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Journal articles on the topic 'Embodiment'

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Published: 4 June 2021
Last updated: 20 July 2024

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1

Guyette, Frederick. "Embodiment." National Catholic Bioethics Quarterly 11, no. 2 (2011): 239–48. http://dx.doi.org/10.5840/ncbq201111251.

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2

Langan, Robert. "Embodiment." American Journal of Psychoanalysis 67, no. 3 (August 20, 2007): 249–59. http://dx.doi.org/10.1057/palgrave.ajp.3350030.

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3

Buchholz, Michael B. "Embodiment." Forum der Psychoanalyse 30, no. 1 (May 22, 2013): 109–28. http://dx.doi.org/10.1007/s00451-013-0141-4.

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4

Stocker, Susan S. "Problems of Embodiment and Problematic Embodiment." Hypatia 16, no. 3 (2001): 30–55. http://dx.doi.org/10.1353/hyp.2001.0049.

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5

Stocker, Susan S. "Problems of Embodiment and Problematic Embodiment." Hypatia: A Journal of Feminist Philosophy 16, no. 3 (July 2001): 30–55. http://dx.doi.org/10.2979/hyp.2001.16.3.30.

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6

Stocker, Susan S. "Problems of Embodiment and Problematic Embodiment." Hypatia 16, no. 3 (2001): 30–55. http://dx.doi.org/10.1111/j.1527-2001.2001.tb00923.x.

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Using Judith Butler's notion that bodies are materialized via performances, “resig-nifying” disability involves a “democratizing contestation” of staircases because they exclude those in wheelchairs. Paleoanthropologist Maxine Sheets-Johnstone shows how consistent bipedal locomotion, together with the knowledge that we will die (upon which mutuality is based), are ingredients of our pan-hominid speciation, not contingent constructions. As axiologically important as contestation is, it forecloses the possibility of achieving a mutuality with others that is wonderfully possible.
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7

Cantor, Robert M. "Conceptual embodiment in visual semiotics." Semiotica 2016, no. 210 (May 1, 2016): 215–34. http://dx.doi.org/10.1515/sem-2016-0052.

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AbstractIn this paper, the basic concepts of Peircean semiotics are derived from visual experience by the process of conceptual embodiment. We begin with embodiment of the universal Categories of Being that are accessible to thought or the universal Categories of Thought, which Charles S. Peirce defined and termed Firstness, Secondness, and Thirdness. On this basis, we demonstrate conceptual embodiments of the Peircean typologies of dyadic relations, triadic relations and representations. The phenomenology of visual perception is modeled as a triadic typology of embodied mental processes which we term detection, localization and identification. Based upon the pioneering work of Lakoff and Johnson, we examine the role of visual embodiment in concept formation as inferred from linguistic expressions. We conclude that certain fundamental physical and relational concepts may be regarded as the embodied interpretants of visual signs.
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8

Crawley, Sara L., and Rebecca K. Willman. "Heteronormativity made me lesbian: Femme, butch and the production of sexual embodiment projects." Sexualities 21, no. 1-2 (February 9, 2017): 156–73. http://dx.doi.org/10.1177/1363460716677484.

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Queer theory argues that ruling heteronormative discourses are productive of sexualities. How then does heteronormativity produce lesbians? We theorize femme and butch as sexual embodiment projects—processual, relational responses to patriarchal heteronormativity incessantly textually threaded throughout our lives. Drawing on radical feminisms updated with Foucault and Dorothy Smith, we offer autoethnographic accounts of our sexual embodiments of butch and femme, arguing not that rape experiences, but the constant threat of rape in everyday life can produce lesbian desire and embodiment. Ultimately, we understand sexual embodiment as not based on a fixed ontological ground but always in the relational, everyday doings of people and, hence, malleable within the social context, discursive moment, and individual intersections of one’s life within relations of power (gender, race, class, religiosity, nationality, and so on).
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9

Giomi, Andrea. "Virtual Embodiment." Chiasmi International 22 (2020): 297–315. http://dx.doi.org/10.5840/chiasmi20202229.

