A novel theoretical framework for an embodied, non-representational approach to language that extends and deepens enactive theory, bridging the gap between sensorimotor skills and language. -/- Linguistic Bodies offers a fully embodied and fully social treatment of human language without positing mental representations. The authors present the first coherent, overarching theory that connects dynamical explanations of action and perception with language. Arguing from the assumption of a deep continuity between life and mind, they show that this (...) continuity extends to language. Expanding and deepening enactive theory, they offer a constitutive account of language and the co-emergent phenomena of personhood, reflexivity, social normativity, and ideality. Language, they argue, is not something we add to a range of existing cognitive capacities but a new way of being embodied. Each of us is a linguistic body in a community of other linguistic bodies. The book describes three distinct yet entangled kinds of human embodiment, organic, sensorimotor, and intersubjective; it traces the emergence of linguistic sensitivities and introduces the novel concept of linguistic bodies; and it explores the implications of living as linguistic bodies in perpetual becoming, applying the concept of linguistic bodies to questions of language acquisition, parenting, autism, grammar, symbol, narrative, and gesture, and to such ethical concerns as microaggression, institutional speech, and pedagogy. (shrink)

Body, Community, Language, World, here made available in English for the first time is Patocka's presentation of phenomenology as a living tradition - as a philosophical heritage that requires to be rethought and redirected in light of possibilities that it has itself uncovered. Jan Patocka lived for most of his adult life in Communist Czechoslovakia where he was at times banned from publishing or teaching. Mentor of Vaclav Havel, Patocka defied the regime as one of the spokespersons for (...) Charta 77, and died in 1977, following two months of police interrogation. (shrink)

Taking its cue from sign languages, this paper pulls together a range of studies to support the proposal that the recruitment and composition of body actions counts as evidence for linguistic properties. Adopting the view that compositionality is the foundational organizing property of language, we find first that actions of the hands, face, head, and torso in sign languages directly reflect linguistic components, as well as certain aspects of compositional organization among them that are common to all languages, (...) signed and spoken. Work on emerging sign languages strengthens the approach by showing that the gradual recruitment of bodily articulators for linguistic functions directly maps the way in which a new language increases in complexity over time. While compositional communication is almost exclusively restricted to humans, it is not restricted to language. In the spontaneous, intense emotional displays of athletes, different emotional states are correlated with actions of particular face and body features and feature groupings, indicating a much more ancient compositional foundation for language. (shrink)

Address figures prominently in contemporary feminism, yet calls for further theorizing. Modes of address are forms of signification we direct at people, objects, and places, and they at us. Address constitutes a vital dimension of our corporeal interactions with persons and the material world. Our relationships are in motion as we adopt modes of address toward one another or fail to do so. Clarifying address through examples from Gloria Anzaldúa, this essay reveals its importance in María Lugones's writings. The essay (...) thereby highlights underexplored aspects of Lugones's texts, identifies continuities between Lugones's philosophy and feminist work that comprehends address as a carrier of aesthetic and political meanings, and illuminates the resources of a remarkably fruitful concept. Address, in Lugones, is the centerpiece of a quotidian cultural politics. Principal concepts she introduces recruit address. Yet, by foregrounding address, the essay also brings into view unforeseen obstructions in the paths of address that Lugones champions, and an enlarged playing field that we can activate to realize desirable frames of address and derail objectionable structures. Avenues open up for further development of Lugones's insights and for inquiries into address. (shrink)

This is not to say simply that these forms of acting can facilitate representation but that they are themselves representational.

