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class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by Maren Wehrle</h3></div><div class="js-work-strip profile--work_container" data-work-id="126936538"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/126936538/Normality_as_a_concept_in_Phenomenology_in_Encyclopedia_of_Phenomenology_edited_by_Nicolas_de_Warren_Ted_Toadvine_"><img alt="Research paper thumbnail of Normality, as a concept in Phenomenology (in: Encyclopedia of Phenomenology, edited by Nicolas de Warren, Ted Toadvine)" class="work-thumbnail" src="https://attachments.academia-assets.com/120743017/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/126936538/Normality_as_a_concept_in_Phenomenology_in_Encyclopedia_of_Phenomenology_edited_by_Nicolas_de_Warren_Ted_Toadvine_">Normality, as a concept in Phenomenology (in: Encyclopedia of Phenomenology, edited by Nicolas de Warren, Ted Toadvine)</a></div><div class="wp-workCard_item"><span>Encyclopedia of Phenomenology, edited by Nicolas de Warren, Ted Toadvine</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Normality as a concept in phenomenology refers neither to a statistical or objectively measure av...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Normality as a concept in phenomenology refers neither to a statistical or objectively measure average nor to what counts as normal within a specific time, culture, or society. Nor is it related to notions that equate normality with naturalness or natality. Normality, approached from a first-person perspective is characterized as a mode of experience, i.e., it is about what it is like to experience normally. Normality is comprised of two aspects, concordance and optimality. A normal course of experience must be concordant regarding prior experiences and optimal in relation to its contents, on the levels of individual and intersubjective experience. While normality as concordance is the condition of coherent experience, normality as optimality refers to the intentional aims of perception or action. Phenomenologically, normality is thus not an empirical, but a transcendental-philosophical, concept as it refers to the (general or genetic) conditions of experience. A minimal normality is regarded as necessary for every stable object-perception, smooth practical engagement with the environment, and the givenness of an intersubjectively shared world. The concept of normality in phenomenology is thus directly related to notions of objectivity (reality), and normativity. Concordance thereby represents the descriptive aspect of normality, while optimality introduces a normative dimension to normality.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="edde013b83646283ba5f0a63e737ea23" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":120743017,"asset_id":126936538,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/120743017/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="126936538"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="126936538"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 126936538; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=126936538]").text(description); $(".js-view-count[data-work-id=126936538]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 126936538; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='126936538']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "edde013b83646283ba5f0a63e737ea23" } } $('.js-work-strip[data-work-id=126936538]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":126936538,"title":"Normality, as a concept in Phenomenology (in: Encyclopedia of Phenomenology, edited by Nicolas de Warren, Ted Toadvine)","translated_title":"","metadata":{"doi":"10.1007/978-3-030-47253-5_185-1","abstract":"Normality as a concept in phenomenology refers neither to a statistical or objectively measure average nor to what counts as normal within a specific time, culture, or society. Nor is it related to notions that equate normality with naturalness or natality. Normality, approached from a first-person perspective is characterized as a mode of experience, i.e., it is about what it is like to experience normally. Normality is comprised of two aspects, concordance and optimality. A normal course of experience must be concordant regarding prior experiences and optimal in relation to its contents, on the levels of individual and intersubjective experience. While normality as concordance is the condition of coherent experience, normality as optimality refers to the intentional aims of perception or action. Phenomenologically, normality is thus not an empirical, but a transcendental-philosophical, concept as it refers to the (general or genetic) conditions of experience. A minimal normality is regarded as necessary for every stable object-perception, smooth practical engagement with the environment, and the givenness of an intersubjectively shared world. The concept of normality in phenomenology is thus directly related to notions of objectivity (reality), and normativity. Concordance thereby represents the descriptive aspect of normality, while optimality introduces a normative dimension to normality.","publication_date":{"day":null,"month":null,"year":2024,"errors":{}},"publication_name":"Encyclopedia of Phenomenology, edited by Nicolas de Warren, Ted Toadvine"},"translated_abstract":"Normality as a concept in phenomenology refers neither to a statistical or objectively measure average nor to what counts as normal within a specific time, culture, or society. Nor is it related to notions that equate normality with naturalness or natality. Normality, approached from a first-person perspective is characterized as a mode of experience, i.e., it is about what it is like to experience normally. Normality is comprised of two aspects, concordance and optimality. A normal course of experience must be concordant regarding prior experiences and optimal in relation to its contents, on the levels of individual and intersubjective experience. While normality as concordance is the condition of coherent experience, normality as optimality refers to the intentional aims of perception or action. Phenomenologically, normality is thus not an empirical, but a transcendental-philosophical, concept as it refers to the (general or genetic) conditions of experience. A minimal normality is regarded as necessary for every stable object-perception, smooth practical engagement with the environment, and the givenness of an intersubjectively shared world. The concept of normality in phenomenology is thus directly related to notions of objectivity (reality), and normativity. Concordance thereby represents the descriptive aspect of normality, while optimality introduces a normative dimension to normality.","internal_url":"https://www.academia.edu/126936538/Normality_as_a_concept_in_Phenomenology_in_Encyclopedia_of_Phenomenology_edited_by_Nicolas_de_Warren_Ted_Toadvine_","translated_internal_url":"","created_at":"2025-01-10T03:44:57.835-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":881340,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":120743017,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/120743017/thumbnails/1.jpg","file_name":"Wehrle_Normality_Encyclopedia_of_Phenomenology_draft_academia.edu.pdf","download_url":"https://www.academia.edu/attachments/120743017/download_file","bulk_download_file_name":"Normality_as_a_concept_in_Phenomenology.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/120743017/Wehrle_Normality_Encyclopedia_of_Phenomenology_draft_academia.edu-libre.pdf?1736511281=\u0026response-content-disposition=attachment%3B+filename%3DNormality_as_a_concept_in_Phenomenology.pdf\u0026Expires=1743089322\u0026Signature=WHyUY~xiDp7RV9ZiyafXZoBCCorIQT45c8D8h4A4qsmFY7awpHRLFKVKE0~RYJ83f7aGr-03sK~CQQ7GGefGoxMK5DDhYnasei9ZqQ6u4lH-Z2b3rl9OmssfvQSr4Tal3MNHr-qq19yJvBOBdlG-t8dAAN58OHV~67ReFqNSFl47cua7Q8ypSoKfNoMEHLZ65d~OZh2WP40yaOHKuYfeqySng6OBWB46KFLl6ucUe5R4d9t1CBx8QWrBZ0awjKCdUZZbs-CWJ2zIUcCVdEx-UN~1E-EkOCCsGoJDYw68snRaQh9-aCxKBUTUDpXxQKS~DI~TrlAMYNKEv5cy~s~2Tg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Normality_as_a_concept_in_Phenomenology_in_Encyclopedia_of_Phenomenology_edited_by_Nicolas_de_Warren_Ted_Toadvine_","translated_slug":"","page_count":15,"language":"en","content_type":"Work","summary":"Normality as a concept in phenomenology refers neither to a statistical or objectively measure average nor to what counts as normal within a specific time, culture, or society. Nor is it related to notions that equate normality with naturalness or natality. Normality, approached from a first-person perspective is characterized as a mode of experience, i.e., it is about what it is like to experience normally. Normality is comprised of two aspects, concordance and optimality. A normal course of experience must be concordant regarding prior experiences and optimal in relation to its contents, on the levels of individual and intersubjective experience. While normality as concordance is the condition of coherent experience, normality as optimality refers to the intentional aims of perception or action. Phenomenologically, normality is thus not an empirical, but a transcendental-philosophical, concept as it refers to the (general or genetic) conditions of experience. A minimal normality is regarded as necessary for every stable object-perception, smooth practical engagement with the environment, and the givenness of an intersubjectively shared world. The concept of normality in phenomenology is thus directly related to notions of objectivity (reality), and normativity. 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A Phenomenological Account of Habitual Identity" class="work-thumbnail" src="https://attachments.academia-assets.com/112686254/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/116602070/Me_My_Habitual_Self_and_I_A_Phenomenological_Account_of_Habitual_Identity">Me, My (Habitual) Self, and I. A Phenomenological Account of Habitual Identity</a></div><div class="wp-workCard_item"><span>Line Ryberg-Ingerslev, Karl Mertens (Eds.): Phenomenology of Broken Habits. Philosophical and Psychological Perspectives of Habitual Action. New York: Routledge.</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Habit formation, so this chapter argues, is crucial for every form of identity as it structures o...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Habit formation, so this chapter argues, is crucial for every form of identity as it structures our engagements with our surroundings in typical ways and thereby establishes a familiarity with our environment. Habit formation provides permanence, coherence, and thus identity to the objects we deal with and so turns the world into an inhabitable place. At the same time, we ourselves acquire a practical potential and an individual style through habitual performance, what is called a habitual identity. In the first part, a phenomenology of habit will be provided by distinguishing different levels, that is, passive-receptive, bodily, and personal habit. The chapter will focus on the bodily level of habit because here the intertwinement of individual and social aspects of identity formation becomes most prominent. The second part will relate habitual identity to practices of resilience or resistance. It will be shown that habitual identity is needed to cope with radical changes in one's body or environment, while also being an expression of an involuntary incorporation of social norms. The final part argues that my habitual self must be made thematic: I have to identify my habitual doings as typical of me (or my culture), only then can I become what I already am, or be able to change it.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3c9766084e04ca72afea47557ad8cd22" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":112686254,"asset_id":116602070,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/112686254/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="116602070"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="116602070"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 116602070; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=116602070]").text(description); $(".js-view-count[data-work-id=116602070]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 116602070; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='116602070']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3c9766084e04ca72afea47557ad8cd22" } } $('.js-work-strip[data-work-id=116602070]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":116602070,"title":"Me, My (Habitual) Self, and I. 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The struggle for normality as a claim to reality" class="work-thumbnail" src="https://attachments.academia-assets.com/98447851/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/96591475/Can_the_real_world_please_stand_up_The_struggle_for_normality_as_a_claim_to_reality">Can the "real world" please stand up? The struggle for normality as a claim to reality</a></div><div class="wp-workCard_item"><span>Philosophy & Social Criticism, 49/2: Special Issue: Feminist Takes on Post-Truth, pp. 151-163.</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this paper, I show that a phenomenological concept of normality can be helpful to understand t...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this paper, I show that a phenomenological concept of normality can be helpful to understand the experiential side of post-truth phenomena. How is one's longing for, or sense of, normality related to what we deem as real, true, or objective? And to what extent is the sense for "what (really) is" related to our beliefs of what should be? To investigate this, I combine a phenomenological approach to lived normality with a genealogical account of represented normality that sheds light on the social and historical contingency of definitions of normality and their intertwinement with structures of power. It is my contention that such an approach to normality is well-suited to investigate how is and ought are interrelated within subjective experience and practice. This might in turn help overcoming one-sided debates on post-truth, which rely on the strict opposition of objectivity versus subjectivity, universal truth versus subjective experience, facticity versus meaning, or reason versus stupidity. It also sheds light on the ambivalent or contested status of experience within debates of post-truth and feminist theory. I will conclude that post-truth is related to what Hannah Arendt has termed the lack of a common world (i.e., normality), arguing that a plurality of experiences is needed to let the "real world" stand its ground again.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7e76767f28574c48b0580933eec22f33" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":98447851,"asset_id":96591475,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/98447851/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="96591475"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="96591475"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 96591475; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=96591475]").text(description); $(".js-view-count[data-work-id=96591475]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 96591475; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='96591475']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7e76767f28574c48b0580933eec22f33" } } $('.js-work-strip[data-work-id=96591475]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":96591475,"title":"Can the \"real world\" please stand up? 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Simone de Beauvoir's Responsive Ethics, in: Empathy and Ethics, edited by Magnus Englander and Susi Ferrarello. New York: Rowman & Littlefield 2023, pp.61-83." class="work-thumbnail" src="https://attachments.academia-assets.com/103950081/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/94909263/Embracing_Ambiguity_Simone_de_Beauvoirs_Responsive_Ethics_in_Empathy_and_Ethics_edited_by_Magnus_Englander_and_Susi_Ferrarello_New_York_Rowman_and_Littlefield_2023_pp_61_83">Embracing Ambiguity. Simone de Beauvoir's Responsive Ethics, in: Empathy and Ethics, edited by Magnus Englander and Susi Ferrarello. New York: Rowman & Littlefield 2023, pp.61-83.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Throughout her philosophical and literary career, Simone de Beauvoir was concerned with existenti...