This article investigates the origins of the experiences involved in the diagnostics (detection and normative evaluation) of biological entities in image-based medical praxis. Our specific research aim presupposes a vast discussion regarding the origins of knowledge in general, but is narrowed down to the alternatives of anthropomorphism and biomorphism. Accordingly, in the subsequent chapters we will make an attempt to investigate and illustrate what holds the diagnostic experiential situation together—biological regularities, manifestation via movement, conscious synthesis, causal categories, or something else. (...) We argue that as long as knowledge originates out of practices, a promising way forward is to oscillate between the prominent although controversial ideas of the history of philosophy and observations of concrete human practices, such as, in our chosen example, image-based medical diagnostics of biological pathologies. Although a number of thinkers are involved in the discussion, Aristotle and Husserl are most important here as the representatives of historical paradigms on the matter. The body in this research was not taken solely as the physical entity (Körper) but rather as a transcendental, constitutive structure where diagnostic and biological processes synchronize in teleological movement (Leib). However, philosophical speculations are illustrated by actual radiograms, the interpretation of which brings us back to the aforementioned question of primacy regarding cognition. (shrink)

This paper sets out from the hypothesis that the embodied competences and expertise which characterise dance and sports activities have the potential to constructively challenge and inform phenomenological thinking. While pathological cases present experiences connected to tangible bodily deviations, the specialised movement practices of dancers and athletes present experiences which put our everyday experiences of being a moving body into perspective in a slightly different sense. These specialised experiences present factual variations of how moving, sensing and interacting can be like (...) for us as body-subjects. To use of these sources inevitably demands that qualitative research methodologies – especially short-term ethnographical fieldwork – form part of the research strategy and qualify the way the researcher involves a second-person perspective when interviewing dancers and athletes about their experiences. In the subsequent phases analysing the data generated, I argue that researchers first strive to achieve internal consistency of empirical themes identified in the case of movement practices in question thus keeping to a contextualised and lived perspective, also denoted as an emic perspective. In subsequent phases phenomenological insights are then actively engaged in the exploration and discussion of the possible transcendental structures making the described subjective experiences possible. The specialised and context-defined experiences of ‘what a moving body can be like’ are accordingly involved as factual variations to constructively add to and potentially challenge phenomenological descriptions. Lastly, I exemplify how actual research strategies have been enacted in a variety of projects involving professional dancers’, golfers’ and sports dancers’ practices and experiences, respectively. (shrink)

Following the philosophy of embodiment of Merleau-Ponty, Jonas and others, enactivism is a pivot point from which various areas of science can be brought into a fruitful dialogue about the nature of subjectivity. In this chapter we present the enactive conception of agency, which, in contrast to current mainstream theories of agency, is deeply and strongly embodied. In line with this thinking we argue that anything that ought to be considered a genuine agent is a biologically embodied (even if distributed) (...) agent, and that this embodiment must be affectively lived. However, we also consider that such an affective agent is not necessarily also an agent imbued with an explicit sense of subjectivity. To support this contention we outline the interoceptive foundation of basic agency and argue that there is a qualitative difference in the phenomenology of agency when it is instantiated in organisms which, due to their complexity and size, require a nervous system to underpin their physiological and sensorimotor processes. We argue that this interoceptively grounded agency not only entails affectivity but also forms the necessary basis for subjectivity. (shrink)

The aim of this paper is to present an outline of a phenomenological theory of thought experiments. In doing so, I am dealing with a topic that is currently starting to receive increased attention from philosophers with phenomenological leanings. However, since no serious attempt has been made to tackle the issue in a systematic fashion, I will not merely review existing phenomenological work on thought experiments. For the most part, my paper is programmatic: its aim is to suggest some basic (...) directions in which a phenomenological theory of scientific thought experiments should be developed. (shrink)

This is the introduction to the Routledge Companion to Thought Experiments.

Research in phenomenology has benefitted from using exceptional cases from pathology and expertise. But exactly how are we to generate and apply knowledge from such cases to the phenomenological domain? As researchers of cerebral palsy and musical absorption, we together answer the how question by pointing to the resource of the qualitative interview. Using the qualitative interview is a direct response to Varela’s call for better pragmatics in the methodology of phenomenology and cognitive science and Gallagher’s suggestion for phenomenology to (...) develop its methodology and outsource its tasks. We agree with their proposals, but want to develop them further by discussing and proposing a general framework that can integrate research paradigms of the well-established disciplines of phenomenological philosophy and qualitative science. We give this the working title, a “phenomenological interview”. First we describe the what of the interview, that is the nature of the interview in which one encounters another subject and generates knowledge of a given experience together with this other subject. In the second part, we qualify why it is worthwhile making the time-consuming effort to engage in a phenomenological interview. In the third and fourth parts, we in general terms discuss how to conduct the interview and the subsequent phenomenological analysis, by discussing the pragmatics of Vermersch’s and Petitmengin’s “Explicitation Interview”. (shrink)

In his recent works on daily face-to-face encounters, Zahavi claims that the phenomenon of sharing involves reciprocity. Following Zahavi’s line of thought, we wonder what exactly reciprocity amounts to and how the shared experience emerges from the dynamic process of interaction. By turning to the highly specialized field of elite sports dance, we aim at exploring the way in which reciprocity unfolds in intensive deliberate practices of movement. In our analysis, we specifically argue that the ongoing dynamics of two separate (...) flows of movement constitute a shared experience of dancing together. In this sense, moving together, in sports dance, is a practical way of understanding each other. In agreement with Zahavi, our analysis emphasizes the bi-directed nature of sharing. However, at the same time, we contribute to Zahavi’s ongoing endeavour as the special case of sports dance reveals how reciprocity can be deliberately shaped through the mutual coordination and affective bound dynamics of movement. Our article thus both pursues the methodological point that qualitative research of expert competences can constructively enrich phenomenological analysis and indicates how movement can be fundamental to the reciprocity of shared experience. (shrink)

In this paper, I review recent contributions of phenomenology to a variety of disciplines, including the cognitive sciences and psychiatry, and explore (1) controversies about phenomenological methods and naturalization; (2) relations between phenomenology and the enactive and extended mind approaches; and (3) the promise of phenomenology for addressing a number of controversial philosophical issues.

