Why the way we consider the body matters – Reflections on four bioethical perspectives on the human body

Background  

Within the context of applied bioethical reasoning, various conceptions of the human body are focused upon by the author in relation to normative notions of autonomy.     

Parapsychology and the mind‐body problem

The paper argues that there are effectively only two tenable theories of the mind‐brain relationship: ‘epiphenomenalism’ and ‘radical dualism’ (interactionism). So long as account is taken only of the conventional sciences, the odds are heavily stacked in favour of epiphenomenalism. However, once the findings of parapsychology are admitted to consideration, a very different situation obtains. It is here argued that parapsychology only makes sense within a dualist metaphysic.     

Attentional biases using the body in the crowd task: are angry body postures detected more rapidly?

Research using schematic faces has consistently demonstrated attentional biases towards threatening information (angry faces), which are accentuated for individuals with higher levels of anxiety. However, research has yet to reveal whether this is the case for other nonverbal channels of communication. In the research reported here, ninety-five undergraduates completed a body in the crowd task analogous to the face in the crowd task, to examine whether attentional biases for threat existed for schematic body postures. Participants demonstrated faster detection of threat. A discrepant angry posture in a neutral crowd was identified quicker than a discrepant happy posture in a neutral crowd. This effect was pronounced for individuals with higher self-reported levels of trait anxiety. Results also demonstrated evidence of delayed disengagement from threat. Individuals were slower (i.e., more distracted) by identical crowds of angry postures rather than happy or neutral crowds and were slower to detect a discrepant neutral posture among an angry crowd than neutral among a happy crowd. These findings are the first to establish threat biases using body postures in a visual search paradigm. The results are in accordance with previous research using schematic face stimuli. Theoretical and practical implications are discussed.     

Attentional biases using the body in the crowd task: Are angry body postures detected more rapidly?

Research using schematic faces has consistently demonstrated attentional biases towards threatening information (angry faces), which are accentuated for individuals with higher levels of anxiety. However, research has yet to reveal whether this is the case for other nonverbal channels of communication. In the research reported here, ninety-five undergraduates completed a body in the crowd task analogous to the face in the crowd task, to examine whether attentional biases for threat existed for schematic body postures. Participants demonstrated faster detection of threat. A discrepant angry posture in a neutral crowd was identified quicker than a discrepant happy posture in a neutral crowd. This effect was pronounced for individuals with higher self-reported levels of trait anxiety. Results also demonstrated evidence of delayed disengagement from threat. Individuals were slower (i.e., more distracted) by identical crowds of angry postures rather than happy or neutral crowds and were slower to detect a discrepant neutral posture among an angry crowd than neutral among a happy crowd. These findings are the first to establish threat biases using body postures in a visual search paradigm. The results are in accordance with previous research using schematic face stimuli. Theoretical and practical implications are discussed.     

“All things are already complete in my body”: An explanation of the views of the Taizhou School on the human body

By means of a theoretical analysis from the point of view of phenomenology of the body, this essay tries to explain the views of Taizhou School on the body so as to apprehend the essence of Confucian thought, which is a philosophy that seeks to “establish oneself” and “cultivate oneself” rather than a “philosophy of consciousness.”     

Is the body represented in everyday bodily activities?

There seem to be good reasons to think that there must be body representations or some kind of body content required for riding a bike or grabbing a cup of coffee. However, when I ride a bike or grab a cup of coffee, am I just representing the bike and the cup? Or am I actually also representing my body and bodily movements? The thesis of this paper is that the body not only figures in the content that guides everyday activities but that it must. How is this possible? Exactly what elements of the subject’s body can be said to figure in this content? I will proceed in three steps: in the first, I bring together the conceptual resources that seem to be required; in the second, I discuss a couple of proposals about how to link the notion of affordance and the topic of bodily representations, arguing that they are misguided; finally, I propose a view according to which the body’s physical and spatial properties are an unavoidable part of the content that guides everyday activities.     

