Journal articles: 'Intercorporeità'

1

Maclaren, Kym. "riassunto: Intercorporeità, intersoggettività e if problema di “fasciar essere gli altri”." Chiasmi International 4 (2002): 209–10. http://dx.doi.org/10.5840/chiasmi2002433.

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Damiani, Sara. "“Pelle comune”: arte contemporanea e maschere di protesta." Altre Modernità, no. 31 (June 1, 2024): 276–92. http://dx.doi.org/10.54103/2035-7680/23099.

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Alla luce del concetto di intercorporeità, il saggio esplora l’utilizzo della maschera – attributo identificativo di diversi movimenti di protesta – nei progetti artistici del collettivo Mongrel, delle Pussy Riot, di Jemima Wyman e di Zach Blas, che la rielaborano come dispositivo di costruzione di un’identità collettiva utile a smantellare le categorie discriminatorie di etnia, genere, classe e orientamento sessuale presenti nella società contemporanea. Nei lavori analizzati, la maschera permette di unire o, addirittura, ‘cucire’ simbolicamente tra loro i corpi dei manifestanti, così da realizzare un’anatomia ibrida, che affronta le differenze socio-culturali da una prospettiva alternativa e non gerarchizzante.

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Pugliese, Joseph. "INTERCORPOREITY OF ANIMATED WATER." Angelaki 28, no. 1 (January 2, 2023): 22–35. http://dx.doi.org/10.1080/0969725x.2023.2167781.

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Firenze, Antonino. "Mundo-de-la-Vida, Intercorporeidad, Tierra: Merlean:-Ponty y Ia Fenomenologia." Phainomenon 20-21, no. 1 (October 1, 2010): 129–41. http://dx.doi.org/10.2478/phainomenon-2010-0006.

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Abstract One of the most important phenomenological problems that influenced Merleau-Ponty’s work is the idea of a comeback to the lifeworld like primordial ground as much of the individual philosophical reflection as of the intersubjective experience of knowledge. The aim of this paper is to highlight the character, in the same breath paradoxical and founding, of the otherness experience that, according to Merleau-Ponty, the phenomenological concept of intersubjectivity involves. Therefore, Merleau-Ponty radicalizes this husserlian concept with the notion of intercorporeity. In this manner, what the French philosopher wants to carry out is not as much an external criticism to the phenomenology, but rather the radical phenomenological purpose to take phenomenology to its extremes limits. Questioning the dualism of empirical and transcendental, of sensible passivity and reflexive activity, of material exteriority and inner spiritual reality, the concept of intercorporeity refers to a kind of being that prevents from the pretension of a definitive foundation on the base of one of the two sides of this metaphysical polarity. In contrast with this dualism, and according to the Merleau-Ponty’s “new ontology”, the concept of intercorporeity has an outstanding relevance because announces the ontological co-existence of the human being with the Nature’s and Earth’s being.

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Young, Katharine. "Gestures, Intercorporeity, and the Fate of Phenomenology in Folklore." Journal of American Folklore 124, no. 492 (2011): 55–87. http://dx.doi.org/10.1353/jaf.2011.0030.

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Young. "Gestures, Intercorporeity, and the Fate of Phenomenology in Folklore." Journal of American Folklore 124, no. 492 (2011): 55. http://dx.doi.org/10.5406/jamerfolk.124.492.0055.

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Walsh, Philip J. "Intercorporeity and the first-person plural in Merleau-Ponty." Continental Philosophy Review 53, no. 1 (November 21, 2019): 21–47. http://dx.doi.org/10.1007/s11007-019-09480-x.

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Canonico, Stella. "Parola come gesto musicale." Chiasmi International 25 (2023): 245–58. http://dx.doi.org/10.5840/chiasmi20232530.

