Reflection is generally considered to be important for learning from simulation-based training in professional and vocational education. The mainstream conceptualization of reflection is argued to rest on a dualistic ground separating the mind from the body. Drawing on phenomenological analyses of bodily awareness and an ethnographic case study of maritime safety training we show how and why students’ embodied experiences and subjectivity play a foundational role in reflection. We develop and illustrate the notion of bodily-awareness-in-reflection which captures a mode of (...) reflection wherein non-conceptual pre-reflective bodily experiences are integrated with conceptual thought. In this way, we aim to enrich and complement prior work on simulation-based training and embodied professional learning by providing an enactivist epistemological foundation of reflection in debriefing, highlighting awareness of the lived body as a necessary ground of reflective self-knowledge. (shrink)

This essay considers the role of depersonalization in the philosophy of Merleau-Ponty. While there has been a modest amount of interest in depersonalization from a phenomenological perspective, a critical exploration of the theme of depersonalization in Merleau-Ponty’s thinking itself remains overlooked ; Colombetti and Ratcliffe. This is an oddity, given that the theme of depersonalization proves instructive in Merleau-Ponty’s account of the constitution of the subject, and appears within Phenomenology of Perception at key points in his thinking. This paper serves (...) as a critical exposition of the role of depersonalization in Merleau-Ponty’s thought. I proceed in three ways. In the first instance, I provide an overview of depersonalization, addressing its salient characteristics, which includes: a feeling of disturbed bodily subjectivity; a diminishment of affective feeling; and a corresponding and overarching sense of unreality, carrying with it a sense of estrangement. In the main part of the paper, I consider the articulation of depersonalization in Merleau-Ponty, especially as it figures in Phenomenology of Perception. My claim is that depersonalization can be best captured as an expression of Merleau-Ponty’s idea of ambiguity. I conclude by considering to what extent Merleau-Ponty’s account of depersonalization corresponds with the medical understanding of the condition. (shrink)

This paper explores some of the differences between the enactive approach in cognitive science and the extended mind thesis. We review the key enactive concepts of autonomy and sense-making . We then focus on the following issues: (1) the debate between internalism and externalism about cognitive processes; (2) the relation between cognition and emotion; (3) the status of the body; and (4) the difference between ‘incorporation’ and mere ‘extension’ in the body-mind-environment relation.

The purpose of this paper is to re-examine the nature of “meaning” and “meaningfulness” in the context of instrumental music education. By doing so, I propose to expand the ways in which instrumental music educators conceive their mission and the ways in which we may instill meaning in people’s lives. Traditionally, pursuits of philosophical deliberation have claimed that meaningfulness comes from either personal happiness (e.g., Jeremy Bentham and John Stuart Mill) or an impersonal sense of duty (e.g., St. Augustine, St. (...) Thomas Aquinas, and Immanuel Kant). However, philosopher Susan Wolf (2010) criticizes these positions in favor of a broader perspective, one that arises from understanding that there is a third sort of value, namely “meaningfulness.” Rightly understanding meaningfulness may help us engage more fully with a greater sense and understanding of the full potentials of eudaimonia: a life of significance and value for oneself and one’s community. Therefore, this paper links meaningfulness to a 4-E (embodied, embedded, enacted, and extended) account of “sense-making” in/for instrumental music education. In doing so, I discuss the aims of public-school music education; aims that engage teachers and students in meaningfulness—a meaningfulness that is ethical, embodied, enacted, and extended—in, with, and through musics and, more directly, “instrumental” music making. (shrink)

Based on a qualitative study about expert musicianship, this paper distinguishes three ways of interacting by putting them in relation to the sense of agency. Following Pacherie, it highlights that the phenomenology of shared agency undergoes a drastic transformation when musicians establish a sense of we-agency. In particular, the musicians conceive of the performance as one single action towards which they experience an epistemic privileged access. The implications of these results for a theory of collective intentionality are discussed by addressing (...) two general questions: When several individuals share an intention, does this fact secure plural self-knowledge? And is it possible to have non-observational knowledge about a collective action? It is claimed that the results drawn from the study about expert musicianship supports negative answers to both questions. (shrink)

Based on a qualitative study about expert musicianship, this paper distinguishes three ways of interacting by putting them in relation to the sense of agency. Following Pacherie, it highlights that the phenomenology of shared agency undergoes a drastic transformation when musicians establish a sense of we-agency. In particular, the musicians conceive of the performance as one single action towards which they experience an epistemic privileged access. The implications of these results for a theory of collective intentionality are discussed by addressing (...) two general questions: When several individuals share an intention, does this fact secure plural self-knowledge? And is it possible to have non-observational knowledge about a collective action? It is claimed that the results drawn from the study about expert musicianship supports negative answers to both questions. (shrink)

