Positioning Subjects and Objects: Agency,Narration, Relationality

When assumed by positions of dominance, the impersonal, analytical perspectives of scholar-narrators may serve to flatten, simplify, or render invisible the differences of constructed Others. Strategies of resistance necessarily correspond to where narrator-subjects enter relations of power. Without the presence of Others’ narrations, dominance can neither value newly visible subjective agency nor confront the complicity in its own subjectivity. Intersubjectivity suggests a dialogical process that utilizes differences in lived experience to reconceive relationality.     

The Embodied and Contingent Self in Later Life: A Narrative Understanding

This article examines a narrative understanding of identity and discusses its relevance within the sociocultural contingencies of the postmodern age. Providing an historical overview of understandings of the self, Meador traces the lineage of the self from Augustine through contemporary theories of identity. He focuses on the narrative concept of identity, acknowledging the existence of multiple narratives—those that individuals tell about themselves and those told by others. Finally, he explores the transformative potential available within this context for those in their later years.     

Improv and the Angel: Disability Dance,Embodied Ethics,and Jewish Biblical Narrative

Disability dance lays claim to the provocative possibilities of the disabled body, raising profound questions about the politics of art, affect, and embodiment. For scholars of religion, disability dance is a powerful—and as yet unrecognized—site for probing the sacrality and ethics enacted in disability culture. This article brings the biblical tale of Jacob and the angel into conversation with a contemporary performance, “The Way You Look (at me) Tonight,” an intimate duet between choreographer and performer Jess Curtis and Clare Cunningham, an internationally acclaimed dancer who explores the artistry of lived disability experience. Using dance as a hermeneutic invitation to draw out ethical insights into risk, consent, and intimacy, I offer a disability‐sensitive reading of Genesis 32—reading the angel as a body whose presence attests to the brilliant shock of disability difference and probing the psychic and somatic transformation that unfolds when Jacob comes into kinesthetic contact with disability and the sacred.     

Objects and Levels: Reflections on the Relation Between Time-Consciousness and Self-Consciousness

The text surveys the development of the debate between Zahavi and Brough/Sokolowski regarding Husserl’s account of inner time-consciousness. The main arguments on both sides are reconsidered, and a compromise is proposed.     

Laboring and Hanging Out in the Embodied In‐Between

In this essay I describe how my involvement in the political struggles of an immigrant domestic workers' collective inspired me to hang out not only with the workers, but also with the writings of María Lugones and Hannah Arendt. The essay invites the reader to engage in a playful rereading of Arendt's notion of the worldlessness of laboring in the private realm by putting her into dialogue with Lugones's notion of the hangout that defies the public–private split Arendt adamantly insists on in all her writings. By following the complex physical, mental, and emotional itineraries of immigrant domestic workers to, from, and in‐between a number of places and spaces, I demonstrate how their stories blur the line between public and private, and therefore also between the unfreedom of the body and the presumed escape into the political public. I describe the women's experiences as the living promise of a world that allows for an embodied fluid movement between labor, work, and the freedom “inherent in action” (Arendt 193, 153).     

Between Subjects: Commentary on Paper by Robert P. Drozek

This commentary on Drozek's paper outlines its key points under 10 headings, looking at various aspects of the intrapsychic and intersubjective elements involved in understanding motivation. There is discussion of issues of autonomy and dignity based upon Kant's philosophy that underpin the paper's assumptions about unconditional valuing of the other as a universal element of intersubjective motivation. In the commentary attention is paid to the role of desire in motivation, as well as some of the psychoanalytical literature on motivation, including papers by Sandler, Loewald, and Winnicott, some aspects of which connect up with the paper's theses. At various points, some of the clinical relevance of the paper's proposals are brought to light, in particular how the patient may be in a position to use the analyst's interventions as a source of intersubjective motivation.     

Embodied Domestics,Embodied Politics: Women,Home, and Agoraphobia

Agoraphobia is commonly considered to be a fear of outside, open, or crowded spaces, and is treated with therapies that work on acclimating the agoraphobic to external places she would otherwise avoid. I argue, however, that existential phenomenology provides the resources for an alternative interpretation and treatment of agoraphobia that locates the problem of the disorder not in something lying beyond home, but rather in a flawed relationship with home itself. More specifically, I demonstrate that agoraphobia is the lived body expression of a person who has developed an inward-turning tendency with respect to being-at-home, and who finds herself, as a result, vulnerable and even incapacitated when attempting to emerge into the public arena as a fully participatory agent. I consider this thesis in light of the fact that since World War I agoraphobia has been diagnosed significantly more in women than in men; indeed, one study found women to be 89% more likely than men to suffer from agoraphobia. I conclude that agoraphobia is a disorder that stands as an emblematic expression of the ongoing pathology of being a woman in contemporary society–a disorder that reflects that even today women belong to a political world in which they are not able to feel properly at-home.     

