[Peerpress-main] EXTENDED DEADLINE: Studia Phaenomenologica XII (2012): Phenomenon of Body / Phenomenology of Embodiment

Sun Nov 20 18:01:05 CET 2011

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 CALL FOR PAPERS: Studia Phaenomenologica XII (2012): Phenomenon of
Body / Phenomenology of Embodiment

 EXTENDED DEADLINE: 15th December 2011!

 Cristian Ciocan with guest editor Elizabeth A. Behnke

 In both its inaugural and post-war versions, phenomenology
rediscovered the fundamental philosophical dimension of corporeality;
reinstated its importance, which had been veiled by the dualist tones
of traditional philosophy; and invested it with an undisputable
central position among its preoccupations. The complex investigations
regarding the phenomenon of human corporeality undertaken by the
founder of phenomenology, Edmund Husserl, are well known, most of them
being focused on the constitution of space, starting from the
zero-point of orientation, which is the personal body: my body is the
“absolute here” of orientation, the point whence I measure my
distances and evaluate my movements. The phenomenon of corporeality
also has a fundamental role as regards the dimension of
intersubjectivity: intersubjectivity is shaped by means of the
dynamics between one’s own living body and the corporeal body of the
other. As for Martin Heidegger, although his fundamental work, Being
and Time, seems to evade the issue of corporeality, this happens with
a definite intention: that of not falling into the trap of reifying
the body, of understanding it in terms of the metaphysical idea of
substantiality. What Heidegger rejects is therefore the very
metaphysics that resides behind the traditional idea of corporeality.
This is why the deconstruction of this metaphysics also presupposes
the deconstruction of the traditional idea of a substantial body (and
of the body/spirit dualism in general). The purpose of this
deconstruction is not to eliminate the idea of body, but to determine
a genuine, essentially phenomenological meaning, opposed to any
biologism, of human corporeality (especially in the late courses on
Nietzsche, and also in the Zollikoner Seminare). Maurice
Merleau-Ponty’s philosophy will place corporeality (starting from a
“phenomenology of perception” and from keen analyses of the
phenomenon of touch) in relation to the phenomenon of the world,
considering the human being in its intertwining with the flesh of the
world (chair du monde). In his turn, Jean-Paul Sartre will propose the
fundamental significance of the corporeal phenomenon of shame, a
meditation that will be adopted and defined as a fundamental meaning
of subjectivity in Emmanuel Levinas’s ethical approach: subjectivity
becomes the nakedness of the face, exposure without any reserve or
cover, the embrace of the other. Michel Henry will integrate the
Christian idea of Incarnation within the context of a phenomenology of
absolute life as pure immanence. And, of course, still other
phenomenologists not mentioned here have not hesitated to address
other nuances of the key phenomenon of corporeality, contributing new
insights without ever exhausting the possibilities for further
investigation.

 Starting from this summary presentation of several moments of the
history of the phenomenology of embodiment, we may ask: Why does
phenomenology constitute a privileged method in the research of
corporeality? Is it only because the phenomenological method has a
propensity to explore what is familiar and to question what seems to
be self-evident? Is it only because phenomenology reveals the
concreteness of phenomena as encountered in everyday life? Is it
because the corporeality that phenomenology aims to seize and
interpret is not an abstract and inaccessible theoretical fact, but
rather the closest and the most current phenomenon of our life? Is it
because phenomenological investigation is able to bring the mute and
pre-linguistic depths of embodied experience to appropriate
expression? Is it because phenomenology aims at an encompassing
approach destined to capture the primordiality of the phenomenon in
question? Is it only because phenomenology is constantly oriented
towards the integrality of the phenomenon studied and towards its
primal unity?

 For the 2012 issue of Studia Phaenomenologica we invite scholars and
phenomenologists to submit contributions that interpret or describe
embodied experience, both in its wholeness and in its multifarious
manifestations. In addition to discussions of the problem of body in
the history of phenomenology, we encourage authors to submit genuine
phenomenological investigations of the phenomenon of embodiment.

 EXTENDED DEADLINE: 15th December 2011

 Submission information:
http://studia-phaenomenologica.com/?page=submit

 Email: embodiment at phenomenology.ro

 In each volume of Studia Phaenomenologica, there is a section of
Varia. Therefore, articles that do not fit the topic of our calls for
papers, can be submitted to the editors, following the formal rules
indicated in our website
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, at the email address: submissions at phenomenology.ro.

 Please send your book reviews at:
book-review-editor at phenomenology.ro.

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