This paper argues that the Husserlian notion of “passive synthesis” can make a substantial contribution to the understanding of aesthetic experience. The argument is based on two empirical cases of qualitative interview material obtained from museum visitors and a world-renowned string quartet, which show that aesthetic experience contains an irreducible dimension of passive undergoing and surprise. Analyzing this material through the lens of passive syntheses helps explain these experiences, as well as the sense of subject–object fusion that occurs in some (...) of the most intense forms of aesthetic experience. These analyses are then contrasted with a potentially contradicting take on aesthetic experience from a recent trend in cognitive science, namely enactive aesthetics, which insists on the active subjective construction and sense-making of aesthetic experience. Finally we show that the two positions are in fact compatible. (shrink)

Patients in a Minimally Conscious State (MCS) constitute a subgroup of awareness impaired patients who show minimal signs of awareness as opposed to patients in a Vegetative State who do not exhibit any such signs. While the empirical literature is rich in studies investigating either overt or covert signs of awareness in such patients the question of self-awareness has only scarcely been addressed. Even in the occasion where self-awareness is concerned, it is only higher-order or reflective self-awareness that is the (...) target of such investigations. In the first part of this paper, I briefly review the relevant clinical neuroscience literature to demonstrate that the conception of self-awareness at play in such studies is indeed that of reflective self-awareness. In the second part, I present the philosophical notion of pre-reflective (or minimal) self-awareness. This is shown to primarily refer to the implicit awareness of our embodied subjectivity which essentially permeates all our experiences. As discussed, this minimal self-awareness is not specifically addressed when clinically or experimentally assessing patients in MCS. My suggestion is that neuroimaging studies targeting minimal self-awareness as in First-Person Perspective-taking paradigms could be used with MCS patients to shed light on the question of whether those individuals are minimally self-aware even in the case where they lack self-reflective abilities. Empirical evidence of this kind could have important theoretical implications for the discussion about the notion of self-awareness but also potential medical and social/legal implications for awareness impaired patients’ management. (shrink)

In recent years, phenomenologically informed philosophers, psychologists and psychiatrists have attempted to import philosophical notions associated with the self into the empirical study of pathological experience. In particular, so-called ipseity disturbances have been put forward as generative of symptoms of schizophrenia, and several attempts have been made to operationalize and measure kinds and degrees of ipseity disturbances in schizophrenia. However, we find that this work faces challenges caused by the fact that the notion of ipseity is used ambiguously, both in (...) the philosophical and in the empirical discussion, and the methods employed to operationalize ipseity often portray a rather different understanding of the notion from that found in the literature that is cited as providing the philosophical foundation for the studies in question. In particular, according to the definitions found in the philosophical literature, while being phenomenologically available, the self is not represented in ipseity. However, when it comes to the empirical study of ipseity and its disturbances, the object of investigation is often a kind of explicit self-representation. As a result, it is unclear whether different researchers are really talking about the same thing. Future progress in this area will require more careful conceptual distinctions; the present article aims to contribute to this task. (shrink)

What distinguishes conscious information processing from other kinds of information processing is its phenomenal aspect (PAC), the-what-it-is-like for an agent to experience something. The PAC supplies the agent with a sense of self, and informs the agent on how its self is affected by the agent’s own operations. The PAC originates from the activity that attention performs to detect the state of what I define “the self” (S). S is centered and develops on a hierarchy of innate and acquired values, (...) and is primarily expressed via the central and peripheral nervous systems; it maps the agent’s body and cognitive capacities, and its interactions with the environment. The detection of the state of S by attention modulates the energy level of the organ of attention (OA), i.e., the neural substrate that underpins attention. This modulation generates the PAC. The PAC can be qualified according to five dimensions: qualitative, quantitative, hedonic, temporal and spatial. Each dimension can be traced back to a specific feature of the modulation of the energy level of the OA. (shrink)

During recent decades various researchers from health and social sciences have been debating what it means for a person to be disabled. A rather overlooked approach has developed alongside this debate, primarily inspired by the philosophical tradition called phenomenology. This paper develops a phenomenological model of disability by arguing for a different methodological and conceptual framework from that used by the existing phenomenological approach. The existing approach is developed from the phenomenology of illness, but the paper illustrates how the case (...) of congenital disabilities, looking at the congenital disorder called cerebral palsy (CP), presents a fundamental problem for the approach. In order to understand such congenital cases as CP, the experience of disability is described as being gradually different from, rather than a disruption of, the experience of being abled, and it is argued that the experience of disability is complex and dynamically influenced by both intrinsic and extrinsic factors. Different experiential aspects of disability— pre-reflective, attuned and reflective aspects—are described, demonstrating that the experience of disability comes in different degrees. Overall, this paper contributes to the debates about disability by further describing the personal aspects and experience of persons living with disabilities. (shrink)

