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Life Phenomenology and Relational Flow

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Abstract

Michel Henry’s radical reversal of world-referenced intentionality provides inspiration for drawing out the substantive features of relational flow analysis. To feel what you see is the overarching methodological cue in the consideration of flow affects. Flow moments are telling cues for discerning how there are not so much instances of temporal flux as there are impressions of vital connection that wax and wane in intensity. The depth of these impressions is the revelation of an all-encompassing hetero-affectivity wherein we are moved by the forces of life to take up in writing exemplary practices of relational flow.

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... I begin this motion-sensing phenomenological inquiry Smith 2006b, Lloyd andSmith 2015, submitted;Smith and Lloyd 2019) with an ornamental quote taken from one of the many conversations I have had with two-time world champion, international judge and renowned coach Anya Katsevman. This particular conversation occurred on a weekend last spring when she flew up from her New York home to coach my ladies styling team as our first competition of the season was drawing near. ...
... Accordingly, I wonder in the phenomenological sense (Sheets-Johnstone 2011, 234), what it might be like to sense one's motile power as it manifests in the experience of interactive flow? And with a desire to explore this through a motion-sensing approach (Lloyd and Smith 2015;Smith and Lloyd 2019), what bodily functions and forms inform this nuanced gestural communication? What existential feelings of connection manifest? ...
... She exudes power with each and every one of her movements in a way where the interaction appears effortless. I am curious to better understand these experiences in terms of the consciousness exuded in the spontaneous dynamics of interactive flow Smith 2006a, 2015;Smith and Lloyd 2019). I am not alone in wondering about such moments. ...
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What might it be like to sense one’s motile power as a follower in salsa dance, particularly in moments when flow manifests? Does a follower simply go along with the lead’s flow or does a different kind of flow emerge? Such questions guided this motion-sensing phenomenological (MSP) inquiry into the felt sense of power experienced in the movements of interactive flow that features two-time world salsa champion, coach, and international judge, Anya Katsevman. Over the course of four years, interviews, observations and coaching sessions were analysed through theories purported by dance phenomenologist Maxine Sheets-Johnstone, Daniel Stern, a psychologist who inspired much of Sheets-Johnstone’s writing on the primacy of movement, and the radical phenomenology of Michel Henry who provides a philosophy upon which one may frame the phenomenological ‘search’ for meaning in kinaesthetic terms. The conceptual structure that guided the motion-sensing gathering of data and analysis was the interdisciplinary Function2Flow (F2F) model with its constitutive dimensions of movement Function, Form, Feeling and Flow. As such, the MSP analysis organized in accordance to the F2F model afforded the emergence of micro nuances, detailed physical sensations of this practice, within this macro themed structure. Hence, in detailing the bodily functions and forms of the nuanced gestural communication in salsa dance, with particular attention on the motile sense of power experienced by a follower, a physical pathway to better understanding existential feelings of interactive flow emerged.
... Like the water, which flows through its own process of movements-encompassing temporal, spatial, and relational aspects of being and becoming-we conceived this collective writing as a "relational flow" (Smith and Lloyd, 2020). When we regathered to continue our collective inquiry, we did not necessarily start with specific goals as a so-called research group. ...
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How can we take transnationality as a space of in-betweenness to generate new possibilities, moving beyond geographically bounded spans between countries? This article presents five authors’ collective inquiry on transnational positionalities, which we practiced through the relational, transformative, and reflective writing of the self in a community space. We staged the collaborative writing into two processes: the emergent process of thematic writing and the relay writing. Interweaving “I” and “we” voices that cannot be captured through categorical thinking, our collaborative quest resists normative identity politics, proposing writing as a method of collective inquiry for the nuanced understanding of the transnationality that embraces flows, margins, and uncertainties. Collaborative writing, we argue, is a transformative opportunity for methodologizing transnationality and decolonizing qualitative inquiry.