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Throughout her philosophical and literary career, Simone de Beauvoir was concerned with existential problems like singularity, freedom, and responsibility. Beauvoir transforms phenomenological concepts like intentionality, situation, lived body, project, and existence from Husserl, Merleau-Ponty, Heidegger, and most of all Sartre into a genuine existential ethics based on the ambiguity of the human condition. This ambiguity of our finite existence, namely, the fact that we are both subject and object, active and passive, immanent and transcendent, is for her the precondition of real ethics. Two insights are crucial for such an approach: that existence is always embodied and situated (concretizing and complementing Husserl and Merleau-Ponty) and that freedom can never be absolute but must be realized within concrete situations and in relation with others (arguing against Sartre). <br />In this chapter, I will present Simone de Beauvoir's philosophy as a responsive ethics, in which freedom and vulnerability, mind and body, we and others, are necessarily intertwined. Her entire work, so I would like to argue, not merely her "ethics of ambiguity", can be characterized as an attempt to develop such a performative ethics - an ethics that argues for the response-ability to accept and embrace one's ambiguity to live an "authentic," that is, ethical life.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="fcb7a18a8962f82791d52a514c1e49fa" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":103950081,"asset_id":94909263,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/103950081/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="94909263"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="94909263"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 94909263; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=94909263]").text(description); $(".js-view-count[data-work-id=94909263]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 94909263; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='94909263']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "fcb7a18a8962f82791d52a514c1e49fa" } } $('.js-work-strip[data-work-id=94909263]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":94909263,"title":"Embracing Ambiguity. 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Her entire work, so I would like to argue, not merely her \"ethics of ambiguity\", can be characterized as an attempt to develop such a performative ethics - an ethics that argues for the response-ability to accept and embrace one's ambiguity to live an \"authentic,\" that is, ethical life.","internal_url":"https://www.academia.edu/94909263/Embracing_Ambiguity_Simone_de_Beauvoirs_Responsive_Ethics_in_Empathy_and_Ethics_edited_by_Magnus_Englander_and_Susi_Ferrarello_New_York_Rowman_and_Littlefield_2023_pp_61_83","translated_internal_url":"","created_at":"2023-01-13T04:53:52.303-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":881340,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":103950081,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/103950081/thumbnails/1.jpg","file_name":"Wehrle_Embracing_Ambiguity_draft.pdf","download_url":"https://www.academia.edu/attachments/103950081/download_file","bulk_download_file_name":"Embracing_Ambiguity_Simone_de_Beauvoirs.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/103950081/Wehrle_Embracing_Ambiguity_draft-libre.pdf?1688307799=\u0026response-content-disposition=attachment%3B+filename%3DEmbracing_Ambiguity_Simone_de_Beauvoirs.pdf\u0026Expires=1743089322\u0026Signature=UnKE3VfEXR7eqx~fqecNWylBGObUv3eq59td8Dtv72w1LUMPn2MPxHASNq56MgHwtY7PB7-vbpXFLSW3GDN6doiTfZS3sTR6j7rdMXRV19qIY4LFs6rTTrHLzk8RY5VfMPWgnVhLQgdWVjzVHc7ZK6MkxXfeHsAqBlJSzYwEWHD-GdTY9DNmQ06ssQsNWspyvcF5KxjmduMrifZoWAAHY-fAAHEqT3DXdxY0qHJdsByQWDEcWSgGPFakreOaCucYb8yYxtAXE7gHeHah1snIT0ESl1PjVFvp99qrMGpp41AemQmtZtU2inam5ZajIFlNHhjGHxrOkHaolKV~4u8qjg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Embracing_Ambiguity_Simone_de_Beauvoirs_Responsive_Ethics_in_Empathy_and_Ethics_edited_by_Magnus_Englander_and_Susi_Ferrarello_New_York_Rowman_and_Littlefield_2023_pp_61_83","translated_slug":"","page_count":22,"language":"en","content_type":"Work","summary":"Throughout her philosophical and literary career, Simone de Beauvoir was concerned with existential problems like singularity, freedom, and responsibility. Beauvoir transforms phenomenological concepts like intentionality, situation, lived body, project, and existence from Husserl, Merleau-Ponty, Heidegger, and most of all Sartre into a genuine existential ethics based on the ambiguity of the human condition. This ambiguity of our finite existence, namely, the fact that we are both subject and object, active and passive, immanent and transcendent, is for her the precondition of real ethics. Two insights are crucial for such an approach: that existence is always embodied and situated (concretizing and complementing Husserl and Merleau-Ponty) and that freedom can never be absolute but must be realized within concrete situations and in relation with others (arguing against Sartre). \r\nIn this chapter, I will present Simone de Beauvoir's philosophy as a responsive ethics, in which freedom and vulnerability, mind and body, we and others, are necessarily intertwined. Her entire work, so I would like to argue, not merely her \"ethics of ambiguity\", can be characterized as an attempt to develop such a performative ethics - an ethics that argues for the response-ability to accept and embrace one's ambiguity to live an \"authentic,\" that is, ethical life.","owner":{"id":881340,"first_name":"Maren","middle_initials":null,"last_name":"Wehrle","page_name":"MarenWehrle","domain_name":"eur","created_at":"2011-10-26T06:57:23.286-07:00","display_name":"Maren Wehrle","url":"https://eur.academia.edu/MarenWehrle"},"attachments":[{"id":103950081,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/103950081/thumbnails/1.jpg","file_name":"Wehrle_Embracing_Ambiguity_draft.pdf","download_url":"https://www.academia.edu/attachments/103950081/download_file","bulk_download_file_name":"Embracing_Ambiguity_Simone_de_Beauvoirs.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/103950081/Wehrle_Embracing_Ambiguity_draft-libre.pdf?1688307799=\u0026response-content-disposition=attachment%3B+filename%3DEmbracing_Ambiguity_Simone_de_Beauvoirs.pdf\u0026Expires=1743089322\u0026Signature=UnKE3VfEXR7eqx~fqecNWylBGObUv3eq59td8Dtv72w1LUMPn2MPxHASNq56MgHwtY7PB7-vbpXFLSW3GDN6doiTfZS3sTR6j7rdMXRV19qIY4LFs6rTTrHLzk8RY5VfMPWgnVhLQgdWVjzVHc7ZK6MkxXfeHsAqBlJSzYwEWHD-GdTY9DNmQ06ssQsNWspyvcF5KxjmduMrifZoWAAHY-fAAHEqT3DXdxY0qHJdsByQWDEcWSgGPFakreOaCucYb8yYxtAXE7gHeHah1snIT0ESl1PjVFvp99qrMGpp41AemQmtZtU2inam5ZajIFlNHhjGHxrOkHaolKV~4u8qjg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics"},{"id":1192,"name":"Feminist Theory","url":"https://www.academia.edu/Documents/in/Feminist_Theory"},{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics"},{"id":4124,"name":"Feminist Philosophy","url":"https://www.academia.edu/Documents/in/Feminist_Philosophy"},{"id":5044,"name":"Embodiment","url":"https://www.academia.edu/Documents/in/Embodiment"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":5600,"name":"Feminist Phenomenology","url":"https://www.academia.edu/Documents/in/Feminist_Phenomenology"},{"id":8418,"name":"Maurice Merleau-Ponty","url":"https://www.academia.edu/Documents/in/Maurice_Merleau-Ponty"},{"id":12824,"name":"Intersubjectivity","url":"https://www.academia.edu/Documents/in/Intersubjectivity"},{"id":14188,"name":"Simone de Beauvoir","url":"https://www.academia.edu/Documents/in/Simone_de_Beauvoir"},{"id":16823,"name":"Vulnerability","url":"https://www.academia.edu/Documents/in/Vulnerability"},{"id":44886,"name":"Empathy","url":"https://www.academia.edu/Documents/in/Empathy"},{"id":67525,"name":"Existentialism","url":"https://www.academia.edu/Documents/in/Existentialism"},{"id":258059,"name":"Ethics, Philosophy, Existentialism","url":"https://www.academia.edu/Documents/in/Ethics_Philosophy_Existentialism"}],"urls":[{"id":28472616,"url":"https://rowman.com/ISBN/9781538154113/Empathy-and-Ethics"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="91266160"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/91266160/Verloren_normaliteit_Van_het_verlangen_naar_autoriteit_naar_een_beauvoiraanse_ethiek_der_dubbelzinnigheid_2022_"><img alt="Research paper thumbnail of Verloren normaliteit? Van het verlangen naar autoriteit naar een beauvoiraanse ethiek der dubbelzinnigheid (2022)" class="work-thumbnail" src="https://attachments.academia-assets.com/94601492/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/91266160/Verloren_normaliteit_Van_het_verlangen_naar_autoriteit_naar_een_beauvoiraanse_ethiek_der_dubbelzinnigheid_2022_">Verloren normaliteit? Van het verlangen naar autoriteit naar een beauvoiraanse ethiek der dubbelzinnigheid (2022)</a></div><div class="wp-workCard_item"><span>Krisis. Journal for Contemporary Philosophy</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Autoriteit lijkt niet langer belangrijk als men complexe moderne democratische samenlevingen wil ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Autoriteit lijkt niet langer belangrijk als men complexe moderne democratische samenlevingen wil analyseren. Tegelijkertijd kan men een toenemend verlangen naar autoriteit in het sociale en politieke leven waarnemen, een verlangen naar oriëntatie en sturing. Dit artikel onderzoekt hoe autoriteit en gender met elkaar verweven zijn en hoe dit tot uiting komt in de huidige crisis van de normaliteit. De paper laat zien waarom een terugkeer naar een premoderne autoriteit deze crisis niet kan oplossen. Om een nieuwe normaliteit te co-creëren moet men de dubbelzinnigheid van het bestaan accepteren en beseffen dat vrijheid altijd relationeel is (zie Simone de Beauvoir).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5321ff638d77d6ad11d923c5898863b9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":94601492,"asset_id":91266160,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/94601492/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="91266160"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="91266160"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 91266160; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=91266160]").text(description); $(".js-view-count[data-work-id=91266160]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 91266160; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='91266160']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5321ff638d77d6ad11d923c5898863b9" } } $('.js-work-strip[data-work-id=91266160]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":91266160,"title":"Verloren normaliteit? Van het verlangen naar autoriteit naar een beauvoiraanse ethiek der dubbelzinnigheid (2022)","translated_title":"","metadata":{"issue":"2","volume":"41","abstract":"Autoriteit lijkt niet langer belangrijk als men complexe moderne democratische samenlevingen wil analyseren. Tegelijkertijd kan men een toenemend verlangen naar autoriteit in het sociale en politieke leven waarnemen, een verlangen naar oriëntatie en sturing. Dit artikel onderzoekt hoe autoriteit en gender met elkaar verweven zijn en hoe dit tot uiting komt in de huidige crisis van de normaliteit. De paper laat zien waarom een terugkeer naar een premoderne autoriteit deze crisis niet kan oplossen. Om een nieuwe normaliteit te co-creëren moet men de dubbelzinnigheid van het bestaan accepteren en beseffen dat vrijheid altijd relationeel is (zie Simone de Beauvoir).","page_numbers":"43-60","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"Krisis. Journal for Contemporary Philosophy"},"translated_abstract":"Autoriteit lijkt niet langer belangrijk als men complexe moderne democratische samenlevingen wil analyseren. Tegelijkertijd kan men een toenemend verlangen naar autoriteit in het sociale en politieke leven waarnemen, een verlangen naar oriëntatie en sturing. Dit artikel onderzoekt hoe autoriteit en gender met elkaar verweven zijn en hoe dit tot uiting komt in de huidige crisis van de normaliteit. De paper laat zien waarom een terugkeer naar een premoderne autoriteit deze crisis niet kan oplossen. Om een nieuwe normaliteit te co-creëren moet men de dubbelzinnigheid van het bestaan accepteren en beseffen dat vrijheid altijd relationeel is (zie Simone de Beauvoir).","internal_url":"https://www.academia.edu/91266160/Verloren_normaliteit_Van_het_verlangen_naar_autoriteit_naar_een_beauvoiraanse_ethiek_der_dubbelzinnigheid_2022_","translated_internal_url":"","created_at":"2022-11-21T02:27:57.289-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":881340,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":94601492,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/94601492/thumbnails/1.jpg","file_name":"Verloren_normaliteit_academia.edu.pdf","download_url":"https://www.academia.edu/attachments/94601492/download_file","bulk_download_file_name":"Verloren_normaliteit_Van_het_verlangen_n.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/94601492/Verloren_normaliteit_academia.edu-libre.pdf?1669027996=\u0026response-content-disposition=attachment%3B+filename%3DVerloren_normaliteit_Van_het_verlangen_n.pdf\u0026Expires=1743089322\u0026Signature=A76wvn4ZKPRUZkcmlIgBDywbmzblCmyRYiBcxAKSsaBU8UuIfC-zZqzMQeCuK655v10LR6pnwoFdJOXuJiWhlGkJNh8QdjjiihfHgcYZIFCjFF1twEZRjJbkX1rbYzFHfnmztC2tkMMUmcKkCIh-mtk0dksT-6Xl7YpRtoGNAB9FIS~fFv8AebtQSGaNkv5HiRMU5ZkTq2nxhuOpVgsVOhWy09btHI3zG~ofwVT2zz3cpYMvVmRfxCP6JxWPL1b8j3wgfndplywfNJxqxMOgyachjRuCx~xYEj~xb9-xedEPDnGBkdAijPT-E~IVaVSt02k8G31wDivZsDQXzjrT6Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Verloren_normaliteit_Van_het_verlangen_naar_autoriteit_naar_een_beauvoiraanse_ethiek_der_dubbelzinnigheid_2022_","translated_slug":"","page_count":20,"language":"nl","content_type":"Work","summary":"Autoriteit lijkt niet langer belangrijk als men complexe moderne democratische samenlevingen wil analyseren. Tegelijkertijd kan men een toenemend verlangen naar autoriteit in het sociale en politieke leven waarnemen, een verlangen naar oriëntatie en sturing. Dit artikel onderzoekt hoe autoriteit en gender met elkaar verweven zijn en hoe dit tot uiting komt in de huidige crisis van de normaliteit. De paper laat zien waarom een terugkeer naar een premoderne autoriteit deze crisis niet kan oplossen. Om een nieuwe normaliteit te co-creëren moet men de dubbelzinnigheid van het bestaan accepteren en beseffen dat vrijheid altijd relationeel is (zie Simone de Beauvoir).","owner":{"id":881340,"first_name":"Maren","middle_initials":null,"last_name":"Wehrle","page_name":"MarenWehrle","domain_name":"eur","created_at":"2011-10-26T06:57:23.286-07:00","display_name":"Maren Wehrle","url":"https://eur.academia.edu/MarenWehrle"},"attachments":[{"id":94601492,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/94601492/thumbnails/1.jpg","file_name":"Verloren_normaliteit_academia.edu.pdf","download_url":"https://www.academia.edu/attachments/94601492/download_file","bulk_download_file_name":"Verloren_normaliteit_Van_het_verlangen_n.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/94601492/Verloren_normaliteit_academia.edu-libre.pdf?1669027996=\u0026response-content-disposition=attachment%3B+filename%3DVerloren_normaliteit_Van_het_verlangen_n.pdf\u0026Expires=1743089322\u0026Signature=A76wvn4ZKPRUZkcmlIgBDywbmzblCmyRYiBcxAKSsaBU8UuIfC-zZqzMQeCuK655v10LR6pnwoFdJOXuJiWhlGkJNh8QdjjiihfHgcYZIFCjFF1twEZRjJbkX1rbYzFHfnmztC2tkMMUmcKkCIh-mtk0dksT-6Xl7YpRtoGNAB9FIS~fFv8AebtQSGaNkv5HiRMU5ZkTq2nxhuOpVgsVOhWy09btHI3zG~ofwVT2zz3cpYMvVmRfxCP6JxWPL1b8j3wgfndplywfNJxqxMOgyachjRuCx~xYEj~xb9-xedEPDnGBkdAijPT-E~IVaVSt02k8G31wDivZsDQXzjrT6Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics"},{"id":4124,"name":"Feminist Philosophy","url":"https://www.academia.edu/Documents/in/Feminist_Philosophy"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":11927,"name":"Michel Foucault","url":"https://www.academia.edu/Documents/in/Michel_Foucault"},{"id":14188,"name":"Simone de Beauvoir","url":"https://www.academia.edu/Documents/in/Simone_de_Beauvoir"},{"id":29108,"name":"Feminist Literary Theory and Gender Studies","url":"https://www.academia.edu/Documents/in/Feminist_Literary_Theory_and_Gender_Studies"},{"id":43488,"name":"Feminist studies","url":"https://www.academia.edu/Documents/in/Feminist_studies"},{"id":178041,"name":"Authority","url":"https://www.academia.edu/Documents/in/Authority"},{"id":264294,"name":"Ethiek","url":"https://www.academia.edu/Documents/in/Ethiek"},{"id":366991,"name":"Fenomenologie","url":"https://www.academia.edu/Documents/in/Fenomenologie"},{"id":551125,"name":"Normality","url":"https://www.academia.edu/Documents/in/Normality"}],"urls":[{"id":28018244,"url":"https://krisis.eu/article/view/37212"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="71606577"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/71606577/K%C3%B6rper_im_Zwielicht_Inkorporierte_Geschichte_und_leibliche_Praxis"><img alt="Research paper thumbnail of Körper im Zwielicht. Inkorporierte Geschichte und leibliche Praxis" class="work-thumbnail" src="https://attachments.academia-assets.com/80878004/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/71606577/K%C3%B6rper_im_Zwielicht_Inkorporierte_Geschichte_und_leibliche_Praxis">Körper im Zwielicht. Inkorporierte Geschichte und leibliche Praxis</a></div><div class="wp-workCard_item"><span>U. Kadi und G. Unterthurner (Hrsg.): Macht – Knoten – Fleisch. Stuttgart: Metzler (Part of Springer Nature)</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Der folgende Beitrag thematisiert die Interrelation von historischen Strukturen und leiblicher Pr...