scholarly journals The embodied classroom - A phenomenological discussion of the body and the room

2014 ◽  
Vol 5 (1) ◽  
pp. 11-23 ◽  
Author(s):  
Eva Alerby ◽  
Erica Hagström ◽  
Susanne Westman
Keyword(s):  
Educational Research ◽  
Human Body ◽  
The Body ◽  
Special Focus ◽  
Lived Body ◽  
Educational Settings ◽  
Life World ◽  
The World ◽  
Teachers And Students ◽  
Spatial Formations

Abstract A (Western) school is, among other things, a building with its own spatial formations and boundaries. In educational settings, the place for learning, as well as the human body in the place, is significant. In this paper, we explore the theory of the lived body as it was formulated by Maurice Merleau-Ponty and argue why we think this theory can be used fruitfully in educational research, and specifically in a study of learning places such as classrooms. We also discuss what a classroom is and can be drawing upon the work of Otto Friedrich Bollnow. As humans, we access the world through our bodies and the knowledge we develop is always embodied. The body and the world are two aspects of a reversibility, which Merleau-Ponty terms flesh. He also stresses that the body inhabits the world, and our corporeality can therefore be tied to the room-we are affected by and affect the room in a mutual interplay. In this paper, we develop this further and argue that teachers and students inhabit the classroom. Corporeality is therefore closely connected to spatiality and is understood as a prerequisite for being involved in relationships. We argue for the importance of exploring the notion of embodiment in educational settings with a special focus on the embodied classroom using the phenomenology of the life-world

The Pontydian Performance: the performative layer

2009 ◽  
Vol 14 (2) ◽  
pp. 134-141 ◽  
Author(s):  
Franziska Schroeder ◽  
Pedro Rebelo
Keyword(s):  
Network Performance ◽  
The Body ◽  
Lived Body ◽  
The World ◽  
Relationship Of

In this paper we reflect on the performer–instrument relationship by turning towards the thinking practices of the French philosopher Maurice Merleau-Ponty (1908–1961). Merleau-Ponty’s phenomenological idea of the body as being at the centre of the world highlights an embodied position in the world and bestows significance onto the body as a whole, onto the body as a lived body. In order to better understand this two-way relationship of instrument and performer, we introduce the notion of the performative layer, which emerges through strategies for dealing with discontinuities, breakdowns and the unexpected in network performance.

The Eye is the Lamp of the Body (Matthew 6.22–23=Luke 11.34–36)

1987 ◽  
Vol 33 (1) ◽  
pp. 61-83 ◽  
Author(s):  
Dale C. Allison
Keyword(s):  
Human Body ◽  
The Body ◽  
Ancient Greek ◽  
Similar Nature ◽  
Recent Contribution ◽  
Human Eye ◽  
The World ◽  
The Creation

The most significant recent contribution to the understanding of Matt 6. 22–23 (= Luke 11. 34–36: Q) comes from Hans Dieter Betz. In his article on ‘Matthew vi.22f. and ancient Greek theories of Vision’ Betz claims to find in the pre-Socratics, in Plato, and in Philo the clues by which the enigmatic logion about the eye as the lamp of the body can best be elucidated. He directs attention to the following texts in particular: (1) Plato, Timaeus 45B–46A. In discussing the creation of the human body by the gods, Plato speaks of the ‘light-bearing eyes’(φωσφόραμματα), and he asserts that, within the human eye, there is a type of fire, a fire which does not burn but is, as Bury translates, ‘mild’. When we see, this fire, which is both ‘pure’ (είλıκρωές) and ‘within us’ (έντòς ὴμῶν), flows through the eyes and out into the world, where it meets the light of day. Now since like is attracted to like, the light of the eyes coalesces with the light of day, forming one stream of substance. And then, to quote Plato, ‘This substance, having all become similar in its properties because of its similar nature, distributes the motions of every object it touches, or whereby it is touched, throughout all the body, even unto the soul, and brings about the sensation which we term seeing.’ In fine, we see because we have within us a light that streams forth through our eyes.

scholarly journals Formulation and Examination of Organic Oil and Shampoo from Fish Scales