... To have this phenomenological methodology be "motion-sensing" means providing vivid, experiential descriptions of moving together with one another that are then subject to existential, theme-based analyses. Such descriptions provide a deeper understanding of the phenomenon of interest in terms of the functions, forms, feelings and flows of interactive relationality (Lloyd and Smith, 2006;Lloyd, 2016;Smith and Lloyd, 2020). In so doing, this methodology furthers the phenomenological conceptualization of flow theory (Csikszentmihalyi, 2000(Csikszentmihalyi, , 2008(Csikszentmihalyi, , 2014 and lends itself practically to the professional development of physical education teachers and to the creation of resources that will be of use to physical activity participants at all levels. ...
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The overarching purpose of the InterActive for Life (IA4L) project is to mobilize relational knowledge of partnered movement practices for physical education practitioners. Through a participatory, motion-sensing phenomenological methodology, relational knowledge gleaned from world class experts in salsa dance, equestrian arts, push hands Tai Chi and acroyoga, and analyzed through the Function2Flow conceptual model, was shared with Physical Education Teacher Education (PETE) students. They, in turn, made sense of the ways these experts cultivate relational connections through a process of designing interactive games suitable for physical education curricula. The kinetic, kinesthetic, affective and energetic dynamics of these games were then shared through professional development workshops, mentoring, and open-access resources. Each phase of the IA4L project invites us to depart from the predominance of individualistic ways of conceiving and teaching movement and instead explore what it means to be attuned to the pulse of life as we break away from tendencies to objectify movement as something our bodies do or that is done to them. Consideration is given to the ways in which meaningful relational connections are formed in and through movement and how this learning prioritizes the InterActive Functions, Forms, Feelings and Flows of moving purposefully, playfully and expressively with others. In so doing, what this research offers is an understanding of how knowledge of an essentially motion-sensitive kind, which can breathe life into physical education curricula, can be actively and interactively mobilized.
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Physical literacy (PL), a concept commonly associated with the early years, physical education, and youth sport development, can become a meaningful determinant of health and longevity for the adult and older adult population. A review of 55 recent publications from 2018 to 2023 that encompassed physical literacy conceptual frameworks, assessments, and intervention-based studies was undertaken through an heuristic inspired by the philosophy which gave birth to PL. With particular interest in how PL has evolved in response to the needs of an aging population, this position paper tracks a key shift in focus from the individual to the relational context. It references positive interaction and social participation in recent models as significant features of an across-the-lifespan PL perspective.The concluding position is that fostering joyful inter-action be at the heart of PL promotion, resource development and assessment practices, especially in the case of an aging population.
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This study aims to consider a Henrian methodology in Psychology. It is a theoretical, cross-sectional study that, drawing on the phenomenological tradition in Psychology, seeks to structure a research itinerary in two dimensions or layers of appearance. 1st – the intentional classical phenomenology display, and 2nd – the essence of the Henrian phenomenology manifestation. This route follows phases ranging from the design of the research and the constitution of the phenomenological view, reaching the synthesis scenario in which researchers can draw their conclusions about the content of the experience investigated. The insertion of the essence dimension manifestation enriches the traditional phenomenological method, opening up to Psychology the possibility of exploring the pathos avec. It provides Psychology with a methodological route to understand the dynamics of human experience beyond the health-disease model. It is necessary to continue the research in view of the development of the measurement instruments.
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Becoming educated physically need not be confined to gyms, playing fields, dance studios and aquatic complexes. A case in point is that of swimming which serves notice on training the body exclusively by offering an ecologically attuned, movement pedagogy. As an exemplar for the cultivation of the body-subject and its implication in the flesh of world, a phenomenological analysis of swimming provides a somaesthetic rendition of flow motion by highlighting the motional basis to enhanced ecological responsiveness. The gestures of flow that are shaped by swimming in a pool, a lake, or the ocean and by responsiveness to wave patterns in particular, are indicative of the circulations of not just waterscapes but, by gestural extension, of a bodily immersion within the world at large. Health and Physical Education can thus be guided by aspirations to care very practically and with disciplinary focus for this watery planet.