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Der folgende Beitrag thematisiert die Interrelation von historischen Strukturen und leiblicher Praxis aus den Perspektiven von Foucault und Merleau-Ponty. Dabei wird versucht, zwischen strikt normierten und offeneren Formen der Habitualisierung zu unterscheiden. Abschließend soll gezeigt werden, dass auch normierte Formen der Habitualisierung eine gewisse leibliche Praxis voraussetzen. Geschichtliche Strukturen oder Macht schreiben sich nicht einfach so in die Körper ein, sondern müssen wiederholt angeeignet und praktisch eingeübt werden. 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Transdisciplinary Perspectives on Attention</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Introduction to the forthcoming volume "Access and Mediation. Transdisciplinary Perspectives to A...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Introduction to the forthcoming volume "Access and Mediation. Transdisciplinary Perspectives to Attention", edited by Maren Wehrle, Diego D’Angelo and Elizaveta Solomonova. Berlin: De Gruyter (volume 11 in the series: Age of Access: Grundfragen der Informationsgesellschaft). <br /><a href="https://www.degruyter.com/document/isbn/9783110647242/html" rel="nofollow">https://www.degruyter.com/document/isbn/9783110647242/html</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="78e611bec403ffd503b23f5220e9e4b2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":70436170,"asset_id":53730261,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/70436170/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="53730261"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="53730261"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 53730261; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=53730261]").text(description); $(".js-view-count[data-work-id=53730261]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 53730261; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='53730261']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "78e611bec403ffd503b23f5220e9e4b2" } } $('.js-work-strip[data-work-id=53730261]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":53730261,"title":"Access and Mediation: Attention Beyond Selectivity (Editors introduction)","translated_title":"","metadata":{"doi":"10.1515/9783110647242-001","abstract":"Introduction to the forthcoming volume \"Access and Mediation. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="53211558"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/53211558/Situating_Normality_The_Interrelation_of_Lived_and_Represented_Normality"><img alt="Research paper thumbnail of Situating Normality: The Interrelation of Lived and Represented Normality" class="work-thumbnail" src="https://attachments.academia-assets.com/70107014/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/53211558/Situating_Normality_The_Interrelation_of_Lived_and_Represented_Normality">Situating Normality: The Interrelation of Lived and Represented Normality</a></div><div class="wp-workCard_item"><span>Chiasmi International, vol 23 (2021)</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this paper, I will investigate the potential of what I term Merleau-Ponty's 'situated phenomen...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this paper, I will investigate the potential of what I term Merleau-Ponty's 'situated phenomenology' for an investigation of normality from within and from without. First, I will argue that the concept of situation in the Phenomenology of Perception demarcates Merleau-Ponty's turn from a mere epistemological to a concrete critical phenomenology. Second, I will apply Merleau-Ponty's concept of situation as being situated and as being in situation to an investigation of normality. In doing so, I endeavor to differentiate between lived and represented normality, a difference which in turn corresponds to an operative (immanent) and established (external) normativity. A situated account of normality thereby combines a phenomenological and a genealogical perspective. My aim is to provide a toolkit to investigate the intertwinement of represented and lived normality, that is, of being situated and being in situation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="18ad954caa2b88160e59d9b7a7774c8b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":70107014,"asset_id":53211558,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/70107014/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="53211558"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="53211558"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 53211558; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=53211558]").text(description); $(".js-view-count[data-work-id=53211558]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 53211558; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='53211558']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "18ad954caa2b88160e59d9b7a7774c8b" } } $('.js-work-strip[data-work-id=53211558]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":53211558,"title":"Situating Normality: The Interrelation of Lived and Represented Normality","translated_title":"","metadata":{"abstract":"In this paper, I will investigate the potential of what I term Merleau-Ponty's 'situated phenomenology' for an investigation of normality from within and from without. 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A situated account of normality thereby combines a phenomenological and a genealogical perspective. My aim is to provide a toolkit to investigate the intertwinement of represented and lived normality, that is, of being situated and being in situation.","internal_url":"https://www.academia.edu/53211558/Situating_Normality_The_Interrelation_of_Lived_and_Represented_Normality","translated_internal_url":"","created_at":"2021-09-22T03:38:18.211-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":881340,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":70107014,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/70107014/thumbnails/1.jpg","file_name":"Situating_Normality_Chiasmi_vol_23_academia.pdf","download_url":"https://www.academia.edu/attachments/70107014/download_file","bulk_download_file_name":"Situating_Normality_The_Interrelation_of.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/70107014/Situating_Normality_Chiasmi_vol_23_academia-libre.pdf?1632310935=\u0026response-content-disposition=attachment%3B+filename%3DSituating_Normality_The_Interrelation_of.pdf\u0026Expires=1743089322\u0026Signature=dRDO7fEQw-tDo7u0bBtzN1Q1PKuXj0e2Cktu5bz4i0j6566AlW5AKG8v4jJmKfpq98SBB9~q5BqUsiL6ln8LHH3kyXZotDm-d5xbkw6LOBu4aImOH20XoK3~8~ivDUVGLKo4LuXj~HD0To69ySa3lovvVig8RvGr8~FDi9EJgL1t2cE8q1pWvPH6KaK5RN0huILLAG64aiLYWCtK~6MHactAP-jL7SM1KdIbftdvJNHgQHHQbOATMzpIqe-zfowDokQLUOnRAUI2jPTPWmKFoa~D2oUvP9AibZVVHymYOophu01GhW2qjkOpyuFHaCn-bw9zp1rSanp42U~hIsNjpg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Situating_Normality_The_Interrelation_of_Lived_and_Represented_Normality","translated_slug":"","page_count":28,"language":"en","content_type":"Work","summary":"In this paper, I will investigate the potential of what I term Merleau-Ponty's 'situated phenomenology' for an investigation of normality from within and from without. 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My aim is to provide a toolkit to investigate the intertwinement of represented and lived normality, that is, of being situated and being in situation.","owner":{"id":881340,"first_name":"Maren","middle_initials":null,"last_name":"Wehrle","page_name":"MarenWehrle","domain_name":"eur","created_at":"2011-10-26T06:57:23.286-07:00","display_name":"Maren Wehrle","url":"https://eur.academia.edu/MarenWehrle"},"attachments":[{"id":70107014,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/70107014/thumbnails/1.jpg","file_name":"Situating_Normality_Chiasmi_vol_23_academia.pdf","download_url":"https://www.academia.edu/attachments/70107014/download_file","bulk_download_file_name":"Situating_Normality_The_Interrelation_of.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/70107014/Situating_Normality_Chiasmi_vol_23_academia-libre.pdf?1632310935=\u0026response-content-disposition=attachment%3B+filename%3DSituating_Normality_The_Interrelation_of.pdf\u0026Expires=1743089322\u0026Signature=dRDO7fEQw-tDo7u0bBtzN1Q1PKuXj0e2Cktu5bz4i0j6566AlW5AKG8v4jJmKfpq98SBB9~q5BqUsiL6ln8LHH3kyXZotDm-d5xbkw6LOBu4aImOH20XoK3~8~ivDUVGLKo4LuXj~HD0To69ySa3lovvVig8RvGr8~FDi9EJgL1t2cE8q1pWvPH6KaK5RN0huILLAG64aiLYWCtK~6MHactAP-jL7SM1KdIbftdvJNHgQHHQbOATMzpIqe-zfowDokQLUOnRAUI2jPTPWmKFoa~D2oUvP9AibZVVHymYOophu01GhW2qjkOpyuFHaCn-bw9zp1rSanp42U~hIsNjpg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":248,"name":"Social Psychology","url":"https://www.academia.edu/Documents/in/Social_Psychology"},{"id":588,"name":"Nursing","url":"https://www.academia.edu/Documents/in/Nursing"},{"id":696,"name":"Gender Studies","url":"https://www.academia.edu/Documents/in/Gender_Studies"},{"id":2260,"name":"Disability Studies","url":"https://www.academia.edu/Documents/in/Disability_Studies"},{"id":5044,"name":"Embodiment","url":"https://www.academia.edu/Documents/in/Embodiment"},{"id":5046,"name":"Phenomenological Psychology","url":"https://www.academia.edu/Documents/in/Phenomenological_Psychology"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":5600,"name":"Feminist Phenomenology","url":"https://www.academia.edu/Documents/in/Feminist_Phenomenology"},{"id":5960,"name":"Continental Philosophy","url":"https://www.academia.edu/Documents/in/Continental_Philosophy"},{"id":8418,"name":"Maurice Merleau-Ponty","url":"https://www.academia.edu/Documents/in/Maurice_Merleau-Ponty"},{"id":8436,"name":"Edmund Husserl","url":"https://www.academia.edu/Documents/in/Edmund_Husserl"},{"id":11927,"name":"Michel Foucault","url":"https://www.academia.edu/Documents/in/Michel_Foucault"},{"id":12317,"name":"Judith Butler","url":"https://www.academia.edu/Documents/in/Judith_Butler"},{"id":12912,"name":"Normativity","url":"https://www.academia.edu/Documents/in/Normativity"},{"id":14943,"name":"Social Norms","url":"https://www.academia.edu/Documents/in/Social_Norms"},{"id":17728,"name":"Philosophy of perception","url":"https://www.academia.edu/Documents/in/Philosophy_of_perception"},{"id":26193,"name":"Merleau-Ponty","url":"https://www.academia.edu/Documents/in/Merleau-Ponty"},{"id":72481,"name":"Iris Marion Young","url":"https://www.academia.edu/Documents/in/Iris_Marion_Young"},{"id":489636,"name":"Critical Phenomenology","url":"https://www.academia.edu/Documents/in/Critical_Phenomenology"},{"id":551125,"name":"Normality","url":"https://www.academia.edu/Documents/in/Normality"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="49324546"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/49324546/_Re_turning_to_Normality_A_Bottom_Up_Approach_to_Normativity_2022_"><img alt="Research paper thumbnail of (Re)turning to Normality? A Bottom-Up Approach to Normativity (2022)" class="work-thumbnail" src="https://attachments.academia-assets.com/67700345/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/49324546/_Re_turning_to_Normality_A_Bottom_Up_Approach_to_Normativity_2022_">(Re)turning to Normality? A Bottom-Up Approach to Normativity (2022)</a></div><div class="wp-workCard_item"><span>Contemporary Phenomenologies of Normativity: Norms, Goals, and Values, edited by Sara Heinämaa, Mirja Hartimo, and Ilpo Hirvonen</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In phenomenology, normality is neither an objectively measurable average nor a mere historical or...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In phenomenology, normality is neither an objectively measurable average nor a mere historical or social construct. Rather than being understood from without, looked at from the outside of lived experiences, normality is approached from within as a condition and mode of lived experience. In the first part of the paper, I will show why it is relevant to turn to a phenomenological investigation of normality if one is interested in normativity. This perspective, so I will argue, is needed if one wants to understand not only how external norms actually become part of subjective experience but also how norms develop in the first place through repeated practices. As such, the experience of normality, understood here as consisting of selfevident feelings of orientation and familiarity, can be interpreted as the result of an operative normativity. In the second part, I will present Husserl's theory of normality in more detail in order to demonstrate how it could be applied to a more systematic investigation of normality and norms on different genetic levels. Lived normality is seen here as a dynamic and fragile system of balances; a constant attempt to achieve an equilibrium with one's environment and fellow subjects. (Re)turning to normality allows us to see normativity at work, embedded in the need for constant development, appropriation, and transformations of regular structures in experience.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9380714f6a17b10d16406a4a644c53ab" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67700345,"asset_id":49324546,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67700345/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="49324546"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49324546"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49324546; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=49324546]").text(description); $(".js-view-count[data-work-id=49324546]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 49324546; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='49324546']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9380714f6a17b10d16406a4a644c53ab" } } $('.js-work-strip[data-work-id=49324546]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":49324546,"title":"(Re)turning to Normality? A Bottom-Up Approach to Normativity (2022)","translated_title":"","metadata":{"abstract":"In phenomenology, normality is neither an objectively measurable average nor a mere historical or social construct. Rather than being understood from without, looked at from the outside of lived experiences, normality is approached from within as a condition and mode of lived experience. In the first part of the paper, I will show why it is relevant to turn to a phenomenological investigation of normality if one is interested in normativity. This perspective, so I will argue, is needed if one wants to understand not only how external norms actually become part of subjective experience but also how norms develop in the first place through repeated practices. As such, the experience of normality, understood here as consisting of selfevident feelings of orientation and familiarity, can be interpreted as the result of an operative normativity. In the second part, I will present Husserl's theory of normality in more detail in order to demonstrate how it could be applied to a more systematic investigation of normality and norms on different genetic levels. Lived normality is seen here as a dynamic and fragile system of balances; a constant attempt to achieve an equilibrium with one's environment and fellow subjects. (Re)turning to normality allows us to see normativity at work, embedded in the need for constant development, appropriation, and transformations of regular structures in experience.","page_numbers":"199-219","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"Contemporary Phenomenologies of Normativity: Norms, Goals, and Values, edited by Sara Heinämaa, Mirja Hartimo, and Ilpo Hirvonen"},"translated_abstract":"In phenomenology, normality is neither an objectively measurable average nor a mere historical or social construct. Rather than being understood from without, looked at from the outside of lived experiences, normality is approached from within as a condition and mode of lived experience. In the first part of the paper, I will show why it is relevant to turn to a phenomenological investigation of normality if one is interested in normativity. This perspective, so I will argue, is needed if one wants to understand not only how external norms actually become part of subjective experience but also how norms develop in the first place through repeated practices. As such, the experience of normality, understood here as consisting of selfevident feelings of orientation and familiarity, can be interpreted as the result of an operative normativity. In the second part, I will present Husserl's theory of normality in more detail in order to demonstrate how it could be applied to a more systematic investigation of normality and norms on different genetic levels. Lived normality is seen here as a dynamic and fragile system of balances; a constant attempt to achieve an equilibrium with one's environment and fellow subjects. (Re)turning to normality allows us to see normativity at work, embedded in the need for constant development, appropriation, and transformations of regular structures in experience.","internal_url":"https://www.academia.edu/49324546/_Re_turning_to_Normality_A_Bottom_Up_Approach_to_Normativity_2022_","translated_internal_url":"","created_at":"2021-06-21T07:08:49.148-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":881340,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":67700345,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/67700345/thumbnails/1.jpg","file_name":"Wehrle_Returning_to_Normality_academia.pdf","download_url":"https://www.academia.edu/attachments/67700345/download_file","bulk_download_file_name":"Re_turning_to_Normality_A_Bottom_Up_App.