In a recent study (Chen et al., 2018), we conducted a series of experiments that induced the “four-hand illusion”: using a head-mounted display (HMD), the participant adopted the experimenter’s first-person perspective (1PP) as if it was his/her own 1PP. The participant saw four hands via the HMD: the experimenter’s two hands from the adopted 1PP and the subject’s own two hands from the adopted third-person perspective (3PP). In the active four-hand condition, the participant tapped his/her index fingers, imitated by the (...) experimenter. Once all four hands acted synchronously and received synchronous tactile stimulations at the same time, many participants felt as if they owned two more hands. In this paper, we argue that there is a philosophical implication of this novel illusion. According to Merleau-Ponty (1945/1962) and Legrand (2010), one can experience one’s own body or body-part either as-object or as-subject but cannot experience it as both simultaneously, i.e., these two experiences are mutually exclusive. Call this view the Experiential Exclusion Thesis. We contend that a key component of the four-hand illusion—the subjective experience of the 1PP-hands that involved both “kinesthetic sense of movement” and “visual sense of movement” (the movement that the participant sees via the HMD)—provides an important counter-example against this thesis. We argue that it is possible for a healthy subject to experience the same body-part both as-subject and as-object simultaneously. Our goal is not to annihilate the distinction between body-as-object and body-as-subject, but to show that it is not as rigid as suggested by the phenomenologists. (shrink)

This paper is about one of the puzzles of bodily self-consciousness: can an experience be both and at the same time an experience of one′s physicality and of one′s subjectivity ? We will answer this question positively by determining a form of experience where the body′s physicality is experienced in a non-reifying manner. We will consider a form of experience of oneself as bodily which is different from both “prenoetic embodiment” and “pre-reflective bodily consciousness” and rather corresponds to a form (...) of reflective access to subjectivity at the bodily level. In particular, we argue that subjectivity is bodily expressed, thereby allowing the experience of the body′s subjectivity directly during perceptual experiences of the body. We use an interweaving of phenomenological explorations and ethnographical methods which allows validating this proposal by considering the experience of body experts (dancers). (shrink)

This paper considers critically the enterprise of naturalizing the subjective experience of acting intentionally. I specifically expose the limits of the model that conceives of agency as composed of two stages. The first stage consists in experiencing an anonymous intention without being conscious of it as anybody's in particular. The second stage disambiguates this anonymous experience thanks to a mechanism of identification and attribution answering the question: "who is intending to act?" On the basis of phenomenological, clinical, methodological and empirical (...) considerations, I contrast the two-stage anonymity-attribution model of agency with an alternative view that intends to bypass these problems by defining agency as intrinsically subjective at the pre-reflective level. (shrink)

The hard problem of consciousness lies in explaining what constitutes the subjectivity of consciousness. I argue that significant headway can be made on the problem from an embodied mind view, and particularly if we turn to William James’ theory of emotions. The challenge is one of explaining how bodily subjectivity arises from biological processes. I argue that the solution to this problem lies in our sense of interoception, and James’ theory which suggests emotional feelings are the cascade of changing bodily (...) states. Through James’ account, I show how the biological body can give rise to a bodily subjectivity in experiential consciousness, and thus move towards a solution of the hard problem. (shrink)

Research on bodily awareness has focused on body illusions with an aim to explore the possible dissociation of our bodily awareness from our own body. It has provided insights into how our sensory modalities shape our sense of embodiment, and it has raised important questions regarding the malleability of our sense of ownership over our own body. The issue, however, is that this research fails to consider an important distinction in how we experience our body. There are indeed two ways (...) in which we can be aware of our body: via observational awareness, which involves attending to the body as an object, and via non-observational awareness, where the body is given as the subject of experience and does not involve attention. The research to date has focused on the former—observational bodily awareness—and has left the latter—non-observational bodily awareness—in the dark. This is detrimental to ever formulating a complete account of how we are aware of our body. It is understandable, however, because of the inherent problem in studying non-observational bodily awareness: how would you instruct subjects to report on their unattended bodily awareness? In view to resolving this problem, I propose here a working hypothesis on the basis of research on interoception and the rubber hand illusion, and on the effect of meditation on awareness and attention. This working hypothesis can show us a way to begin studying non-observational bodily awareness, and finally build a complete theory of bodily awareness. (shrink)

