient to show how a phenomenology of falling ill can be helpful in educating health-care personnel (and perhaps also patients) about the ways of the lived body. (shrink)

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 (...) class='Hi'>embodiment 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)

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 (...) my body.” The second dimension is the manner in which my body is experienced and utilized by the other. This includes my ready-to-hand equipmental engagement with the world and my body as the “tool of tools.” The third dimension is the manner in which “I exist for myself as a body known by the other.” In this paper, I explore Sartre’s original analysis and suggest comparisons with Merleau-Ponty’s account of embodiment. I shall suggest that Sartre offers more discussion on intercorporeality than Merleau-Ponty. -/- . (shrink)

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 (...) class='Hi'>embodiment. (shrink)

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 (...) explanatory role of the first-person sense of embodiment, which leads to an emphasis on the transformative nature of empathy and a broadening of the scope of possible targets of empathic awareness. (shrink)

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 (...) produced from marginalised bodies, but of the marginalised themselves. (shrink)

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 (...) of the increasing difficulty at each level and express certain worries about cognitively framed notions of bodily experience. (shrink)

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 (...) relevant to the decoding of the given content of perception at all. (shrink)

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 (...) matching an off-line prototype representation of what one’s body is usually like. The cause of the sense of embodiment in the model body part only partially overlaps with the causes of proprioceptive drift, which commonly accompanies the RHI, and so is compatible with observed dissociations between the illusion and proprioceptive drift. The distinguishing features of this model are the off-line body representation, and the process of matching an on-line model to an off-line model, both of which are to be understood in terms of a conceptual space. -/- Key Words: Rubber Hand Illusion; RHI; Sense of Embodiment; Self Consciousness; Body Experience. (shrink)

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 (...) characteristic of these conditions. These disruptions are instructive, we suggest, in that they highlight the foundational role that body and affect play in organizing social space—the lived context in which we first encounter one another as social agents. (shrink)

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 (...) because Watsuji challenges the internalist and cognitivist presuppositions informing the currently dominant “Theory of Mind” paradigm that is driving much social cognition research. Additionally, I show that Watsuji’s alternative model is not merely confined to the realm of phenomenological description but that it also receives robust empirical support from a number of different sources. I thus hope to open up aspects of Watsuji’s thinking that have yet to be fully appreciated. (shrink)

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 (...) machinery. Embodiment is thus understood in terms of the role the body plays in supporting the computational circuits that realize cognition. Body enactivism argues by contrast that no computational account of cognition can account for the role of commonsense knowledge in our everyday practical engagement with the world. I will attempt a reconciliation of these seemingly opposed views. (shrink)

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 (...) actions, and illustrate this using distributional methods from computational linguistics which allow us to investigate grounding of concepts based on their actual usage. We also argue that these techniques have applications in theories and models of grounding, particularly in machine implementations thereof. Similarly, considering the grounding of concepts in human terms may be of benefit to future work in computational linguistics, in particular in going beyond “grounding” concepts in the textual modality alone. Overall, we highlight the overall potential for a mutually beneficial relationship between the two fields. (shrink)

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 (...) and the real world (i.e. the world accessible to the senses). Biological constraints in very early childhood anchor language to the body. These constraints are by-products of our evolutionary peculiarity that we gain because of our physical and psychological immaturity at birth. Thus, infancy is predominantly concerned with the bodily needs and experiences of the concrete while language acquisition takes place. Particular interest in the concrete furnishes our linguistic world and installs ‘concrete’ language as the principal constituent of competent language use. Second, I argue that well-established concrete language implicitly and explicitly elicits mental representations, namely partial reactivations of sensorimotor states that occur during experience. These are stepping stones by which we subsequently make sense of expressions in new linguistic areas. Like any competent language user, the interactional expert, therefore, prompts multimodal imagination and re-enacts concrete experiences when acquiring linguistic knowledge pertaining to a specialist field. Finally, I outline the characteristics of those imaginative powers to identify mechanisms that improve interactional expertise and discuss the obvious relation between interactional expertise and ordinary knowledge acquisition after the concrete language stage. (shrink)

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 (...) dialogue between Social Representations Theory and embodiment research. It outlines the position the body occupies in the existing theoretical and empirical social representations literature, and argues that incorporating concepts gleaned from embodiment research may facilitate a more comprehensive account of the aetiology of social representations. The value of analytic attention to embodiment is illustrated with reference to a recent study of social representations of neuroscience, which suggested that embodied experience can shape the extent to which people engage with certain topics, the conditions under which they do so, and the conceptual and affective content of the ensuing representations. The article argues that expanding Social Representations Theory's methodological and conceptual toolkit, in order to illuminate the interplay between embodied experience and social communication in the development of common-sense knowledge, promises productive directions for empirical and theoretical advancement. (shrink)

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 (...) interpersonal relatedness in normal conditions. (shrink)

Illuminates childrens experiences of embodiment, inter-subjectivity, place, thing, time, and language through a dialogue between developmental research and ...