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The art of riding imagines the human-horse relation in the image of the centaur. In synchronous motions, riding is a dance of sorts, contact of bodies in the skin of the moment. Yet always there is the possibility of fussing, flailing, falling and failing in moments of resistance, evasion and contrariness. Through phenomenological reflection on such moments, riding can be understood not simply in terms of its difficulties of centaurian mastery, but in terms of the postural, positional, gestural, expressive nuances of interspecies communication. It is on the off beats, and within the syncopations and momentary stresses of riding, that resistance can be addressed through quiet insistence, evasions overcome through persuasion, and contrariness can be felt otherwise. Through contemplation of such moments, we find the reminders of a sensual and essential intercorporeality and the configuration of an agogic practice.
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Children’s lived experiences of movement indicate possibilities for teaching them to be at home in increasingly challenging domains of activity. Especially significant are movements that reflect landscape connection, that carry an intention not confined to individual purpose, and that are enhanced by observational glance. The first rush of movement is described phenomenologically as an essential feature of these movements and of the vital consciousness they engender. The phenomenon of the first rush of movement attests to a mimetic impulse towards otherness that overrides personal motive and moderates an otherwise containing gaze. Its intentionality is evident in an extended, inclusive and progressive range of human movements that affirm a natural, intimate relation with others and the world at large. The embrace, caress and kiss are described as primary, elemental gestures from which movement disciplines sustaining the first rush of moment and its mimetic impulse can be cultivated. Accordingly, this study prefaces a practice of education in which children’s movements, originating in responsiveness to landscape and motivated by a mimetic impulse, can be guided towards enhanced and sustaining world relations. Vital qualities of movement can be sustained from childhood to adulthood and from the most rudimentary contacts with the world to the most refined, skill-based encounters.
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When the existential state of flow is experienced, the flesh of oneself perceptually intertwines with the Merleau-Pontian flesh of the world. Perceived constraints and worries disappear and, according to Csikszentmihalyi (19964. Csikszentmihalyi , M. ( 1996 ). Creativity: Flow and the psychology of discovery and invention . New York , NY : Harper Collins . View all references, 20007. Csikszentmihalyi , M. ( 2000 ). Beyond boredom and anxiety: Experiencing flow in work and play . San Francisco , CA : Jossey-Bass . View all references, 20088. Csikszentmihalyi , M. ( 2008 ). Flow: The psychology of optimal experience . New York , NY : Harper Perennial Modern Classics . (Original work published 1990) View all references), longtime researcher of flow, all that exists is the merging of bodily action and awareness within the timeless nature of the present moment. Such a state is highly desirable and for those who experience flow often; the path toward its onset might become automatic, even predictable. But what might it be like to experience a dys/function, such as an injury that veers one from this automatic-pilot course? Could such a circumstance, if mindfully embraced with a Heideggerian sway, cultivate a different kind of flow? Influenced by Daniel Stern's (201039. Stern , D. N. ( 2010 ). Forms of vitality: Exploring dynamic experience in psychotherapy, the arts, and development . Oxford , UK : Oxford University Press . View all references) concept of vitality forms, an affective attunement towards movement that attends to the nuances of force, spatiality, and intentionality/directionality within motility, this inquiry delves into the motile experience of finding a new footing in life, of embracing emergence, and exploring the cultivation of flow in both fluid and em/bounded/bodied ways.
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Michel Henry has renewed our understanding of life as immanent affectivity: life cannot be reduced to what can be made visible; it is – as immanent and as affectivity – radically invisible. However, if life (la vie) is radically immanent, the living (le vivant) has nonetheless to relate to the world: it has to exist. But, since existence requires and includes intentional components, human reality – being both living and existing – implies that immanence and intentionality be related to one another, even though they are conceived at the same time as radically distinct modes of appearing in Henry’s phenomenology of life. Following this line of thought, we are faced with at least two questions: First, what reality does immanent appearing have for us as existing and intentional beings? And second, from an ethical point of view, what does Henry’s opposition of “barbarism” and “second birth” mean in terms of existence? As will be shown, it follows from the standpoint of radical phenomenology itself that immanent affectivity has reality for us only insofar as it finds its expression or translation in the realm of the intentionally visible and that, with regard to ethics, both “barbarism” and its overcoming in “second birth” are effective only insofar as they are mediated through representations. Henry’s critique of representation and intentionality needs therefore to be revised, especially in the field of practical philosophy, where the essential role played by intentionality has to be acknowledged even by radical phenomenology.