Touchant-touché: the role of self-touch in the representation of body structure

The "body image" is a putative mental representation of one's own body, including structural and geometric details, as well as the more familiar visual and affective aspects. Very little research has investigated how we learn the structure of our own body, with most researchers emphasising the canonical visual representation of the body when we look at ourselves in a mirror. Here, we used non-visual self-touch in healthy participants to investigate the possibility that primary sensorimotor experience may influence cognitive representations of one's own body structure. Participants used the fingers of one hand (the 'active' hand), to touch the fingers of the other (the 'passive' hand). A conflict between the experience of the active and passive hand was introduced by experimenter interleaving their fingers with the fingers of the participant's passive hand. This led to the active hand experiencing that it touched more fingers than the passive hand felt it was being touched by. The effects on representation of body structure were assessed using an implicit measure based on Kinsbourne and Warrington's 'in-between task'. We found an underestimation of the number of fingers in the central part of the hand specifically linked to the experience of self-touch. This pattern of results corresponds to the experience of the passive hand, but not the active hand. Nevertheless, comparable reorganisation of fingers within the hand representation was found for both active and passive hands. We show that primary sensorimotor experience can modify the representation of body structure. This modification is driven by the passive experience of being touched, rather than by the active experience of touching. We believe this is the first experimental study of effects of self-touch on the mental representation of the body.     

The form of the soul ― on the body in Freud’s psychoanalysis

To formulate the problem of the relation between body and soul in terms of how one should understand the relation between consciousness and the brain, or in terms of explaining how mind can arise out of matter, is a modern and far from innocent tendency that has instigated the whole spectrum of theories and answers suggested by the philosophy of mind of the so-called Analytic tradition during the 20th century. During the last 5 decades, we have seen a number of attempts at incorporating Freud into this discussion about the relation between body and soul. In this article, the author develops an argument according to which the philosophy of mind of the Analytic tradition is not really an appropriate intellectual environment for Freud´s theory of the body and its constitutive rôle. Rather, we should turn to phenomenology and transcendental philosophy where the body is thematized, not in terms of matter taken to give rise to consciousness in an empirical sense, but rather in terms of the “lived body” that is taken, in a transcendental sense, to constitute the organization of meaning in our conscious and our unconscious psychological life. On the basis of an outline of this phenomenological theory, the author argues that Freud, most of all in his theory of psychosexual development, thematizes the body as the form of the soul.     

Do children find movements which cross the body midline difficult?

Young children asked to make hand movements which cross the body are likely to respond with a movement confined to the same body side as the hand used. This crosslateral inhibition effect (CIE) features in Kephart's (1971) perceptualmotor theory; there is an extensive, earlier, literature on CIE in adults following cerebral insult; since the twenties, attempts have been made to relate developmental, clinical and neuropathological findings. In the present study 120 children aged from 3 to 8 years faced and copied hand movements of a model in a procedure following Head's (1920) Hand, Eye and Ear Test. CIE was confirmed, but differences between groups did not convincingly relate to age. CIE was greatest not at 3, 4 or 5 but at 6 years; further, 4-year-olds subjects made more preferred hand crosslateral responses than any other group. Analysis of imitation performance showed that older subjects applied a “proximity” strategy to both body part touched and hand use, whereas younger subjects disregarded the latter. It is argued that developmental CIE stems from procedural constraints and an agerelated choice of response strategy, and not learning related to a lateral bifurcation of perceptual-motor organization.     

Personal identity and the otherness of one’s own body

Locke claims that a person’s identity over time consists in the unity of consciousness, not in the sameness of the body. Similarly, the phenomenological approach refuses to see the criteria of identity as residing in some externally observable bodily features. Nevertheless, it does not accept the idea that personal identity has to consist either in consciousness or in the body. We are self-aware as bodily beings. After providing a brief reassessment of Locke and the post-Lockean discussion, the article draws on phenomenological arguments that show the body as lived, that is, lived as one’s own body, but also possibly as “other” or “strange.” Against what has been claimed in recent writing, especially in literature on Merleau-Ponty, the author argues that the “mineness” of the body and its “alterity” are not two mutually exclusive features. In the final part of the article, the author suggests that the becoming strange of one’s own body may legitimately be considered as a prominent experience of what it means to be a person.

