The aim of this paper is to clarify the notion of shared emotion. After contextualizing this notion within the broader research landscape on collective affective intentionality, I suggest that we reserve the term shared emotion to an affective experience that is phenomenologically and functionally ours: we experience it together as our emotion, and it is also constitutively not mine and yours, but ours. I focus on the three approaches that have dominated the philosophical discussion on shared emotions: cognitivist accounts, concern-based (...) accounts, and phenomenological fusion accounts. After identifying strengths and weaknesses of these approaches and summarizing the elements that a multifaceted theory of shared emotions requires, I turn to the work of the early phenomenologist Edith Stein to further advance an approach to shared emotions that combines the main strengths of Helm and Salmela’s concern-based accounts and Schmid’s phenomenological fusion account. According to this proposal, the sharedness of a shared emotion cannot be located in one element, but rather consists in a complex of interrelated features. (shrink)

One challenge faced by aesthetics is the development of an account able to trace out the continuities and discontinuities between general experience and aesthetic experiences. Regarding this issue, in this paper, I present an enactive model of some raw cognitive dynamics that might drive the progressive emergence of aesthetic experiences from the stream of general experience. The framework is based on specific aspects of John Dewey’s pragmatist philosophy and embodied aesthetic theories, while also taking into account research in ecological psychology, (...) cognitive sciences, and dynamic systems theory. The model focuses on dynamically relevant nodes at the pre-reflective and the reflective side of experience that would work as nested rhythmic constraints at different cognitive timescales with the potential to shunt experiences toward the aesthetic in everyday situations. My proposal constitutes a way to explore aesthetic experiences from an enactive perspective that regards them as transformative events in which cognitive processes entrain and are entrained by changes taking place in the environment, the brain, and the body. (shrink)

In view of the philosophical problems that vex the debate on situated affectivity, it can seem wise to focus on simple cases. Accordingly, theorists often single out scenarios in which an individual employs a device in order to enhance their emotional experience, or to achieve new kinds of experience altogether, such as playing an instrument, going to the movies or sporting a fancy handbag. I argue that this narrow focus on cases that fit a ‘user/resource model’ tends to channel attention (...) away from more complex and also more problematic instances of situated affectivity. Among these are scenarios in which a social domain draws individuals into certain modes of affective interaction, often by way of attunement and habituation to affective styles and interaction patterns that are normative in the domain in question. This can lead to a phenomenon that is not so much ‘mind extension’ than ‘mind invasion’: affectivity is dynamically framed and modulated from without, often contrary to the prior orientations of the individuals in question. As an example, I discuss affective patterns prevalent in today’s corporate workplace. I claim that workplace affect sometimes contributes to what is effectively a ‘hack’ of employees’ subjectivity. (shrink)

We introduce the working concept of “affective arrangement.” This concept is the centerpiece of a perspective on situated affectivity that emphasizes relationality, dynamics, and performativity. Our proposal relates to work in cultural studies and continental philosophy in the Spinoza–Deleuze lineage, yet it is equally geared to the terms of recent work in the philosophy of emotion. Our aim is to devise a framework that can help flesh out how affectivity unfolds dynamically in a relational setting by which it is at (...) the same time modulated in recurring ways. With this orientation, this article contributes to the interdisciplinary study of situated affectivity and to the theoretical and conceptual unification of distinct strands of research from several disciplines. (shrink)

In this paper, I develop the concept ofaffective milieusby building on the recently established notion ofaffective arrangements. Affective arrangements bring together the more analytical research of situated affectivity with affect studies informed by cultural theory. As such, this concept takes a step past the usual synchronic understanding of situatedness toward an understanding of the social, dynamic, historical, and cultural situatedness of individuals in relation to situated affectivity. However, I argue that affective arrangements remain too narrow in their scope of analysis (...) since their focus mainly lies on local, marked-off, and unique constellations of affect relations. They neglect the more mundane and day-to-day affect dynamics of social life. Hence, I introduce the notion of affective milieus, which brings to light the everyday, ubiquitous affective engagements of individuals with their socio-material surroundings. Affective milieus specifically call attention to how commonplace affect relations create territories in the social universe which form and mold individuals all the time. In that way, this paper apprehends and advances recent developments in the research on situated affectivity. (shrink)