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/67700345/Wehrle_Returning_to_Normality_academia-libre.pdf?1624288290=\u0026response-content-disposition=attachment%3B+filename%3DRe_turning_to_Normality_A_Bottom_Up_App.pdf\u0026Expires=1743089322\u0026Signature=G5HbHl7ddyUQuKUq3DA62tij8GVeSJWlFHjRyXQ2AJA8rfeYkTgnOUUWeDko4DovmsWM1uhgpiTUiyyltOG4fzqKiL6Vl~9k57QaNi10OnMpGxucI60BOLlYWN837VjLbhLBeLLFVAaW8LUxCVkVWrk~imQbCaXN4l0gUpFsHXstK3NEEjFcm2ZxmMNqCsh0OnN0KFjm~7toC2bMrycE4tCmfDSgsgFKJq15FOi9gzgqYXWBonpKQf5rU-Q0W7sb0SWRspAt44anLZM2mFPUIP7sE9rqj9PSKo0R0Orr54bWr8QQpwkdnvxPc3dcfYb~0Fu9L3IunXuGJ4uXVl9koA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_Re_turning_to_Normality_A_Bottom_Up_Approach_to_Normativity_2022_","translated_slug":"","page_count":25,"language":"en","content_type":"Work","summary":"In phenomenology, normality is neither an objectively measurable average nor a mere historical or social construct. Rather than being understood from without, looked at from the outside of lived experiences, normality is approached from within as a condition and mode of lived experience. In the first part of the paper, I will show why it is relevant to turn to a phenomenological investigation of normality if one is interested in normativity. This perspective, so I will argue, is needed if one wants to understand not only how external norms actually become part of subjective experience but also how norms develop in the first place through repeated practices. As such, the experience of normality, understood here as consisting of selfevident feelings of orientation and familiarity, can be interpreted as the result of an operative normativity. In the second part, I will present Husserl's theory of normality in more detail in order to demonstrate how it could be applied to a more systematic investigation of normality and norms on different genetic levels. Lived normality is seen here as a dynamic and fragile system of balances; a constant attempt to achieve an equilibrium with one's environment and fellow subjects. (Re)turning to normality allows us to see normativity at work, embedded in the need for constant development, appropriation, and transformations of regular structures in experience.","owner":{"id":881340,"first_name":"Maren","middle_initials":null,"last_name":"Wehrle","page_name":"MarenWehrle","domain_name":"eur","created_at":"2011-10-26T06:57:23.286-07:00","display_name":"Maren Wehrle","url":"https://eur.academia.edu/MarenWehrle"},"attachments":[{"id":67700345,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/67700345/thumbnails/1.jpg","file_name":"Wehrle_Returning_to_Normality_academia.pdf","download_url":"https://www.academia.edu/attachments/67700345/download_file","bulk_download_file_name":"Re_turning_to_Normality_A_Bottom_Up_App.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/67700345/Wehrle_Returning_to_Normality_academia-libre.pdf?1624288290=\u0026response-content-disposition=attachment%3B+filename%3DRe_turning_to_Normality_A_Bottom_Up_App.pdf\u0026Expires=1743089322\u0026Signature=G5HbHl7ddyUQuKUq3DA62tij8GVeSJWlFHjRyXQ2AJA8rfeYkTgnOUUWeDko4DovmsWM1uhgpiTUiyyltOG4fzqKiL6Vl~9k57QaNi10OnMpGxucI60BOLlYWN837VjLbhLBeLLFVAaW8LUxCVkVWrk~imQbCaXN4l0gUpFsHXstK3NEEjFcm2ZxmMNqCsh0OnN0KFjm~7toC2bMrycE4tCmfDSgsgFKJq15FOi9gzgqYXWBonpKQf5rU-Q0W7sb0SWRspAt44anLZM2mFPUIP7sE9rqj9PSKo0R0Orr54bWr8QQpwkdnvxPc3dcfYb~0Fu9L3IunXuGJ4uXVl9koA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":808,"name":"Aesthetics","url":"https://www.academia.edu/Documents/in/Aesthetics"},{"id":867,"name":"Perception","url":"https://www.academia.edu/Documents/in/Perception"},{"id":904,"name":"Normative Ethics","url":"https://www.academia.edu/Documents/in/Normative_Ethics"},{"id":4420,"name":"Embodied Cognition","url":"https://www.academia.edu/Documents/in/Embodied_Cognition"},{"id":5044,"name":"Embodiment","url":"https://www.academia.edu/Documents/in/Embodiment"},{"id":5046,"name":"Phenomenological Psychology","url":"https://www.academia.edu/Documents/in/Phenomenological_Psychology"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":7736,"name":"Attention","url":"https://www.academia.edu/Documents/in/Attention"},{"id":8418,"name":"Maurice Merleau-Ponty","url":"https://www.academia.edu/Documents/in/Maurice_Merleau-Ponty"},{"id":8436,"name":"Edmund Husserl","url":"https://www.academia.edu/Documents/in/Edmund_Husserl"},{"id":9476,"name":"Phenomenological Research Methodology","url":"https://www.academia.edu/Documents/in/Phenomenological_Research_Methodology"},{"id":12912,"name":"Normativity","url":"https://www.academia.edu/Documents/in/Normativity"},{"id":14617,"name":"Phenomenology of the body","url":"https://www.academia.edu/Documents/in/Phenomenology_of_the_body"},{"id":14943,"name":"Social Norms","url":"https://www.academia.edu/Documents/in/Social_Norms"},{"id":17728,"name":"Philosophy of perception","url":"https://www.academia.edu/Documents/in/Philosophy_of_perception"},{"id":148696,"name":"Normative Political Theory","url":"https://www.academia.edu/Documents/in/Normative_Political_Theory"},{"id":292907,"name":"Alfred Schutz","url":"https://www.academia.edu/Documents/in/Alfred_Schutz"},{"id":489636,"name":"Critical Phenomenology","url":"https://www.academia.edu/Documents/in/Critical_Phenomenology"},{"id":551125,"name":"Normality","url":"https://www.academia.edu/Documents/in/Normality"},{"id":689473,"name":"Social Construction of Normality","url":"https://www.academia.edu/Documents/in/Social_Construction_of_Normality"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="45535207"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/45535207/The_Power_of_the_Reduction_and_the_Reduction_of_Power_Husserls_and_Foucaults_Critical_Project"><img alt="Research paper thumbnail of The Power of the Reduction and the Reduction of Power: Husserl's and Foucault's Critical Project." class="work-thumbnail" src="https://attachments.academia-assets.com/66017633/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/45535207/The_Power_of_the_Reduction_and_the_Reduction_of_Power_Husserls_and_Foucaults_Critical_Project">The Power of the Reduction and the Reduction of Power: Husserl's and Foucault's Critical Project.</a></div><div class="wp-workCard_item"><span>Phenomenology as Critique Why Method Matters, edited by Andreea Smaranda Aldea, David Carr, Sara Heinämaa. New York: Routledge.</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper will focus on the aims, methods and problems of both Husserl's and Foucault's projects...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper will focus on the aims, methods and problems of both Husserl's and Foucault's projects in order to mark their differences and their similarities. In so doing, it will underscore their shared (Kantian) goal: to strengthen the human capacity for reason as a critical means of theoretical and practical reflection. It is my contention that the differences between the thinkers' specific aims only reinforce their respective routes towards a common objective. In this respect, I will argue that both thinkers actually engage in a project to objectify subjective reason. My reasoning follows that both apply a methodological reduction in order to understand and thereby reduce the discursive and social powers that determine the praxis of reasoning. As a result, Husserl sought to make the sciences aware of their foundations in the life-world, while Foucault sought to expose their basis in and through the workings of power.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="69e606a7a110bf83d6782ccb4be4329b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":66017633,"asset_id":45535207,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/66017633/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="45535207"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="45535207"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 45535207; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=45535207]").text(description); $(".js-view-count[data-work-id=45535207]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 45535207; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='45535207']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "69e606a7a110bf83d6782ccb4be4329b" } } $('.js-work-strip[data-work-id=45535207]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":45535207,"title":"The Power of the Reduction and the Reduction of Power: Husserl's and Foucault's Critical Project.","translated_title":"","metadata":{"abstract":"This paper will focus on the aims, methods and problems of both Husserl's and Foucault's projects in order to mark their differences and their similarities. In so doing, it will underscore their shared (Kantian) goal: to strengthen the human capacity for reason as a critical means of theoretical and practical reflection. It is my contention that the differences between the thinkers' specific aims only reinforce their respective routes towards a common objective. In this respect, I will argue that both thinkers actually engage in a project to objectify subjective reason. My reasoning follows that both apply a methodological reduction in order to understand and thereby reduce the discursive and social powers that determine the praxis of reasoning. As a result, Husserl sought to make the sciences aware of their foundations in the life-world, while Foucault sought to expose their basis in and through the workings of power.","ai_title_tag":"Husserl and Foucault: Methodological Reductions in Reasoning","page_numbers":"252-271","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"Phenomenology as Critique Why Method Matters, edited by Andreea Smaranda Aldea, David Carr, Sara Heinämaa. New York: Routledge."},"translated_abstract":"This paper will focus on the aims, methods and problems of both Husserl's and Foucault's projects in order to mark their differences and their similarities. In so doing, it will underscore their shared (Kantian) goal: to strengthen the human capacity for reason as a critical means of theoretical and practical reflection. It is my contention that the differences between the thinkers' specific aims only reinforce their respective routes towards a common objective. In this respect, I will argue that both thinkers actually engage in a project to objectify subjective reason. My reasoning follows that both apply a methodological reduction in order to understand and thereby reduce the discursive and social powers that determine the praxis of reasoning. As a result, Husserl sought to make the sciences aware of their foundations in the life-world, while Foucault sought to expose their basis in and through the workings of power.","internal_url":"https://www.academia.edu/45535207/The_Power_of_the_Reduction_and_the_Reduction_of_Power_Husserls_and_Foucaults_Critical_Project","translated_internal_url":"","created_at":"2021-03-15T06:20:46.579-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":881340,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":66017633,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/66017633/thumbnails/1.jpg","file_name":"Wehrle_The_power_of_reduction_and_the_reduction_of_power_Article.pdf","download_url":"https://www.academia.edu/attachments/66017633/download_file","bulk_download_file_name":"The_Power_of_the_Reduction_and_the_Reduc.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/66017633/Wehrle_The_power_of_reduction_and_the_reduction_of_power_Article-libre.pdf?1615817146=\u0026response-content-disposition=attachment%3B+filename%3DThe_Power_of_the_Reduction_and_the_Reduc.pdf\u0026Expires=1743089322\u0026Signature=BIj7WP2Q1kvTv0qbtwk0sBlu9McuDzVA7r90PC~tYh9-6oAsJrbNmDfJ0T08pwRNO818vl5N02tT1hqkh7a4e37reWGHjjMUCO6AjDiume6dom98DLfUoe9jVcAHqK7FP9YhK0IYo3z2VuSNFL8hwUiFvCJrvleMFwgwB2odNxoYHy1i-3rQ8Wm~p0ijpkV0SnUuwHz-Lwk3saxtk2AAQZX~KoXNOUlwfz3~M8cA5NKfTtw66E~lzigRNKjYJrqpAtmog9y-vkDHJfD~0pG460OVLcpzKrKAfJSE9K~U~YmS9Kv~mvsejKMUAQzxGXAdR4qUMAzkFOm9eqqBi90egw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Power_of_the_Reduction_and_the_Reduction_of_Power_Husserls_and_Foucaults_Critical_Project","translated_slug":"","page_count":18,"language":"en","content_type":"Work","summary":"This paper will focus on the aims, methods and problems of both Husserl's and Foucault's projects in order to mark their differences and their similarities. 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As a result, Husserl sought to make the sciences aware of their foundations in the life-world, while Foucault sought to expose their basis in and through the workings of power.","owner":{"id":881340,"first_name":"Maren","middle_initials":null,"last_name":"Wehrle","page_name":"MarenWehrle","domain_name":"eur","created_at":"2011-10-26T06:57:23.286-07:00","display_name":"Maren Wehrle","url":"https://eur.academia.edu/MarenWehrle"},"attachments":[{"id":66017633,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/66017633/thumbnails/1.jpg","file_name":"Wehrle_The_power_of_reduction_and_the_reduction_of_power_Article.pdf","download_url":"https://www.academia.edu/attachments/66017633/download_file","bulk_download_file_name":"The_Power_of_the_Reduction_and_the_Reduc.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/66017633/Wehrle_The_power_of_reduction_and_the_reduction_of_power_Article-libre.pdf?1615817146=\u0026response-content-disposition=attachment%3B+filename%3DThe_Power_of_the_Reduction_and_the_Reduc.pdf\u0026Expires=1743089322\u0026Signature=BIj7WP2Q1kvTv0qbtwk0sBlu9McuDzVA7r90PC~tYh9-6oAsJrbNmDfJ0T08pwRNO818vl5N02tT1hqkh7a4e37reWGHjjMUCO6AjDiume6dom98DLfUoe9jVcAHqK7FP9YhK0IYo3z2VuSNFL8hwUiFvCJrvleMFwgwB2odNxoYHy1i-3rQ8Wm~p0ijpkV0SnUuwHz-Lwk3saxtk2AAQZX~KoXNOUlwfz3~M8cA5NKfTtw66E~lzigRNKjYJrqpAtmog9y-vkDHJfD~0pG460OVLcpzKrKAfJSE9K~U~YmS9Kv~mvsejKMUAQzxGXAdR4qUMAzkFOm9eqqBi90egw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":8436,"name":"Edmund Husserl","url":"https://www.academia.edu/Documents/in/Edmund_Husserl"},{"id":9476,"name":"Phenomenological Research Methodology","url":"https://www.academia.edu/Documents/in/Phenomenological_Research_Methodology"},{"id":11927,"name":"Michel Foucault","url":"https://www.academia.edu/Documents/in/Michel_Foucault"},{"id":18995,"name":"Critique","url":"https://www.academia.edu/Documents/in/Critique"},{"id":30361,"name":"Foucault (Research Methodology)","url":"https://www.academia.edu/Documents/in/Foucault_Research_Methodology_"},{"id":38371,"name":"Husserlian phenomenology","url":"https://www.academia.edu/Documents/in/Husserlian_phenomenology"},{"id":52096,"name":"Foucault power/knowledge - discourse","url":"https://www.academia.edu/Documents/in/Foucault_power_knowledge_-_discourse"},{"id":87133,"name":"Phenomenological Reduction","url":"https://www.academia.edu/Documents/in/Phenomenological_Reduction"},{"id":210366,"name":"Critique of Pure Reason","url":"https://www.academia.edu/Documents/in/Critique_of_Pure_Reason"},{"id":437612,"name":"Foucault Archaeology Geneology Method","url":"https://www.academia.edu/Documents/in/Foucault_Archaeology_Geneology_Method"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44210675"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44210675/Bodies_that_matter_the_role_of_habit_formation_for_identity"><img alt="Research paper thumbnail of 'Bodies (that) matter': the role of habit formation for identity" class="work-thumbnail" src="https://attachments.academia-assets.com/64575872/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44210675/Bodies_that_matter_the_role_of_habit_formation_for_identity">'Bodies (that) matter': the role of habit formation for identity</a></div><div class="wp-workCard_item"><span>Phenomenology and the Cognitive Sciences</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper will interpret Judith Butler's theory of performativity and materialization as a theor...