     

Look up to the body: An eye-tracking investigation of 7-months-old infants’ visual exploration of emotional body expressions

The human body is an important source of information to infer a person’s emotional state. Research with adult observers indicate that the posture of the torso, arms and hands provide important perceptual cues for recognising anger, fear and happy expressions. Much less is known about whether infants process body regions differently for different body expressions. To address this issue, we used eye tracking to investigate whether infants’ visual exploration patterns differed when viewing body expressions. Forty-eight 7-months-old infants were randomly presented with static images of adult female bodies expressing anger, fear and happiness, as well as an emotionally-neutral posture. Facial cues to emotional state were removed by masking the faces. We measured the proportion of looking time, proportion and number of fixations, and duration of fixations on the head, upper body and lower body regions for the different expressions. We showed that infants explored the upper body more than the lower body. Importantly, infants at this age fixated differently on different body regions depending on the expression of the body posture. In particular, infants spent a larger proportion of their looking times and had longer fixation durations on the upper body for fear relative to the other expressions. These results extend and replicate the information about infant processing of emotional expressions displayed by human bodies, and they support the hypothesis that infants’ visual exploration of human bodies is driven by the upper body.     

Lost in the move? Secondary task performance impairs tactile change detection on the body

Change blindness, the surprising inability of people to detect significant changes between consecutively-presented visual displays, has recently been shown to affect tactile perception as well. Visual change blindness has been observed during saccades and eye blinks, conditions under which people’s awareness of visual information is temporarily suppressed. In the present study, we demonstrate change blindness for suprathreshold tactile stimuli resulting from the execution of a secondary task requiring bodily movement. In Experiment 1, the ability of participants to detect changes between two sequentially-presented vibrotactile patterns delivered on their arms and legs was compared while they performed a secondary task consisting of either the execution of a movement with the right arm toward a visual target or the verbal identification of the target side. The results demonstrated that a motor response gave rise to the largest drop in perceptual sensitivity (as measured by changes in d′) in detecting changes to the tactile display. In Experiment 2, we replicated these results under conditions in which the participants had to detect tactile changes while turning a steering wheel instead. These findings are discussed in terms of the role played by bodily movements, sensory suppression, and higher order information processing in modulating people’s awareness of tactile information across the body surface.     

Considering an affect regulation framework for examining the association between body dissatisfaction and positive body image in Black older adolescent females: Does body mass index matter?

The present study provided an initial evaluation of an affect regulation model describing the association between body dissatisfaction and two contemporary measures of positive body image among 247 Black college-bound older adolescent females. We further tested whether possessing a higher body mass index (BMI) would strengthen these associations. Self-reported height and weight were used to calculate BMI. Respondents also completed a culturally-sensitive figure rating scale along with assessments of body appreciation and body image flexibility. Results indicated a robust positive association between the two measures of positive body image; BMI was the strongest predictor of both body appreciation and body image flexibility with body size discrepancy (current minus ideal) contributing incremental variance to both models tested. Implications for improving our understanding of the association between positive and negative body image and bolstering positive body image to promote health-protective behaviors among Black young women at this developmental juncture are discussed.     

Linking Sexuality and Spirituality in Childhood: Beyond body‐spirit dualism and towards an education of the inspirited sensual body

The literature on spirituality in education and sexuality education rarely, if ever, examines the links between sexuality and spirituality. This problem is rooted in the body-spirit dualism that has permeated, and continues to permeate, Western culture. Although a growing number of authors refer to the importance of the so-called 'body-spirit/ mind connection', the dominant perspective remains dualistic. The body continues to be perceived as an object or commodity, as something to be escaped. This paper suggests that body and spirit, sexuality and spirituality, are not separate tandem realities or expressions of higher and lower realms, but rather are two mutually enriching aspects of whole persons. A spiritual-sexual life finds its fulfilment in a deeper and more fully integrated engagement with 'the pleasures of the flesh', and the path to a richer integration of sexuality and spirituality begins in infancy through an education of the inspired sensual body.