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The article proposes to sketch an analogy between, on the one hand, linguistic learning and sound dialogue in humanist music therapy and, on the other hand, certain reflections of Maurice Merleau-Ponty: in particular, the centrality of corporeality in the learning, treated in the Phenomenology of Perception and in the courses on the psychology and pedagogy of the child, and the status of inter-corporeality developed through reflections on passivity and the metaphor of flesh. We will trace an analysis of the music therapy of Giulia Cremaschi Trovesi, with reference to the linguistic and musical gesture, through the Merleau-Pontian notion of praktognosia, and of the sound dialogue with reference to institution and intercorporeity. Through an interpretation of music in the terms adopted by Stéphanie Ménasé and in reference to Merleau-Pontian passivity in artistic creation, our objective is to define the musical institution of the vibrating body in music therapy in terms analogous to the institution of the subject according to Merleau-Ponty and, consequently, to find, in the sound dialogue, the intercorporeity which anticipates the individuation of the subject, by describing the communicative authenticity of the musical-therapeutic encounter.

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Ponzio, Augusto. "Otherness, Intercorporeity and Dialogism in Bakhtin’s Vision of the Text." Language and Semiotic Studies 2, no. 3 (September 1, 2016): 1–17. http://dx.doi.org/10.1515/lass-2016-020301.

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Gallese, V. "From mirror neurons to embodied simulation: A new neuroscientific perspective on intersubjectivity." European Psychiatry 26, S2 (March 2011): 2127. http://dx.doi.org/10.1016/s0924-9338(11)73830-5.

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Our seemingly effortless capacity of conceiving of the acting bodies inhabiting our social world as goal-oriented individuals like us depends on the constitution of a shared “we-centric” space. I have proposed that this shared manifold space can be characterized at the functional level as embodied simulation, a basic functional mechanism by means of which our brain/body system models its interactions with the world.The mirroring mechanism for action and other mirroring mechanisms in our brain represent sub-personal instantiations of embodied simulation. Embodied simulation provides a new empirically based notion of intersubjectivity, viewed first and foremost as intercorporeity. Embodied simulation challenges the notion that Folk-psychology is the sole account of interpersonal understanding. Before and below mind reading is intercorporeity as the main source of knowledge we directly gather about others.By means of embodied simulation we can map others’ actions onto our own motor representations, as well as others’ emotions and sensations onto our own viscero-motor and somatosensory representations. “Representation”, as used here, refers to a particular type of content, generated by the relations that our situated and inter-acting brain-body system instantiates with the world. Such content is pre-linguistic and pre-theoretical, but nevertheless has attributes normally and uniquely attributed to conceptual content.Social cognition is not only explicitly reasoning about the contents of someone else's mind. Embodied simulation, gives us a direct insight of other minds thus enabling our capacity to empathize with others.This proposal opens new perspectives on our understanding of autism and other psychopathological states such as schizophrenia.

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Küchenhoff, Joachim. "Intercorporeity and body language: The semiotics of mental suffering expressed through the body." International Journal of Psychoanalysis 100, no. 4 (July 4, 2019): 769–91. http://dx.doi.org/10.1080/00207578.2019.1590780.

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12

Silverman, Gillian. "Neurodiversity and the Revision of Book History." Publications of the Modern Language Association of America 131, no. 2 (March 2016): 307–23. http://dx.doi.org/10.1632/pmla.2016.131.2.307.

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The field of neurodiversity offers new ways to think about the history of the book and the history of reading. Because autistic individuals—especially those marked by “classical” symptoms—often report a strong reliance on physical objects and a pronounced tendency toward sensory engagement, their interests coincide with those of book historians and reception critics who investigate the embodied reading experience and the material aspects of the book. Indeed, the textual practices of autistic individuals can resemble those of bibliophiles, who often enjoy touching and smelling books. But autistic textual engagement occasionally takes singular forms, thereby pushing historians of the book into surprising new territory. For example, many classical autists attest to an intense intimacy and intercorporeity with the material book. In so doing they create opportunities for reflecting on the interdependence of the human and nonhuman worlds.

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13

Petrilli, Susan. "Modeling, dialogue, and globality: Biosemiotics and semiotics of self. 2. Biosemiotics, semiotics of self, and semioethics." Sign Systems Studies 31, no. 1 (December 31, 2003): 65–107. http://dx.doi.org/10.12697/sss.2003.31.1.03.

