Phenomenolgy

Was tun wir mit den Sinnen, was tun die Sinne mit uns? Ein häufiger Zugang kehrt die Rolle der fünf Sinne als Erfahrungskonstituens hervor, akzentuiert die historische, kulturelle und soziale Bedingtheit, erforscht soziale Bewertung, Schichtzuordnung oder Regulation einzelner Modi. Nach Ansicht benachbarter Fachrichtungen -wie etwa der feministischen Anthropologie bzw. Medizinanthropologie und unterschiedlicher Teilgebiete der Kognitionswissenschaften -geht diese anerkennenswerte Innovation noch nicht weit genug.. All diese plädieren für eine in ein neues Körperparadigma eingebettete Sichtweise der Sinne, die ich mittels zweier Leithypothesen herausarbeiten möchte: • Die Sinne als Komplex kultureller Erfahrungswirklichkeit sind vordringlich am Schnittpunkt des identitätsstiftenden Selbstsinnes (=Propriozeption) aufzuschlüsseln. • Sinneswahrnehmung, Denken, Fühlen und Handeln bilden grundsätzlich einen funktionellen Zusammenhang; jeder dieser Aspekte ist kulturell mitdeterminiert. Gegenstand dieser Einführung ist ein Abriss über Zugänge zum Phänomen "Körperwissen", mit Schwergewicht Medizin-und Kognitionsanthropologie, sowie Metaphernforschung. Diese weisen über Deskriptives hinaus und verlangen eine eigene Erkenntnistheorie, die auf dem Schlüsselbegriff des "Embodiment" (engl. "Verkörpertheit / "Verkörpern") aufbaut. Dieser umfasst die fünf Sinne, greift aber gleichzeitig weiter aus. Der folgende Überblick behandelt theoretische Fragen wie: Was ist menschliche Wahrnehmung? Ist sie kulturell oder universell? Wie hängt sinnliches und abstraktes Wissen zusammen? An welchem Schnittpunkt interagieren die Sinne miteinander? Ebenso geht es um begriffliche Fragen: Wie kann man angemessen von sinnlichem Körper und Geist sprechen? Schließlich geht es um methodische Fragen: Wie kann man als Sozial-, Kultur-, und Kognitionswissenschaftler die kulturellen Sinne und den Körper überhaupt erforschen?

The paper takes as its starting point some cues present in the last book by Marco De Natale (“Per una teoria dell’Ascolto musicale. Tra soglie vegetative e immaginario eccentrico”, Mimesis, 2015), by recruiting it in a theoretical profile founded on phenomenology. The author claims particularly the concept of Auditio, providing then contact points with the Enaction theory, recently come to light also in musical area. The author deals then with the phenomenological aspects present in the complex image of the American theorist David Lewin (briefly mentioned by De Natale): several elements are pointed out which are able to consider music as a favourite place of meeting among perception, cognition and memory. The paper ends with a short consideration about the concept of Wittgestein’s “seeing as” which well exemplifies new theoretical foundation for musical analysis.

Attraverso una breve e veloce premessa storico-critica e storico-filosofica il testo proposto fa emergere il tema del rapporto problematico sussistente fra l'attuale ideologia che sorregge il fenomeno economico, sociale e politico della globalizzazione internazionale dei capitali (soprattutto finanziari) ed i riflessi di ordine umano e naturale che ne sono l'effettiva conseguenza. Da un punto di vista psicologico, sociale ed educativo l'impianto ideologico neoliberista viene allora contrastato dalla ripresa di un pensiero critico, radicale e rivoluzionario, che riutilizza il principio dell'infinito creativo e doppiamente dialettico, di lontana matrice presocratica e bruniana. Il testo analizza la progressione di avvicinamento a tale principio preparata dalle riflessioni di H. Marcuse, W. Reich, G. Deleuze, C. Castoriadis e A. Badiou.
Questo testo viene immesso qui in due versioni: una gratuita ed una a pagamento (vedi link sotto).

This essay attempts to clarify the ambiguities attached to the term 'the life-world' and 'a priori of the life-world' in the phenomenological sense. It sketches the phenomenology of the life-world with respect to everyday pre-scientific life and perception, the mathematical and geometrical sciences of the natural world, and the eidetic and phenomenological reductions of pure phenomenology and phenomenological philosophy.

El texto expresa inicialmente un agradecimiento personal al profesor García-Baró, poniendo asimismo de relieve su estima por el fenomenólogo francés Michel Henry.

Luego se proponen algunos líneamientos acotados, que invitan a pensar los límites y posibilidades de la «autoafección» en Michel Henry; atendiendo esta última en su significación ante la vida misma en su tensión de bien.

