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Subcategories:History/traditions: The Body

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  1. La distinzione fenomenologica fra corpo vivo e oggetto corporeo in Husserl e Scheler.The phenomenological distinction between Leib (living body) and Körper (corporeal object) in Scheler and Husserl.Guido Cusinato - 2018 - In Biosemiotic and psychopathology of the ordo amoris. Biosemiotica e psicopatologia dell'ordo amoris. In dialogo con Max Scheler. Milano:
    In this paper, I show that, although Husserl explicitly explains a kinetic theory of Leib already in § 83 of Raum und Ding, a real phenomenology of the distinction between Leib (living body) and Körper (corporeal object) is not conceivable without Scheler's contribution. It’s quite common to search for the origin of this distinction in Ideen II, in a work composed of texts written in different moments from 1912 on. Before 1912 Husserl dedicated himself to the theme of corporeality in (...)
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  2. Agency and Embodiment: Groups, Human–Machine Interactions, and Virtual Realities.Johannes Himmelreich - 2016 - Ratio:197-213.
    This paper develops a taxonomy of kinds of actions that can be seen in group agency, human–machine interactions, and virtual realities. These kinds of actions are special in that they are not embodied in the ordinary sense. I begin by analysing the notion of embodiment into three separate assumptions that together comprise what I call the Embodiment View. Although this view may find support in paradigmatic cases of agency, I suggest that each of its assumptions can be relaxed. With each (...)
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  3. Why It Doesn’T Matter I’M Not Insane: Descartes’s Madness Doubt in Focus.Andrew Russo - 2011 - Southwest Philosophy Review 27 (1):157-165.
    Harry Frankfurt has argued that Descartes’s madness doubt in the First Meditation is importantly different from his dreaming doubt. The madness doubt does not provide a reason for doubting the senses since were the meditator to suppose he was mad his ability to successfully complete the philosophical investigation he sets for himself in the first few pages of the Meditations would be undermined. I argue that Frankfurt’s interpretation of Descartes’s madness doubt is mistaken and that it should be understood as (...)
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  4. Can the Self Be a Brain?Alan Schwerin - 2015 - Principia: An International Journal of Epistemology 19 (2): 235 - 246.
    Philosophical materialists suggest that a person can be identified with their brain. My paper is a critical investigation of this provocative thesis and an analysis of some of the prominent arguments to support this view. My overall argument is that there is more to this issue than some philosophers appear to acknowledge.
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  5. The Ji Self in Early Chinese Texts.Deborah A. Sommer - 2012 - In Jason Dockstader Hans-Georg Moller & Gunter Wohlfahrt (eds.), Selfhood East and West: De-Constructions of Identity. Traugott Bautz. pp. 17-45.
    The ji 己self is a site, storehouse, or depot of individuated allotment associated with the possession of things and qualities: wholesome and unwholesome desires (yu 欲) and aversions, emotions such as anxiety, and positive values such as humaneness and reverence. Each person's allotment is unique, and its "contents" are collected, measured, reflected on, and then distributed to others. The Analects, Mencius, Xunzi, Daodejing, and Zhuangzi each have their own vision for negotiating the space between self and other. Works as seemingly (...)
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  6. Is My Head a Person?Michael B. Burke - 2003 - In K. Petrus (ed.), On Human Persons. Heusenstamm Nr Frankfurt: Ontos Verlag. pp. 107-125.
    It is hard to see why the head and other brain-containing parts of a person are not themselves persons, or at least thinking, conscious beings. Some theorists have sought to reconcile us to the existence of thinking person-parts. Others have sought ways to avoid them, but have relied on radical theories at odds with the metaphysic implicit in ordinary ways of thinking. This paper offers a novel, conservative solution, one on which the heads and other brain-containing parts of persons do (...)
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  7. Moralities of Self-Renunciation and Obedience: The Later Foucault and Disciplinary Power Relations.Cory Wimberly - 2011 - Philosophy Today 55 (1):37-49.
    This essay develops a new account of the work the self must perform on itself in disciplinary relations through the cultivation of resources from Foucault’s later work. By tracing the ethical self-relation from Greco-Roman antiquity to the Benedictine monastery, I am able to provide insight into the relationship of self-renunciation that underlies disciplinary docility and obedience. This self-renunciation undermines individuals’ ability to lead themselves and makes them reliant on another who has mastery of the truth through which the subject must (...)
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  8. Dion, Theon, and the Many-Thinkers Problem.Michael B. Burke - 2004 - Analysis 64 (3):242–250.
    Dion is a full-bodied man. Theon is that part of him which consists of all of him except his left foot. What becomes of Dion and Theon when Dion’s left foot is amputated? In Burke 1994, employing the doctrine of sortal essentialism, I defended a surprising position last defended by Chrysippus: that Dion survives while the seemingly unscathed Theon perishes. This paper defends that position against objections by Stone, Carter, Olson, and others. Most notably, it offers a novel, conservative solution (...)