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The main approaches to semiotic inquiry today contradict the idea of the individual as a separate and self-sufficient entity. The body of an organism in the micro- and macrocosm is not an isolated biological entity, it does not belong to the individual, it is not a separate and self-sufficient sphere in itself. The body is an organism that lives in relation to other bodies, it is intercorporeal and interdependent. This concept of the body finds confirmation in cultural practices and worldviews based on intercorporeity, interdependency, exposition and opening, though nowadays such practices are almost extinct. An approach to semiotics that is global and at once capable of surpassing the illusory idea of definitive and ultimate boundaries to identity presupposes dialogue and otherness. Otherness obliges identity to question the tendency to totalizing closure and to reorganize itself always anew in a process related to ‘infinity’, as Emmanuel Levinas teaches us, or to ‘infinite semiosis’, to say it with Charles Sanders Peirce. Another topic of this paper is the interrelation in anthroposemiosis between man and machine and the implications involved for the future of humanity. Our overall purpose is to develop global semiotics in the direction of “semioethics”, as proposed by S. Petrilli and A. Ponzio and their ongoing research.

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Folkmarson Käll, Lisa. "Närhetens intima avstånd. Om Känselsinnet som sammanbindande och gränsdragande." Tidskrift för genusvetenskap 34, no. 4 (June 13, 2022): 25–45. http://dx.doi.org/10.55870/tgv.v34i4.3340.

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The sense of touch is often both conceptualized and experienced in terms of closeness in contrast to an objectifying distance traditionally ascribed to the sense of sight. In this article I thematize the closeness of touch and examine the relation between touching and touched through a close reading of Maurice Merleau-Ponty’s philosophy of the lived body and its relation to the world and others. The purpose of such a reading is to throw light on the closeness characterizing the sense of touch as a closeness involving its own distance or gap through which touch and the relation between touching and touched are given birth. Merleau-Ponty offers sophisticated and fruitful tools for approaching established concepts and understandings of sensation and touch, bodily boundaries, and closeness and distance. In a first step, I reflect on the multiple and ambiguous meanings of the words sense (känna) and touch (beröra), emphasizing the impossibility of understanding these words in any simple terms. In a second step, I turn to Merleau- Ponty’s philosophy in order to reach a deeper understanding of the closeness of touch. I discuss his description of the lived body as sensible sentient, that is as both touching and touchable, his understanding of the notion intercorporeity and his description of the relation between touching and touched in terms of an incomplete reversibility that both binds the two terms together while at the same time drawing a boundary between them.

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15

Lee, Su-Jin. "The Intercorporeity of Second-Person Narratives and Their Educational Significance in Literature - Focusing on the Second-Person Address in Han Kang’s ‘Human Acts’-." Korean Literature Education Research 83 (March 31, 2024): 111–45. http://dx.doi.org/10.37192/kler.83.4.

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16

Petrilli, Susan, and Augusto Ponzio. "Modelling, dialogism and the functional cycle: biosemiotic and philosophical insights." Sign Systems Studies 41, no. 1 (May 17, 2013): 93–115. http://dx.doi.org/10.12697/sss.2013.41.1.06.

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Charles Peirce, Mikhail Bakhtin and Thomas Sebeok all develop original research itineraries around the sign and, despite terminological differences, can be related with reference to the concept of dialogism and modelling. Jakob von Uexküll's biosemiosic "functional cycle", a model for semiosic processes, is also implied in the relation between dialogue and communication. Biological models which describe communication as a self-referential, autopoietic and semiotically closed system (e.g., the models proposed by Maturana, Varela, and Thure von Uexküll) contrast with both the linear (Shannon and Weaver) and the circular (Saussure) paradigms. The theory of autopoietic systems is only incompatible with dialogism if reference is to a linear causal model which describes communication as developing from source to destination, or to the conversation model governed by the turning around together rule. Dialogism understood in biosemiotic terms overlaps with the concepts of interconnectivity, interrelation, intercorporeity and presupposes the otherness relation. As Uexküll says, the relation with the umwelt in nonhuman living beings is stable and concerns the species; on the contrary, in human beings it is, changeable and concerns the single individual, which is at once an advantage and a disadvantage. Thanks to "syntactics", human beings can construct, deconstruct and reconstruct an infinite number of worlds from a finite number of elements. This distinguishes human beings from other animals and determines their capacity for posing problems and asking questions. The human being not only produces his or her own world, but can also endanger it, and even destroy it to the point of causing the extinction of all other life forms on Earth. The unique capacity for reflection on signs makes human beings responsible for life across the planet, both human and nonhuman. Such reflections shift semiotic research in the direction of semioethics.