In derived embodiment, intangible phenomena become as-if tangible as a result of their almost promiscuous borrowing of corporeality from experiences of real objects.

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, (...) from the doctrine of moral relativism, and from solutions to the coordination problem of rational choice theory. (shrink)

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 (...) is required in order to understand the use and abuse of anatomical dolls in forensic interviews. This paper will examine these issues and suggest that a better understanding of embodied perception in both adults and children helps show how phenomenology can provide a more nuanced understanding to a troubling ethical and legal problem. (shrink)

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 (...) that the kinematic characteristics of object-oriented motor actions are modulated by the actor’s social intention. Finally, we demonstrate that naïve observers can implicitly take advantage of these kinematic effects for their own motor productions. Considered together, these data are compatible with the embodied cognition framework stating that cognition, and in our case social cognition, is grounded in knowledge associated with past sensory and motor experiences. Keywords: perception; motor action; social intention; embodiment; kinematics. (shrink)

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 (...) theattempts to separate aspects of our being,which often occurs in educational settings,there exists an underlying, unified being thatis not subject to separation (Welton, 1998). (shrink)

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 clarify and set aside not only the ways in which the natural sciences approach the body, but also the ways in which we have tacitly taken over natural-scientific assumptions into our everyday understanding of embodiment. Husserl’s phenomenological investigations eventually lead to the notion of kinaesthetic consciousness, which is not a consciousness “of” movement, but a consciousness or subjectivity that is itself characterized in terms of motility, that is, the very ability to move freely and responsively. In Husserl’s phenomenology of embodiment, then, the lived body is a lived center of experience, and both its movement capabilities and its distinctive register of sensations play a key role in his account of how we encounter other embodied agents in the shared space of a coherent and ever-explorable world. (shrink)

De Vignemont argues that the sense of ownership comes from the localization of bodily sensation on a map of the body that is part of the body schema. This model should be taken as a model of the sense of embodiment. I argue that the body schema lacks the theoretical resources needed to explain this phenomenology. Furthermore, there is some reason to think that a deficient sense of embodiment is not associated with a deficient body schema. The data (...) de Vignemont uses to argue that the body image does not underlie the sense of embodiment does not rule out the possibility that part of the body image I call 'offline representations' underlies the sense of embodiment. An alternative model of the sense of embodiment in terms of offline representations of the body is presented. (shrink)

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, (...) dance playsan important role in healing and in health enhancement. (shrink)

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 (...) embodiment to the development of an ethics consultation service. My argument proceeds in four phases. First I explore the notion of ‘situatedness’ in the bioethics literature, identifying gaps in the field's theories as they apply to EC. I then describe my theoretical approach to embodiment grounded in critical-interpretive medical anthropology and autoethnography. I use embodiment to refer to a moral epistemology grounded in the body, comprised of the interplay of physical, symbolic, intersubjective and political elements. Third, I describe how mindful embodiment can inform the role of the ethics consultant and the development of effective training techniques, vocabularies and processes for EC. I also discuss the benefits of this orientation, and the potential harms of ignoring the embodied dimensions of EC. My goals are to expose the fallacy of the ‘theory-practice gap’, to demonstrate how my own EC practice is deeply informed by this theoretical orientation, and to argue for a wider definition of what ‘counts’ as relevant theory for ethics consultation. (shrink)

This paper develops a taxonomy of kinds of actions that can be seen in group agency, human–machine interactions, and virtual realities. These kinds of actions are special in that they are not embodied in the ordinary sense. I begin by analysing the notion of embodiment into three separate assumptions that together comprise what I call the Embodiment View. Although this view may find support in paradigmatic cases of agency, I suggest that each of its assumptions can be relaxed. (...) With each assumption that is given up, a different kind of disembodied action becomes available. The taxonomy gives a systematic overview and suggests that disembodied actions have the same theoretical relevance as the actions of any ordinarily embodied human. (shrink)

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 (...) feels pleasure and pain, desire, anger, and fear understand and experience reason and strive toward knowledge? What grounds the body's experience of art and beauty? What kind of feeling is the feeling of being alive? As she comes to grips with answers, Nuzzo goes beyond Kant to revise our view of embodiment and the essential conditions that make human experience possible. (shrink)

