This expanded second edition carries forward the initial insights into the biological and existential significances of animation by taking contemporary research findings in cognitive science and philosophy and in neuroscience into critical and constructive account. It first takes affectivity as its focal point, elucidating it within both an enactive and qualitative affective-kinetic dynamic. It follows through with a thoroughgoing interdisciplinary inquiry into movement from three perspectives: mind, brain, and the conceptually reciprocal realities of receptivity and responsivity as set forth in phenomenology and evolutionary biology, respectively. It ends with a substantive afterword on kinesthesia, pointing up the incontrovertible significance of the faculty to cognition and affectivity. Series A
The purpose of The Corporeal Turn is to document in a single text the impressive array of investigations possible with respect to the body and bodily life, and to show that, whatever the specific topic being examined, it is a matter of fathoming and elucidating complex and subtle structures of animate meaning. The corporeal turn is envisioned as an ever-expanding, continuous, and open-ended spiral of inquiry in which deeper and deeper understandings are forged, understandings that in each instance themselves call out for deeper and deeper inquiries. The first thirteen essays have already been published as distinct articles. The two new essays constituting the final two chapters are testimony to this open-ended spiral of inquiry.
This book brings together diverse aspects of animate nature, diverse not only in terms of animate nature itself, but in terms of areas of study. Indeed, the book lives up to the word "interdisciplinary" in its title. It brings together diverse academic perspectives within each chapter and across chapters, showing in each instance that scientific understandings of animate nature are — or can be — complementary to philosophical understandings. Thus insides and outsides, typically viewed as subjective vs objective, mind vs body, and self vs other, are shown to be woven together in complex and subtle ways in the complexities and subtleties of animate life itself. There are and ever have been only two essential models of government: minority rule of all types (labelled "oligocracy") and regimes in which power is concentrated in the hands of a single individual (labelled "monocracy"). Vaunted democracies are in reality either oligocracies or monocracies. The present-day "democracies" of Britain and the United States are in reality composite oligocracies made up of several disparate elements. Oligocracies are by definition regimes with a high degree of inequality, but with variable levels of liberty. Oligocracy and inequality are the "default" features of human society. Equality is unattainable except by a radical monocracy like Fidel Castro's Cuba, and then only with difficulty and at the expense of liberty and probably of lives as well. Equality of opportunity must not be equated with equality. Equality of opportunity means an equal opportunity to become unequal. Paradoxically, however, for genuine equality of opportunity to exist there has to be equality — which is practically unattainable. For genuine freedom of expression to exist there also needs to be equality, because the little man standing on his soap-box and shouting his lungs out at Speaker's Corner in London's Hyde Park cannot compete with the media moguls — which is why genuine freedom of expression is rare. Once these truths are recognised, it becomes clear that for one state to attempt regime change in a foreign country is likely to be futile.
Sheets-Johnstone critically examines the work of contemporary theorists, including Judith Butler, Michel Foucault, Jacques Lacan, Jean-Paul Sartre, and Jacques Derrida, in an effort to recover the lived body and its impact on gendered existence and power relations. Deeply critical of feminist writers who minimize biological experience, she argues that theorists must thoroughly consider the evolutionary body in order to understand its cultural reworkings.. -- Choice review.
This interdisciplinary book focuses on Charles Darwin’s extensively detailed observations of all forms of animate life across the global world—humans included. These existential realities of Nature are not commonly recognized in today’s world, yet they are all of sizable import in impacting both flora and fauna, thus in human understandings of the nature of the world and the nature of all forms of animate life. Darwin’s descriptively anchored observations furthermore tie in directly with Edmund Husserl’s phenomenological analyses of experience. However different their inquiries and wonder at the world and at human experience, their analyses show how descriptive foundations and a concern with origins are integral to both, and how methodology and a living dynamics are central to a recognition of the complementarity of biological-neurological sciences and phenomenology.
These essays bring together disciplinary understandings of what it is to be the bodies we are. In its own way, each essay calls into question certain culturally-embedded ways of valuing the body which deride or ignore its role in making us human. These ways have remained virtually unchanged since Descartes in the seventeenth century first sharply divided mind--a thinking substance, from the body--an extended substance. The legacy of this Cartesian metaphysics has been to reduce the body by turns to a static assemblage of parts and to a dumb show of movement. It has both divided the fundamental integrity of creaturely life and depreciated the role of the living body in knowing and making sense of the world, in learning, in the creative arts, and in self- and interpersonal understandings. The living sense of the body and its capacity for sense-making have indeed been blotted out by top-heavy concerns with brains, minds, and language, as if these existed without a body. It is this conception of the body as mere handmaiden to the privileged that the contributors to this book challenge. By the evidence they bring forward, they help restore what is properly due the body since Descartes convinced us that mind and body are separate, and that mind is the primary value. Moreover, they help to elucidate what is properly due the body since the more recent twentieth-century western emphasis upon vision effectively reduced the richness of the affective and tactile-kinesthetic body--the body of felt experience--to a simple sum of sensations. Dominant themes that run throughout the essays and that call our attention to the living sense of the body and its capacity for sense-making are: wholeness, the capacity for self-healing, cultural histories of the body, pan-cultural bodily invariants, thinking, emotions, and the body's wisdom. In the end, these themes show that giving the body its due means forging a metaphysics that upholds the truths of experience.
