Suchergebnisse

Through conducting a phenomenology of phenomenology — -reflection on and association to the lived experience of conducting a phenomenological study in which fifteen older women engaged in reflection on their experience of their body/'self'(s) throughout the lifecourse from the perspective of food and eating — the lived body emerged as the essential dimension of the researcher—participant relationship. Further reflection, from the disciplinary perspective of social work, led to the emergence of the lived body as the essential dimension in social work practice. Beginning by identifying the key components of this conceptualization: the lived body and the relationship, this article considers the lived body from three perspectives: feminist theory, social work and phenomenology, and describes the role of the relationship in phenomenological human science research and in social work practice. It parallels phenomenological research and social work practice as relationship-based ways of knowing. From this position, the lived body is the essential dimension in the researcher—participant and social worker—client relationships. Narrative excerpts from this study are used to embody the theoretical presentation.

What is it like to perceive a virtual object through the sensed presence of a virtual body? How do subject-object relations occur and can be actualized in virtual environments? Zeynep Akbal explores the impact of virtual reality (VR) technology on the subjective experience of the body and situates the results in context with existing theories in media sciences and the phenomenology of bodily perception. This study presents VR technology as a tool that can be used to more closely examine and study the fundamental intersections of the humanities and the natural sciences that explore the nature of perception.

The theme of the article is to question how the researcher's body is involved both in creating accesses to, and in interpreting, material from qualitative research interviews. The researcher's body is understood from a phenomenological perspective and regarded both as an access and as a limitation to the acquisition of knowledge. The article uses a concrete interview with an aerobic instructor, Edith, as means of illuminating this theme. It is attempted to discern connections between the context for the interview, how the material is created socially and textually and how the researcher utilizes information from own body in the interpretation of the material. The analysis illustrates what insights on a research process can involve, and shows some of the challenges inherent in an open and critical attitude in terms of the self and the other as embodied subjects. It is brought forward how the two parallel processes, both the interview and training, rest upon implicit conditions into which the article acquires greater insight. The article's contribution of knowledge is to illustrate how the researcher can follow up and interpret states noticed in her own body. This can be made explicit and put into a meaningful context through discussion, analysis and reflection.

What is it like to perceive a virtual object through the sensed presence of a virtual body? How do subject-object relations occur and can be actualized in virtual environments? Zeynep Akbal explores the impact of virtual reality (VR) technology on the subjective experience of the body and situates the results in context with existing theories in media sciences and the phenomenology of bodily perception. This study presents VR technology as a tool that can be used to more closely examine and study the fundamental intersections of the humanities and the natural sciences that explore the nature of perception.

"This edited collection responds to Richard Kearney's recent work on touch, excarnation, and embodiment, as well as his broader work in carnal hermeneutics, which sets the stage for his return to and retrieval of the senses of the lived body. Here, fourteen scholars engage the breadth and depth of Kearney's work to illuminate our experience of the body. The essays collected within take up a wide variety of subjects, from nature to non-human animals to our experience of the sacred and the demonic, from art's account of touching to the political implications of various types of embodiment. Followed by an inspired new reflection from Kearney himself, in which he lays out his vision for "anacarnation," this volume is an important statement about the centrality of touch and embodiment in our experience, and a reminder that, despite the excarnating tendencies of contemporary life, the lived body remains a touchstone for wisdom in our increasingly complicated and fragile world. Written for scholars and students interested in touch, embodiment, phenomenology, and hermeneutics, this diverse and challenging collection contributes to a growing field of scholarship that recognises and attempts to correct the excarnating trends in philosophy and in culture at large"--

Kibadachi is a rather simple karate exercise performed during a several‐day‐long special training, in which the participants squat in a crouching position for an hour and a half without moving. Despite its simplicity, and because its main feature is the immediate and excruciating pain it induces, kibadachi stimulates a kind of permeability between the participants, and also causes changes in the relations between physical and mental parts of their lived body. Following Deleuze and Guattari, kibadachi, and its capacity to dissolve boundaries, is analysed here as a way of becoming a Body without Organs. The participants of kibadachi enter social and somatic dynamics which operate potentiality hidden in their lived bodies, alter boundaries, and reinforce connectedness.RésuméLe kibadachi est un exercice de karaté relativement simple, exécuté au cours d'un entraînement spécial de plusieurs jours, lors duquel les participants se tiennent accroupis pendant une heure et demie sans bouger. En dépit de sa simplicité, et parce que sa principale caractéristique est la douleur immédiate et cuisante qu'il provoque, le kibadachi suscite une sorte de perméabilité entre les participants et provoque aussi des changements dans les relations entre les parties physique et mentale de leur corps vécu. Dans l'esprit de Deleuze et Guattari, le kibadachi et sa capacité d'abolir les frontières sont analysés ici comme un moyen de devenir un Corps sans Organes. Les participants au kibadachi s'engagent dans des dynamiques sociales et somatiques qui opèrent sur les potentialités cachées dans leurs corps vécus, modifient les frontières, et renforcent les liens aux autres.