This philosophical anthropology tries to explore the basic categories of man’s being in the worlds using a special quantum meta-ontology that is introduced in the book. Quantum understanding of space and time, consciousness, or empirical/nonempirical reality elicits new questions relating to philosophical concerns such as subjectivity, free will, mind, perception, experience, dialectic, or agency. The authors have developed an inspiring theoretical framework transcending the boundaries of particular disciplines, e.g. quantum philosophy, metaphysics of consciousness, philosophy of mind, phenomenology of space and (...) time, and ontological relativity. (shrink)

Recent enactive approach to social cognition stresses the indispensability of social affordance with regard to social understanding and contends that it is affordance that primarily solicits one’s reaction to the other, such that one becomes affected by the other and attends to the other’s situated appearance in the first place. What remains to be explored, however, is the sense in which social affordance is delineated by an affective sphere and the extent to which the affective sphere serves as a meaning (...) constraint for social sense-making. In this paper, we analyze Husserl’s genetic theory of affection, so as to better understand the nature of the social affective sphere. And we argue that social understanding takes places at different levels and it is at the passive and pre-reflective level that the social surroundings are pre-delineated by a sort of affective ambience where the empathizer and the empathizee come into contact. Once this is appreciated, we can better articulate the affective structure of social affordance and its meaning constituents. And we show that, at the passive level, social coupling is in nature an affective intertwinement between oneself and the other and it consists of a particular kind of corporeal intentionality with which one adverts to the other’s presence and responds to the other’s appeal. (shrink)

El presente trabajo se construye alrededor de dos ejes centrales: el aprendizaje rizomático y la era posdigital. El aprendizaje rizomático asienta sus principios en la construcción del conocimiento a partir de las aportaciones del alumnado en tiempo real, con la finalidad de entender la comunidad como currículo. Por su parte, la era posdigital se entiende como la coyuntura en que la tecnología digital es una necesidad social impuesta. Partiendo de que la educación, pese a ser pública, no es gratuita, la (...) digitalización aumenta la brecha socioeconómica entre elalumnado con acceso a herramientas digitales y el que no. Así, se propone la posibilidad de contradigitalización:usar la tecnología digital como una herramienta emancipadora más. Esto es, cuando sea posible, utilizarla de manera competente y equitativa. Ahora bien, cuando esta situación no pueda darse debemos contar con una práctica posdigital que comprenda el sistema-mundo con las mismas o similares posibilidades. Para ello,aprendizaje rizomático y era posdigital serán presentados como núcleos inherentes a la producción de la propuesta pedagógica viniente: la posibilidad de establecimiento de una pedagogía posdigital. Como sustento filosófico se presenta una revisión de literatura de los dos ejes mencionados desde la obra de Deleuze y Guattari,exponiéndose un acercamiento rupturista con las posiciones digitalistas de la educación tecnocapitalista actual. (shrink)

In this paper, I explore the phenomenon of a felt sense of the concrete other. Although the importance of this phenomenon is recognised in the contemporary discussion on intercorporeality, it has not been subjected to systematic phenomenological analysis. I argue that the felt sense of the other is an aspect of intercorporeal body memory in so far as it is a habituation to something like the concrete other’s expressive style. Because it is inherently a sensory phenomenon, I speak of an (...) embodied sensorium of the other. I illustrate the phenomenon through contrasting case-vignettes taken from research in early parental bereavement. Based on this, I identify five modalities that outline the fundamental contours of a sensorium and specify that in their intermodal and synesthetic concretion they account for the felt sense of the other. Finally, I argue that the existential importance of the phenomenon is rooted in the distributed nature of my sense of self and self-familiarity. To illustrate this, I draw parallels between the felt sense of the concrete other and the felt sense of home and suggest that though there are also distinct differences between the two phenomena, they are rooted in the same underlying existential need for feeling-at-home in the world. (shrink)