Maurice Merleau-Ponty’s philosophy of embodiment has been widely adopted by enactivists seeking to provide an account of cognition that is both embodied and embedded. Yet very little attention has been paid to Merleau-Ponty’s later works. This is troubling given that in The Visible and the Invisible Merleau-Ponty revises his conception of embodied subjectivity because he came to the realization that understanding consciousness through the concepts of subject and object imposed a dualistic framework that he was trying to escape. To overcome (...) this dichotomy Merleau-Ponty more fully develops the radically embodied ontology implicit in his earlier work by introducing the concept of flesh. I argue that the enactive account of subjectivity would be improved by “giving flesh” to the enactive subject, given that the enactive account of subjectivity as grounded in pre-reflective bodily self-consciousness is ultimately rooted in accounts of which the later Merleau-Ponty is critical. Incorporating flesh resolves the underlying problems with the enactive account of subjectivity and makes the account more consistent with the ontological commitments to embodiment and embeddedness. (shrink)

It has been hypothesized that postperformance memory gaps occur in highly skilled individuals because experts generally perform their skills without conscious attention. In contrast, we hypothesize that such memory gaps may occur when performers focus so intently on their unfolding actions that their ongoing attention interferes with long-term memory formation of what was previously attended to, or when performers are highly focused on aspects of their bodily skills that are not readily put into words. In neither case, we argue, does (...) performance proceed automatically yet both situations, we suggest, may lead to an inability to recollect performance. (shrink)

The article investigates the concept of self-illness ambiguity (SIA), which was recently re-introduced in the philosophy of psychiatry literature. SIA refers to situations in which patients are uncertain about whether features (symptoms, signs) of their illness should be attributed to their illness or to their ‘selves’. Identification of these features belongs to a more encompassing process of self- definition and -interpretation. The paper introduces a distinction between the notions of self-relatedness, self-referentiality (or: implicit self-signification), self-awareness and self-interpretation. Each of these (...) notions offers a different perspective on SIA, but these perspectives do not exclude one another. A further distinction will be developed between primary, secondary and tertiary forms of self-referentiality. The practical and conceptual relevance of these distinctions will be illustrated with case vignettes. Throughout the paper our findings will placed in the context of other philosophical work on the self, especially in the field of narrative theory (Ricoeur), phenomenology (Ratcliffe) and philosophy of mind. The article closes with a brief discussion about the appropriateness of the term ambiguity and the potential of SIA as concept in the context of clinical psychiatry. Directions for future work will be indicated. (shrink)

Several enactive-phenomenological perspectives have pointed to affectivity as a central aspect of mental disorders. Indeed, from an enactive perspective, sense-making is an inherently affective process. A question remains on the role of different forms of affective experiences (i.e., existential feelings, atmospheres, moods, and emotions) in sense-making and, consequently, in mental disorders. This work elaborates on the enactive perspective on mental disorders by attending to the primordial role of affectivity in the self-individuation process. Inspired by Husserl’s genetic methodology and Simondonian philosophy (...) of individuation, sense-making is described as the process of progressive concretization and structuration of the self-world structures that support the intentionality of conscious experiences. Accordingly, affectivity is described as the force that anticipates a partial self-world coherence in sense-making. Structurally different types of affective experiences are integrated into the genetic picture and, on this basis, a reinterpretation and classification of certain mental disorders, such as schizophrenia, depression, and the anxiety spectrum, is provided. In this way, this work contributes to a phenomenologically informed enactive account of mental disorders as disorders of affectivity. (shrink)

In this paper we engage in a reciprocal analysis of situated cognition and the notion of ‘meshed architecture’ as found in performance studies (Christensen, Sutton & McIlwain 2016). We argue that the model of meshed architecture can operate as a tool that enables us to better understand the notion of situated cognition. Reciprocally, by means of this new understanding of situation we develop a richer conception of meshed architecture. This enriched notion of a meshed architecture includes affect and bottom-up, non-automatic, (...) intrinsic control aspects of body-schematic processes and intelligent habits, on a vertical axis, as well as extended, ecological and worldly (material, normative, social, cultural) constraints and affordances on a horizontal axis. This gives us a very productive way to think about how various elements come together in skilled action and performance, but also a detailed way to characterize situated cognition. (shrink)

Like many other discussions regarding the nature of self-awareness in Classical Indian philosophical traditions, the commentators of Patañjali’s Yogaśāstra deployed the metaphor of light or luminosity to defend the position that consciousness is self-reflexive. In this paper I discuss the way the commentarial tradition of Classical Yoga misinterpreted Patañjali’s notion of self-reflexivity and articulate his account of self-awareness based on Vyāsa’s preferred metaphor of space (ākāśa). I also show how Patañjali´s notion of self-awareness could be understood in terms of “spaciousness” (...) by using Merleau-Ponty’s phenomenology of perception and Dan Zahavi’s studies on the first-person perspective. (shrink)