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Civitarese, Giuseppe. "Intercorporeity, Un-Distancing, and Aura in Skype Analysis." Psychoanalytic Quarterly, August 14, 2023, 1–39. http://dx.doi.org/10.1080/00332828.2023.2236603.

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18

Wehinger, Daniel. "“Intersubjectivity is Intercorporeity”: A Philosophical Comment on Staubmann’s Sociology in a New Key." American Sociologist, December 2, 2023. http://dx.doi.org/10.1007/s12108-023-09605-z.

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AbstractThe body is one of the main themes in Staubmann’s Sociology in a New Key: Staubmann wants to establish a sociology that is grounded in the body and that does justice to the bodily dimension of sociality. In what follows, I will examine Staubmann’s theory of the body from a philosophical viewpoint. I will discuss his main claims and relate them to recent developments in philosophy.First, I will outline Staubmann’s position. Then, I will explore the similarities between this position and the interaction theory of social cognition, as developed by Gallagher, De Jaegher, Fuchs, and other philosophers. My main focus, however, will be on the relation between Staubmann’s theory of the body and that of Thompson and Merleau-Ponty: I will point out the differences between their approaches but also highlight their similarities. In the end, I will make a plea for a non-reductive conception of life, which, I believe, is very much in line with Staubmann’s Sociology in a New Key.

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19

Di Bernardo, Mirko. "Neurophenomenology and Intersubjectivity: An Interdisciplinary Approach." Axiomathes, September 3, 2021. http://dx.doi.org/10.1007/s10516-021-09590-3.

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AbstractThe article aims to provide the main conceptual coordinates in order to fully understand the state of the art of the most recent research in the field of neurobiology of interpersonal experience. The main purpose of this work is to analyze, at an anthropological, phenomenological and epistemological level, how the fundamental characteristics of the recognition of otherness and intercorporeity among human beings contribute to changing the image of nature in the light of a possible new relationship between living bodies, neurophysiological systems and empathy. From this point of view, the hypothesis to investigate is that neurophenomenology, understood as a new evolutionary, multidimensional and autopoietic approach, is capable of probing the preconditions of the possible delineation of a phenomenology of intersubjectivity shaped by the neuroscientific turning point, represented by the discovery of mirror neurons. At this level, the neuroscientific data are interpreted according to a specific interdisciplinary perspective, thus trying to offer a possible unitary and integrated theoretical framework.

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VIANA, ANA CLÁUDIA ALBANO, and TEREZINHA PETRUCIA DA NÓBREGA. "THE CHOREOGRAPHIC PIECE AS A POETIC AND EDUCATIONAL EXPERIENCE: A PHENOMENOLOGICAL APPROACH." Educação em Revista 38 (2022). http://dx.doi.org/10.1590/0102-4698-20821t.

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Abstract: We present the comprehension of the choreographic piece as a poetic and educational experience, considering the presence of the body as body schema on the production of language, knowledge, and the presence of the education as inter corporeity. It is phenomenological research, based on Merleau-Ponty’s philosophy, in a dialogue with the history of art and Aby Warburg's Mnemosyne method. The corpus of research analysis was intentionally constituted from pieces of the French choreographer Jérôme Bel, highlighting in this article the piece Gala (2015). Besides the referred piece, we also ponder over the lived experiences with the UFRN Dance Group; with the students of Physical Education degree course/UFRN curricular component Body Awareness; and with the students of Dance degree course/UFRN curricular component Dance Technique and Aesthetics. From the phenomenological reduction process, we realized that the choreographic piece, as a poetic and educational experience, broadens our sensibility, and our capacity to know, interpret, and create sensible and intelligible relationships with the world of culture, art, and education. Furthermore, it educates us in the understanding of language as an unfolding of perceptive life, involving historicity, contingency, sensitivity, and affections. It is also worth mentioning the creation of senses in an intersubjective way as a fundamental element in the education process, and we ponder over education as intercorporeity, since there is in the other what is lacking in that one so that can put into perspective senses that were unthinkable until then.