I clarify recently developed phenomenological approaches to social cognition. These are approaches that, drawing on developmental science, social neuroscience, and dynamic systems theory, emphasize the involvement of embodied and enactive processes together with communicative and narrative practices in contexts of intersubjective understanding. I review some of the evidence that supports these approaches. I consider a variety of criticisms leveled against them, and defend the role of phenomenology in the explanation of social cognition. Finally, I show how these phenomenological approaches can (...) solve the “starting problem” of social cognition. (shrink)

There is a growing realization in cognitive science that a theory of embodied intersubjectivity is needed to better account for social cognition. We highlight some challenges that must be addressed by attempts to interpret ‘simulation theory’ in terms of embodiment, and argue for an alternative approach that integrates phenomenology and dynamical systems theory in a mutually informing manner. Instead of ‘simulation’ we put forward the concept of the ‘extended body’, an enactive and phenomenological notion that emphasizes the socially mediated nature (...) of embodiment. To illustrate the explanatory potential of this approach, we replicate an agent-based model of embodied social interaction. An analysis of the model demonstrates that the extended body can be explained in terms of mutual dynamical entanglement: inter-bodily resonance between individuals can give rise to self-sustaining interaction patterns that go beyond the behavioral capacities of isolated individuals by modulating their intra-bodily conditions of behavior generation. (shrink)

We argue that progress in our scientific understanding of the `social mind' is hampered by a number of unfounded assumptions. We single out the widely shared assumption that social behavior depends solely on the capacities of an individual agent. In contrast, both developmental and phenomenological studies suggest that the personal-level capacity for detached `social cognition' (conceived as a process of theorizing about and/or simulating another mind) is a secondary achievement that is dependent on more immediate processes of embodied social interaction. (...) We draw on the enactive approach to cognitive science to further clarify this strong notion of `social interaction' in theoretical terms. In addition, we indicate how this interaction theory (IT) could eventually be formalized with the help of a dynamical systems perspective on the interaction process, especially by making use of evolutionary robotics modeling. We conclude that bringing together the methods and insights of developmental, phenomenological, enactive and dynamical approaches to social interaction can provide a promising framework for future research. Keywords: theory of mind; cognitive science; phenomenology; embodied cognition; dynamical systems theory; enactive approach; social cognition; interaction theory; evolutionary robotics. (shrink)

Synthetic approaches to social interaction support the development of a second-person neuroscience. Agent-based models and psychological experiments can be related in a mutually informing manner. Models have the advantage of making the nonlinear brainenvironmentbrain system as a whole accessible to analysis by dynamical systems theory. We highlight some general principles of how social interaction can partially constitute an individual's behavior.

The article is based on research conducted at the actual radiology department. It presents a range of descriptions and analyses of concrete operations performed by radiologists during their daily professional routine. After careful ethnographic observations, phenomenological analysis is employed with a view to examining the enactive cognition in the radiologist’s “life-world”. The paper uses both ethnography and phenomenology in order to reveal the essential regularities and sedimentations of everyday radiological processes, and the “everyday background” of certain scientific-cognitive operations. The method (...) of research includes “enactive proofs”— observations and analysis of the externalization of a radiologist’s professional memory through the enaction of medical imaging and imageconsciousness. The findings of this research have much to offer to both philosophy and radiological praxis. While the observations strongly support the development of enactive phenomenology, critique of representationalism, primacy of inference in cognition, and shared intentions, they also provide insight into concrete operations in coping with radiology’s paraphernalia, habituality, the origin of mistakes, multilayered communication, and improving professional praxis. (shrink)

Edmund Husserl’s eidetic phenomenology seeks a priori knowledge of essences and eidetic laws pertaining to conscious experience and its objects. Husserl believes that such eidetic knowledge has a higher epistemic status than the inherently fallible empirical knowledge, but a closer reading of his work shows that even eidetic claims are subject to error and open to modification. In this article, I develop a self-correcting account of Husserl’s method of eidetic variation, arguing that eidetic variation plays a critical role in both (...) challenging and improving upon the eidetic results in phenomenology. More specifically, I argue that the self-correcting account of eidetic variation 1) is consistent with Husserl’s own formulations of his eidetic methodology and epistemic principles; 2) captures the dual epistemic function of eidetic variation as means for both testing and intuitively validating eidetic claims; and 3) offers methodological support for contemporary attempts to integrate eidetic variation with non-eidetic methods and resources. To substantiate these claims, I first contrast the self-correcting account with the falsificationist interpretations of eidetic variation. Then, I turn to three applications of eidetic variation in order to examine how eidetic phenomenology could draw from real-life deviations, artificial variations, and critical–historical reflection. The goal is to lay the methodological groundwork for a self-correcting and integrative account of eidetic variation and illustrate its usefulness in research practice. (shrink)

Philosophical hermeneutics, understood as the theory of nterpretation, investigates some questions that are also asked in the cognitive sciences. The nature of human understanding, the way that we gain and organize knowledge, the role played by language and memory in these considerations, the relations between conscious and unconscious knowledge, and how we understand other persons, are all good examples of issues that form the intersection of hermeneutics and the cognitive sciences. Although hermeneutics is most often contrasted with the natural sciences, (...) there are some clear ways in which hermeneutics can contribute to the cognitive sciences and vice versa. (shrink)