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper will interpret Judith Butler's theory of performativity and materialization as a theory of identity, and so put it into dialogue with a phenomenological account of habit formation. The goal is to argue that identity is developed already at a bodily level and that this takes place via the processes of habit formation. The constitution of subjectivity, in other words, requires at the most basic level some kind of bodily performativity. What follows intends to draw out the concept of 'the body' in Butler's work, the role of which is surprisingly meagre given her clear favour of language signification in the elaboration of her theory of performativity. Alternatively, this paper will provide a phenomenology of habit formation that reintroduces the body not as thematic materiality, but as lived materiality. The body will therefore be conceived as something which is already skilful and creative, sensitive and vulnerable, and ultimately, as Butler anticipates, responsive to the intertwinement of individual and social aspects of identity formation. In this regard, I will argue for a performative theory of (bodily) habitual identity.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a57776991f2a1e4613a671e22b7e97a8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64575872,"asset_id":44210675,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64575872/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44210675"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44210675"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44210675; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44210675]").text(description); $(".js-view-count[data-work-id=44210675]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44210675; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44210675']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a57776991f2a1e4613a671e22b7e97a8" } } $('.js-work-strip[data-work-id=44210675]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44210675,"title":"'Bodies (that) matter': the role of habit formation for identity","translated_title":"","metadata":{"doi":"10.1007/s11097-020-09703-0","abstract":"This paper will interpret Judith Butler's theory of performativity and materialization as a theory of identity, and so put it into dialogue with a phenomenological account of habit formation. 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Alternatively, this paper will provide a phenomenology of habit formation that reintroduces the body not as thematic materiality, but as lived materiality. The body will therefore be conceived as something which is already skilful and creative, sensitive and vulnerable, and ultimately, as Butler anticipates, responsive to the intertwinement of individual and social aspects of identity formation. 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The body as transcendental condition for experience, in: H. Jacobs (Ed.): The Husserlian Mind. The Routledge Philosophical Mind Series. London: Routledge 2021." class="work-thumbnail" src="https://attachments.academia-assets.com/66274304/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43478496/Normality_as_Embodied_Space_The_body_as_transcendental_condition_for_experience_in_H_Jacobs_Ed_The_Husserlian_Mind_The_Routledge_Philosophical_Mind_Series_London_Routledge_2021">Normality as Embodied Space. The body as transcendental condition for experience, in: H. Jacobs (Ed.): The Husserlian Mind. The Routledge Philosophical Mind Series. London: Routledge 2021.</a></div><div class="wp-workCard_item"><span>The Husserlian Mind</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">While embodiment is crucial for Husserl’s theory of perception and his account of empathy, it is ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">While embodiment is crucial for Husserl’s theory of perception and his account of empathy, it is also the beating heart of his transcendental philosophy. For Husserl, there is neither a purely formal transcendental ego, nor pure forms of intuition. Transcendental subjectivity must necessarily be embodied to make (spatially and temporally concordant) experience possible and thereby to guarantee an objective perception of the world and of others. This article will discuss three dimensions of normality and objectivity as embodied space. It will start by introducing the double constitution of the body as both Leib and Körper, which defines the primordial spatiality of embodiment. It will then highlight the general necessity of a sensing and moving body for the constitution of space and for a concordant and optimal disclosure of the world. The third part explains embodiment in terms of concrete subjectivity, hence articulating the relevance of the body for habitually inhabiting the world and for developing a concordant and stable identity. Finally, the role of the body for intersubjective normality and objectivity will be interrogated. Embodiment, as I will argue, must firstly be understood as a general transcendental condition of every possible experience and objectivity. Secondly, it must be understood as a genetic condition of individual (and intersubjective) experience, that is, as concrete a priori. As such, embodiment dictates the experience of individual subjects and corresponds to a habitual style of experience.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7ad5c1409f5e827925793eb7652793ad" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":66274304,"asset_id":43478496,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/66274304/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43478496"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43478496"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43478496; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43478496]").text(description); $(".js-view-count[data-work-id=43478496]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43478496; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43478496']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7ad5c1409f5e827925793eb7652793ad" } } $('.js-work-strip[data-work-id=43478496]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43478496,"title":"Normality as Embodied Space. The body as transcendental condition for experience, in: H. Jacobs (Ed.): The Husserlian Mind. The Routledge Philosophical Mind Series. London: Routledge 2021.","translated_title":"","metadata":{"abstract":"While embodiment is crucial for Husserl’s theory of perception and his account of empathy, it is also the beating heart of his transcendental philosophy. For Husserl, there is neither a purely formal transcendental ego, nor pure forms of intuition. Transcendental subjectivity must necessarily be embodied to make (spatially and temporally concordant) experience possible and thereby to guarantee an objective perception of the world and of others. This article will discuss three dimensions of normality and objectivity as embodied space. It will start by introducing the double constitution of the body as both Leib and Körper, which defines the primordial spatiality of embodiment. It will then highlight the general necessity of a sensing and moving body for the constitution of space and for a concordant and optimal disclosure of the world. The third part explains embodiment in terms of concrete subjectivity, hence articulating the relevance of the body for habitually inhabiting the world and for developing a concordant and stable identity. Finally, the role of the body for intersubjective normality and objectivity will be interrogated. Embodiment, as I will argue, must firstly be understood as a general transcendental condition of every possible experience and objectivity. Secondly, it must be understood as a genetic condition of individual (and intersubjective) experience, that is, as concrete a priori. As such, embodiment dictates the experience of individual subjects and corresponds to a habitual style of experience.","publication_date":{"day":null,"month":null,"year":2021,"errors":{}},"publication_name":"The Husserlian Mind"},"translated_abstract":"While embodiment is crucial for Husserl’s theory of perception and his account of empathy, it is also the beating heart of his transcendental philosophy. For Husserl, there is neither a purely formal transcendental ego, nor pure forms of intuition. Transcendental subjectivity must necessarily be embodied to make (spatially and temporally concordant) experience possible and thereby to guarantee an objective perception of the world and of others. This article will discuss three dimensions of normality and objectivity as embodied space. It will start by introducing the double constitution of the body as both Leib and Körper, which defines the primordial spatiality of embodiment. It will then highlight the general necessity of a sensing and moving body for the constitution of space and for a concordant and optimal disclosure of the world. The third part explains embodiment in terms of concrete subjectivity, hence articulating the relevance of the body for habitually inhabiting the world and for developing a concordant and stable identity. Finally, the role of the body for intersubjective normality and objectivity will be interrogated. Embodiment, as I will argue, must firstly be understood as a general transcendental condition of every possible experience and objectivity. Secondly, it must be understood as a genetic condition of individual (and intersubjective) experience, that is, as concrete a priori. 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Embodiment, as I will argue, must firstly be understood as a general transcendental condition of every possible experience and objectivity. Secondly, it must be understood as a genetic condition of individual (and intersubjective) experience, that is, as concrete a priori. 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In doing so, I will take Judith Butler's account of performativity as a starting point and complement it with a phenomenological account of embodied experience. I will critically engage with the problem of how norms "work upon bodies" and how bodies themselves "work on" these norms to change and even create new ones. I will argue that the need for repetition and iteration of norms, which is at the heart of Butler's account of performativity, presupposes bodily subjects who do the repeating, i.e. enact those very norms that act upon them. In this respect, bodily performativity has a "dual dimension": it preserves and stabilizes prevailing social norms, plus, it changes these norms through their enactment. Therefore, we give norms a reality by enacting them, but also have the possibility to transcend them.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="367c873d1f0b0afc24fecbc7d2ce862b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":62966222,"asset_id":40511910,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/62966222/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40511910"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40511910"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40511910; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40511910]").text(description); $(".js-view-count[data-work-id=40511910]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40511910; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40511910']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "367c873d1f0b0afc24fecbc7d2ce862b" } } $('.js-work-strip[data-work-id=40511910]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40511910,"title":"Bodily Performativity: Enacting Norms","translated_title":"","metadata":{"abstract":"The following article investigates the extent to which not only linguistic acts, but embodied experience and action itself must be accounted for as \"performative.\" In doing so, I will take Judith Butler's account of performativity as a starting point and complement it with a phenomenological account of embodied experience. 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The Embodiment of Gender Norms as Between Permanence and Transformation" class="work-thumbnail" src="https://attachments.academia-assets.com/60700154/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40440391/Doing_Gender_Differently_The_Embodiment_of_Gender_Norms_as_Between_Permanence_and_Transformation">Doing Gender Differently. The Embodiment of Gender Norms as Between Permanence and Transformation</a></div><div class="wp-workCard_item"><span>Political Phenomenology: Experience, Ontology, Episteme (Routledge)</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The aim of this chapter is to investigate how gender norms enter human bodily experience. My focu...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The aim of this chapter is to investigate how gender norms enter human bodily experience. My focus is not on the explicit ways in which social norms affect and constitute our relation to knowledge and the world but how these epistèmes become embodied, that is, become an assimilated part of our bodily experience. Gender, as a specific social norm, is of particular interest for a number of reasons. First, gender structures all domains of human social life: From matters of family, education, profes- sion, and public life. Second, gender is a norm that structures life not only in explicit ways (e.g., when one is directly addressed as or identifies oneself assertively as female, male, or other) but also in implicit ways and thereby operatively defines our sense of normality. Third, gender norms typically mirror existing power relations insofar as they represent forms of socio-political organization. Gender is not a norm that we are necessarily forced to obey or even naturally identify with, but it remains incorporated and acquired within concrete and repeated bodily experi- ences and practices.<br />In this way, the following analysis is inspired by Judith Butler’s theory of performativity. While Butler is well-known for her analysis of the discursive, I will probe the phenomenological potential of performativity by applying the analy-sis to the human body. Butler’s theory of gender performativity opens up the picture of social norms as a two-way street – not only do norms effect our language and discursive behaviors, but language must also enact (take up or appropriate) norms in order for them to be effective. This applies, as I will argue, also in the case of the human body. As material and lived bodies, we are situated in a historically and culturally- informed world, wherein norms manifest as well-ordered and typified social practices according to which we live. Yet, at the same time, we are practical agents insofar as we must bodily enact certain norms for them to be effective.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4896a90086b6e4a459e1a4172ada6144" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60700154,"asset_id":40440391,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60700154/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40440391"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40440391"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40440391; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40440391]").text(description); $(".js-view-count[data-work-id=40440391]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40440391; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40440391']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4896a90086b6e4a459e1a4172ada6144" } } $('.js-work-strip[data-work-id=40440391]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40440391,"title":"Doing Gender Differently. 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As material and lived bodies, we are situated in a historically and culturally- informed world, wherein norms manifest as well-ordered and typified social practices according to which we live. Yet, at the same time, we are practical agents insofar as we must bodily enact certain norms for them to be effective.\n\n \n","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"Political Phenomenology: Experience, Ontology, Episteme (Routledge)"},"translated_abstract":"The aim of this chapter is to investigate how gender norms enter human bodily experience. My focus is not on the explicit ways in which social norms affect and constitute our relation to knowledge and the world but how these epistèmes become embodied, that is, become an assimilated part of our bodily experience. Gender, as a specific social norm, is of particular interest for a number of reasons. 