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Language skirts the somatic fringes of the moment, particularly in practices where the powers of human speech and writing seem nullified. Horse training is one such practice. We tell stories of horse training that sensitize us and bring us close to creatures whose movements, resonating with our own, connect us to a prelinguistic, animate world. In so doing, we bridge the gap between the reflective detachment of our customary, wordy practices and the wordlessness of pre-reflective animality. Yet a phenomenological discursiveness shows us how vital moments of "becoming animal" can be consciously and linguistically sustained. "Becoming horse in the duration of the moment" addresses the corporeally-charged consciousness of being with horses on the ground and in the saddle. This paper describes a relationality and temporality that, though mostly wordless in strictly human terms, speaks a sophisticated language of moment resonance. In so doing, it contests the dualisms of verbal and non-verbal discourses, the separation of humans and other animals, and the divisions that keep somaticity on the fringes of consciousness. It responds to the ecological challenge to get beyond the linguistic appropriation of the other, human speciesism and anthropomorphic projections, in order to discern the kinesthetic and energetic expressivities of connecting with other beings and with the elements of animate existence. Horse training provides a case for "living" in the somatic fullness of the moment.
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Abstract This article highlights a neglected, if not wholly overlooked, topic in phenomenology, a topic central to Husserl’s writings on animate organism, namely, animation. Though Husserl did not explore animation to the fullest in his descriptions of animate organism, his texts are integral to the task of fathoming animation. The article’s introduction focuses on seminal aspects of animate organisms found within several such texts and elaborates their significance for a phenomenological understanding of animation. The article furthermore highlights Husserl’s pointed recognition of ‘‘the problem of movement,’’ movement being an essential dimension of animation if not definitive of animation itself. Succeeding sections testify to ‘‘the problem of movement’’ and the need to address it. They do so by answering the following basic questions: What indeed is livingly present in the experience of movement, whether our own movement and the movement of other animate beings, or the movement of leaves, clouds, and so on? What distinguishes kinesthetic from kinetic experiences of movement? How are movement and time related? Just what is the problem of movement and how do we address it? In what way is movement pertinent to receptivity and responsivity? Throughout these sections the article encompasses phenomenological analyses, elaborations, and implications of animation.
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A phenomenology of the bodily experience of interactive flow adds to Csikszentmihalyi's flow theory. Whereas Csikszentmihalyi attended to teachers' and students' experiences of flow separately, this inquiry explores flow through three water-inspired layers of physical interaction between fitness professionals and their clients. Teaching fitness is likened to the emotive experience of surfing the ocean peaks, swimming in the shallows, and diving deep beneath the surface. As a producer of high, immersed, and deep flow, this teaching moves actively from an elevated stage of one-sided instruction to motions of deep, other-directed absorption. Learning to teach in this flow-producing way is portrayed through first-person accounts of the intensification of closeness, connection, reciprocity, and mutuality between fitness professionals and their clients. This study, with its reference to the postures, positions, gestures, and expressions of fitness instruction, indicates a kinaesthetic register of flow consciousness that serves as a guide to effective exercise pedagogy.
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Vitality draws together the interests of health and physical education. Already these fields of education have come together, with health, fitness, wellness, and active and healthy living as shared curricular concepts. Vitality furthers these conjunctions by having us rethink prevailing views of the body of knowledge in health and physical education. More than a concept, vitality is promoted phenomenologically in terms of the essential movements of the body. It is explicated as vitality affects, specifically identifiable motions and developmental patterns of movement that provide curricular structure for teaching health and physical education. The promotional implications of this analysis relate to enlivening the baseline criteria currently used in health and physical education assessments; revitalizing the curricular concepts of body awareness, space, time, and relationships on which provincial programs are based; and expanding the reach of these programs to mental, emotional, spiritual, and, particularly, environmental health.