Since Erich Lindemann's seminal work on 'the symptomatology and management of acute grief' from 1944, it has been common to define grief through its particular emotional structure and dynamics. According to this perspective, grief announces itself in socalled 'pangs of grief' in which the bereaved is occasionally flooded by waves of emotions. This picture has become so ingrained in our understanding of grief that it has defined both public discourse on grief and contemporary clinical constructs. In this paper, I propose (...) that underneath grief's fluctuating emotivity, there is a deeper feeling of grief. This deeper feeling reflects an altered mode of being in the world in which the bereaved experiences herself as 'at a distance' from the worldly. I will refer to this state as world-distancing and emphasize it as a protective affective state that shields the bereaved from a limit situation in which the world has become overwhelming in the absence of the deceased. It is experienced as being in a bubble or as if enclosed in a kind of membrane that shields the bereaved from the intrusiveness and penetrating character of the world. Worlddistancing, however, comes with significant perils if the bereaved are unable to reattach to the world. I outline this danger as a state of existential loneliness that follows from what Eugené Minkowski termed a felt lack of vital contact with the world. (shrink)

This article theorizes the biopolitical production of embodiment through a consideration of biopolitical metaphor. It is argued that much recent theoretical work on biopower fails to provide an adequate account of embodiment, and particularly the question of the habitualization of bodily experience. However, read through the lens of biopolitical metaphor, and drawing on the works of George Lakoff and Mark Johnson, a dynamic account of the biopolitical shaping of bodily memory and embodied habit becomes possible. Moreover, it is argued that (...) a theory of biopolitical metaphor provides provocative openings for thinking together the recent discursively oriented work on biopower and other approaches associated with the affective turn, specifically around the problems of mimesis and supplement. New research directions are proposed, centered on common experiences of biopolitical domination among marginalized groups drawn from shared experiences of habit and embodiment. (shrink)

Everyday joint remembering, from family remembering around the dinner table to team remembering in the operating theatre, relies on the successful interweaving of multiple cognitive, bodily, social and material resources, anchored in specific cultural ecosystems. Such systems for joint remembering in social interactions are composed of processes unfolding over multiple but complementary timescales, which we distinguish for analytic purposes so as better to study their interanimation in practice: (i) faster, lower-level coordination processes of behavioral matching and interactional synchrony occurring at (...) timescale t1; (ii) mid-range collaborative processes which re-evoke past experiences in groups, unfolding at timescale t2; (iii) cooperative processes involved in the transmission of memories over longer periods occurring at timescale t3; and (iv) cultural processes and practices operating within distributed socio-cognitive networks over evolutionary and historical timeframes, unfolding at timescale t4. In this paper we survey studies of how the processes operating across these overlapping and complementary timescales constitute joint remembering in social interactions. We describe coordination, collaboration, cooperation, and culture as complementary aspects of interacting to remember, which we consider as a complex phenomenon unfolding over multiple timescales (t1, t2, t3, t4). (shrink)

Everyday joint remembering, from family remembering around the dinner table to team remembering in the operating theatre, relies on the successful interweaving of multiple cognitive, bodily, social and material resources, anchored in specific cultural ecosystems. Such systems for joint remembering in social interactions are composed of processes unfolding over multiple but complementary timescales, which we distinguish for analytic purposes so as better to study their interanimation in practice: faster, lower-levelcoordination processesof behavioral matching and interactional synchrony occurring at timescale t1; mid-rangecollaborative (...) processeswhich re-evoke past experiences in groups, unfolding at timescale t2; cooperative processesinvolved in the transmission of memories over longer periods occurring at timescale t3; and cultural processesand practices operating within distributed socio-cognitive networks over evolutionary and historical timeframes, unfolding at timescale t4. In this paper we survey studies of how the processes operating across these overlapping and complementary timescales constitute joint remembering in social interactions. We describe coordination, collaboration, cooperation, and culture as complementary aspects of interacting to remember, which we consider as a complex phenomenon unfolding over multiple timescales. (shrink)