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Although Merleau-Ponty never directly addressed the question of technics, over the past three decades, some of the core concepts of his philosophy have profoundly informed digital media discourse, especially in the field of media arts. The problem of embodiment, in particular, represents a keystone for the understanding of the relationship between bodies and technology. This paper seeks to examine the ways in which some of the French philosopher’s key concepts– embodiment, body schema, presence, intertwining, and flesh – have been employed and re-elaborated in the context of media art theory and practice. The purpose of this study is to shed light on the main conceptual entanglements between Merleau-Pontian philosophy and digital arts and performances. Thus, four topics will be discussed: the virtual body, prosthetics, virtual presence, and digital intertwining of flesh. In the conclusion, I question these concepts and their possibility/ability to pave the way for a Merleau-Pontian philosophy of technology based on the wider paradigm of virtual embodiment.
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10

Green, Erin. "Imperative Embodiment." Philosophy, Theology and the Sciences 7, no. 1 (2020): 48. http://dx.doi.org/10.1628/ptsc-2020-0005.

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11

Quinn, Anthony, Brian Doolan, Gerry Whyte, and Mark De Blacam. "Clear Embodiment." Books Ireland, no. 115 (1987): 156. http://dx.doi.org/10.2307/20625891.

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12

Clark, Andy. "Negotiating Embodiment." Janus Head 9, no. 2 (2006): 585–87. http://dx.doi.org/10.5840/jh20069219.

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13

Melbye, David. "Modernist Embodiment." Screen Bodies 6, no. 1 (June 1, 2021): 18–43. http://dx.doi.org/10.3167/screen.2021.060104.

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This article embarks from George Lakoff and Mark Johnson’s embodied understanding of metaphor in linguistic contexts and proceeds beyond merely an extended notion of “visual” metaphor toward an operational understanding of the term “allegory” in the cinematic context. Specifically, a pattern of Sisyphean landscape allegory in a global array of postwar narrative cinema is identified and explored, in which a psychologically conflicted protagonist struggles against a resistant natural landscape, connoting varying degrees of existential “futility.” The recurrent experiential configuration of this modernist allegory on screen, especially in terms of its haptic dimensions, is explored for its ability to “invoke” social critique—as felt, visceral content.
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14

Geuter, Ulfried. "Stichwort: Embodiment." körper – tanz – bewegung 2, no. 3 (June 26, 2014): 125. http://dx.doi.org/10.2378/ktb2014.art20d.

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15

Lanigan, Richard L. "Human embodiment." Metodo. International Studies in Phenomenology and Philosophy 3.1, no. 1 (2015): 257–87. http://dx.doi.org/10.19079/metodo.3.1.257.

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16

Jeuk, Alexander. "Constitution Embodiment." AVANT. The Journal of the Philosophical-Interdisciplinary Vanguard 8, no. 2 (2017): 131–58. http://dx.doi.org/10.26913/80102017.0101.0010.

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17

Levy, Becca. "Stereotype Embodiment." Current Directions in Psychological Science 18, no. 6 (December 2009): 332–36. http://dx.doi.org/10.1111/j.1467-8721.2009.01662.x.

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18

Jolly, Rosemary. "WITNESSING EMBODIMENT." Australian Feminist Studies 26, no. 69 (September 2011): 297–317. http://dx.doi.org/10.1080/08164649.2011.606604.

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19

Mello, Alissa. "Trans-embodiment." Performance Research 21, no. 5 (September 2, 2016): 49–58. http://dx.doi.org/10.1080/13528165.2016.1223448.

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20

Anderson, Frances Sommer. "Experiencing Embodiment." Contemporary Psychoanalysis 45, no. 1 (January 2009): 150–53. http://dx.doi.org/10.1080/00107530.2009.10745992.

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21

Allen-Collinson, Jacquelyn, and Helen Owton. "Intense Embodiment." Body & Society 21, no. 2 (July 21, 2014): 245–68. http://dx.doi.org/10.1177/1357034x14538849.

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22

Gruen, Lori, and Alison Wylie. "Introduction: Embodiment." Hypatia 28, no. V3 (2013): 1–2. http://dx.doi.org/10.1017/s0887536700032694.

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23

Hunter, Orlando Zane, and Ricarrdo Valentine. "D.A.T. Embodiment." Public 33, no. 67 (April 1, 2023): 173–81. http://dx.doi.org/10.1386/public_00153_1.