In recent years, the notion of the body schema has been widely discussed, in particular in fields connecting philosophy, cognitive science, and dance studies, as it seems to have bearing across disciplines in a fruitful way. A main source in this literature is Shaun Gallagher’s distinction between the body schema – the “pre-noetic” conditions of bodily performance – and the body image – the body as intentional object –, another is Merleau-Ponty’s writings on the living body, that Gallagher often draws (...) upon. In this paper, I will first discuss Gallagher’s presumed clarification of body schema–body image, and discuss a recent critique by Saint Aubert (2013), who evaluates it against the backdrop of Merleau-Ponty’s thoughts on this issue. While I believe that Saint Aubert’s criticism overshoots the mark, it is useful for a clarification of Gallagher’s analysis and points to a problematic feature, namely the alleged inscrutability of the body schema to phenomenological reflection. This is particularly interesting in relation to contemporary dance and performance practice, where working with – and against – habitual structures is a core element. Certain contemporary training techniques are explicitly aimed at raising awareness of those bodily aspects that condition movement and expression – that Gallagher sees as pertaining to the body schema – and that in ordinary activities often remain hidden. In order to clarify the role that reflection on our own body and its habitual patterns plays in contemporary dance practice, I will examine the movement language and improvisation practice “Gaga”, where this aspect is arguably fundamental. (shrink)

What forms of consciousness can the subject have of her body in action? This is a recurrent issue in contemporary research on skilled movement and expertise, and according to a widespread view, the body makes itself inconspicuous in performance in favour of the object or goal that the activity is directed to. However, this attitude to consciousness in bodily performance seems unsatisfying for an understanding of skilled action, and the work of several researchers can be seen as responding to this (...) view: Montero, Legrand, Ravn and others in the philosophy of expertise and of dance have developed various notions of consciousness and cognition to account for the mindful processes at play in performance. Two related questions can be distinguished here: 1. Is there an inherent conflict between skilled action and at least more than marginal awareness of that action, or is it possible – and even desirable – to reflect on our own performance without considerably impeding on it? 2. What forms of consciousness pertaining to the body in action must we distinguish in order to answer the first question? This paper gives an overview of this discussion, focusing on the second issue, although the first will come into play in so far as it is linked with the latter question. Drawing on Merleau-Ponty’s analyses of bodily reflection and on dancers’ descriptions, I show that there is, in phenomenological terms, a bodily level of reflection: a fully conscious and exploratory activity that is led by the skilled body, and that is explicitly aimed at by many performers. (shrink)

What forms of consciousness can the subject have of her body in action? This is a recurrent issue in contemporary research on skilled movement and expertise, and according to a widespread view, the body makes itself inconspicuous in performance in favour of the object or goal that the activity is directed to. However, this attitude to consciousness in bodily performance seems unsatisfying for an understanding of skilled action, and the work of several researchers can be seen as responding to this (...) view: Montero, Legrand, Ravn and others in the philosophy of expertise and of dance have developed various notions of consciousness and cognition to account for the mindful processes at play in performance.Two related questions can be distinguished here: (1) Is there an inherent conflict between skilled action and at least more than marginal awareness of that action, or is it possible – and even desirable – to reflect on our own performance without considerably impeding on it? (2) What forms of consciousness pertaining to the body in action must we distinguish in order to answer the first question?This paper gives an overview of this discussion, focusing on the second issue, although the first will come into play in so far as it is linked with the latter question. Drawing on Merleau-Ponty’s analyses of bodily reflection and on dancers’ descriptions, I show that there is, in phenomenological terms, a bodily level of reflection: a fully conscious and exploratory activity that is led by the skilled body, and that is explicitly aimed at by many performers. (shrink)

Philosophical considerations as well as several recent studies from neurophysiology, neuropsychology, and psychophysics converged in showing that the peripersonal space is structured in a body-centred manner and represented through integrated sensory inputs. Multisensory representations may deserve the function of coding peripersonal space for avoiding or interacting with objects. Neuropsychological evidence is reviewed for dynamic interactions between space representations and action execution, as revealed by the behavioural effects that the use of a tool, as a physical extension of the reachable space, (...) produces on visual–tactile extinction. In particular, tool-use transiently modifies action space representation in a functionally effective way. The possibility is discussed that the investigation of multisensory space representations for action provides an empirical way to consider in its specificity pre-reflexive self-consciousness by considering the intertwining of self-relatedness and object-directness of spatial experience shaped by multisensory and sensorimotor integrations. (shrink)