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Vitality takes on many dynamic forms and permeates daily life, psychology, psychotherapy and the arts, yet what is vitality? We know that it is a manifestation of life, of being alive. We are very alert to its feel in ourselves and its expression in others. Life shows itself in so many different forms of vitality. But just how can we study this phenomenon? This title is divided into three parts. Part I is an introduction and background to vitality. Part II suggests a neuroscientific underpinning for forms of vitality, and shows how the time-based arts require and use these forms. Part III concerns the implications of forms of vitality for developmental and clinical work. This inquiry aims to further identify and explore this realm of dynamic forms of vitality, and to illustrate the breadth of its scope. This title may be helpful in approaching the dynamic dimension from psychological, neuroscientific, and phenomenological perspectives, and may be useful in reorienting some notions of emotion theory, memory structure, and social communication, as well as psychotherapeutic theory and practice.
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This book brings different ideas to bear on the classical problem of the self. Self-perception, both ecological and social, is the earliest and most fundamental form of self-knowledge. In his introduction, Ulric Neisser describes the 'ecological self' as based on direct and realistic perception of one's situation in the environment; the 'interpersonal self' as established by social interaction with other people. He argues that both of these 'selves' appear in early infancy, long before anything like a self-concept or a self-narrative is possible. In subsequent chapters, fifteen contributors - psychologists, philosophers and others - elaborate on these notions and introduce related ideas of their own. Their topics range from the perceptual and social development of infants to autism and blindness; from mechanisms of motor control to dance and non-verbal communication. The combined contributions of these leading individuals creates an unusual synthesis of perceptual, social and developmental theory.
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This expanded second edition carries forward the initial insights into the biological and existential significances of animation by taking contemporary research findings in cognitive science and philosophy and in neuroscience into critical and constructive account. It first takes affectivity as its focal point, elucidating it within both an enactive and qualitative affective-kinetic dynamic. It follows through with a thoroughgoing interdisciplinary inquiry into movement from three perspectives: mind, brain, and the conceptually reciprocal realities of receptivity and responsivity as set forth in phenomenology and evolutionary biology, respectively. It ends with a substantive afterword on kinesthesia, pointing up the incontrovertible significance of the faculty to cognition and affectivity. Series A
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In The Contemplative Self after Michel Henry: A Phenomenological Theology, Joseph Rivera provides a close and critical reconstruction of the philosophical anthropology of Michel Henry (1922-2002) while also addressing the question of how theology contributes to Henry's phenomenology. In conversation with other French figures such as Derrida, Marion, Lacoste, and Barbaras, Rivera undertakes a global thematic study of Henry's work. He shows how, for Henry, the theological debate is shifted onto a phenomenological problem, with a coincident will to pursue the epistemological efforts of Husserl and Heidegger. The chapters tackle some of the most pressing debates in contemporary Continental philosophy, such as the "modern ego," the nature and experience of temporality, and the constitution of the body and otherness, and how a theological discourse may illumine those anthropological structures. The book expands on the modern narrative of the self from Descartes to Nietzsche, opens up the particular lines of inquiry Henry advances in dialogue with those figures and phenomenology in particular, and highlights the surprising theological turns in Henry's late work on Christianity. Because Henry's work is difficult, it is often misunderstood; Rivera's own vision of the self, one that is shaped by Henry but not in full agreement with him, advances insights internal to Henry but also brings into sharp focus many problematic points in Henry's phenomenological theology. An array of classical theological voices appear in the final chapters, such as St. Augustine, Tertullian, Irenaeus, Pseudo-Dionysius, and Gregory of Nyssa, all of whom are set in dialogue with Henry. A fresh and creative articulation of contemplation and selfhood, the volume is a valuable addition to the continuing conversation that seeks to build bridges between phenomenology and theology.