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Nielsen, Anne Maj, and Freja Filine Petersen. "Affectivity and Relational Awareness in Pedagogy and Education." International Review of Theoretical Psychologies 1, no. 2 (July 10, 2021). http://dx.doi.org/10.7146/irtp.v1i2.128018.

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In this article, we put forward the concept ‘relational awareness’ to describe a conscious awareness of the experience of relational responsivity and dynamics of change in stressful intersubjective encounters in pedagogy and education. This concept is inspired by phenomenology and cultural-historical theory. We introduce the theories of extended affectivity, embodied resonance and intersubjectivity and relate these to cultural-historical psychology in order to explore how people appraise and understand situations related to societal goals, motives, practices and mediating means. Relational awareness, which involves being consciously aware of embodied, pre-reflective relational responsivity, is specific to the cultural context, to the mediating means, and the lived experiences of the person. Relational awareness and responsivity can be objects of reflection and education when educational practices include deliberate work on embodied experience and mediational means to reflect on and change experienced intercorporeity. Relational awareness differs from interpersonal perception in that it involves embodied activity mediated by embodied knowledge and social means of language and discourse.Our conceptualisation of relational awareness is empirically driven by two qualitative studies of preschool teachers’ and teachers’ embodied practices to become presently aware during intersubjective encounters with children in stressful everyday conditions. The embodied practices in the study were inspired by exercises in mindfulness and compassion, which were adjusted according to how the participants experienced their significance. The flexibly adjusted exercises and discourses appeared to provide participants with the mediational embodied and discoursive means to become relationally aware in difficult encounters. Biesta’s conceptualisation of ‘moments of hesitation’ contributes to the discussion of ‘relational awareness’ in education and care.

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Petrilli, Susan. "The Law Challenged and the Critique of Identity with Emmanuel Levinas." International Journal for the Semiotics of Law - Revue internationale de Sémiotique juridique, May 30, 2021. http://dx.doi.org/10.1007/s11196-021-09845-7.

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AbstractIdentity as traditionally conceived in mainstream Western thought is focused on theory, representation, knowledge, subjectivity and is centrally important in the works of Emmanuel Levinas. His critique of Western culture and corresponding notion of identity at its foundations typically raises the question of the other. Alterity in Levinas indicates existence of something on its own account, in itself independently of the subject’s will or consciousness. The objectivity of alterity tells of the impossible evasion of signs from their destiny, which is the other. The implications involved in reading the signs of the other have contributed to reorienting semiotics in the direction of semioethics. In Levinas, the I-other relation is not reducible to abstract cognitive terms, to intellectual synthesis, to the subject-object relation, but rather tells of involvement among singularities whose distinctive feature is alterity, absolute alterity. Humanism of the other is a pivotal concept in Levinas overturning the sense of Western reason. It asserts human duties over human rights. Humanism of alterity privileges encounter with the other, responsibility for the other, over tendencies of the centripetal and egocentric orders that instead exclude the other. Responsibility allows for neither rest nor peace. The “properly human” is given in the capacity for absolute otherness, unlimited responsibility, dialogical intercorporeity among differences non-indifferent to each other, it tells of the condition of vulnerability before the other, exposition to the other. The State and its laws limit responsibility for the other. Levinas signals an essential contradiction between the primordial ethical orientation and the legal order. Justice involves comparing incomparables, comparison among singularities outside identity. Consequently, justice places limitations on responsibility, on unlimited responsibility which at the same time it presupposes as its very condition of possibility. The present essay is structured around the following themes: (1) Premiss; (2) Justice, uniqueness, and love; (3) Sign and language; (4) Dialogue and alterity; (5) Semiotic materiality; (6) Globalization and the trap of identity; (7) Human rights and rights of the other: for a new humanism; (8) Ethics; (9) The World; (10) Outside the subject; (11) Responsibility and Substitution; (12) The face; (13) Fear of the other; (14) Alterity and justice; (15) Justice and proximity; (16) Literary writing; (17) Unjust justice; (18) Caring for the other.

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Journal articles on the topic 'Intercorporeità'

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