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  9. Anticipating Sensitizes the Body.Anton Lethin - 2008 - Phenomenology and the Cognitive Sciences 7 (2):279-300.
    With emotional motivation the organism prepares the body to obtain a goal. There is an anticipatory sensitization of the sensory systems in the body and the brain. Presynaptic facilitation of the sensory afference in the spinal cord is probably involved. In a second stage the higher centers develop an action image/plan to realize the goal, modifying the initial preparations in the body. The subject experiences the changes in the body as a feeling. Three empirical studies supporting this description are summarized. (...)
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  10. Handedness, Self-Models and Embodied Cognitive Content.Holger Lyre - 2008 - Phenomenology and the Cognitive Sciences 7 (4):529–538.
    The paper presents and discusses the “which-is-which content of handedness,” the meaning of left as left and right as right, as a possible candidate for the idea of a genuine embodied cognitive content. After showing that the Ozma barrier, the non-transferability of the meaning of left and right, provides a kind of proof of the non-descriptive, indexical nature of the which-is-which content of handedness, arguments are presented which suggest that the classical representationalist account of cognition faces a perplexing problem of (...)
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The Body, Misc
  1. Habit, Bodyhood, and Merleau-Ponty.Kamil Lemanek - 2019 - Diametros 60:52-60.
    The phenomenal body is an intriguing concept, and Merleau-Ponty’s notion of habit, coupled with motor intentionality, provides a novel perspective on its inner workings. I contend that his portrayal of habit tacitly bears two faces – motoric habit and instrumental habit respectively. The former is an attunement to some bodily possibilities that are already at our disposal while the latter is an explicit relation to external objects and a process of incorporating those objects into our own bodies. These two notions (...)
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  2. Authority Without Identity: Defending Advance Directives Via Posthumous Rights Over One’s Body.Govind Persad - 2019 - Journal of Medical Ethics 45 (4):249-256.
    This paper takes a novel approach to the active bioethical debate over whether advance medical directives have moral authority in dementia cases. Many have assumed that advance directives would lack moral authority if dementia truly produced a complete discontinuity in personal identity, such that the predementia individual is a separate individual from the postdementia individual. I argue that even if dementia were to undermine personal identity, the continuity of the body and the predementia individual’s rights over that body can support (...)
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  3. The Metaphysics of Surrogacy.Suki Finn - 2018 - In David Boonin (ed.), The Palgrave Handbook of Philosophy and Public Policy. Cham, Switzerland: Springer International Publishing AG. pp. 649-659.
    As with most other areas of reproduction, surrogacy is highly regulated. But the legislation and policies on surrogacy are written in such ways that make large (and possibly mistaken) assumptions about the metaphysical relationship between the mother and the fetus – whether the fetus is a part of, or contained by, the mother. It is the purpose of this chapter to highlight these assumptions, and to demonstrate the impact that alternative metaphysical views can have on our conceptualization of surrogacy. With (...)
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  4. Leibliches Üben als Teil einer philosophischen Lebenskunst: Die Verkörperung von Kata in den japanischen Wegkünsten.Leon Krings - 2017 - European Journal of Japanese Philosophy 2:179-197.
    In this paper, I try to show how Japanese practices of self-cultivation found in the so-called “ways” can be interpreted as embodied forms of “caring for oneself ” and, therefore, as part of a philosophical Lebenskunst or art of living. To this end, I refer to phenomenological accounts of the body as well as to a unique notion of practice found in the writings of Dōgen Kigen, a thirteenth-century Japanese Zen master. Central to this essay is a concern with embodying (...)
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  5. Digestion, Habit, and Being at Home: Hegel and the Gut as Ambiguous Other.Jane Dryden - 2016 - PhaenEx 11 (2):1-22.
    Recent work in the philosophy of biology argues that we must rethink the biological individual beyond the boundary of the species, given that a key part of our essential functioning is carried out by the bacteria in our intestines in a way that challenges any strictly genetic account of what is involved for the biological human. The gut is a kind of ambiguous other within our understanding of ourselves, particularly when we also consider the status of gastro-intestinal disorders. Hegel offers (...)
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  6. Nuevas Antropologías: por una antropología de la carne de hondura metafísica.José Antúnez-Cid - 2014 - Teología y Catequesis 129:43-80.
    This study divides some of the philosophical anthropologies developed after the Holocaust into three frameworks. To do this the author shows how the present modern crisis is an anthropological one and unites the sum of the different crisis dimensions mankind is currently facing. The article approaches the postmodern journey from its two routes—the relativistic and the metaphysical. The second is presented as “status quo-oriented” or as a form of modernized democracy. Because of its popularity, the neologism “transhumanism” is here examined (...)