2019 ◽  
Vol 9 (2S2) ◽  
pp. 683-687
Keyword(s):  
Hair Loss ◽  
Human Body ◽  
Hair Growth ◽  
World Market ◽  
The Body ◽  
Fish Scales ◽  
Saponification Value ◽  
Nail Polish ◽  
Loss And Damage ◽  
The World

Cosmetics are utilized to upgrade the appearance or scent of the human body. Beautifying agents incorporate skin creams, lotions, powders, aromas, lipsticks, fingernail and toe nail polish, eye and facial cosmetics, permanent waves, and numerous different kinds of items. To make the hair sound and gleaming, there are several manufactured oils and hair shampoos. But when in contrast to the artificial one, natural cosmetics have growing demand in the world market and are an priceless gift of nature, as it is secure and free from facet results like hair fall and damage. As it is safe and free from symptoms like hair fall and harm. As the age increases, people suffer from hair loss and damage due to the less secretion of keratin. As we age, our body’s natural levels of collagen decrease, leading to thinning and shedding of hair. Research shows that collagen may support and increase hair-building proteins (keratin) in the body. This can help strengthen hair strands, promote hair growth and prevent hair loss. Collagen may even help to prevent the appearance of grey hairs by supporting the healthy structure of the hair follicle, where the pigment of hair is produced. Collagen supplements also have been shown to be effective in treating dry, brittle hair, helping to maintain healthy moisture levels in the hair. The present work was aimed to formulate organic oil and shampoo using fish scales and various herbs. The formulated organic oil and shampoo were evaluated for homogeneity, appearance, odour, saponification value, pH etc.

scholarly journals Embodiment as First Affordance: Tinkering, Tuning, Tracking

2017 ◽  
Vol 2 (2) ◽  
pp. 257 ◽  
Author(s):  
Ben Spatz
Keyword(s):  
Everyday Life ◽  
Human Body ◽  
Primary Site ◽  
The Body ◽  
Fine Grained ◽  
Close Analysis ◽  
The World ◽  
Realist Ontology ◽  
Privileged Site ◽  
Primary Medium

This article begins from a discussion of philosophical realism and the turn towards close analysis of skilled material practices that characterizes many recent critical interventions. I examine the roots of this turn and suggest that skilled practice is a privileged site for the enactment and testing of realist ontologies. However, I question the extent to which realist thinkers have emphasized practices in which materials outside the human body are central over those in which embodiment itself is the primary medium of practice. Thinkers of realist ontology, I argue, have neglected embodiment as the primary site of an engagement with the fine-grained detail of the world. In contrast, I propose that realist ontologies developed through reference to technological engagements not only apply equally well to embodied practices but actually find their original and primary manifestation there. The body itself is the ‘first affordance’ and the site at which questions of realism and objectivity are first encountered and resolved in practice. I illustrate this point by considering how three modes of material engagement — tinkering, tuning, and tracking — manifest in embodied practices ranging from dance and sport to those of everyday life. I conclude by emphasizing the continuing political importance of embodiment as first affordance and its crucial place as a ‘fragile junction’ between ecology and technology.

scholarly journals TANGGAPAN PENONTON DI DAERAH KETAPANG KABUPATEN KOTAWARINGIN TIMUR KALIMANTAN TENGAH TERHADAP ACARA DOKUMENTER DUA DUNIA TRANS 7

2017 ◽  
Vol 5 (9) ◽  
Author(s):  
Hamdani .
Keyword(s):  
Human Body ◽  
Research Method ◽  
Field Research ◽  
Research Field ◽  
The Body ◽  
Central Kalimantan ◽  
The People ◽  
The World ◽  
The Dead ◽  
Event Based

This research comes from an event titled Two World which is a show owned by Trans7. This event has a lot of religious messages through jinmelalui advice through the body of the mediator (genie penetrates into the human body) .The purpose of this study is to know the level of material understanding of the World Two Trans7 event based on existing categories of audience in Ketapang Kotawaringin East of Central Kalimantan against this Two World event. This research method is descriptive qualitative field research (field) in town in Middle Kalimantan region named Sampit and more specifically Ketapang Village area So with the data obtained, the authors conducted a questionnaire that has contained questions about the response to the World Two event in Trans7.In addition, also coupled with various manuals in theory to do this research. The results of this study can be seen that there are messages of da'wah in this event though many smells of mystic things. As for the religious message about belief (akidah), Worship (shariah) and Moral (akhlak). Also in the event Two World also, from the results of the question with the jinn is implied ban on begging to the deceased. Moreover, if to adore them. Remember that the dead only require prayer posts, not for worship. Those are some of the sage messages implied by the jinns' rantings in the Worlds Two show that aired on Trans7. Seeing some of the precious messages that have been conveyed by the Jinn, men should be ashamed for being nasehati by the people of the unseen world that is identical with the evil and sinister impression

scholarly journals Природные материалы в соматических представлениях тюркских и монгольских народов Внутренней Азии