This book opposes the position that meanings can be explained by way of intralinguistic relations, as in structural linguistics and its successors, and rejects definitional descriptions of meaning as well as naturalistic accounts. The idea that we are able to live by strings of mere signifiers is shown to rest on a misconception. Ruthrof also attempts an explanation of why arguments grounded in a post-Saussurean view of language, as for instance certain feminist theories, find it so difficult to show (...) how precisely the body can be reclaimed as an integral part of linguistic signs. In reinstating the body in language, Ruthrof draws on Peirce, Husserl, Heidegger, Wittgenstein and Derrida, cognitive linguistics and rhetoric, as well as on the writings of Helen Keller. (shrink)

Gestural and pantomimic accounts of language origins propose that language did not develop directly from ape vocalisations, but rather that its emergence was preceded by an intervening stage of bodily-visual communication, during which our ancestors communicated with their hands, arms, and the entire body. Gestural and pantomimic scenarios are again becoming popular in language evolution research, but this line of thought has a long and interesting history that gained special prominence in the Enlightenment, often considered the (...) golden age of glottogony. We highlight several themes key to this line of reflection, such as the idea of innate communication that consists of visual bodily signs and non-linguistic vocalisations; the division of labour between these two semiotic resources ; or the developmental trajectory of this bi-modal system of communication determined by its transmission through generations of users and the intervention of social factors. We confront these ideas with problems discussed in current language evolution research, focusing on polysemioticity, sign function, conventionality and modality transition. (shrink)

_The Languages of Psyche_ traces the dualism of mind and body during the "long eighteenth century," from the Restoration in England to the aftermath of the French Revolution. Ten outstanding scholars investigate the complex mind-body relationship in a variety of Enlightenment contexts—science, medicine, philosophy, literature, and everyday society. No other recent book provides such an in-depth, suggestive resource for philosophers, literary critics, intellectual and social historians, and all who are interested in Enlightenment studies.

"The Body in Language: Comparative studies of Linguistic Embodiment provides new insights into the theory of linguistic embodiment in its universal and cultural aspects. The contributions of the volume offer theoretical reflections on grammaticalization, lexical semantics, philosophy, multimodal communication and - by discussing metaphorization and metonymy in figurative language - on cognitive linguistics in general. Case studies contribute first-hand data on embodiment from more than 15 languages and present findings on the body in language in (...) diverse cultures from various continents. Embodiment fundamentally underlies human conceptualization and the present discussions reveal a wide range of target domains in conceptual transfers with the body as the source domain."--PUblisher. (shrink)

Dreyfus presents Todes's (2001) republished Body and World as an anticipatory response to McDowell (1994) which shows how preconceptual perception can ground conceptual thought. I argue that Dreyfus is mistaken on this point: Todes's claim that perceptual experience is preconceptual presupposes an untenable account of conceptual thought. I then show that Todes nevertheless makes two important contributions to McDowell's project. First, he develops an account of perception as bodily second nature, and as a practical-perceptual openness to the world, which (...) constructively develops McDowell's view. Second, and more important, this account highlights the practical and perceptual dimension of linguistic competence. The result is that perception is conceptual "all the way down" only because discursive conceptualization is perceptual and practical "all the way up". This conjunction of McDowell and Todes on the bodily dimensions of discursive practice also vindicates Davidson's and Brandom's criticisms of McDowell's version of empiricism. (shrink)

In this article three viewpoints on the relation of body and language are discussed: the poststructuralist viewpoint of Judith Butler, the phenomenological viewpoint of Maurice Merleau-Ponty and the postmodernist viewpoint of Jean-François Lyotard. The reason juxtaposing for these three accounts is twofold. First, the topic requires a combination of post-structuralist and phenomenological insights, and second, the accounts are supplementary. Butler's account raises questions that can be answered with the help of Merleau-Ponty's work. Lyotard's anthropology of the inhuman offers (...) a perspective of finitude that is missing in the other two. The aim of the article is to outline the necessary ingredients of an adequate conception of the speaking embodied subject. (shrink)

Science as a social institution today is experiencing a phase of profound transformation. Objects, methods, research technological tools, methods of institutional communication and mechanisms for commercializing new knowledge are changing. The creation of new interdisciplinary communication platforms is more relevant today than ever before. This review pro[1]vides key information about the First Conference «Mind, Body, Intelligence, Language in the Age of Cognitive Technologies». The organizers created an event that brought together IT developers, academic researchers, and business representatives.