How do we feel our body in emotion experience? In this paper I initially distinguish between foreground and background bodily feelings, and characterize them in some detail. Then I compare this distinction with the one between reflective and pre-reflective bodily self-awareness one finds in some recent philosophical phenomenological works, and conclude that both foreground and background bodily feelings can be understood as pre-reflective modes of bodily self-awareness that nevertheless differ in degree of self-presentation or self-intimation. Finally, I use the distinction (...) between foreground and background bodily feelings to characterize the experience of being absorbed in an activity, as opposed to accounts that imply that absorption involves bodily inconspicuousness. (shrink)

In this paper we adopt Sterelny's framework of the scaffolded mind, and his related dimensional approach, to highlight the many ways in which human affectivity is environmentally supported. After discussing the relationship between the scaffolded-mind view and related frameworks, such as the extended-mind view, we illustrate the many ways in which our affective states are environmentally supported by items of material culture, other people, and their interplay. To do so, we draw on empirical evidence from various disciplines, and develop phenomenological (...) considerations to distinguish different ways in which we experience the world affectively. (shrink)

This paper addresses the phenomenology of bodily feeling in depersonalization disorder. We argue that not all bodily feelings are intentional states that have the body or part of it as their object. We distinguish three broad categories of bodily feeling: noematic feeling, noetic feeling, and existential feeling. Then we show how an appreciation of the differences between them can contribute to an understanding of the depersonalization experience.

The label Body Integrity Dysphoria (BID) refers to a heterogeneous class of conditions whose sufferers desire a particular type of physical impairment. Variants of the desire for disability share the experiential “friction” elicited by the mismatch between the physical body and the subjective body. Perceived from childhood, body integrity dysphoria intensifies progressively throughout life, often leading sufferers to simulate disability and attempt to engage in self-injury. The contemporary scientific community agrees on the assumption that BID is a complex phenomenon that (...) involves biological, social, and psychological dimensions. The present work aims to provide a preliminary qualitative overview of the desire for permanent visual impairment through novel descriptions from a recent narrative interview we conducted. The desire for blindness appears to be extremely rare. To date, there have been very few studies investigating this phenomenon. Despite these limitations, this paper aims to describe the subjective aspect of visual dysphoria, considering its similarities and differences with other variants grouped under the label of BID. (shrink)

During the pandemic of Covid-19, internet-based communication became for many the primary, or only, means of interaction with others, and it has been argued that this had a host of negative effects on emotional and mental health. However, some people with a lived experience of mental ill-health also perceived improvements to their wellbeing during the period in which social activities were moved online. In this paper, I explore the possibility that some of these improvements are due to the partial “disembodiment” (...) of emotions facilitated by internet-mediated interaction. In particular, I consider the phenomenology of social anxiety and how it may be impacted upon by encountering others primarily through the medium of internet-enabled technology. I will start by reconstructing a phenomenological account of social anxiety to which disruptions of bodily experience are central. I will then move to consider how the experiential dynamics that are particularly prominent in social anxiety can be weakened when communicating with others via video calls, instant messages, and social media more broadly. I will suggest that this is the case due to the diminished visibility of the body online, and the higher degree of control and agency over one’s experience that can be exercised in this context. Finally, I will argue that the weakening of social anxiety through internet-mediated contact exemplifies some of the processes which are key to emotion regulation more widely, thus suggesting that communication and interaction online could have a positive effect on a wider range of affective disturbances. (shrink)

This paper examines the experience of where we end and the rest of the world begins, that is, the sense of boundaries. Since meditators are recognized for their ability to introspect about the bodily level of experience, and in particular about their sense of boundaries, 27 senior meditators were interviewed for this study. The main conclusions of this paper are that the boundaries of the so-called “physical body” are not equivalent to the individual's sense of boundaries; the sense of boundaries (...) depends upon sensory activity; the sense of boundaries should be defined according to its level of flexibility; the sense of body ownership cannot be reduced to the sense of boundaries; nevertheless, the sense of ownership depends on the level of flexibility of the sense of boundaries. (shrink)

This paper seeks to describe and analyze the traumatic experience through an examination of the sense of agency—the sense of controlling one’s body, and sense of ownership—the sense that it is my body that undergoes experiences. It appears that there exist two levels of traumatic experience: on the first level one loses the sense of agency but retains the sense of ownership, whilst on the second one loses both of these, with symptoms becoming progressively more severe. A comparison of the (...) traumatic experience with various modulations of the senses of agency and ownership, from cases involving prostheses to tools requiring greater or lesser extents of control, suggests that the harsher the traumatic event, the greater the damage is to the sense of ownership, resulting in the increasing sense of the body as a tool rather than an original organism. Likewise, the long-term ramifications become more severe according to the significance of the damage to the sense of ownership. (shrink)

This paper suggests that during severe and prolonged traumatic experiences such as trauma type II, one may develop disownership toward the entire body. In this situation one’s body becomes a pure object and as such an integral part of the hostile environment. This article applies Merleau-Ponty’s approach to perception in order to improve our understanding of this process.