This expanded second edition carries forward the initial insights into the biological and existential significances of animation by taking contemporary research findings in cognitive science and philosophy and in neuroscience into critical and constructive account. It first takes affectivity as its focal point, elucidating it within both an enactive and qualitative affective-kinetic dynamic. It follows through with a thoroughgoing interdisciplinary inquiry into movement from three perspectives: mind, brain, and the conceptually reciprocal realities of receptivity and responsivity as set forth in phenomenology and evolutionary biology, respectively. It ends with a substantive afterword on kinesthesia, pointing up the incontrovertible significance of the faculty to cognition and affectivity. Series A
The purpose of The Corporeal Turn is to document in a single text the impressive array of investigations possible with respect to the body and bodily life, and to show that, whatever the specific topic being examined, it is a matter of fathoming and elucidating complex and subtle structures of animate meaning. The corporeal turn is envisioned as an ever-expanding, continuous, and open-ended spiral of inquiry in which deeper and deeper understandings are forged, understandings that in each instance themselves call out for deeper and deeper inquiries. The first thirteen essays have already been published as distinct articles. The two new essays constituting the final two chapters are testimony to this open-ended spiral of inquiry.
This book brings together diverse aspects of animate nature, diverse not only in terms of animate nature itself, but in terms of areas of study. Indeed, the book lives up to the word "interdisciplinary" in its title. It brings together diverse academic perspectives within each chapter and across chapters, showing in each instance that scientific understandings of animate nature are — or can be — complementary to philosophical understandings. Thus insides and outsides, typically viewed as subjective vs objective, mind vs body, and self vs other, are shown to be woven together in complex and subtle ways in the complexities and subtleties of animate life itself. There are and ever have been only two essential models of government: minority rule of all types (labelled "oligocracy") and regimes in which power is concentrated in the hands of a single individual (labelled "monocracy"). Vaunted democracies are in reality either oligocracies or monocracies. The present-day "democracies" of Britain and the United States are in reality composite oligocracies made up of several disparate elements. Oligocracies are by definition regimes with a high degree of inequality, but with variable levels of liberty. Oligocracy and inequality are the "default" features of human society. Equality is unattainable except by a radical monocracy like Fidel Castro's Cuba, and then only with difficulty and at the expense of liberty and probably of lives as well. Equality of opportunity must not be equated with equality. Equality of opportunity means an equal opportunity to become unequal. Paradoxically, however, for genuine equality of opportunity to exist there has to be equality — which is practically unattainable. For genuine freedom of expression to exist there also needs to be equality, because the little man standing on his soap-box and shouting his lungs out at Speaker's Corner in London's Hyde Park cannot compete with the media moguls — which is why genuine freedom of expression is rare. Once these truths are recognised, it becomes clear that for one state to attempt regime change in a foreign country is likely to be futile.
These essays bring together disciplinary understandings of what it is to be the bodies we are. In its own way, each essay calls into question certain culturally-embedded ways of valuing the body which deride or ignore its role in making us human. These ways have remained virtually unchanged since Descartes in the seventeenth century first sharply divided mind--a thinking substance, from the body--an extended substance. The legacy of this Cartesian metaphysics has been to reduce the body by turns to a static assemblage of parts and to a dumb show of movement. It has both divided the fundamental integrity of creaturely life and depreciated the role of the living body in knowing and making sense of the world, in learning, in the creative arts, and in self- and interpersonal understandings. The living sense of the body and its capacity for sense-making have indeed been blotted out by top-heavy concerns with brains, minds, and language, as if these existed without a body. It is this conception of the body as mere handmaiden to the privileged that the contributors to this book challenge. By the evidence they bring forward, they help restore what is properly due the body since Descartes convinced us that mind and body are separate, and that mind is the primary value. Moreover, they help to elucidate what is properly due the body since the more recent twentieth-century western emphasis upon vision effectively reduced the richness of the affective and tactile-kinesthetic body--the body of felt experience--to a simple sum of sensations. Dominant themes that run throughout the essays and that call our attention to the living sense of the body and its capacity for sense-making are: wholeness, the capacity for self-healing, cultural histories of the body, pan-cultural bodily invariants, thinking, emotions, and the body's wisdom. In the end, these themes show that giving the body its due means forging a metaphysics that upholds the truths of experience.
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