_The Languages of Psyche_ traces the dualism of mind and body during the "long eighteenth century," from the Restoration in England to the aftermath of the French Revolution. Ten outstanding scholars investigate the complex mind-body relationship in a variety of Enlightenment contexts—science, medicine, philosophy, literature, and everyday society. No other recent book provides such an in-depth, suggestive resource for philosophers, literary critics, intellectual and social historians, and all who are interested in Enlightenment studies.

Science as a social institution today is experiencing a phase of profound transformation. Objects, methods, research technological tools, methods of institutional communication and mechanisms for commercializing new knowledge are changing. The creation of new interdisciplinary communication platforms is more relevant today than ever before. This review pro[1]vides key information about the First Conference «Mind, Body, Intelligence, Language in the Age of Cognitive Technologies». The organizers created an event that brought together IT developers, academic researchers, and business representatives.

Where is language? Answers to this have attempted to 'incorporate' language in an 'extended mind', through cognition that is 'embodied', 'distributed', 'situated' or 'ecological'. Behind these concepts is a long history that this book is the first to trace. Extending across linguistics, philosophy, psychology and medicine, as well as literary and religious dimensions of the question of what language is, and where it is located, this book challenges mainstream, mind-based accounts of language. Looking at research from (...) the Middle Ages to the present day, and exploring the work of a range of scholars from Aristotle and Galen to Merleau-Ponty and Chomsky, it assesses raging debates about whether mind and language are centred in heart or brain, brain or nervous-muscular system, and whether they are innate or learned, individual or social. This book will appeal to scholars and advanced students in historical linguistics, cognitive linguistics, language evolution and the philosophy of language. (shrink)

Through a close reading of Judith Butler's 1989 essay on Merleau-Ponty's “theory” of sexuality as well as the texts her argument hinges on, this paper addresses the debate about the relation between language and the living, gendered body as it is understood by defenders of poststructural theory on the one hand, and different interpretations of Merleau-Ponty's phenomenology on the other. I claim that Butler, in her criticism of the French philosopher's analysis of the famous “Schneider case,” does not (...) take its wider context into account: either the case study that Merleau-Ponty's discussion is based upon, or its role in his phenomenology of perception. Yet, although Butler does point out certain blind spots in his descriptions regarding the gendered body, it is in the light of her questioning that the true radicality of Merleau-Ponty's ideas can be revealed. A further task for feminist phenomenology should be a thorough assessment of his philosophy from this angle, once the most obvious misunderstandings have been put to the side. (shrink)

BackgroundBody image is a subjective concept encompassing a person’s views and emotions about their body. Head and neck cancer diagnosis and treatment affects several psychosocial concepts including body image. Large numbers of HNC patients are diagnosed each year in India but there are no suitable measures in regional languages to assess their body image. This study assessed the psychometric properties of the Body Image Scale, a measure suitable for clinical and research use in HNC populations, translated (...) into Tamil, Telugu and Hindi and compared body image distress between language groups.MethodsTranslated versions of BIS were completed by HNC patients recruited from three cancer centers across India one time only. Psychometric evaluation was conducted including factor analysis using principal component analysis and internal consistency reliability using Cronbach’s alpha. Patients completed the EORTC Quality of Life Questionnaire C-30 and EORTC QLQ HN-35 measures to enable exploration of convergent and discriminant validity. ANOVA was used to calculate difference in mean values for body image.ResultsOur sample included 621 HNC patients. Factor analysis revealed a one-factor solution and Cronbach’s alpha coefficients ranged between 0.891 and 0.969 indicating good reliability. Hypothesized correlations between similar and different constructs were as expected, supporting construct validity. On the BIS, we found a statistically significant difference between means of Tamil, Telugu, and Hindi groups, with higher body image scores in Telugu and Hindi groups indicating more symptoms/body image distress, when compared to Tamil population.ConclusionThe reliability and validity of the three translated Indian versions of the BIS were maintained, providing a method for assessing body image of HNC population worldwide speaking Tamil, Telugu, and Hindi across the illness trajectory. (shrink)