Dissociation during trauma lacks an adequate definition. Using data obtained from interviews with 36 posttraumatic individuals conducted according to the phenomenological approach, this paper seeks to improve our understanding of this phenomenon. In particular, it suggesting a trade off model depicting the balance between the sense of agency and the sense of ownership : a reciprocal relationship appears to exist between these two, and in order to enable control of the body during trauma the sense of ownership must decrease. When (...) the relationship between the sense of agency and sense of ownership changes disproportionately to the constraints of the traumatic event, the dissociative mechanism becomes dysfunctional. By contrast, when the relations alter in accordance with the surrounding conditions, the dissociative mechanism functions properly. (shrink)

War captivity is an extreme traumatic experience typically involving exposure to repeated stressors, including torture, isolation, and humiliation. Captives are flung from their previous known world into an unfamiliar reality in which their state of consciousness may undergo significant change. In the present study extensive interviews were conducted with fifteen Israeli former prisoners of war who fell captive during the 1973 Yom Kippur war with the goal of examining the architecture of human thought in subjects lacking a sense of body (...) (disembodiment) as a result of confinement and isolation. Analysis of the interviews revealed that threats to a normal sense of body often lead to a loss of the sense of time as an objective dimension. Evidence suggests that the loss of the sense of body and the loss of the sense of time are in fact connected; that is, they collapse together. This breakdown in turn results in a collapse of the sense of self. (shrink)

According to Peter Halligan, […] it is important to consider that the experience of our body is largely the product of a continuously updated „phantom” generated by the brain. (Halligan 2002, 266). Next, he adds: I will argue (not withstanding pathology to the physical body) that the prevalent common sense assumption of phantom experience as pathological is wrongheaded and largely based on a long-standing and pernicious folk assumption that the physical body is necessary for experience of a body. (Halligan 2002, (...) 252). These two remarks can serve as a backdrop for a discussion of the problem of bodily self-consciousness presented in the article. If experiencing a phantom of an amputated limb is indeed not pathological, and if normal bodily experience is de facto based on the body phantom constructed by the brain, then our conception of this very phantom should prove relevant when trying to explain bodily self-consciousness. (shrink)

On the phenomenological view, a minimal form of self-consciousness is a constant structural feature of conscious experience. Experience happens for the experiencing subject in an immediate way and as part of this immediacy, it is implicitly marked as my experience. For the phenomenologists, this immediate and first-personal givenness of experiential phenomena must be accounted for in terms of a pre-reflective self-consciousness. In the most basic sense of the term, selfconsciousness is not something that comes about the moment one attentively inspects (...) or reflectively introspects one's experiences, or in the instant of self-recognition of one's image in the mirror, or in the proper use of the first-person pronoun, or in the construction of a self-narrative. Rather, these different kinds of self-consciousness are to be distinguished from the pre-reflective self-consciousness which is present whenever I am living through or undergoing an experience, i.e., whenever I am consciously perceiving the world, whenever I am thinking an occurrent thought, whenever I am feeling sad or happy, thirsty or in pain, and so forth. (shrink)

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 (...) reflective consciousness at a bodily level – as well as to dancers’ re- ported experiences of being in a trance and yet hyper-aware – we are challenged in terms of terminology and precise descriptions. After empirical research on dancers’ experiences and studies of the above-mentioned philosophies of dance, aligning this material with Husserl, Zahavi and other phenomenologists’ descriptions of reflection and embodied self-consciousness, I find it plausible to acknowledge the existence of a third form of self- consciousness: embodied reflection, a reflective process experienced through and with the embodied and/or emotional self. In this article I aspire to capture the characteristics of this transcendence of the bodily self. (shrink)