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Introduction: The Seeming Contingency of the Question concerning the Body and the Necessity for an Ontological Analysis of the Body.- I: The Philosophical Presuppositions of the Biranian Analysis of the Body.- 1. The Philosophical Presuppositions of Biranian Ontology.- 2. The Transcendental Deduction of the Categories.- 3. The Theory of the Ego and the Problem of the Soul.- II:The Subjective Body.- III: Movement and Sensing.- 1. The Unity of our Senses and the Problem of the Relationship between our Images and our Movements.- 2. The Unity of the Body Interpreted as a Unity of Knowledge. Habit and Memory.- 3. The Individuality of Human Reality as Sensible Individuality.- IV: The Twofold Usage of Signs and the Problem of the Constitution of One's own Body.- V: Cartesian Dualism.- VI: A Critique of the Thought of Maine de Biran. The Problem of Passivity.- VII: Conclusion. The Ontological Theory of the Body and the Problem of Incarnation. The Flesh and the Spirit.- Index of Authors.- Index of Terms.
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War Horse, Steven Spielberg’s 2011 motion picture adaptation of a 1982 children’s novel by British author Michael Morpurgo, extends a long storyline of heroic military horses. These horses include George Washington’s ‘Old Nelson’, Chief Sitting Bull’s ‘Blackie’, the Duke of Wellington’s ‘Copenhagen’, Napoleon’s ‘Magnolia’, and King Charlemagne’s ‘good steed Tencendur’ of ‘The Song of Roland’ fame (Crosland, 1999). The storyline can be traced back to Plutarch’s tale of Alexander the Great’s ‘Bucephalus’, a horse thought to be ‘so very vicious and unmanageable’ until the adolescent son of King Philip did what no other of the king’s men could accomplish. Alexander, realizing the horse’s fearfulness and, rather than attempting as others had done, to whip and spur Bucephalus into submission, turned the horse into the sun and away from his fearful shadow, having noted this to be source of the horse’s anxiety. Alexander walked beside Bucephalus with the reins in his hands, stroking him, coaxing him forward, until he could spring surreptitiously onto the horse’s back. Alexander then gathered in the reins and, with Bucephalus ‘free from all rebelliousness’, rode the horse on a careering course. So began a partnership of trust and devotion that would carry Alexander through numerous battles (Dryden, 1942).
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First published in 1945, Maurice Merleau-Ponty’s monumental Phénoménologie de la perception signalled the arrival of a major new philosophical and intellectual voice in post-war Europe. Breaking with the prevailing picture of existentialism and phenomenology at the time, it has become one of the landmark works of twentieth-century thought. This new translation, the first for over fifty years, makes this classic work of philosophy available to a new generation of readers.
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Children, youth, other persons, animals even are those with whom our lives are entwined, yet our connections are customarily superficial, fleeting and distant. Where they are sustained in various professional and pedagogical practices, the relations tend to be constrained by routines, rituals and rites. The primary motive of contact improvisation, however, is to connect to others beyond our habitual containments. As a movement form, contact improvisation brings postural, positional, gestural and expressive nuance to our actions, reactions and interactions. It is a somatic practice not only of relating sensitively to others, but also of cultivating a corporeal responsiveness to those who would otherwise fall outside our personal and professional commitments. We realize the possibilities of such connection when the spatial, and especially the temporal, dynamics of contact improvisation are transposed ‘somatophorically’ to discursive realms. A felt durational emphasis can be now heard as the agogic accent of multilingualism. And as an accent of speech, but also of song, music and motion, its significance spreads through all our relations with others. Particular attention is paid to the pedagogical formulation of this accent and to how improvisatory contact might be transposed to settings of evident educational concern. Relations between teachers and students, therapists and clients, social workers and youth, as well as parents and their children, can incorporate this accent of contact duration. At their pedagogical best, these relations can be corporeally improvisatory, multilingually responsive, and essentially and durationally tactful. More formal, institutionalized representations of pedagogy can thus be understood as derivative, and too often subversive, of a vital contact with others in the manifold, multilingual worlds we share.
