Phenomenology of the Body (Philosophy)

The purpose of this article was to explore the police officers' experiences during police vehicle pursuits. Interviews of 3 US police officers were conducted and the descriptive phenomenological psychological method was used to analyze their naive (unanalyzed) accounts of their lived-experiences. The psychological constituents of the experience of leading a successful chase and capture of a fleeing criminal found are: (1) Alert to Possible Car Chase, (2) Suspect Identified, (3) Anxiety and Excitement About the Chase, (4) Awareness of Primary Chase Role, (5) Radio Coordination with Others to Take Actions to Stop the Suspect, (6) Ongoing Evaluation of Chase Situation and Persistence, (7) Reading the Suspect's Driving Behaviors, (8) Car Chase Transition to a Coordinated Physical Capture, and (9) Making Sense of the Experience through Inquiry. The differences and similarities in Japanese and American police that might influence the research finding's relevance to japan were brought to light. Insights garnered from this study may be useful to police, policy makers, trainers and others interested in emergency and crisis decision-making.

De quels antidotes disposons-nous, dans l'expérience quotidienne, pour remettre en cause le stricte dualisme du corps et de la conscience ? Et inversement, quand faisons-nous l'expérience de leur dialogue, c'est-à-dire, de la possibilité qu'ils ont de s'entremêler aussi bien que de se séparer ? Dans cette conférence prononcée en 2003 lors d'un congrès sur Le corps, l'art et la clinique 1 , le philosophe portugais José Gil donne les outils pour « considérer la conscience comme un élément paradoxal : toujours en étroite imbrication avec le corps, elle traverse des états de grande intimité, d'immixtion, d'osmose avec lui, mais elle peut aussi s'éloigner de lui au point de paraître s'en séparer, de l'abandonner, de rompre ses relations avec lui comme s'il s'agissait d'un élément étranger. » Fortement influencé par la schizo-analyse de Deleuze et Guattari, José Gil considère ici les expériences-tout à fait communes, insiste-t-il-de dédoublement et d'ouverture des corps : ces moments où, loin que ma conscience reste attachée à ce petit fragment d'étendue qu'on appelle mon corps, elle s'y morcelle, ou bien l'excède, ou bien se laisse être transie par le monde.
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L'article que nous traduisons ici a été publié dans Corpo, Arte e Clínica (Porto Alegre, UFRGS, 2004) et reprend les notes de la communication de Gil au colloque éponyme organisé par Tania Mara Galli Fonseca et Selda Engelman. Une version partielle de cette traduction est à paraître sur le site de la revue Chimères (www.revue-chimeres.fr).

Nell'ultimo secolo i progressi della tecnologia applicata alla biologia, alla robotica, alle neuroscienze so- no confluite nel paesaggio algoritmico, “liberando” spazi di ibridazione e contaminazione. Le nuove pratiche artistiche hanno rimesso in discussione alcuni assiomi storici, come il concetto di autorialità e di unicità dell’opera. Si apre un “futuro anteriore" di comunicazione, di connessione, sempre più pronto a consegnarci un immaginario collettivo capace di interpretare cambiamenti epocali. Le sperimentazio- ni tecnologiche hanno “attivato” nello sguardo caleidoscopio dell’arte un’azione performativa connet- tiva dove arte, vita e politica si integrano in una “battaglia” tra processi di democratizzazione della rete e dell’informazione, mediata da corpi “liberati”. Questa è una storia di tante storie possibili, dove la cu- ra assolve la sua funzione nella connessione fra media e vissuto amplificato dalla pratica artistica di un Nuovo Abitare per una cultura ecosistemica. Il corpo-dispositivo con tutte le sue possibilità si dissemina nella rete, reinventando il reale e la malattia e creando spazi “aumentati” per la critica, per l’espressione, per l’azione e per una “salvezza ubiqua”. La grande opportunità dell’esistenza è quella di esprimersi “po(i)eticamente” attraverso i dati per generare un dibattito esistenziale nella cultura.
In the last century the progress of technology applied to biology, robotics, neuroscience have flowed into the algorithmic landscape "freeing" spaces of hybridization and contamination. Multimedia arts and new artistic practices have called into question some historical axioms, such as the concept of authorship and uniqueness of the work. An "earlier future" of communication and connection is opening up, increasingly extended and ready to give us a collective imagination capable of interpreting epochal changes. Techno- logical art and its experiments have "activated" in the kaleidoscopic gaze of art a performative connective action where art, life and politics are integrated in a "battle" between democratization processes of the network and information and mediated by "liberated" bodies. This is a story of many possible stories, where care fulfills its function in the connection between media and experience amplified by the artistic practice of a New Living for an ecosystemic culture. The body-device with all its possibilities is disseminat- ed in the network, reinventing the real and the disease and creating "augmented" spaces for criticism, for expression, for action and for a "ubiquitous salvation". The great opportunity of existence is to express oneself "po(i)etically" through data to generate an existential debate in culture.