2021 ◽  
Vol 13 (2) ◽  
pp. 290-302
Author(s):  
Marina M. Sodnompilova ◽  
Keyword(s):  
Human Body ◽  
Soft Clay ◽  
Life Cycles ◽  
The Body ◽  
Historical Reconstruction ◽  
Historical Method ◽  
The World ◽  
Traditional Societies ◽  
Insight Into ◽  
Shed Light

The aim of this article is to analyze traditional somatic ideas of the Turkic-Mongolians of Inner Asia that they formed as a part of their “theories” on the origin of the world and man. Data and methods. An important part of the studies of man as a social and biological being is the investigation of the human body conceptualizations of the Turkic-Mongolian peoples. When explored, the ideas that traditional societies had on the human body and its constituent parts, such as organs, muscles, and blood may give an important clue to understanding traditional medicine methods, attitudes towards the body, and the body potentialities. In this respect, one cannot overestimate the relevance of the nomads’ folklore texts dealing with the origin of the world and man as a research source. A variety of such stories relating how man was made of clay, wood, metal, bone, and stone may shed light on the invention and development of new materials by man, as well as on the technologies they used for their processing. The study is based on a comparative historical method that helps to identify commonalities characteristic of the Turkic-Mongolian world in understanding the human body; as well as the method of cultural and historical reconstruction, which gives an insight into the logic of archaic views. Conclusions. In the somatic conceptualizations of the Turkic-Mongolians, the key and stable correspondences of the natural and the human are such series as bone – wood, flesh – clay/earth /stone form. The associations of the human body and its parts with metals manifest to a lesser degree. The processes of maturing and aging of the human body were conceptualized by traditional societies in terms of both natural and cultural phenomena, such as the life cycles of a tree and ceramics making of raw/soft clay hardened in the process of its firing.

scholarly journals The Thinking Body: a Study of the Architectural Ramifications of Maurice Merleau-Ponty's Rendering of the Human Body's Capacities

2021 ◽  
Author(s):  
◽  
Karan August
Keyword(s):  
Human Body ◽  
Subjective Experience ◽  
Human Experience ◽  
The Body ◽  
Critical Approach ◽  
Spatial Practices ◽  
Sensory Experiences ◽  
Phenomenological Experience ◽  
The World ◽  
The Mind

<p>Phenomenology offers a conceptual framework that connects and strengthens the architect' s intuitive understanding of the human experience of space with the theorist's more critical approach. Phenomenology is an ideal vehicle for architectural theorists to avoid the friction between first-hand or subjective experience and generalised or abstracted accounts of experience. In this thesis I extract an account of the human experience of space that is implicit in the Philosopher Maurice Merleau-Pontys work. I consider how this understanding has been employed in architectural scholarship and practice. In particular, I argue that the human body renders the richness of space through deliberate engagement with the indeterminate and independent possibilities of the world. In other words, as the body intentionally engages with the world, it synthesises objects that create determinate spatial situations. I account for Merleau-Ponty's depiction of the body' s non-rule governed, non-reflective, normative directiveness towards spaces and elements, and label it the thinking body. Furthermore I examine how the philosophical theory of Merleau-Ponty is represented in the explicitly theoretical works of Juhani Pallasmaa. In turn I then consider how the thinking body is physically and conceptually realised in the buildings of Carlo Scarpa. Finally I find that Juhani Pallasmaa's description of the phenomenological experience of space is incompatible with Merleau-Ponty's. The strategic importance of these different accounts emerges when projecting their implications for designed space. Pallasmaa' s account points towards an architecture that prioritises sensory experiences synthesised by the mind. The design focus of Merleau-Ponty's philosophy leads to spatial practices in line with Carlo Scarpa, that are sympathetic to the causal qualities of an intentional bodily engagement with spatial situations. In accord with Merleau-Ponty I argue that human body is our medium for the world and as such creates the spatial situation we engage with from a formless manifold of possibilities.</p>

scholarly journals What the Polish Mother Does Not Say. Zbylut Grzywacz Against the Myth