Article
The IPJP is a joint project of Rhodes University in South Africa and Edith Cowan University in Australia. This document is subject to copyright and may not be reproduced in whole or in part via any medium (print, electronic or otherwise) without the express permission of the publishers. The Indo-Pacific Journal of Phenomenology (IPJP) can be found at www.ipjp.org. Abstract Maurice Merleau-Ponty's 'flesh of the world' speaks to an embodied connection to the spaces we inhabit deeply, primally, elementally. Flesh suggests water and its circulations, air and its respirations, earth and its conformations, fire and its inspirations. Flesh speaks to our bodily relations with the elements of a more-than-human world. This paper explores the felt imperative to these relations where, as Merleau-Ponty put it, 'all distance is traversed' and wherein movement arises not specifically in the body, but in the nexus and intertwining of bodily engagement with the world. There is a primacy to movement that registers in the living body in its carnal ties to the elements of the world's flesh. The 'radical reflection' on the 'flesh of the world' to which this analysis aspires in turn bears upon the general field of gestural reciprocities and connections, providing the insight that intimate gestures of the flesh, such as the embrace, are primordial attunements, motions of rhythm and reciprocity, that emanate from the world in identification with it. The embrace is fundamentally, elementally, a gesture of landscape dwelling. A phenomenology of elemental motions provides the textual reminder that to be at home in various landscapes means to know what it is to be embraced corporeally, sensually, within the human and especially the more-than-human folds of the world.
Article
With rigorous attention to both natural history and phenomenological accounts of kinetic phenomena, particularly the phenomenon of self-movement, this interdisciplinary book brings to the fore the long-neglected topic of animate form, and with it a long-neglected inquiry into the significance of animation. It addresses foundational and methodological issues at length. Its detailed and extensive examinations and analyses of movement range from Aristotle's recognition of motion as THE principle of nature to a critique of the common notion of movement as change of position, from critiques of present-day materialists' trivializations of movement as mere output to kinesthetically tethered accounts of the qualia of movement, from expositions of an evolutionary semantics and of the tactile-kinesthetic body as the generative source of corporeal concepts to expositions of thinking in movement and of the pan-human phenomenon of learning to move oneself. The book lays out fundamental epistemological and metaphysical dimensions of animate life.
Towards a radical phenomenology of social life: Reflections from the work of Michel Henry
  • R Gély
Gély, R. (2012). Towards a radical phenomenology of social life: Reflections from the work of Michel Henry. In J. Hanson & M. R. Kelly (Eds.), Michel Henry: The affects of thought (pp. 154-177). London, England: Bloomsbury.
Material phenomenology
  • M Henry
  • S Davidson
  • Serres M.
Seeing the invisible: On Kandinsky
  • M Henry
Words of Christ (Gschwandtner
  • M Henry
Incarnation: A philosophy of flesh
  • M Henry
Interview with Anya Katsevman. The inter-active for life project: Exploring sustained and sustaining movement practices through the interdisciplinary Function2Flow model
  • R J Lloyd
  • S J Smith
Lloyd, R. J., & Smith, S. J. (2018). Interview with Anya Katsevman. The inter-active for life project: Exploring sustained and sustaining movement practices through the interdisciplinary Function2Flow model, SSHRC Insight Grant, 2017-2023.
Bringing up life with horses. Paper presented at the Third Biennial "Living With Animals
  • S J Smith
Smith, S. J. (2017a, March 22-26). Bringing up life with horses. Paper presented at the Third Biennial "Living With Animals" conference at Eastern Kentucky University, Richmond.
Barbarism (Davidson, S. , Trans.)
  • M Henry
The community of those who have nothing in common
  • A Lingis
Lingis, A. (1994). The community of those who have nothing in common. Bloomington: Indiana University Press.
Gallop to freedom: Training horses with the founding stars of Cavalia
  • F Pignon
  • M Delgado
Pignon, F., & Delgado, M. (2009). Gallop to freedom: Training horses with the founding stars of Cavalia. North Pomfret, VT: Trafalgar Square.
The corporeal turn: An interdisciplinary reader
  • M Sheets-Johnstone
Sheets-Johnstone, M. (2009). The corporeal turn: An interdisciplinary reader. Exeter, UK: Imprint Academic.
Human-horse partnership: The discipline of dressage
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