Foreign language education in the twenty-first century still teaches vocabulary mainly through reading and listening activities. This is due to the link between teaching practice and traditional philosophy of language, where language is considered to be an abstract phenomenon of the mind. However, a number of studies have shown that accompanying words or phrases of a foreign language with gestures leads to better memory results. In this paper, I review behavioral research on the positive effects of (...) gestures on memory. Then I move to the factors that have been addressed as contributing to the effect, and I embed the reviewed evidence in the theoretical framework of embodiment. Finally, I argue that gestures accompanying foreign language vocabulary learning create embodied representations of those words. I conclude by advocating the use of gestures in future language education as a learning tool that enhances the mind. (shrink)

The irreducibility of language : the history of rhetoric in the age of typewriters -- The failures of empiricism : language, science, and the philosophical tradition -- What is a trope? : the discourse of metaphor and the language of the body -- The nervous systems of modern consciousness : metaphor, physiology, and mind -- Interpretation and life : outlines of an anthropology of knowledge.

Science as a social institution today is experiencing a phase of profound transformation. Objects, methods, research technological tools, methods of institutional communication and mechanisms for commercializing new knowledge are changing. The creation of new interdisciplinary communication platforms is more relevant today than ever before. This review pro[1]vides key information about the First Conference «Mind, Body, Intelligence, Language in the Age of Cognitive Technologies». The organizers created an event that brought together IT developers, academic researchers, and business representatives.

Husserl attempted to found logics and language on intuition, and particularly perception. The relationship between logical language and intuition is therefore one of the fundamental themes of his phenomenology. Husserl regarded the two as sharing an isomorphic structure, and this article shows that this structure can be characterized as “mediality.” That is, the “meaning” of language appears by mediation of sound or script, while the “I” as person appears by mediation of the body. I will show (...) furthermore that intuitions themselves appear through the mediation of language, and interpret this idea of mediality in terms of the Japanese language. Guided by Husserl’s notion of Sprachleib, I will also attempt an analysis of the “bodily” function of Chinese script and onomatopeia as aspects of Sprachleib and show how the Sprachleib functions as a “cultural living body” that makes community possible. (shrink)

Our computational studies of infant language learning estimate the inherent difficulty of Arbib's proposal. We show that body language provides a strikingly helpful scaffold for learning language that may be necessary but not sufficient, given the absence of sophisticated language in other species. The extraordinary language abilities of Homo sapiens must have evolved from other pressures, such as sexual selection.

Sign languages provide direct evidence for the relation between human languages and the body that engenders them. We discuss the use of the hands to create symbols and the role of the body in sign language verb systems, especially in two quite recently developed sign languages, Israeli Sign Language and Al-Sayyid Bedouin Sign Language.

This article examines the role of bodily expressions within Augustine’s theory of signs and language. Philosophical reflection, rhetorical practice, and his own homiletical experience all led Augustine to consider the role played by the body in communicative acts. The invesitgation is sharpened via careful analysis of the rhetorical category of actio and close readings of particular passages that are relevant for Augustine’s understanding of the process of learning language in general and of learning the catechism in particular. (...) The centrality of bodiy signs for the dramatization of the famous scene of Augustine’s conversion in the Milanese garden is also discussed: here, voice and physiognomy express the tragedy of the will, even as bodily signs prove crucial to Augustine’s particular retelling of the story. (shrink)

“Give me a body then”: this is the formula of philosophical reversal. The body is no longer the obstacle that separates thought from itself, that which it has to overcome to reach thinking. It is o...