Narrative, Memory and Social Representations: A Conversation Between History and Social Psychology

This paper explores relations between narrative, memory and social representations by examining how social representations express the ways in which communities deal with the historical past. Drawing on a case study of social representations of the Brazilian public sphere, it shows how a specific narrative of origins re-invents history as a useful mythological resource for defending identity, building inter-group solidarity and maintaining social cohesion. Produced by a time-travelling dialogue between multiple sources, this historical narrative is functional both to transform, to stabilise and give resilience to specific social representations of public life. The Brazilian case shows that historical narratives, which tend to be considered as part of the stable core of representational fields, are neither homogenous nor consensual but open polyphasic platforms for the construction of alternative, often contradictory, representations. These representations do not go away because they are ever changing and situated, recruit multiple ways of thinking and fulfil functions of identity, inter-group solidarity and social cohesion. In the disjunction between historiography and the past as social representation are the challenges and opportunities for the dialogue between historians and social psychologists.     

Somaesthetics and The Second Sex: A Pragmatist Reading of a Feminist Classic

This paper explains the discipline of somaesthetics, which emerges from pragmatism's concern with enhancing embodied experience and reconstructing the aesthetic in ways that make it more central to key philosophical concerns of knowledge, ethics, and politics. I then examine Beauvoir's complex treatment of the body in The Second Sex, assessing both her arguments that could support the pragmatic approach of somaes‐thetics but also those that challenge its bodily focus as a danger for feminism.     

Embodied and disembodied cognition: Spatial perspective-taking

Although people can take spatial perspectives different from their own, it is widely assumed that egocentric perspectives are natural and have primacy. Two studies asked respondents to describe the spatial relations between two objects on a table in photographed scenes; in some versions, a person sitting behind the objects was either looking at or reaching for one of the objects. The mere presence of another person in a position to act on the objects induced a good proportion of respondents to describe the spatial relations from that person’s point of view (Experiment 1). When the query about the spatial relations was phrased in terms of action, more respondents took the other’s perspective than their own (Experiment 2). The implication of action elicits spontaneous spatial perspective-taking, seemingly in the service of understanding the other’s actions.     

Psychology as Space: Embodied Relationality

The relationship between bodies and space is not one that often concerns social psychology, or for that matter, the social sciences more broadly (cultural geography being an exception). This is largely due to bodies and space being facets of the world that are not usually considered as psychological. The former are traditionally seen as biological whilst the latter are thought of as geographical. In this paper, I will explore the idea that bodies and space are intrinsic to social psychological living, and as such, both should enter the list of key concerns for the discipline. Moreover, I will suggest that bodies and space are best thought of as products of inter‐connecting processes, rather than separate entities each with their own inherent properties. In doing so, the work of relational process philosophy will be drawn upon to ground the arguments made. The aim of the paper is to offer an understanding of social psychological experience as grounded in processes that are at the same time, embodied and spatialised.     

Embodied Pedagogy: The Body and Teaching Theology

This essay is a reflection on my own experience of teaching undergraduates in light of research on proxemics (social and personal space) and kinesics (body language). I discuss ways to structure classroom space to encourage interaction and discussion, using Edward Hall's distinctions between three types of space (fixed feature, semi‐fixed feature, and informal). I explain the importance of body language in verbal communication and describe how I use my own body to illustrate and reinforce what I say in class. I then offer strategies to incorporate students' bodies in the learning process. I conclude by arguing that embodied pedagogy calls us to look beyond the classroom and to acknowledge the importance of our bodies in all aspects of our lives.     

梅洛-庞蒂:具身意识的身体

梅洛-庞蒂认为我们是以身体在世.身体是现象的身体而非传统意义上的客观的身体.知觉与行为都内嵌于身体内在的形式中.形式不仅仅是现象身体最初的意向结构,是它内在的秩序原理,而且是物理世界中的跳跃与非连续性系统的存在方式.因此,在形式哲学中,物理秩序、生命秩序与人类秩序实现了统一.     

Embodied Disbelief: Poststructural Feminist Atheism

“I quite rightly pass for an atheist,” Jacques Derrida announces in Circumfession. Grace Jantzen's suggestion that the poststructuralist critique of modernity can also be trained on atheism helps us make sense of this playfully cryptic statement: although Derrida sympathizes with the “idea” of atheism, he is wary of the modern brand of atheism, with its insistence on rationally arranging—straightening out—religion. In this paper, I will argue that poststructural feminism, with its focus on embodied epistemology, offers a way to re‐explain Derrida's “I rightly pass,” and also to carry it forward. Poststructural feminist atheism leads us through Derrida to an embodied disbelief drawing on three dimensions of poststructural feminism: feminist epistemology and material feminism, relationality, and affect theory.