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This is an internal artistic conversation with Brother(hood) Dance! in affirming how building a creative movement practice centering dance, with a focus on agriculture and technology, (D.A.T.) embodies a holistic methodology that taps into healing somatic responses to socio-environmental distresses. The D.A.T practice is an offering toward moving into a generous relationship with self, community, and the earth. D.A.T is an ancient practice of meaning-making for the culture. What if your agricultural practice helped you remember how your grandparent cooked or moved? The elements of the earth are technological in the multiple ways humans wield them. Brother(hood) Dance! uses this opportunity to root and offer intimacy in a D.A.T. experience.
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24

Giummarra, Melita J., Stephen J. Gibson, Nellie Georgiou-Karistianis, and John L. Bradshaw. "Mechanisms underlying embodiment, disembodiment and loss of embodiment." Neuroscience & Biobehavioral Reviews 32, no. 1 (January 2008): 143–60. http://dx.doi.org/10.1016/j.neubiorev.2007.07.001.

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25

Porr, Bernd, and Florentin Wörgötter. "Inside embodiment – what means embodiment to radical constructivists?" Kybernetes 34, no. 1/2 (January 2005): 105–17. http://dx.doi.org/10.1108/03684920510575762.

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26

Harbin, Ami. "Bodily Disorientation and Moral Change." Hypatia 27, no. 2 (2012): 261–80. http://dx.doi.org/10.1111/j.1527-2001.2011.01263.x.

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Neglect of the moral promise of disorientation is a persistent gap in even the most sophisticated philosophies of embodiment. In this article, I begin to correct this neglect by expanding our sense of the range and nature of disoriented experience and proposing new visions of disorientation as benefiting moral agency. Disorientations are experienced through complex interactions of corporeal, affective, and cognitive processes, and are characterized by feelings of shock, surprise, unease, and discomfort; felt disorientations almost always make us unsure of how to go on. I argue that experiences of disorientation can strengthen the moral agency of individuals. I begin by clarifying experiences of felt ease and orientation. I then characterize disoriented embodiment by investigating select experiences that often involve or accompany disorientation, focusing throughout on how disorientation prompts changes in motivation and action. I conclude by charting how disoriented embodiments can help individuals become better moral agents overall, in part by challenging norms that restrict embodiment and undermining dualistic conceptions of the self.
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27

De Line, Sebastian. "Clay and Common Ground: Clanships and Polyspirited Embodiment." Journal of Critical Race Inquiry 7, no. 1 (January 9, 2020): 93–105. http://dx.doi.org/10.24908/jcri.v7i1.13378.

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In this article, I explore embodiment within discourses on trans and two-spirit through a consideration of polyspirited(many-spirited) within the context of Indigenous and transnational stories of clay. Two main articulations spiral out from embodiments of the polyspirited: 1) that embodiment is not limited to one or two spirits but potentially many spirits operating through or within the body collectively in reciprocal relationality; and 2) that stories of clay teach us that the Westernized scientific conception of the human body is limited in its capacity to articulate what it means to be in relation. By understanding clay stories, we begin to comprehend that we are potentially more than two-spirit peoples.
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28

Alter, Joseph. "The Embodiment of Meaning and the Meaning of Embodiment." Journal of Yoga Studies 4 (April 10, 2023): 491–513. http://dx.doi.org/10.34000/joys.2023.v4.14.

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Drawing on the example of kuśtī-pahalvānī (traditional wrestling in India) to engage with arguments presented in each of the chapters that have come before, this “Afterword” engages with the problem of how meaning is assigned to physical practices and to the body engaged in various forms of self-development and self-discipline. An analytical perspective based on semiotic theory is used to examine the problem of embodied meaning as well as methodological questions about how to compare various forms of physical practice. Emphasis is placed on the contingency of meaning and on the social construction of knowledge, as the social construction of knowledge provides a framework for understanding the intellectual significance of both transcendental consciousness and physical fitness.
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29

Ku, Chung-Hao. "Trans Bodies and Embodiments in Shani Mootoo’s Cereus Blooms at Night." Twentieth-Century Literature 69, no. 1 (March 1, 2023): 83–104. http://dx.doi.org/10.1215/0041462x-10404952.

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This article studies how three kinds of trans embodiment—trans-speciation, sartorial metamorphosis, and nonmedical gender transition—in Shani Mootoo’s Cereus Blooms at Night (1996) unsettle the anthropocentric idea of nature, the genital view of sex, gender, and sexuality, and the pathological framing of trans people in colonial epistemologies. In a postcolonial novel set in the colonial Caribbean, these kinds of trans embodiment interrogate the nature-culture or human-nonhuman divide, allowing certain characters to feel at home in their trans bodies rather than, as per liberal narratives of progress, seeking a new home elsewhere. Like intersex nonhuman species (particularly the snail and the cereus), some trans embodiments also interrogate the enterprise of sex/gender dimorphism.
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30

Ekpar, Frank Edughom. "A System for Synchronized Navigation of an Environment by Mobile Agents." European Journal of Engineering Research and Science 4, no. 12 (December 27, 2019): 132–35. http://dx.doi.org/10.24018/ejers.2019.4.12.1700.