This paper takes its starting point from the idea put forward, among others, by Dewey who argues that, whilst the distinction between psychology and philosophy may be useful for some purposes, it may not be for others. Inquiries into and understanding of the nature of learning, growth and motivation may all be areas where psychology and philosophy may be of mutual benefit. In addition, educational psychology has been regarded as a discipline " in between " the more scientific psychology and the more practical conduct of education. In regard to the above distinction between the disciplines of philosophy, psychology and education, the focusing of common fundamental values may be one way of opening up for 'expendability' – one of Kelly´s criteria for the theory of personal construct psychology. This is discussed in relation to constructivist educational research. In particular, the main focus will be on the theoretical framework of personal construct psychology and phenomenology. Although differing in orientation, they share several common core constructs, which are focused on here. In addition, a number of empirical educational research applications are presented.

EXTENDED ABSTRACT Disclaimer: I wanted to declare my privilege when it comes to discussing different kinds of sensation, and diverse bodies and bodily experiences -Intersectionally I have some invisible disabilities, and am bisexual and non-binary in terms of gender, but have no significant sensory impairments. In talking about perception and sensation, philosophically and phenomenologically, I'm worried that this might be problematically abstract, or reify a conventional able-bodied perspective as the norm. In short, I hope there isn't an ableist dimension to what I'm about to say, but if there is then please call me on it. I should also say my background is in Visual Studies and my doctoral thesis was in Art History, which is a partial explanation of my focus on the visual, and a warning about what be odd disciplinary peculiarities in my undertaking which I'm not yet aware of. I hope you'll forgive me one slide as these examples lose something in the translation into the spoken word.

Is there any difference between the widely discussed ‘pictorial turn’ and the emerging ‘iconic turn’? If so, does it matter? The answers to these questions are positive if we look at the problem from a cultural sociological point of view. It has been observed that the concept of the ‘iconic turn’, coined by a German philosopher Gottfried Boehm, may capture more effectively the sense of life attributed to visual objects than W.J.T. Mitchell’s famous ‘pictorial turn’. This article endorses this conjecture and provides a theoretical context for its justification. It thus contributes to the emerging debate about the paradigm shift in studies of visual culture.

This essay attempts to clarify the ambiguities attached to the term ‘the life-world’ and ‘a priori of the life-world’ in the phenomenological sense. It sketches the phenomenology of the life-world with respect to everyday pre-scientific life and perception, the mathematical and geometrical sciences of the natural world, and the eidetic and phenomenological reductions of pure phenomenology and phenomenological philosophy.

Je voy que les callibistrys des femmes de ce pays sont à meilleur marché que les pierres. Diceulx fauldroit bastir les murailles...' Rabelais (Pantagruel XV)1 • Introduction The subject of this paper is the practice of tàijí and the way it deals with violence. Tàijí is considered to be a martial art, but unlike the usual ones, it does not seem to include the use of violence. Therefore it is qualified as "internal", in opposition to "external" martial arts like gōngfū, kickboxing or sanda. In the practice of tàijí though, it looks like at least some violence is included, it is clear that kicks and punches are thrown. I will argue that tàijí is essentially not a martial art but a self-technique2 and that this explains the poor performance of tàijí masters in contests of martial arts. In order to do this I will use the phenomenological and eidetical reduction, but I will show that the practice of tàijí includes such reductions as well and that it reveals what Merleau-Ponty called "the flesh of the world". Finally, I will show how tàijí can be understood from this phenomenological point of view and that its essence transcends our conventional concepts of time, space and causality. • A historical fight In 2017 a public challenge took place between tàijí master Wei Lei and a M.M.A. (mixed martial arts) fighter Xù Xiăodōng. Although mr. Wei was known for his expertise in the control of qì (energy), it took however the M.M.A. fighter not more than six seconds to beat him to the floor. Apparently the qì had a day off, because the tàijí master didn't even stand a chance. The Chinese media were replete with protests and accusations to Mr. Xù for having insulted the Chinese cultural tradition.3 Mr. Xù Xiăodōng didn't stop just at one fight, he kept going on beating the crap out of self-proclaimed tàijí masters, making the complete tàijí-tradition to lose face, and with this the complete gōngfū or Chinese martial art movie industry. As a result the authorities made him an outcast. He was denied the right to travel in bullet trains and by air and his Weibo and Wechat accounts have been closed time and again for all kinds of reasons. Apparently the exposure of the false pretense of masters of soft martial arts is not very much appreciated by the authorities. This is not hard to understand. All over the world people take classes in Chinese martial arts and believe that this will enable them to defend themselves in the streets. Luckily most people don't run into real street fights, so they never have to test the suefulness of what they have learned. I a way mr. Xù has done this for them. Besides, the fame of Chinese martial arts in general made a lot of movie directors and martial arts teachers very rich. 1 Rabelias 1964: 217-219 ("I have observed that the pleasure-twats of women in this part of the world are much cheaper than stones, therefore the walls of the city should be built of twats.") 2 Foucault 1982: 783 3

1. In the Dzogchen tantric teachings, the view is the purity of all phenomena. The pure view is the all-encompassing purity of every creature and every thing. The pure view is of the inherent nature of purity of being. Primordially pure, all phenomena form a seamless tapestry woven from the qualities of enlightenment. All beings are of the arrangement of light. As Dudjom Lingpa states " I, a practitioner of the great perfection, recognize all phenomena to be naked awareness." Awakened awareness with awakened phenomena.