As in religious traditions, the soul organizes entirely the human condition horizon; postmodern culture sets the body as the organizing centre of its sacralizing mechanisms. Some even speak about a cult and about ritual mechanisms having a religious charge. On the one hand, the body is attributed a symbolic dimension surfacing in the fight against the finite and life’s lack of meaning. On the other, turning the body into a centre of the existential universe triggers a better (...) delineation of the functions it may fulfill. An important role belongs to the networking function that crosses over the human inhabited worlds, from the physical one to the spiritual and religious one. To highlight these aspects, I called on the reflections in Aurel Codoban’s communication philosophy. The new view on corporality brings the image of body as language, as communication instrument and as significant surface. Against this background, the body sets a self-concern whose consequence, symbolically, is a dialectic movement of body and soul nourishing one other and improving one another in light of authenticity. (shrink)

The mental representation of one’s own body does not necessarily correspond to the physical body. For instance, a dissociation between perceived and actual reach-ability has been shown, that is, individuals perceive that they can reach objects that are out of grasp. We presented participants with 3D pictures of objects located at four different distances, namely near-reaching space, actual-reaching space, perceived-reaching space and non-reaching space. Immediately after they were presented with function, manipulation, observation or pointing verbs and were required (...) to judge if the verb was compatible with the object.Participants were faster with function and manipulation verbs than with observation and pointing verbs. Strikingly, with both function and manipulation verbs participants were faster when objects were presented in actual than the perceived reaching space. These findings suggest that our knowledge of the world is implicitly built online through behaviour, and is not necessarily reflected in explicit estimates or conscious representations. (shrink)

Elicitation materials like language portraits are useful to investigate people’s perceptions about the languages that they know. This study uses portraits to analyse the underlying conceptualisations people exhibit when reflecting on their language repertoires. Conceptualisations as manifestations of cultural cognition are the purview of cognitive sociolinguistics. The present study advances portrait methodology as it analyses data from structured language portraits of 105 South African youth as a linguistic corpus from both qualitative and quantitative perspectives. The approach enables (...) the uncovering of (a) prominent underlying conceptualisations of African language(s) and the body, and (b) the differences and similarities of these conceptualisations vis-à-vis previous cognitive (socio)linguistic studies of embodied language experiences. In our analysis, African home languages emerged both as ‘languages of the heart’ linked to cultural identity and as ‘languages of the head’ linked to cognitive strength and control. Moreover, the notion of ‘degrees of proficiency’ or ‘magnitude’ of language knowledge emerged more prominently than in previous studies of embodied language experience. (shrink)

It is not a paper on linguistic analysis (the analysis of word-usages). For I completely reject the claim of certain language analysts that the source of philosophical difficulties is to be found in the misuse of language. No doubt some people talk nonsense, but I claim (a) that there does not exist a logical or language-analytical method of detecting philosophical nonsense (which, by the way, does not stop short of the ranks of logicians, language analysts and (...) semanticists); (b) that the belief that such a method exists -- the belief more especially that philosophical nonsense can be unmasked as due to what Russell might have called 'type-mistakes' and what nowadays are sometimes called 'category-mistakes' -- is the aftermath of a philosophy of language which has since turned out to be baseless. (shrink)

Although in the modern age there were plenty of attempts to overcome the mind-body dualism, its philosophical theories of language reintroduced it in a subtle but not less effective way.In this article several theorems to think on the materiality of the sign are discussed, and, from Kierkegaard to the post-Saussurean structuralism, the prominent role of thinking the materialization as something necessary but arbitrary in its modality is shown. The body of language under this understanding is not (...) only that which can be modified, but that which must be modifiable: the corporeality of the utterance must be substitutable in order to preserve the unit of meaning. Nevertheless, in many cases, the meaning comes precisely from the unsubstitutable singularity, from the configuration of the signs in poetry or from the inimitable actor’s gestures.The article argues for introducing in this discussion the phenomenological distinction between Körper and Leib , which – as Husserl suggested – may also be thought from the difference between what can be represented and what cannot be represented, between what does not have a constituent role and hence can be substituted, and what allows to be represented by another because it is irreplaceable. (shrink)