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This paper discloses methods, systems and devices for synchronized navigation of an environment by a plurality of mobile agents wherein aspects of the navigation of one or more of the agents are used to moderate aspects of the navigation of one or more other agents. In one embodiment, two mobile agents - a baby stroller and a caregiver – are configured in a manner that facilitates tandem navigation of the environment by the mobile agents. In yet another embodiment, a wheelchair designed to transport a disabled person navigates in tandem with a guide such as a human guide, a guide dog or any other suitable agent. Other embodiments including an entertainment application in which a mobile agent follows or leads another are also disclosed.
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31

Ekpar, Frank Edughom. "System for Synchronized Navigation of an Environment by Mobile Agents." European Journal of Engineering and Technology Research 4, no. 12 (December 27, 2019): 132–35. http://dx.doi.org/10.24018/ejeng.2019.4.12.1700.

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This paper discloses methods, systems and devices for synchronized navigation of an environment by a plurality of mobile agents wherein aspects of the navigation of one or more of the agents are used to moderate aspects of the navigation of one or more other agents. In one embodiment, two mobile agents - a baby stroller and a caregiver – are configured in a manner that facilitates tandem navigation of the environment by the mobile agents. In yet another embodiment, a wheelchair designed to transport a disabled person navigates in tandem with a guide such as a human guide, a guide dog or any other suitable agent. Other embodiments including an entertainment application in which a mobile agent follows or leads another are also disclosed.
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32

Sim, Jiaying. "Embodiment, Curation, Exhibition." Screen Bodies 1, no. 1 (March 1, 2016): 87–91. http://dx.doi.org/10.3167/screen.2016.010106.

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As part of the 2014 GENERATION project celebrating the past twenty-five years of contemporary art in Scotland, Douglas Gordon’s exhibition, “Pretty much every film and video work from about 1992 until now,” took centerstage at the Gallery of Modern Art in Glasgow. Gordon contributed to the dialogue with a unique installation showcasing his twenty-two years of artistic endeavors through 101 different-sized old television sets elevated on old plastic beer crates, simultaneously screening 82 video and film works. The screens flickered and lit the dark main gallery as the visual works played on loop—some with sound, some without, some in slow motion. The exhibition included such works as 24 Hour Psycho (1993), Between Darkness and Light (After William Blake) (1997), Play Dead; Real Time (2003), Henry Rebel (2011), Silence, Exile, Deceit: An Industrial Pantomime (2013) and emphasized how Gordon’s collection has grown since its first exhibition from 1999 in Poland and will continue to do so, as he updates the videos and films.
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33

Hausner, Sondra L. "Society, Morality, Embodiment." Durkheimian Studies 23, no. 1 (July 1, 2017): 1–12. http://dx.doi.org/10.3167/ds.2017.230101.

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This issue of Durkheimian Studies presents the collective efforts of the participants of a workshop held in late 2017, the centenary anniversary of Émile Durkheim’s death, at the University of Oxford. The articles that emerged from it, published together in this special issue for the first time along with some new material, demonstrate a continuation of classic Durkheimian themes, but with contemporary approaches. First, they consider the role of action in the production of society. Second, they rely on authors’ own ethnographies: the contributors here engage with Durkheimian questions from the data of their own fieldsites. Third, effervescence, one of Durkheim’s most innovative contributions to sociology, is considered in depth, and in context: how do societies sustain themselves over time? Finally, what intellectual histories did Durkheim himself draw upon – and how can we better understand his conceptual contributions in light of these influences?
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34

Anderson, Pamela Sue. "Reflections on Embodiment." Women’s Philosophy Review, no. 29 (2002): 4–10. http://dx.doi.org/10.5840/wpr2002291.

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35

Bartier, Jane, Malcolm Gardiner, Shelley Hannigan, and Stewart Mathison. "Embodiment of Values." idea journal 17, no. 02 (December 1, 2020): 180–200. http://dx.doi.org/10.37113/ij.v17i02.389.