Aims and Objectives. This article uses the concept of embodiment to demonstrate a conceptual approach to applied phenomenology. -/- Background. Traditionally, qualitative researchers and healthcare professionals have been taught phenomenological methods, such as the epoché, reduction, or bracketing. These methods are typically construed as a way of avoiding biases so that one may attend to the phenomena in an open and unprejudiced way. However, it has also been argued that qualitative researchers and healthcare professionals can benefit from phenomenology’s well-articulated theoretical (...) framework, which consists of core concepts, such as selfhood, empathy, temporality, spatiality, affectivity, and embodiment. -/- Design. This is a discursive article that demonstrates a conceptual approach to applied phenomenology. -/- Method. To outline and explain this approach to applied phenomenology, the Discussion section walks the reader through four stages of phenomenology, which progress incrementally from the most theoretical to the most practical. -/- Discussion. Part one introduces the philosophical concept of embodiment, which can be applied broadly to any human subject. Part two shows how philosophically trained phenomenologists use the concept of embodiment to describe general features of illness and disability. Part three illustrates how the phenomenological concept of embodiment can inform empirical qualitative studies and reflects on the challenges of integrating philosophy and qualitative research. Part four turns to phenomenology’s application in clinical practice and outlines a workshop model that guides clinicians through the process of using phenomenological concepts to better understand patient experience. -/- Conclusion and Relevance to Clinical Practice. A conceptual approach to applied phenomenology provides a valuable alternative to traditional methodological approaches. Phenomenological concepts provide a foundation for better understanding patient experience in both qualitative health research and clinical practice, and therefore provide resources for enhancing patient care. (shrink)

In this article, I argue that consciousness is a unique way of processing information, in that: it produces information, rather than purely transmitting it; the information it produces is meaningful for us; the meaning it has is always individuated. This uniqueness allows us to process information on the basis of our personal needs and ever-changing interactions with the environment, and consequently to act autonomously. Three main basic cognitive processes contribute to realize this unique way of information processing: the self, attention (...) and working memory. The self, which is primarily expressed via the central and peripheral nervous systems, maps our body, the environment, and our relations with the environment. It is the primary means by which the complexity inherent to our composite structure is reduced into the “single voice” of a unique individual. It provides a reference system that (albeit evolving) is sufficiently stable to define the variations that will be used as the raw material for the construction of conscious information. Attention allows for the selection of those variations in the state of the self that are most relevant in the given situation. Attention originates and is deployed from a single locus inside our body, which represents the center of the self, around which all our conscious experiences are organized. Whatever is focused by attention appears in our consciousness as possessing a spatial quality defined by this center and the direction toward which attention is focused. In addition, attention determines two other features of conscious experience: periodicity and phenomenal quality. Self and attention are necessary but not sufficient for conscious information to be produced. Complex forms of conscious experiences, such as the various modes of givenness of conscious experience and the stream of consciousness, need a working memory mechanism to assemble the basic pieces of information selected by attention. (shrink)

In this paper we characterize the body as constitutively open. We fi rst consider the notion of bodily openness at the basic level of its organic constitution. This will provide us a framework relevant for the understanding of the body open to its intersubjective world. We argue that the notion of “bodily openness” captures a constitutive dimension of intersubjectivity. Generally speaking, there are two families of theories intending to characterize the constitutive relation between subjectivity and intersubjectivity: either the self is (...) considered as being constituted prior to, and as a condition of, its potential relation to the outside world, or, contrastively, the self is considered as being constituted as a result of its relations with the outside world. Here, we pursue a conciliatory path, as we intend to show that these two positions are not necessarily in opposition to each other. But how can selfhood/subjectivity be both and at the same time primary and secondary, relative to otherness/ intersubjectivity? Stated thusly, the question seems to border on incoherence but our intention here is to reconsider it in a framework that allows for the dissolution of this opposition. In particular, we will characterize the relational autonomy of the self : neither fully enclosed “inside” nor fully dissolved in or determined by what’s “outside”, the bodily self is best characterized by its fundamental “openness”, which we will explore in a framework where autonomy and relationality are not contradictory but co-constitutive dimensions. (shrink)

This contribution explores the connection between health and subjectivity. Up until recently a marginally discussed topic in health theories, recent critical research in health psychology introduces notions of subjectivity to theories of health. These notions can be linked to phenomenology, embodied subjectivity, and psychosocial theories that have moved away from a partial, internal understanding of subjectivity. These recent theories tend to define subjectivity as a coherence of concrete, embodied and situated subjectivity that extends capabilities and activities towards a world of (...) social relations. The article at hand shows that embodied and situated subjectivity is a basic function of health that sustains the qualities of human life. To comprehend health as a subjective practice in human lives, we need an understanding of people’s subjective participation in their everyday social lives. Hence, I will argue for the concept of conduct of life as an important concept for health psychology. The concept of conduct of life enables an analysis of how people conduct their activities and of their access to life possibilities, within social settings and societal power systems. The concept can be used to analyse the connection between subjectivity and health in the cultural and social relations by which people actually live. (shrink)