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  7. Transformations of Old Age: Selfhood, Normativity, and Time.Sara Heinämaa - 2014 - In Silvia Stoller (ed.), Simone de Beauvoir’s Philosophy of Age: Gender, Ethics. Indiana University Press. pp. 167-87.
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  8. Les demi-réveils proustiens. S'abîmer dans la concrétude de sa propre conscience.Anne Coignard - 2006 - Kairos 27:143-172.
    Cet article vise tout d’abord à manifester la profondeur phénoménologique d’une expérience proustienne, celle des demi-réveils dans l’obscurité, en engageant un dialogue entre l’artiste et le philosophe – Husserl, mais aussi Levinas – autour de la notion de souvenir. Il s’agit de montrer que l’expérience dont il est fait part dans l’œuvre littéraire, inenvisagée par la phénoménologie, vient questionner les descriptions existantes du phénomène de souvenir et exige dès lors de penser le sens de celui-ci à nouveaux frais. Notre propos (...)
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  9. Beyond Dehumanization: A Post-Humanist Critique of Intensive Confinement.Lisa Guenther - 2012 - Journal of Critical Animal Studies. Special Issue on Animals and Prisons 10 (2).
    Prisoners involved in the Attica rebellion and in the recent Georgia prison strike have protested their dehumanizing treatment as animals and as slaves. Their critique is crucial for tracing the connections between slavery, abolition, the racialization of crime, and the reinscription of racialized slavery within the US prison system. I argue that, in addition to the dehumanization of prisoners, inmates are further de-animalized when they are held in conditions of intensive confinement such as prolonged solitude or chronic overcrowding. To be (...)
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  10. Review of 'Cuerpo vivido'. [REVIEW]María G. Navarro - 2012 - Revista de Hispanismo Filosófico 17:283-286.
    Agustín Serrano de Haro edita y presenta en el volumen colectivo Cuerpo vivido una selección de textos memorables en torno a lo que en 1925 fue denominado programáticamente por Ortega y Gasset una “topografía de nuestra intimidad”. La reflexión fenomenológica acerca del intracuerpo fue un tema que ha preocupado y preocupa de manera notoria a los filósofos cuyos trabajos reúne este colectivo: Ortega y Gasset, José Gaos, Joaquín Xirau, Leopoldo-Eulogio Palacios y Agustín Serrano de Haro. Pese a ello, tal vez (...)
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  11. Questioning the Body: From Technology Towards a Sense of Body.Koshy Tharakan - 2011 - Kritike 5 (2):112-122.
    Many attempts of contemporary philosophers to reduce ‘mind’ to ‘body’ notwithstanding, where the ‘body’ is understood in the Cartesian framework, the continental philosophers in general repeatedly remind us that body has a significance that goes beyond its materiality as a bio-chemical physical substance. In “questioning body,” we wish to take up the philosophical underpinnings of the significance of body as a framework or tool to understand ‘technology’. By doing so, we are able to see the link between technology and body (...)
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  12. The Pure Moment of Murder: The Symbolic Function of Bodily Interactions in Horror Film.Steve Jones - 2011 - Projections 6 (2):96-114.
    Both the slasher movie and its more recent counterpart the "torture porn" film centralize graphic depictions of violence. This article inspects the nature of these portrayals by examining a motif commonly found in the cinema of homicide, dubbed here the "pure moment of murder": that is, the moment in which two characters’ bodies adjoin onscreen in an instance of graphic violence. By exploring a number of these incidents (and their various modes of representation) in American horror films ranging from Psycho (...)
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  13. Nishida, Agency, and the 'Self-Contradictory' Body.Joel W. Krueger - 2008 - Asian Philosophy 18 (3):213 – 229.
    In this essay, I investigate Kitarō Nishida's characterization of what he refers to as the 'self-contradictory' body. First, I clarify the conceptual relation between the self-contradictory body and Nishida's notion of 'acting-intuition'. I next look at Nishida's analysis of acting-intuition and the self-contradictory body as it pertains to our personal, sensorimotor engagement with the world and things in it, as well as to our bodily immersion within the intersubjective and social world. Along the way, I argue that Nishida develops a (...)
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  14. The Bodies of Persons.Douglas C. Long - 1974 - Journal of Philosophy 71 (10):291-301.
    Much mischief concerning the concept of a human body is generated by the failure of philosophers to distinguish various important senses of the term 'body.' I discuss three of those senses and illustrate the issues they can generate by discussing the concept of a Lockean exchange of bodies as well as the brain-body switch.
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  15. The Perception of Phantom Limbs: The D. O. Hebb Lecture.Vilayanur S. Ramachandran & William Hirstein - 1998 - Brain 121:1603-1630.
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