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Through a phenomenological study of horse-human relations, this article explores the ways in which, as embodied beings, we live relationally, rather than as separate human identities. Conceptually this challenges oppositional logic and humanist assumptions, but where poststructuralist treatments of these issues tend to remain abstract, this article is concerned with an embodied demonstration of the ways in which we experience a relational or in-between logic in our everyday lives.

Cette étude porte sur la place qu'occupe l'émotion dans l'élaboration du savoir et examine la contribution qu'elle apporte dans la compréhension des pratiques du savoir "incorporé". Toute pratique du savoir, qu'elle soit reconnue ou non, comporte un élément d'émotion. L'auteure se penche sur la valorisation de l'émotion entre autres en phénoménologie, en portant une attention toute particulière à la signification des sentiments, qui englobent l'affectif et le sensuel. Grâce aux sentiments, nous pouvons prendre conscience de la relationalité du savoir et entreprendre de tisser des liens libres et créatifs opérant entre le moi et autrui dans la pratique du savoir.This paper is concerned with the place of emotion in knowledge and the ways in which a consideration of emotion contributes to an understanding of embodied knowledge practices. Whether acknowledged or not, all knowledge practices are emotional. The positive valuation of emotion is considered in traditions such as phenomenology, paying particular attention to the significance of feeling combining, as it does, the affective and the sensual. Feeling makes us aware of the relationality of knowledge, and it opens up the possibility of creative and open forms of relations between self and other in knowledge practices.

Explores a nonexceptional mode of counterknowledge for the human sciences with sources in Gaston Bachelard & the poetics of the imagination. The argument is for a sort of knowledge that passes through the immediacy & privacy of memory traces. This idea of knowledge involves temporalizing knowledge-creation, instead of understanding it through the static categories. Bachelard's The Poetics of Space (1969) is drawn on to show how the problem of knowledge is reconceived through a phenomenology of the imagination, which is understood as a spatially constituted complex of memory traces. Bachelard's imagination is spatial because the spatial complex of memory traces constitutes a sort of architectonic & because its assumptions of privacy & intimate space are spatial. Most important, it is spatial in that memory is like a dwelling place; it is a "house of memory" in which lived time is lived space. Memory, as the private (housed) space of childhood daydreams, as the intimate space of memory, is experienced as a shelter & a place for the well-being of the self. 31 References. V. Rios

This article develops an understanding of ecological being that, we argue, is based on the ontology of relation. We make a conceptual distinction between subject-based and relational ontological forms. While these ontological forms coexist in everyday life, we argue that ecological awareness arises only from the time and space of relational ontology. Ecological awareness involves open response to difference. When awareness is an attribute of a subject, the other is seen from the perspective of the subject's identity. By contrast, the awareness arising through a relation is ecological because the difference is not locatable; it is both inside and outside. We develop a relational understanding of ecological being by drawing on research we have undertaken at Bondi Beach, Australia. For this research, we interviewed people who, every day, all year round, engage in recreational activities. Through an analysis of these beach experiences, we consider the ways in which ritual practice allows for a transformation to the relational state that entails ecological being and awareness.

This article examines the different theories of meeting offered by Durkheim, Mauss, Sartre, Lévi-Strauss, Bohm, Levinas and Buber. Through this examination we question the common assumption that social life, and more particularly the gift, is based on exchange — on the sequence of giving, receiving and reciprocating — which is fundamentally a Hegelian logic of subjects and objects. While many aspects of social life take this form, true meeting is characterized by a quality of grace; it occurs only when the Hegelian world gives way to a presence that has a different temporality, spatiality and ontology. This world is glimpsed, but inadequately conceptualized, in Durkheim s theory of religious congregation, which is characterized by a tension between identity and relational logics.

Desirous time is not conducive to learning because its fantasies are distractions from the present moment, the time when genuine creative possibilities emerge. In contrast, the time of love, of an I–Thou relation, is the time of potential and infinitude. This is when engaged learning occurs, and when students develop the practices that open them to a creative way of being. In contrast to the future-oriented linearity of desirous time, the time of creative learning is the time of presence. This argument is developed using interview material from well-known Australians and well-regarded Australian teachers.