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Relational, multi-modal conversations between the authors’ experiences of a damaged environmental site occur through different knowledge systems including life sciences, art, agriculture and environmental science. The authors respond to the risks of the dramatic impact of the loss of water flow in the Barwon River, Victoria, Australia. This is a river that flows through the Indigenous lands of Wathaurong, Gulidjan, and Gadubanud country from the Otway Ranges and near to one of Deakin University’s campuses. Early in this century, groundwater extraction dried a swamp wetland, generating toxic levels of acid and heavy metals which generated a major fish kill in 2016. Loss of water led to the aquifer site at Yeodene Swamp revealing great depths of peat that, when burning, follows underground peat layers (an unknown river path) and emerges to ignite new above-ground fires. These issues and experience of dwelling in this part of Victoria inspire our embodied thinking, conversations, and art. They have prompted us to be ambitious in our actions—even provoking us to develop campaigns. Our value and respect for this place in the most holistic sense—geographic, experiential, spiritual, historical and biophilic—inspires us to come together to contextualise and apply responsibility, accountability, ethics, morality, justice and integrity. We respond to the question: What does embodiment of values look like in this context? Having brought this story into the 2019 Body of Knowledge Conference through walks and conversations by Gardiners Creek at Deakin University’s campus in Burwood, we have explored it further in this co-authored article.
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36

Norris, Rebecca Sachs. "Embodiment and Community." Western Folklore 60, no. 2/3 (2001): 111. http://dx.doi.org/10.2307/1500372.

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37

Watanabe, Katsumi. "Embodiment of Robots." Journal of the Robotics Society of Japan 40, no. 1 (2022): 29–31. http://dx.doi.org/10.7210/jrsj.40.29.

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38

Mensch, James. "Violence and Embodiment." Symposium 12, no. 1 (2008): 4–15. http://dx.doi.org/10.5840/symposium20081211.

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39

Alloa, Emmanuel. "Writing, Embodiment, Deferral." Philosophy Today 58, no. 2 (2014): 219–39. http://dx.doi.org/10.5840/philtoday201422016.

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40

Bloodsworth, Mary K. "Embodiment and Ambiguity." International Studies in Philosophy 31, no. 2 (1999): 69–90. http://dx.doi.org/10.5840/intstudphil199931216.

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41

Schalow, Frank. "Imagination and Embodiment." International Studies in Philosophy 36, no. 1 (2004): 161–75. http://dx.doi.org/10.5840/intstudphil20043619.

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42

Fielding, Helen. "Depth of Embodiment." Philosophy Today 43, no. 1 (1999): 73–85. http://dx.doi.org/10.5840/philtoday199943138.

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43

Roffman, Andrew E. "Embodiment and Coordination." Journal of Systemic Therapies 22, no. 4 (December 2003): 57–71. http://dx.doi.org/10.1521/jsyt.22.4.57.25328.

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44

Mensch, James. "Europe and Embodiment." Levinas Studies 11 (2016): 41–57. http://dx.doi.org/10.5840/levinas2016115.

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45

Leoni, Mariano Gonzalez. "SPORTS AND EMBODIMENT." Revista Tempos e Espaços em Educação 11, no. 25 (March 29, 2018): 61. http://dx.doi.org/10.20952/revtee.v11i25.8436.

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46

Teare, Brian. "Writing: Embodiment: Contingency." English Language Notes 49, no. 2 (September 1, 2011): 23–33. http://dx.doi.org/10.1215/00138282-49.2.23.

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47

Blair, Rhonda. "Theatre and Embodiment." Theatre Symposium 27, no. 1 (2019): 11–23. http://dx.doi.org/10.1353/tsy.2019.0001.

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48

Impett, Emily A., James M. Henson, Juliana G. Breines, Deborah Schooler, and Deborah L. Tolman. "Embodiment Feels Better." Psychology of Women Quarterly 35, no. 1 (March 2011): 46–58. http://dx.doi.org/10.1177/0361684310391641.

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49

Pasquinelli, Elena. "Varela and Embodiment." Journal of Aesthetic Education 40, no. 1 (2006): 33–35. http://dx.doi.org/10.1353/jae.2006.0001.

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50

Dalton, Peter. "Possessiveness and Embodiment." International Journal of Applied Philosophy 12, no. 2 (1998): 187–201. http://dx.doi.org/10.5840/ijap199812216.

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