Back cover text: Real Social Science presents a new, hands-on approach to social inquiry. The theoretical and methodological ideas behind the book, inspired by Aristotelian phronesis, represent an original perspective within the social sciences, and this volume gives readers for the first time a set of studies exemplifying what applied phronesis looks like in practice. The reflexive analysis of values and power gives new meaning to the impact of research on policy and practice. Real Social Science is a major step forward in a novel and thriving field of research. This book will benefit scholars, researchers, and students who want to make a difference in practice, not just in the academy. Its message will make it essential reading for students and academics across the social sciences.

Der "body-" oder "corporeal turn" beschäftigt seit einiger Zeit die Sozial-, Geistes- und Kulturwissenschaften. Der vorliegende Band bietet einen Überblick über die wichtigsten Autoren und Aspekte des "Leib"-Begriffs, der spätestens seit Husserl eine bedeutende Erweiterung des Körperbegriffs (und damit für den genannten turn) darstellt.

Emmanuel Alloa/Thomas Bedorf/Christian Grüny/Tobias Nikolaus Klass: Einleitung

I. Der Leibbegriff in der Phänomenologie
Emmanuel Alloa / Natalie Depraz: Edmund Husserl – „Ein merkwürdig unvollkommen konstituiertes Ding“ – Stefan Kristensen: Maurice Merleau-Ponty I – Körperschema und leibliche Subjektivität – Emmanuel Alloa: Maurice Merleau-Ponty II – Fleisch und Differenz – David Espinet: Martin Heidegger – Der leibliche Sinn von Sein – Thomas Bedorf: Emmanuel Levinas – Der Leib des Anderen – Karel Novotný: Körper, Leib, Affektivität in Jan Patočkas Phänomenologie der natürlichen Welt – Julia Scheidegger: Michel Henry – Transzendentale Leiblichkeit – Jörg Sternagel: Bernhard Waldenfels – Responsivität des Leibes – Kerstin Andermann: Hermann Schmitz – Leiblichkeit als kommunikatives Selbst- und Weltverhältnis

II. Zur Geschichte des Leibbegriffs
Emmanuel Alloa: Archaische Leiblichkeit. Die griechische Antike und die Entdeckung des Körpers – Theresia Heimerl: Der Leib Christi und der Körper des Christen: Körper und Leib als zentrale Problemzonen des Christentums – Marc Rölli: Philosophische Anthropologie im 19. Jahrhundert – Zwischen Leib und Körper – Tobias Nikolaus Klass: Friedrich Nietzsche – Denken am „Leitfaden des Leibes“ – Andreas Cremonini: Sigmund Freud – Der gelebte vs. der phantasmatische Leib – Uta Noppeney: Kurt Goldstein und Frederik Buytendijk – Der Leib-Begriff in der organismischen Biologie – Volker Schürmann: Max Scheler und Helmuth Plessner – Leiblichkeit in der Philosophischen Anthropologie – Marion Lauschke: Ernst Cassirer und Aby Warburg – Kulturanthropologie

III. Grenzen und Kritik des Leibbegriffs
Christian Grüny: Theodor W. Adorno – Soma und Sensorium – Ulrich Johannes Schneider: Michel Foucault – Der Körper und die Körper – Burkhard Liebsch: Paul Ricoeur – Das leibliche Selbst begegnet dem Widerstand des Anderen – Mirjam Schaub: Gilles Deleuze – Was weiß ein „Körper ohne Organe“ vom Leib? – Kathrin Busch: Jean-Luc Nancy – Exposition und Berührung – Shaun Gallagher: Embodiment: Leiblichkeit in den Kognitionswissenschaften – Marie-Luise Angerer: Gender und Performance – Ist leibliche Identität ein Konstrukt? – Thomas Bedorf/Selin Gerlek: Praxistheorien – Leibkörperliche Praktiken im Vollzug