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Butler’s theory of gender performativity opens up the picture of social norms as a two-way street – not only do norms effect our language and discursive behaviors, but language must also enact (take up or appropriate) norms in order for them to be effective. This applies, as I will argue, also in the case of the human body. As material and lived bodies, we are situated in a historically and culturally- informed world, wherein norms manifest as well-ordered and typified social practices according to which we live. Yet, at the same time, we are practical agents insofar as we must bodily enact certain norms for them to be effective.\n\n \n","internal_url":"https://www.academia.edu/40440391/Doing_Gender_Differently_The_Embodiment_of_Gender_Norms_as_Between_Permanence_and_Transformation","translated_internal_url":"","created_at":"2019-09-25T07:14:23.717-07:00","section":"Papers","preview_url":null,"current_user_can_edit":true,"current_user_is_owner":true,"owner_id":881340,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":60700154,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/60700154/thumbnails/1.jpg","file_name":"Ch16_Wehrle_Gendered_Embodiment20190925-4710-1p0usq6.pdf","download_url":"https://www.academia.edu/attachments/60700154/download_file","bulk_download_file_name":"Doing_Gender_Differently_The_Embodiment.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60700154/Ch16_Wehrle_Gendered_Embodiment20190925-4710-1p0usq6-libre.pdf?1569422149=\u0026response-content-disposition=attachment%3B+filename%3DDoing_Gender_Differently_The_Embodiment.pdf\u0026Expires=1742851184\u0026Signature=M1FXAFWCaZo6puHDdOHvgFiI20RnwiIHq6YPo2UcVsBcDprAEHDiGWqI9iUKZ7S2Gs8j0HeBWnh7UjxOssRARBzP5XJbiAlSgcoqmrMNY9hlgbRKy5zjhE6MmyyR~69HFl2JmRT4~IPeMggRWIznyqBBt7scO12i-00mxXE-n6q~bqH5149mlI9gb7C7FvFKx38hAK0l3WgrgYNmwjieagz2dq4eUcyALIOVgioLnCz2DAljB1RAJKc925W8F-yfYt7IugJIyGVzwl3yJua~tgyzSpK4-ftFDJG~Svg0VKXAw7GgP5P-CmxUo3iKcCt0Kk~~TQDpMsExuJw3a0Nqog__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Doing_Gender_Differently_The_Embodiment_of_Gender_Norms_as_Between_Permanence_and_Transformation","translated_slug":"","page_count":25,"language":"en","content_type":"Work","summary":"The aim of this chapter is to investigate how gender norms enter human bodily experience. 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The Gendered Body and the Experience of Aging" class="work-thumbnail" src="https://attachments.academia-assets.com/60269044/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40066679/Becoming_Old_The_Gendered_Body_and_the_Experience_of_Aging">Becoming Old. The Gendered Body and the Experience of Aging</a></div><div class="wp-workCard_item"><span>Aging and Human Nature. Perspectives from Philosophical, Theological, and Historical Anthropology (Springer)</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">It seems rather obvious that the experience of ageing is not indifferent to gender, and that stud...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">It seems rather obvious that the experience of ageing is not indifferent to gender, and that studies of gender ought to account for ageing and old age. Yet, the two subject matters have been rarely investigated together. This is due to the tendency to reduce ageing (as well as its gendered aspects) either to supposedly biological necessities or to their social construction and restrictions. Notwithstanding, both ageing and gender are first and foremost bodily phenomena. Aging, as well as gender are dimensions we experience, incorporate and express through our bodies.<br />The aim of the proposed paper is to bridge the gap between the biological and social approaches to ageing and gender with a phenomenological-anthropological approach. In this respect, I want to argue that the biological and the social are intertwined in human embodiment. The paper thus addresses ageing and gender neither as purely biological nor as merely discursive phenomena, but as phenomena of an embodied experience. Experience in this sense is necessarily situated, constituted by biological, material, historical and socio-cultural circumstances. As situated bodily beings, we not only have a first, but also a second nature: social norms are incorporated in the ways we habitually relate to the world, ourselves and others. While the process of ageing always confronts us with the finitude and materiality of our bodily being in general, with respect to gender and ageing, this means, as situated, specific circumstances and norms influence not only the way we think about ageing, but also the processes of becoming older and the experience of our aged bodies.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ead7a80448c80be0a8ec8bcc1bb85e93" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60269044,"asset_id":40066679,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60269044/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40066679"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40066679"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40066679; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40066679]").text(description); $(".js-view-count[data-work-id=40066679]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40066679; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40066679']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ead7a80448c80be0a8ec8bcc1bb85e93" } } $('.js-work-strip[data-work-id=40066679]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40066679,"title":"Becoming Old. The Gendered Body and the Experience of Aging","translated_title":"","metadata":{"abstract":"It seems rather obvious that the experience of ageing is not indifferent to gender, and that studies of gender ought to account for ageing and old age. Yet, the two subject matters have been rarely investigated together. This is due to the tendency to reduce ageing (as well as its gendered aspects) either to supposedly biological necessities or to their social construction and restrictions. Notwithstanding, both ageing and gender are first and foremost bodily phenomena. Aging, as well as gender are dimensions we experience, incorporate and express through our bodies.\nThe aim of the proposed paper is to bridge the gap between the biological and social approaches to ageing and gender with a phenomenological-anthropological approach. In this respect, I want to argue that the biological and the social are intertwined in human embodiment. The paper thus addresses ageing and gender neither as purely biological nor as merely discursive phenomena, but as phenomena of an embodied experience. Experience in this sense is necessarily situated, constituted by biological, material, historical and socio-cultural circumstances. As situated bodily beings, we not only have a first, but also a second nature: social norms are incorporated in the ways we habitually relate to the world, ourselves and others. While the process of ageing always confronts us with the finitude and materiality of our bodily being in general, with respect to gender and ageing, this means, as situated, specific circumstances and norms influence not only the way we think about ageing, but also the processes of becoming older and the experience of our aged bodies.\n","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Aging and Human Nature. 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The paper thus addresses ageing and gender neither as purely biological nor as merely discursive phenomena, but as phenomena of an embodied experience. Experience in this sense is necessarily situated, constituted by biological, material, historical and socio-cultural circumstances. As situated bodily beings, we not only have a first, but also a second nature: social norms are incorporated in the ways we habitually relate to the world, ourselves and others. While the process of ageing always confronts us with the finitude and materiality of our bodily being in general, with respect to gender and ageing, this means, as situated, specific circumstances and norms influence not only the way we think about ageing, but also the processes of becoming older and the experience of our aged bodies.\n","internal_url":"https://www.academia.edu/40066679/Becoming_Old_The_Gendered_Body_and_the_Experience_of_Aging","translated_internal_url":"","created_at":"2019-08-12T06:31:42.914-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":881340,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[{"id":32898002,"work_id":40066679,"tagging_user_id":881340,"tagged_user_id":881340,"co_author_invite_id":6885850,"email":"m***e@googlemail.com","affiliation":"Erasmus University Rotterdam","display_order":1,"name":"Maren Wehrle","title":"Becoming Old. The Gendered Body and the Experience of Aging"}],"downloadable_attachments":[{"id":60269044,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/60269044/thumbnails/1.jpg","file_name":"Wehrle_Becoming_old._Proofs20190812-127245-ea9255.pdf","download_url":"https://www.academia.edu/attachments/60269044/download_file","bulk_download_file_name":"Becoming_Old_The_Gendered_Body_and_the_E.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60269044/Wehrle_Becoming_old._Proofs20190812-127245-ea9255-libre.pdf?1565617298=\u0026response-content-disposition=attachment%3B+filename%3DBecoming_Old_The_Gendered_Body_and_the_E.pdf\u0026Expires=1743089323\u0026Signature=OPrN~jabutmKa9ChsjLQULwc4ZUYf-ZixVcpxbuZS9D-~yWvkNKQzgq4iGos6F2BRX3m45eVxDOxsxLqvyh4rAHq4A4J7xwGY2EyaKWO0tQ~m-X8qPLOjhnrGDBBHZ2AJG3vJ1LGvfzubgjlOe8mA8iYebyvMhbDOlwavr0jSpTRWFpH5LNhSWxPqWr9lNBbm52D0vlW4oO47fO3t8Fz7AKBo8yD2rm9GFw-eU8v~DeFZ7QH723POHBFqgTwY5uElw9vebicHDI~oZDDoTla8Lo-it5q8R5ViNUTqESHmZU4HExPH1RZitESqEHN79O51Cmvmy3SPq0v6Svlsjl5EA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Becoming_Old_The_Gendered_Body_and_the_Experience_of_Aging","translated_slug":"","page_count":22,"language":"en","content_type":"Work","summary":"It seems rather obvious that the experience of ageing is not indifferent to gender, and that studies of gender ought to account for ageing and old age. Yet, the two subject matters have been rarely investigated together. This is due to the tendency to reduce ageing (as well as its gendered aspects) either to supposedly biological necessities or to their social construction and restrictions. Notwithstanding, both ageing and gender are first and foremost bodily phenomena. Aging, as well as gender are dimensions we experience, incorporate and express through our bodies.\nThe aim of the proposed paper is to bridge the gap between the biological and social approaches to ageing and gender with a phenomenological-anthropological approach. In this respect, I want to argue that the biological and the social are intertwined in human embodiment. The paper thus addresses ageing and gender neither as purely biological nor as merely discursive phenomena, but as phenomena of an embodied experience. Experience in this sense is necessarily situated, constituted by biological, material, historical and socio-cultural circumstances. As situated bodily beings, we not only have a first, but also a second nature: social norms are incorporated in the ways we habitually relate to the world, ourselves and others. While the process of ageing always confronts us with the finitude and materiality of our bodily being in general, with respect to gender and ageing, this means, as situated, specific circumstances and norms influence not only the way we think about ageing, but also the processes of becoming older and the experience of our aged bodies.\n","owner":{"id":881340,"first_name":"Maren","middle_initials":null,"last_name":"Wehrle","page_name":"MarenWehrle","domain_name":"eur","created_at":"2011-10-26T06:57:23.286-07:00","display_name":"Maren Wehrle","url":"https://eur.academia.edu/MarenWehrle"},"attachments":[{"id":60269044,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/60269044/thumbnails/1.jpg","file_name":"Wehrle_Becoming_old._Proofs20190812-127245-ea9255.pdf","download_url":"https://www.academia.edu/attachments/60269044/download_file","bulk_download_file_name":"Becoming_Old_The_Gendered_Body_and_the_E.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60269044/Wehrle_Becoming_old._Proofs20190812-127245-ea9255-libre.pdf?1565617298=\u0026response-content-disposition=attachment%3B+filename%3DBecoming_Old_The_Gendered_Body_and_the_E.pdf\u0026Expires=1743089323\u0026Signature=OPrN~jabutmKa9ChsjLQULwc4ZUYf-ZixVcpxbuZS9D-~yWvkNKQzgq4iGos6F2BRX3m45eVxDOxsxLqvyh4rAHq4A4J7xwGY2EyaKWO0tQ~m-X8qPLOjhnrGDBBHZ2AJG3vJ1LGvfzubgjlOe8mA8iYebyvMhbDOlwavr0jSpTRWFpH5LNhSWxPqWr9lNBbm52D0vlW4oO47fO3t8Fz7AKBo8yD2rm9GFw-eU8v~DeFZ7QH723POHBFqgTwY5uElw9vebicHDI~oZDDoTla8Lo-it5q8R5ViNUTqESHmZU4HExPH1RZitESqEHN79O51Cmvmy3SPq0v6Svlsjl5EA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":792,"name":"Historical Anthropology","url":"https://www.academia.edu/Documents/in/Historical_Anthropology"},{"id":793,"name":"Medical Anthropology","url":"https://www.academia.edu/Documents/in/Medical_Anthropology"},{"id":1138,"name":"Women's Studies","url":"https://www.academia.edu/Documents/in/Womens_Studies"},{"id":1441,"name":"Philosophical Anthropology","url":"https://www.academia.edu/Documents/in/Philosophical_Anthropology"},{"id":3499,"name":"Social and Cultural Anthropology","url":"https://www.academia.edu/Documents/in/Social_and_Cultural_Anthropology"},{"id":4124,"name":"Feminist Philosophy","url":"https://www.academia.edu/Documents/in/Feminist_Philosophy"},{"id":5044,"name":"Embodiment","url":"https://www.academia.edu/Documents/in/Embodiment"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":5600,"name":"Feminist Phenomenology","url":"https://www.academia.edu/Documents/in/Feminist_Phenomenology"},{"id":8418,"name":"Maurice Merleau-Ponty","url":"https://www.academia.edu/Documents/in/Maurice_Merleau-Ponty"},{"id":14188,"name":"Simone de Beauvoir","url":"https://www.academia.edu/Documents/in/Simone_de_Beauvoir"},{"id":14617,"name":"Phenomenology of the body","url":"https://www.academia.edu/Documents/in/Phenomenology_of_the_body"},{"id":24107,"name":"Ageing and Health","url":"https://www.academia.edu/Documents/in/Ageing_and_Health"},{"id":34629,"name":"Sociology of Ageing","url":"https://www.academia.edu/Documents/in/Sociology_of_Ageing"},{"id":49663,"name":"Women and Gender Studies","url":"https://www.academia.edu/Documents/in/Women_and_Gender_Studies"},{"id":64986,"name":"Ageing, Women's Studies","url":"https://www.academia.edu/Documents/in/Ageing_Womens_Studies"},{"id":78521,"name":"Social Gerontology","url":"https://www.academia.edu/Documents/in/Social_Gerontology"},{"id":83069,"name":"Old Age","url":"https://www.academia.edu/Documents/in/Old_Age"},{"id":201442,"name":"Active Ageing","url":"https://www.academia.edu/Documents/in/Active_Ageing"},{"id":1227346,"name":"Ageing","url":"https://www.academia.edu/Documents/in/Ageing"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="38558275"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/38558275/There_Is_a_Crack_in_Everything_Fragile_Normality_Husserls_Account_of_Normality_Re_Visited"><img alt="Research paper thumbnail of 'There Is a Crack in Everything'. Fragile Normality : Husserl's Account of Normality Re-Visited" class="work-thumbnail" src="https://attachments.academia-assets.com/58630409/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38558275/There_Is_a_Crack_in_Everything_Fragile_Normality_Husserls_Account_of_Normality_Re_Visited">'There Is a Crack in Everything'. Fragile Normality : Husserl's Account of Normality Re-Visited</a></div><div class="wp-workCard_item"><span>Phainomenon</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">There is a paradox that lies at the heart of every investigation of normality, namely, its depend...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">There is a paradox that lies at the heart of every investigation of normality, namely, its dependence on its other (e.g., deviation, break, difference). In this paper, I want to show that this paradox is the reason for the dynamism as well as fragility of normality. In this regard, I will not only argue that every normality is fragile, but also that normality can only be established because it is fragile. In the first part of this paper, I will present and re-visit Husserl’s account of normality as concordant and optimal with regard to its dynamic or fragile aspects. In the second part of this paper, I will apply this account to recent findings in phenomenological pathology regarding schizophrenia and depression to show how Husserl’s account could be helpful for differentiating between different aspects (such as concordance and optimality) as well as genetic levels of (disturbances of) normality.