scholarly journals From epistemology to the method: phenomenology of the body, qì cultivation ( qìgōng) and religious experiences in Chinese worlds

2020 ◽  
Vol 31 (2) ◽  
pp. 200-222
Author(s):  
Evelyne Micollier
Keyword(s):  
The Body ◽  
Religious Experiences ◽  
Phenomenology Of The Body

Between Exodus and the Final Judgment: “Sertaneja” Worldview and the Trajectory of Antonio Conselheiro’s Belo Monte (Brazil, 1893–1897)

2016 ◽  
Vol 3 (1) ◽  
Author(s):  
Pedro Lima Vasconcellos ◽  
Paulo Augusto de Souza Nogueira
Keyword(s):  
The Body ◽  
Religious Experiences ◽  
Military Operations ◽  
Promised Land ◽  
The Social ◽  
Special Challenge ◽  
Creative Role ◽  
Brazilian History ◽  
Resistance Movement ◽  
Belo Monte

AbstractThe present paper presupposes (developed under the scope of Semiotics and Cultural Studies) that texts in culture are endowed not only with their capacity to produce images but mainly to create new messages. As texts are transmitted to receivers in different times, places and repertoires, they undergo processes of recodification and become new texts by inserting dynamism in cultural processes. Furthermore, it must be taken into account that texts do not exist isolated, without relation with other texts. On the contrary, the possible combinations among them are potentially the most unexpected. Those references allow us to think about the creative role of the reception of biblical elements in the articulation of identities and narratives in history. And a special challenge is imposed: considering the Bible’s popular reception. It is necessary to take into consideration specific scenarios and, simultaneously, the dynamic scenarios of the same reception. It is important to overcome prejudice regarding the sources that lead us to that reception. At the Belo Monte of Antonio Conselheiro, stage of one of the most significant social and religious experiences, and, at the end, one of the bloodiest experiences of Brazilian history, the Bible’s new readings link many of its themes to references coming from other mythological worlds of African origin and (mainly) of indigenous matrix. The myth of the flight into Egypt and the conquest of the Promised Land were linked to others connected with abundance and freedom. The biblical concept of the Antichrist played a significant role in the sertanejo’s understanding about the social and the political environment: Belo Monte was the place where salvation could be perceived and the body could be fed and healed. And the perspective of the imminent end of the world became more intense when military operations, through a brutal war, acted in order to destroy the holy village: biblical references supported ideas that encouraged resistance movement and prepared the “death in the Lord,” martyrdom, under Judgment Day expectation.

scholarly journals Body, Self and Others: Harding, Sartre and Merleau-Ponty on Intersubjectivity

Philosophies ◽  
2021 ◽  
Vol 6 (4) ◽  
pp. 100
Author(s):  
Brentyn J. Ramm
Keyword(s):  
Experimental Approach ◽  
The Body ◽  
First Person ◽  
Self Awareness ◽  
Critical Dialogue ◽  
Person Perspective ◽  
Phenomenology Of The Body ◽  
The World ◽  
The Look ◽  
Body Self

Douglas Harding developed a unique first-person experimental approach for investigating consciousness that is still relatively unknown in academia. In this paper, I present a critical dialogue between Harding, Sartre and Merleau-Ponty on the phenomenology of the body and intersubjectivity. Like Sartre and Merleau-Ponty, Harding observes that from the first-person perspective, I cannot see my own head. He points out that visually speaking nothing gets in the way of others. I am radically open to others and the world. Neither does my somatic experience establish a boundary between me and the world. Rather to experience these sensations as part of a bounded, shaped thing (a body), already involves bringing in the perspectives of others. The reader is guided through a series of Harding’s first-person experiments to test these phenomenological claims for themselves. For Sartre, the other’s subjectivity is known through The Look, which makes me into a mere object for them. Merleau-Ponty criticised Sartre for making intersubjective relations primarily ones of conflict. Rather he held that the intentionality of my body is primordially interconnected with that of others’ bodies. We are already situated in a shared social world. For Harding, like Sartre, my consciousness is a form of nothingness; however, in contrast to Sartre, it does not negate the world, but is absolutely united with it. Confrontation is a delusion that comes from imagining that I am behind a face. Rather in lived personal relationships, I become the other. I conclude by arguing that for Harding all self-awareness is a form of other-awareness, and vice versa.

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