The visible and the invisible
01 Jan 2001-
About: The article was published on 2001-01-01 and is currently open access. It has received 45 citations till now.
Citations
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TL;DR: For instance, the authors argue that our central concern is to return to embodied, experiential meanings aiming for fresh, complex, rich description of phenomena as concretely lived, which is the goal of our work.
Abstract: Phenomenological researchers generally agree that our central concern is to return to embodied, experiential meanings aiming for fresh, complex, rich description of phenomena as concretely lived. Y...
217 citations
TL;DR: This literature review of dance and sexual expression considers dance and religion, dance and sexuality as a source of power, manifestations of sexuality in Western theater art and social dance, plus ritual and non-Western social dance.
Abstract: This literature review of dance and sexual expression considers dance and religion, dance and sexuality as a source of power, manifestations of sexuality in Western theater art and social dance, pl...
98 citations
01 Nov 2008
TL;DR: In this paper, the authors include embodied cognition as part of the concept of situated cognition, and they view them accordingly, given what seems to be an essential connection between embodiment and situation.
Abstract: I will include embodied cognition as part of the concept of situated cognition. One often encounters these terms used together – embodied cognition and situated cognition – and it is clear that situated cognition cannot be disembodied, although some authors emphasize one over the other or provide principled distinctions between them. Philosophical thought experiments notwithstanding, however, the often-encountered brain in the vat, is, to say the least, in a very odd and artificial situation. Given what seems to be an essential connection between embodiment and situation, I will take the more inclusive and holistic route and view them accordingly.
85 citations
Cites background from "The visible and the invisible"
...For Merleau-Ponty (1968), action is also temporally extended and organized according to the “time of the body, taximeter time of the corporeal schema” (p. 173)....
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TL;DR: The authors argue that both phenomenology and social constructionism have failed to acknowledge the inherently normative dimension of social and cultural life, and they turn to the work of Merleau-Ponty.
Abstract: A central concern for a psychology of culture is the question of how people come to commit themselves to ‘shared’ forms of understanding. Although the ‘shared’ or social nature of human understanding has received ample attention in different forms of cultural psychology, what is lacking is an account of the normative ‘force’ or compellingness of cultural forms. We argue that both phenomenology and social constructionism have failed to acknowledge the inherently normative dimension of social and cultural life. For an alternative grounding of cultural psychology we turn to the work of Merleau-Ponty. We show that at the end of his life Merleau-Ponty was working on a theory of meaning that acknowledges the normative dimension of our affective engagements in the world as well as the affective dimension of our normative engagements. We argue that this theory may be a powerful alternative for a social constructionist approach to culture.
56 citations
Cites background from "The visible and the invisible"
...Merleau-Ponty’s point is precisely that at baseline we cannot mistrust our senses, because our senses give us the world and not just our impression of the world: ‘The sensible is precisely that medium in which there can be being without it having to be posited’ (Merleau-Ponty, 1968, p. 214)....
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...…of reflection can we—like Descartes—begin to doubt our senses and start looking for reasons that would support our belief: ‘In the case of perception the conclusion comes before the reasons, which are there only to take its place or to back it up when it is shaken’ (Merleau-Ponty, 1968, p. 50)....
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...By the time he came to criticize his own earlier notion of a prelinguistic or tacit cogito in the essays and working notes posthumously published in The Visible and the Invisible, he consequently had moved toward a position from which language appears as the way in which both self and world get realized (Merleau-Ponty, 1968)....
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...Our perception does not give us the visible world as complete presence, but as just ‘the surface of a depth’ (Merleau-Ponty, 1968, p. 136)....
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...…involves our own tangibility and the potential of the touching and the tangible being reversed, such that the touched ‘encroaches’ upon the touching (Merleau-Ponty, 1968, pp. 147, 248): When one of my hands touches the other, the world of each opens upon that of the other because the operation is…...
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TL;DR: The authors amplify the post in post-intentional phenomenology to demonstrate some of the unique possibilities this methodology might afford qualitative researchers interested in experimentability and experimentability, and propose a methodology for qualitative researchers to experiment with qualitative data.
Abstract: In this article, we amplify the post in post-intentional phenomenology to demonstrate some of the unique possibilities this methodology might afford qualitative researchers interested in experiment...
51 citations
References
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TL;DR: For instance, the authors argue that our central concern is to return to embodied, experiential meanings aiming for fresh, complex, rich description of phenomena as concretely lived, which is the goal of our work.
Abstract: Phenomenological researchers generally agree that our central concern is to return to embodied, experiential meanings aiming for fresh, complex, rich description of phenomena as concretely lived. Y...
217 citations
TL;DR: This literature review of dance and sexual expression considers dance and religion, dance and sexuality as a source of power, manifestations of sexuality in Western theater art and social dance, plus ritual and non-Western social dance.
Abstract: This literature review of dance and sexual expression considers dance and religion, dance and sexuality as a source of power, manifestations of sexuality in Western theater art and social dance, pl...
98 citations
TL;DR: The authors argue that both phenomenology and social constructionism have failed to acknowledge the inherently normative dimension of social and cultural life, and they turn to the work of Merleau-Ponty.
Abstract: A central concern for a psychology of culture is the question of how people come to commit themselves to ‘shared’ forms of understanding. Although the ‘shared’ or social nature of human understanding has received ample attention in different forms of cultural psychology, what is lacking is an account of the normative ‘force’ or compellingness of cultural forms. We argue that both phenomenology and social constructionism have failed to acknowledge the inherently normative dimension of social and cultural life. For an alternative grounding of cultural psychology we turn to the work of Merleau-Ponty. We show that at the end of his life Merleau-Ponty was working on a theory of meaning that acknowledges the normative dimension of our affective engagements in the world as well as the affective dimension of our normative engagements. We argue that this theory may be a powerful alternative for a social constructionist approach to culture.
56 citations
TL;DR: The authors amplify the post in post-intentional phenomenology to demonstrate some of the unique possibilities this methodology might afford qualitative researchers interested in experimentability and experimentability, and propose a methodology for qualitative researchers to experiment with qualitative data.
Abstract: In this article, we amplify the post in post-intentional phenomenology to demonstrate some of the unique possibilities this methodology might afford qualitative researchers interested in experiment...
51 citations
TL;DR: In this article, it is argued that the desired goal of a less individualistic human science's theoretical basis can still be founded in phenomenology, in that Merleau-Ponty's philosophy provides us with an adequate ontology for understanding not only the individual but also the social world in which individuals live.
Abstract: Human science researchers tend to be targeted for critique on the grounds that their approach is too individualistic to take due cognisance of societal and political influences. What is accordingly advocated is that the phenomenological and so-called romantic theories should be abandoned in favour of analytic or continental theories that have as their main focus the system, the group, the society, and the various influences of the social world on the existential reality of the individual.Without trying to invalidate these social science strategies, this paper attempts to show that it is not necessary to surrender phenomenology in order to understand not only the individual, but also the social world in which individuals live. It is argued that the desired goal of a less individualistic human science’s theoretical basis can still be founded in phenomenology, in that Merleau-Ponty’s philosophy, which has its origin in Husserlian phenomenology, provides us with an adequate ontology for understanding ...
51 citations