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9d9f2f8619c8d2782f89a33ba6936f6f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58630409,"asset_id":38558275,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58630409/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38558275"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38558275"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38558275; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38558275]").text(description); $(".js-view-count[data-work-id=38558275]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38558275; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38558275']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9d9f2f8619c8d2782f89a33ba6936f6f" } } $('.js-work-strip[data-work-id=38558275]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38558275,"title":"'There Is a Crack in Everything'. Fragile Normality : Husserl's Account of Normality Re-Visited","translated_title":"","metadata":{"issue":"(2018)","volume":"28","abstract":"There is a paradox that lies at the heart of every investigation of normality, namely, its dependence on its other (e.g., deviation, break, difference). In this paper, I want to show that this paradox is the reason for the dynamism as well as fragility of normality. In this regard, I will not only argue that every normality is fragile, but also that normality can only be established because it is fragile. In the first part of this paper, I will present and re-visit Husserl’s account of normality as concordant and optimal with regard to its dynamic or fragile aspects. In the second part of this paper, I will apply this account to recent findings in phenomenological pathology regarding schizophrenia and depression to show how Husserl’s account could be helpful for differentiating between different aspects (such as concordance and optimality) as well as genetic levels of (disturbances of) normality.","ai_title_tag":"Fragile Normality: Husserl's Insights Revisited","page_numbers":"45-75","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"Phainomenon"},"translated_abstract":"There is a paradox that lies at the heart of every investigation of normality, namely, its dependence on its other (e.g., deviation, break, difference). In this paper, I want to show that this paradox is the reason for the dynamism as well as fragility of normality. In this regard, I will not only argue that every normality is fragile, but also that normality can only be established because it is fragile. In the first part of this paper, I will present and re-visit Husserl’s account of normality as concordant and optimal with regard to its dynamic or fragile aspects. In the second part of this paper, I will apply this account to recent findings in phenomenological pathology regarding schizophrenia and depression to show how Husserl’s account could be helpful for differentiating between different aspects (such as concordance and optimality) as well as genetic levels of (disturbances of) normality.","internal_url":"https://www.academia.edu/38558275/There_Is_a_Crack_in_Everything_Fragile_Normality_Husserls_Account_of_Normality_Re_Visited","translated_internal_url":"","created_at":"2019-03-15T09:24:36.432-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":881340,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":58630409,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58630409/thumbnails/1.jpg","file_name":"Wehrle_There_is_a_crack_in_anything_Phainomenon_2019.pdf","download_url":"https://www.academia.edu/attachments/58630409/download_file","bulk_download_file_name":"There_Is_a_Crack_in_Everything_Fragile_N.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58630409/Wehrle_There_is_a_crack_in_anything_Phainomenon_2019-libre.pdf?1552681292=\u0026response-content-disposition=attachment%3B+filename%3DThere_Is_a_Crack_in_Everything_Fragile_N.pdf\u0026Expires=1743089323\u0026Signature=UBySBYrNUv27bGGW1cTauyBEKaVelkMJ-6F3oKN7-z7xeC8~CxBNZm2gohPbgDpUl3mUNbiJlZ-SMXNAtPCYm77JA9sL-ZFNi~7bJSS-yyXcklcGKQYthsaoiv4hWEVHr6QvEp8oIq0bGRZJunaSkaxycZynIfNGXtUM9aRwZ-YL6U5lE-2Gtj10~GLQA8GNIKsepqRCMxRB8mHP9MfFLrare32-TtltOy6ZzW5ZKu8ZwAe2vH8L0Ozai-DHoJXtnzrrxEGG9f~c4Y2nYF3lLzK2wWgIoHskFqKZxaKcu95NPCs~XizTM0jM2ywGzweGTDQJTY1MrsEWvUpfGvbrCw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"There_Is_a_Crack_in_Everything_Fragile_Normality_Husserls_Account_of_Normality_Re_Visited","translated_slug":"","page_count":28,"language":"en","content_type":"Work","summary":"There is a paradox that lies at the heart of every investigation of normality, namely, its dependence on its other (e.g., deviation, break, difference). 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The twofold temporality of embodied intentionality" class="work-thumbnail" src="https://attachments.academia-assets.com/58351156/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38303320/Being_a_body_and_having_a_body_The_twofold_temporality_of_embodied_intentionality">Being a body and having a body. The twofold temporality of embodied intentionality</a></div><div class="wp-workCard_item"><span>Phenomenology and the Cognitive Sciences</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The body is both the subject and object of intentionality: qua Leib, it experiences worldly thing...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The body is both the subject and object of intentionality: qua Leib, it experiences worldly things and qua Körper, it is experienced as a thing in the world. This phenomenological differentiation forms the basis for Helmuth Plessner’s anthropological theory of the mediated or eccentric nature of human embodiment, that is, simultaneously we both are a body and have a body. Here, I want to focus on the extent to which this double aspect of embodiment (qua Leib and Körper) relates to our experience of temporality. Indeed, to question, does this double bodily relation correspond to a twofold temporality of embodied intentionality? In the first part of this paper, I differentiate between the intentional temporality of being a body and the temporal experience of having a body . To further my argument, in the second part, I present examples of specific pathologies, as well as liminal cases of bodily experiences, wherein these temporal dimensions, which otherwise go hand-in-hand, become dissociated. Phenomenologically, I want to argue that Husserl’ s differentiation between Leib and Körper corresponds to two genetic forms of intentionality – operative and act (or object) intentionality<br />– and that these are, in turn, characterized by different temporalities. Anthropologically, I want to argue that having a body – what occurs as an inherent break to human embodiment–is the presupposition for the experience of a stable and object-like time. I will conclude that the double aspect of human embodiment and in particular the thematic experience of having a body enables both the experience of a past, which is remembered, and a future that is planned.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3876df65a99b64f43406de69a1289cbf" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58351156,"asset_id":38303320,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58351156/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38303320"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38303320"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38303320; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38303320]").text(description); $(".js-view-count[data-work-id=38303320]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38303320; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38303320']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3876df65a99b64f43406de69a1289cbf" } } $('.js-work-strip[data-work-id=38303320]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38303320,"title":"Being a body and having a body. 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To further my argument, in the second part, I present examples of specific pathologies, as well as liminal cases of bodily experiences, wherein these temporal dimensions, which otherwise go hand-in-hand, become dissociated. Phenomenologically, I want to argue that Husserl’ s differentiation between Leib and Körper corresponds to two genetic forms of intentionality – operative and act (or object) intentionality\n– and that these are, in turn, characterized by different temporalities. Anthropologically, I want to argue that having a body – what occurs as an inherent break to human embodiment–is the presupposition for the experience of a stable and object-like time. 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Phenomenologically, I want to argue that Husserl’ s differentiation between Leib and Körper corresponds to two genetic forms of intentionality – operative and act (or object) intentionality\n– and that these are, in turn, characterized by different temporalities. Anthropologically, I want to argue that having a body – what occurs as an inherent break to human embodiment–is the presupposition for the experience of a stable and object-like time. I will conclude that the double aspect of human embodiment and in particular the thematic experience of having a body enables both the experience of a past, which is remembered, and a future that is planned.\n","owner":{"id":881340,"first_name":"Maren","middle_initials":null,"last_name":"Wehrle","page_name":"MarenWehrle","domain_name":"eur","created_at":"2011-10-26T06:57:23.286-07:00","display_name":"Maren Wehrle","url":"https://eur.academia.edu/MarenWehrle"},"attachments":[{"id":58351156,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58351156/thumbnails/1.jpg","file_name":"Wehrle-2019-Phenomenology_and_the_Cognitive_Sciences.pdf","download_url":"https://www.academia.edu/attachments/58351156/download_file","bulk_download_file_name":"Being_a_body_and_having_a_body_The_twofo.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58351156/Wehrle-2019-Phenomenology_and_the_Cognitive_Sciences-libre.pdf?1549540839=\u0026response-content-disposition=attachment%3B+filename%3DBeing_a_body_and_having_a_body_The_twofo.pdf\u0026Expires=1743089323\u0026Signature=EQSJ0x3WLAPPFn0x7~dk-z7QeuqoLU4E~pNE9vPcL4RpZ0P1v2rXhegq6iif359MxQN0KeElOW4f2DAzc8vtIXDFD~F07qY-lSUtSfut7lNeIwai-NoHvLPZSpy9tBI1ZowbmFc9TZCf6~bWhrk3W5UVV064ahN6LGx3gyeXpNLVw-D627zgP35-JLHEo~BsDFZOxK~SgqHIFVoeoKsSLf3tZrbNoo5eLKZgCE2nCDXB~qzGhnPnkar~yZ0Su6nI6IxwS6uEyt~W01PBmY~AoT7OIlWNsVss3NKDTsD12zgk-JMjyXXz2EXHWTYS0N1YS~xuxRvR9zZNwMXCJa5vhg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":1441,"name":"Philosophical Anthropology","url":"https://www.academia.edu/Documents/in/Philosophical_Anthropology"},{"id":3499,"name":"Social and Cultural Anthropology","url":"https://www.academia.edu/Documents/in/Social_and_Cultural_Anthropology"},{"id":5044,"name":"Embodiment","url":"https://www.academia.edu/Documents/in/Embodiment"},{"id":5046,"name":"Phenomenological Psychology","url":"https://www.academia.edu/Documents/in/Phenomenological_Psychology"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":5425,"name":"Embodied Mind and Cognition","url":"https://www.academia.edu/Documents/in/Embodied_Mind_and_Cognition"},{"id":8418,"name":"Maurice Merleau-Ponty","url":"https://www.academia.edu/Documents/in/Maurice_Merleau-Ponty"},{"id":8436,"name":"Edmund Husserl","url":"https://www.academia.edu/Documents/in/Edmund_Husserl"},{"id":10500,"name":"Intentionality","url":"https://www.academia.edu/Documents/in/Intentionality"},{"id":14617,"name":"Phenomenology of the body","url":"https://www.academia.edu/Documents/in/Phenomenology_of_the_body"},{"id":23487,"name":"Husserl","url":"https://www.academia.edu/Documents/in/Husserl"},{"id":26193,"name":"Merleau-Ponty","url":"https://www.academia.edu/Documents/in/Merleau-Ponty"},{"id":26949,"name":"Phenomenology of Temporality","url":"https://www.academia.edu/Documents/in/Phenomenology_of_Temporality"},{"id":48174,"name":"Temporality","url":"https://www.academia.edu/Documents/in/Temporality"},{"id":72345,"name":"Phenomenology- Mind/Body Problems/ Merleau-Ponty's Philosophical Thought/Phenomenology and Embodiment","url":"https://www.academia.edu/Documents/in/Phenomenology-_Mind_Body_Problems_Merleau-Pontys_Philosophical_Thought_Phenomenology_and_Embodimen"},{"id":74396,"name":"Helmuth Plessner","url":"https://www.academia.edu/Documents/in/Helmuth_Plessner"},{"id":390026,"name":"Dan Zahavi","url":"https://www.academia.edu/Documents/in/Dan_Zahavi"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37333973"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37333973/Habits_We_Can_Share_Human_Animal_Encounters"><img alt="Research paper thumbnail of Habits We (Can) Share. Human-Animal Encounters" class="work-thumbnail" src="https://attachments.academia-assets.com/57292911/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37333973/Habits_We_Can_Share_Human_Animal_Encounters">Habits We (Can) Share. Human-Animal Encounters</a></div><div class="wp-workCard_item"><span>In: T. Breyer & T. Widlok: The Situationality of Human-Animal Relations. Perspectives from Anthropology and Philosophy. Berlin:Transcript, pp. 51-69.</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Philosophers frequently focus on the differences between humans and (non-human) animals. To be su...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Philosophers frequently focus on the differences between humans and (non-human) animals. To be sure, there is much to say about the differences in perception, movement, sensation, and the world-directedness of humans and specific animals. In this paper, however, with the help of Husserl, Merleau-Ponty, and Helmuth Plessner's phenomenological approaches, I want to focus on what humans and specific animals have in common. Concretely, I will try to investigate in what sense humans and some (non-human) animals (can) share lasting situations and therefore share habits acquired in these situations. To share a situation does not merely mean that both humans and animals are spatially or temporally situated, i.e. that we have a common environment or habitat. Instead, sharing a situation presupposes the direct contact, participation, and interaction of agents that extends over a longer period of time. As such, I want to argue that one essential characteristic of such situations, namely the one that makes it sustainable and particular at the same time, is the formation of habits in both humans and animals. In this sense, situations and lasting habits in agents mutually presuppose each other. In the first part of my paper, I will present the general conditions of embodiment that human and animals have in common and that make it possible to share situations. In the second part, I refer to examples of concrete situations we (can) share with animals: how we interact, mutually respond to each other, but also how we indirectly attune our behavior to one another or to the respectively generated situation. Consequently, I want to argue that we not only have experiences and habits in common with animals with similar embodiment and sensory experiences, but rather that we can share experiences and habits in a stronger sense, that is to say, that we develop habits together in repeated cooperation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4512a7c3cc34f7d8c12b8c3cd1627317" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57292911,"asset_id":37333973,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57292911/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37333973"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37333973"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37333973; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37333973]").text(description); $(".js-view-count[data-work-id=37333973]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37333973; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37333973']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4512a7c3cc34f7d8c12b8c3cd1627317" } } $('.js-work-strip[data-work-id=37333973]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37333973,"title":"Habits We (Can) Share. Human-Animal Encounters","translated_title":"","metadata":{"abstract":"Philosophers frequently focus on the differences between humans and (non-human) animals. To be sure, there is much to say about the differences in perception, movement, sensation, and the world-directedness of humans and specific animals. In this paper, however, with the help of Husserl, Merleau-Ponty, and Helmuth Plessner's phenomenological approaches, I want to focus on what humans and specific animals have in common. Concretely, I will try to investigate in what sense humans and some (non-human) animals (can) share lasting situations and therefore share habits acquired in these situations. To share a situation does not merely mean that both humans and animals are spatially or temporally situated, i.e. that we have a common environment or habitat. Instead, sharing a situation presupposes the direct contact, participation, and interaction of agents that extends over a longer period of time. As such, I want to argue that one essential characteristic of such situations, namely the one that makes it sustainable and particular at the same time, is the formation of habits in both humans and animals. In this sense, situations and lasting habits in agents mutually presuppose each other. In the first part of my paper, I will present the general conditions of embodiment that human and animals have in common and that make it possible to share situations. In the second part, I refer to examples of concrete situations we (can) share with animals: how we interact, mutually respond to each other, but also how we indirectly attune our behavior to one another or to the respectively generated situation. Consequently, I want to argue that we not only have experiences and habits in common with animals with similar embodiment and sensory experiences, but rather that we can share experiences and habits in a stronger sense, that is to say, that we develop habits together in repeated cooperation. ","ai_title_tag":"Shared Habits in Human-Animal Interactions","publication_name":"In: T. Breyer \u0026 T. Widlok: The Situationality of Human-Animal Relations. Perspectives from Anthropology and Philosophy. Berlin:Transcript, pp. 51-69."