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 (...) strengths and weaknesses. (shrink)

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 (...) issue is not about defending any philosophical tradition or theoretical stance against all others. It is about understanding some central aspects of the nature of our experience of other people. (shrink)

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 (...) read in the case of Bloodand calls into question law’s ability to contain and sustain sexed identity as prediscursive and immutable. Secondly, the exposure of the historical formation of the female subjects of legal discourse, demonstrated through a genealogical reading of B v. Croydon Health Authority, contributes to the feminist theoretical project to destabilise traditional gender categories and enables us to think beyond the category of ‘Woman’. (shrink)

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 (...) with the extended mind thesis according to which mentality extends, not only beyond brain, but beyond body as well. In this paper, we seek to dispel these three misconceptions by explaining what strong embodiment does and does not entail. (shrink)

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 (...) through their interactivities, in which we ourselves partake. The interdependence obtains both horizontally (among microcosmic bodies) and vertically (between macrocosm and microcosm). But this interdependent nature of bodies also means emptiness. All bodies are empty of substantiality. Enlightenment is to realize this emptiness of all. An additional factor is language because Kūkai conceives the body as the linguistic medium for communicating that dharma of emptiness. (shrink)

The centrality of the embodiment of mind, self, and values for the later Nietzsche is widely acknowledged. Here, I reconstrue Nietzsche’s HL to show that he uses his drive model of the mind already in this early text. The “historical sickness” central to HL is diagnosed in the form of failures of embodiment and drive control. First, I argue that a precursor to Nietzsche’s figure of “the last human” is already the target in HL. Second, I offer working (...) definitions for terms such as “drives,” “affects,” and “values,” which are crucial to Nietzsche’s heuristic diagnostic framework. I then focus on the neglected passage that contrasts the medieval memento mori with a modern memento vivere, showing that the former functions as an embodied mechanism of willing and self-control, which Nietzsche claims the moderns have been unsuccessful in replacing. Finally, I draw on recent research in embodied cognition and identify two causes—“overload” and “semantic embodiment”— of the modern “historical sickness” that undermines flourishing. (shrink)

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 (...) on aesthetic value; it has a central role both in the theoretical definition of art and in the identification, recognition, and fruition of the individual artworks; it enables artistic creativity, historical transformations of art, and the current, multifaceted state of art. (shrink)

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 (...) go on to further reflect on the nature of player involvement in digital gaming environments by applying insights from Maurice Merleau-Ponty's Phenomenology of Perception. It is argued that digital embodiment differs so significantly from primordial embodiment that any idea of total immersion is simply fantasy. We subsequently argue that digital game media nonetheless provide us with unique opportunities for exploring the nature of distinctively human forms of embodiment, and so we need more complete and more reliable phenomenological descriptions of the experiences associated with computer games. (shrink)

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 (...) be seen as skin—as the limit of a sovereign body, embedding guilt and shame into the texture of its expression. This essay pursues the psychological and communication problematic of intimacy as a critical and developmental experience of the flesh. Foucault's concept of self-care and parrhesia, Merleau-Ponty's concept of flesh and embodiment, and Bataille's concept of glory and eroticism contribute to a phenomenology of human development that seeks to articulate an idea of a self diffierentiated from the unspoken binds of familial anxiety and emotionality. (shrink)

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 (...) teacher to seek out the lived terms of inquiry in her classroom alongside students. Theories are taken up as working notions for the teacher to examine as philosophical/theoretical/pragmatic processes to be worked with, and concomitantly, working as dynamic practice at the core of the teacher's thinking and experiences. The theory/practice conjuncture of inquiry is thus enfleshed, gaining embodied understandings. Embodiment as the medium enhancing comprehension is evidenced as holding worthy implications for teacher education. Teacher education must fall into trust with the body's role in teaching and learning. (shrink)

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 (...) dialogue between Social Representations Theory and embodiment research. It outlines the position the body occupies in the existing theoretical and empirical social representations literature, and argues that incorporating concepts gleaned from embodiment research may facilitate a more comprehensive account of the aetiology of social representations. The value of analytic attention to embodiment is illustrated with reference to a recent study of social representations of neuroscience, which suggested that embodied experience can shape the extent to which people engage with certain topics, the conditions under which they do so, and the conceptual and affective content of the ensuing representations. The article argues that expanding Social Representations Theory's methodological and conceptual toolkit, in order to illuminate the interplay between embodied experience and social communication in the development of common-sense knowledge, promises productive directions for empirical and theoretical advancement. (shrink)