2019 ◽  
Vol 67 (4 SELECTED PAPERS IN ENGLISH) ◽  
pp. 103-123
Author(s):  
Dorota Kudelska
Keyword(s):  
Human Body ◽  
Social Position ◽  
The Body ◽  
National Museum ◽  
Post Mortem ◽  
Body Form ◽  
Polish Version ◽  
The World ◽  
The Dead

The Polish version of the article was published in Roczniki Humanistyczne vol. 62, issue 4 (2014). The article presents the art of Zbylut Grzywacz in the context of his post-mortem exhibition in the Kraków National Museum in 2009. The subjects of the analysis are his paintings from the 1970s and 1980s, presenting women through a simple rough treatment of human body form, without an academic idealization. The destruction of the form conforms to the deconstruction of the myth of a Polish Mother. It is due to the change of a social position of the figures whom Grzywacz gives the roles of guardians of tradition, as well as due to their mental and moral degradation. The artist uses an irony in showing his knowledge of the tradition of showing a human body in an academic nude (what he denies), in a Flemish art of showing torn animal meat (with the Rembrandt’s reflection) and Holbein’s tradition of the post-mortem decay (The Body of the Dead Christ in the Tomb). One of the main themes in Grzywacz’s paintings is the loneliness, especially distinct in a representation of symbolically naked persons among insensible pedestrians. The Polish Mother—here she doesn’t belong to any society. The explicitness and the picturesque materiality covers a certain “crack” in the world presented inside the hard-to-comprehend present-day multitude of Grzywacz’s paintings. Behind the cover of the foreground tale, as one could think on the basis of the sketchbooks, there is a kind of an “unpresented world”, in which the author incessantly tells us about the pain of his existence with no anaesthetization by grotesque.

scholarly journals ”Den här kroppen som lämnat mig i sticket”

2021 ◽  
Vol 51 (1-2) ◽  
pp. 15-24
Author(s):  
Åsa Mohlin ◽  
Katarina Bernhardsson
Keyword(s):  
Breast Cancer ◽  
Medical Humanities ◽  
The Body ◽  
Special Focus ◽  
Lived Body ◽  
Psychological Concept ◽  
Autobiographical Accounts ◽  
Socially Situated

”This body that has forsaken me.” Breast cancer, bodies, and recovery in Kristina Sandberg’s "En ensam plats" and Yvonne Hirdman’s "Behandlingen" This article studies autobiographical accounts of breast cancer, so called pathographies, analysing how the body and the illness are portrayed. The article has a special focus on the experiences of the lived body, relating it to the psychological concept resilience as well as to the sense of estrangement of the body in illness and the socially situated body. The focus of the study is two autobiographical Swedish accounts of breast cancer: Kristina Sandbergs’ En ensam plats (‘A lonely place’, 2021) and Yvonne Hirdman’s Behandlingen. 205 dagar i kräftrike (‘The treatment. 205 days in the kingdom of cancer’, 2019). The article is located in the field of medical humanities and the authors aim to bring out aspects relevant to both the literary understanding of pathographies and the medical understanding of individual experiences of illness.

Heidegger, Mood and the Lived Body

Janus Head ◽  
2014 ◽  
Vol 13 (2) ◽  
pp. 5-11
Author(s):  
Robert D. Stolorow ◽  
Keyword(s):  
The Body ◽  
Lived Body ◽  
The World

It is sometimes said that Heidegger neglected the ontological significance of the lived body until the Zollikon Seminars, where he elaborates on the bodily aspect of Being-in-the-world as a “bodying forth.” Against such a contention, in this article I argue that, because of the central role that Heidegger grants to mood (disclosive affectivity) as a primordial way of disclosing Being-in-the-world, and because it is impossible to think mood without also thinking the lived body, Heidegger has actually placed the latter at the very center of Dasein’s disclosedness. Heidegger’s account of mood thus entails and highlights, rather than neglects, the ontological significance of the body.

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