Body experience can be seen as the basis for the formation of the self-concept. The relation between body experience and self-concept is fundamental for human existence and is especially in focus in the fields of psychotherapy and movement activities . But body experience is a "data source" which is difficult to handle scientifically. Body experiences are based on "internal physical sensations" - which Gendlin also describes as the felt meaning or the felt sense, and is not (...) in opposition to phenomenology. To bridge the gap between internal sensations - which are the foundation of the creation of meaning - and language as the medium in both everyday and scientific communication, a form of visualisation technique is introduced to help to evoke descriptions and metaphors that are able to transform body experiences as the pre-reflective mode of information into language as the digital mode of information. Metaphors are the source domain for the target domain body experience . Through the presentation of an empirical project in the field of movement and sport, the theoretical reflections on the process of transforming body experience into language will be exemplified. (shrink)

Previous studies show that reading sentences about actions leads to specific motor activity associated with actually performing those actions. We investigate how sign language input may modulate motor activation, using British Sign Language sentences, some of which explicitly encode direction of motion, versus written English, where motion is only implied. We find no evidence of action simulation in BSL comprehension, but we find effects of action simulation in comprehension of written English sentences by deaf native BSL signers. These (...) results provide constraints on the nature of mental simulations involved in comprehending action sentences referring to transfer events, suggesting that the richer contextual information provided by BSL sentences versus written or spoken English may reduce the need for action simulation in comprehension, at least when the event described does not map completely onto the signer's own body. (shrink)

Recent scholarship on sati has stressed the fact that the ‘problem’ of sati is that the problem extends far beyond and begins far before the act itself. One of the things that lies prior to and post the act is language, yet sati is an act that stands in a curious relationship to language. I will examine the relationship between the physical act of sati and the language that surrounds it: the ‘story’ prior to the act which (...) gives the act its meaning; the act itself which stands in an ironic relationship to the story –I will argue that the act is in fact possible only because it displaces the original story, so that every act of becoming sati presents itself not as a radical act in experience, but as an ‘acting out’ of the original story. It is in this acting out of a displaced story, that the boundary between the physical act and language becomes obscured and the body doing the act begins to occupy a liminal position, as it itself begins to function as a language – a language, which in its aspect of an ‘acting out’ obscures its own act. Lastly, I will consider the implications of the symbolic language of sati for the contemporary woman. (shrink)

: According to the extended mind thesis, the human mind is not limited by the boundaries of the body. In this paper, we propose a description of human emotions based on two distinct theories, not usually considered together: Vygotsky’s historical-cultural psychology and Chomsky’s theory of language. Together these two perspectives allow us to construct a global theory of extended mind that considers emotions to be artificial entities that have a specific “biological” goal and are external to the (...) class='Hi'>body. In the last short section, this model will be applied to the case of “artistic” human affect. Keywords Extended Mind; Language; Lev S. Vygotsky; Noam Chomsky; Human Emotions; Aesthetic Reaction Fuori dal corpo. Linguaggio, emozioni e arte nei diari di Vygotsky Riassunto: Secondo la tesi della mente estesa, la mente umana non è confinata entro i limiti del corpo. In questo lavoro, proponiamo una descrizione delle emozioni umane basata su due diverse teorie, che solitamente non vengono considerate assieme: la psicologia storico-culturale di Vygotsky e la teoria del linguaggio di Chomsky. Prese assieme queste due prospettive ci permettono di costruire una teoria globale della mente estesa che consideri le emozioni come entità artificiali che hanno uno specifico fine “biologico” e che tuttavia sono “esterne” rispetto al corpo. Nell’ultima breve sezione, questo modello sarà applicato al caso del peculiare affetto “artistico” umano. Parole chiave: Mente estesa; Linguaggio; Vygotsky; Chomsky; Emozioni umane; Reazioni estetiche. (shrink)

Here I try to improve on the available answers to certain long-debated questions and set out some consequences for the answers. Are there limits to the extent to which we can understand the conceptual worlds of other human communities and of non-human creatures? How does this question relate to our ability to engage in other cultures’ practices and languages? What is meant by ‘the body’ and what is meant by ‘the brain’ and how do different meanings bear on the (...) questions? The central answer developed here is that it is possible, given the right circumstances, for a competent human from any human group to understand the culture of any other human group without engaging in their practices though there are barriers when it comes to communication across species. This answer has important social and political consequences and consequences for the debate about artificial intelligence. (shrink)