A key topic within the field of the phenomenology of medicine has been the relationship between body and self in illness, including discussions about the otherness and mineness of the body. The aim of this article is to distinguish between different meanings of bodily otherness and mineness in illness with reference to the interpretation of the body as “saturated phenomenon,” inspired by the phenomenology of Jean-Luc Marion. With the help of Marion’s ideas it is possible to distinguish between two meanings (...) of bodily otherness and of mineness (objective and non-objective forms). These distinctions support and elaborate on ideas already found in the phenomenology of medicine and offer further insights into the nature of the experience of illness. (shrink)

This article aims to explore the relation between body and space – specifically how the relation between the embodied awareness of movement and the sense of one’s body-space can be modified and changed deliberately in different kinds of dance practices. Using a multi-sited design, the ethnographical fieldwork, which formed the empirical ground for the study, was from the outset focused on acknowledging the diversity of the dancers’ practices. Each in their own way, the 13 professional dancers involved in the study (...) relate to and experience bodied potentialities, body-space and the spatiality of movement differently. Through their practice, they indicate that the body image is shaped through a multisensorial process of reification, and that seeing is to be related to a broader perceptual engagement. Furthermore, they exemplify how seeing can be deliberately used to expand the sense of their body-space and thereby to affect the spatiality of the fields of their embodied interaction. (shrink)

Recent work on the relation between narrative and selfhood has emphasized embodiment as an indispensable foundation for selfhood. This has occasioned an interesting debate on the relation between embodiment and narrative. In this paper, I attempt to mediate the range of conflicting intuitions within the debate by proposing a scalar approach to narrative and an accompanying concept of a split-self. Drawing on theoretical developments from contemporary narratology, I argue that we need to move away from a binary understanding of narrative (...) as something an entity strictly is or is not; rather, we need to see narrative as an attribute admitting of degrees. I suggest that the relation between narrative and embodiment should be seen along these lines, proposing three levels of the narrativity of embodied experiencing: 1) the unnarratable, 2) the narratable and 3) the narrative. Finally, I discuss the implications this framework has for the general question of the narrative constitution of selfhood. (shrink)

In this paper I explore the various meanings of embodiment from a patient’s perspective. Resorting to phenomenology of health and medicine, I take the idea of ‘lived experience’ as starting point. On the basis of an analysis of phenomenology’s call for bracketing the natural attitude and its reduction to the transcendental, I will explain, however, that in medical phenomenological literature ‘lived experience’ is commonly one-sidedly interpreted. In my paper, I clarify in what way the idea of ‘lived experience’ should be (...) revisited and, subsequently, what this reconsideration means for phenomenological research on embodiment in health and medicine. The insight that the body is a condition of possibility for world-disclosing yet, at the same time, itself conditioned by this world forces us to not only zoom in on the body’s subject-side, but also on its object-side. I argue that in order to render account for this double body ontology, phenomenology should include empirical sociological analyses as well. I thus argue in favor of the idea of a socio-phenomenology. Drawing on material from my own research project on embodied self-experiences after breast surgery, I show how this approach can be fruitful in interpreting the impact of disfigurements on a person’s embodied agency, or a person’s ‘I can’. (shrink)

Bennett and Hacker criticize a number of neuroscientists and philosophers for attributing capacities which belong to the human being as a whole, like perceiving or deciding, to a “part” of the human being, viz. the brain. They call this type of mistake the “mereological fallacy”. Interestingly, the authors say that these capacities cannot be ascribed to the mind either. They reject not only materialistic monism but also Cartesian dualism, arguing that many predicates describing human life do not refer to physical (...) or mental properties, nor to the sum of such properties. I agree with this important principle and with the critique of the mereological fallacy which it underpins, but I have two objections to the authors’ view. Firstly, I think that the brain is not literally a part of the human being, as suggested. Secondly, Bennett and Hacker do not offer an account of body and mind which explains in a systematic way how the domain of phenomena which transcends the mental and the physical relates to the mental and the physical. I first argue that Helmuth Plessner’s philosophical anthropology provides the kind of account we need. Then, drawing on Plessner, I present an alternative view of the mereological relationships between brain and human being. My criticism does not undercut Bennett and Hacker’s diagnosis of the mereological fallacy but rather gives it a more solid philosophical–anthropological foundation. (shrink)

This paper explores foreign travel as an affective experience, embodied practice and form of learning. Drawing on ethnographic fieldwork on tourism and pilgrimage in the Himalayan region, the phenomenological notions of “home world” and “alien world” are employed to discuss how perceptions of strangeness and everyday practices are shaped by enculturation and socialisation processes. It is shown that travellers bring the habitus and doxa acquired in the home world to foreign situations, where these embodied knowledge schemes and abilities for skilful (...) coping can break down. In a home world, cultural patterns offer actors “trustworthy recipes for interpreting the social world” (Schütz, 1944, pp. 501–502) that allow everyday experience to go largely unnoticed and unquestioned. In alien worlds, however, travellers – as strangers – encounter differences and disturbances that disrupt experience and cause things normally overlooked to become “lit up”. Using Husserlian and Heideggerian notions of “light breaks” and Dewey's theory of challenge, the author argues that foreign travel generates a form of embodied learning. This occurs first on the level of the pre-reflexive body that is affected and solicited by the new and unfamiliar demands of an alien world. Ultimately, through continuous adjustment of habits and practices in foreign environments, an embodied cosmopolitanism is generated via accumulated travel experience. This calls attention to the role of the lived body in travel experience, as well as the role of place and environment in shaping human practices, perceptions and modes of dwelling. (shrink)