},"translated_abstract":"Philosophers frequently focus on the differences between humans and (non-human) animals. To be sure, there is much to say about the differences in perception, movement, sensation, and the world-directedness of humans and specific animals. In this paper, however, with the help of Husserl, Merleau-Ponty, and Helmuth Plessner's phenomenological approaches, I want to focus on what humans and specific animals have in common. Concretely, I will try to investigate in what sense humans and some (non-human) animals (can) share lasting situations and therefore share habits acquired in these situations. To share a situation does not merely mean that both humans and animals are spatially or temporally situated, i.e. that we have a common environment or habitat. Instead, sharing a situation presupposes the direct contact, participation, and interaction of agents that extends over a longer period of time. As such, I want to argue that one essential characteristic of such situations, namely the one that makes it sustainable and particular at the same time, is the formation of habits in both humans and animals. In this sense, situations and lasting habits in agents mutually presuppose each other. In the first part of my paper, I will present the general conditions of embodiment that human and animals have in common and that make it possible to share situations. In the second part, I refer to examples of concrete situations we (can) share with animals: how we interact, mutually respond to each other, but also how we indirectly attune our behavior to one another or to the respectively generated situation. Consequently, I want to argue that we not only have experiences and habits in common with animals with similar embodiment and sensory experiences, but rather that we can share experiences and habits in a stronger sense, that is to say, that we develop habits together in repeated cooperation. ","internal_url":"https://www.academia.edu/37333973/Habits_We_Can_Share_Human_Animal_Encounters","translated_internal_url":"","created_at":"2018-09-03T04:05:13.569-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":881340,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":57292911,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/57292911/thumbnails/1.jpg","file_name":"Habits_we_can_share_Wehrle_in_Breyer_Widlok_2018.pdf","download_url":"https://www.academia.edu/attachments/57292911/download_file","bulk_download_file_name":"Habits_We_Can_Share_Human_Animal_Encount.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/57292911/Habits_we_can_share_Wehrle_in_Breyer_Widlok_2018-libre.pdf?1535977175=\u0026response-content-disposition=attachment%3B+filename%3DHabits_We_Can_Share_Human_Animal_Encount.pdf\u0026Expires=1743089323\u0026Signature=VSnXHh2DlRJQaTsEf64VAPScR0o~7wOP8Jc8RRYmZNuQ~lmCCr8NqAtq7bNSeQMYQwtbiK9f3BFrGUP9rZWNFjVDwV5mWwu6Ox5KPiGe4LdbBjF3xtawcLjwz4x1DHX5VAXHdBYIaxUva~f~37sN3Lo-1HJHsY3MwYzZ2DINyZOHJD-LRghHi~mTNxUhiwSEqDsL2qQnUcmyarijjUXoQeNymmiw6vE9pZ67j6zVx3F1sCKDdzQCgNrBsaOfcKyf3ESSlRhr4tEI5I5quIwqXHYfMBXSxrgavxK5sZ6SXnXbWSlcEUVXWclS9k3j8FnXAatj1R7UilXRSpZZ5AABhA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Habits_We_Can_Share_Human_Animal_Encounters","translated_slug":"","page_count":17,"language":"en","content_type":"Work","summary":"Philosophers frequently focus on the differences between humans and (non-human) animals. To be sure, there is much to say about the differences in perception, movement, sensation, and the world-directedness of humans and specific animals. In this paper, however, with the help of Husserl, Merleau-Ponty, and Helmuth Plessner's phenomenological approaches, I want to focus on what humans and specific animals have in common. Concretely, I will try to investigate in what sense humans and some (non-human) animals (can) share lasting situations and therefore share habits acquired in these situations. To share a situation does not merely mean that both humans and animals are spatially or temporally situated, i.e. that we have a common environment or habitat. Instead, sharing a situation presupposes the direct contact, participation, and interaction of agents that extends over a longer period of time. As such, I want to argue that one essential characteristic of such situations, namely the one that makes it sustainable and particular at the same time, is the formation of habits in both humans and animals. In this sense, situations and lasting habits in agents mutually presuppose each other. In the first part of my paper, I will present the general conditions of embodiment that human and animals have in common and that make it possible to share situations. In the second part, I refer to examples of concrete situations we (can) share with animals: how we interact, mutually respond to each other, but also how we indirectly attune our behavior to one another or to the respectively generated situation. Consequently, I want to argue that we not only have experiences and habits in common with animals with similar embodiment and sensory experiences, but rather that we can share experiences and habits in a stronger sense, that is to say, that we develop habits together in repeated cooperation. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="35986522"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/35986522/The_Normal_Body_Female_Bodies_in_Changing_Contexts_of_Normalization_and_Optimization"><img alt="Research paper thumbnail of The Normal Body: Female Bodies in Changing Contexts of Normalization and Optimization" class="work-thumbnail" src="https://attachments.academia-assets.com/55871449/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35986522/The_Normal_Body_Female_Bodies_in_Changing_Contexts_of_Normalization_and_Optimization">The Normal Body: Female Bodies in Changing Contexts of Normalization and Optimization</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://eur.academia.edu/MarenWehrle">Maren Wehrle</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://kuleuven.academia.edu/JuliaJansen">Julia Jansen</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The human body can be regarded in at least two ways: objectively, as a physical and organic body;...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The human body can be regarded in at least two ways: objectively, as a physical and organic body; and subjectively, as the center of orientation and lived affective unity. However, this distinction can lose sight of the fact that the 'lived body' is not reducible to subjective idiosyncrasies. Transindividual norms are embodied too, as Michel Foucault and Judith Butler have shown. Phenomenological investigations of normalization and habitualization help bring these two important dimensions of embodiment together and overcome simplistic oppositions between phenomenological and poststructuralist approaches. These investigations lead into issues of female body optimization and control that we take to be characteristic of contemporary neoliberalist embodiment.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ed04ba23433f8ac6f917205db8ac14a5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55871449,"asset_id":35986522,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55871449/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35986522"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35986522"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35986522; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35986522]").text(description); $(".js-view-count[data-work-id=35986522]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35986522; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35986522']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ed04ba23433f8ac6f917205db8ac14a5" } } $('.js-work-strip[data-work-id=35986522]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35986522,"title":"The Normal Body: Female Bodies in Changing Contexts of Normalization and Optimization","translated_title":"","metadata":{"abstract":"The human body can be regarded in at least two ways: objectively, as a physical and organic body; and subjectively, as the center of orientation and lived affective unity. 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Transindividual norms are embodied too, as Michel Foucault and Judith Butler have shown. Phenomenological investigations of normalization and habitualization help bring these two important dimensions of embodiment together and overcome simplistic oppositions between phenomenological and poststructuralist approaches. These investigations lead into issues of female body optimization and control that we take to be characteristic of contemporary neoliberalist embodiment. 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Bridging the Gap Between Phenomenological and Foucauldian Approaches (Yearbook for Eastern and Western Philosophy, Volume 2017, Issue 2, Pages 323–337)" class="work-thumbnail" src="https://attachments.academia-assets.com/52288001/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/32023364/The_Normative_Body_and_the_Embodiment_of_Norms_Bridging_the_Gap_Between_Phenomenological_and_Foucauldian_Approaches_Yearbook_for_Eastern_and_Western_Philosophy_Volume_2017_Issue_2_Pages_323_337_">The Normative Body and the Embodiment of Norms. Bridging the Gap Between Phenomenological and Foucauldian Approaches (Yearbook for Eastern and Western Philosophy, Volume 2017, Issue 2, Pages 323–337)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Phenomenologically speaking, one can consider the experiencing body as normative insofar as it ge...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Phenomenologically speaking, one can consider the experiencing body as normative insofar as it generates norms through repeated actions and interactions, crystallizing into habits. On the other hand according to Foucauldian approaches, the subjective body does not generate norms but is itself produced by norms: Dominant social norms are incorporated via repeated practices of discipline. How is the individual level of habit formation in phenomenology related to this embodiment of supra-individual norms? In what sense can we differentiate between a habit formation that results in a skill and one that disciplines a body? To address these questions the paper will analyze examples of the embodiment of norms in Foucault and feminist philosophy and show how they rely on the phenomenological concept of the actual and habitual body.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6082550866c490234963e1eb380aa55f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":52288001,"asset_id":32023364,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/52288001/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="32023364"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="32023364"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 32023364; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=32023364]").text(description); $(".js-view-count[data-work-id=32023364]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 32023364; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='32023364']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6082550866c490234963e1eb380aa55f" } } $('.js-work-strip[data-work-id=32023364]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":32023364,"title":"The Normative Body and the Embodiment of Norms. 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To address these questions the paper will analyze examples of the embodiment of norms in Foucault and feminist philosophy and show how they rely on the phenomenological concept of the actual and habitual body.","page_numbers":"323-337","publication_date":{"day":null,"month":null,"year":2017,"errors":{}}},"translated_abstract":"Phenomenologically speaking, one can consider the experiencing body as normative insofar as it generates norms through repeated actions and interactions, crystallizing into habits. On the other hand according to Foucauldian approaches, the subjective body does not generate norms but is itself produced by norms: Dominant social norms are incorporated via repeated practices of discipline. How is the individual level of habit formation in phenomenology related to this embodiment of supra-individual norms? In what sense can we differentiate between a habit formation that results in a skill and one that disciplines a body? 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="127999" id="papers"><div class="js-work-strip profile--work_container" data-work-id="126936538"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/126936538/Normality_as_a_concept_in_Phenomenology_in_Encyclopedia_of_Phenomenology_edited_by_Nicolas_de_Warren_Ted_Toadvine_"><img alt="Research paper thumbnail of Normality, as a concept in Phenomenology (in: Encyclopedia of Phenomenology, edited by Nicolas de Warren, Ted Toadvine)" class="work-thumbnail" src="https://attachments.academia-assets.com/120743017/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/126936538/Normality_as_a_concept_in_Phenomenology_in_Encyclopedia_of_Phenomenology_edited_by_Nicolas_de_Warren_Ted_Toadvine_">Normality, as a concept in Phenomenology (in: Encyclopedia of Phenomenology, edited by Nicolas de Warren, Ted Toadvine)</a></div><div class="wp-workCard_item"><span>Encyclopedia of Phenomenology, edited by Nicolas de Warren, Ted Toadvine</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Normality as a concept in phenomenology refers neither to a statistical or objectively measure av...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Normality as a concept in phenomenology refers neither to a statistical or objectively measure average nor to what counts as normal within a specific time, culture, or society. Nor is it related to notions that equate normality with naturalness or natality. Normality, approached from a first-person perspective is characterized as a mode of experience, i.e., it is about what it is like to experience normally. Normality is comprised of two aspects, concordance and optimality. A normal course of experience must be concordant regarding prior experiences and optimal in relation to its contents, on the levels of individual and intersubjective experience. While normality as concordance is the condition of coherent experience, normality as optimality refers to the intentional aims of perception or action. Phenomenologically, normality is thus not an empirical, but a transcendental-philosophical, concept as it refers to the (general or genetic) conditions of experience. A minimal normality is regarded as necessary for every stable object-perception, smooth practical engagement with the environment, and the givenness of an intersubjectively shared world. The concept of normality in phenomenology is thus directly related to notions of objectivity (reality), and normativity. Concordance thereby represents the descriptive aspect of normality, while optimality introduces a normative dimension to normality.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="edde013b83646283ba5f0a63e737ea23" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":120743017,"asset_id":126936538,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/120743017/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="126936538"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="126936538"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 126936538; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=126936538]").text(description); $(".js-view-count[data-work-id=126936538]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 126936538; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='126936538']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "edde013b83646283ba5f0a63e737ea23" } } $('.js-work-strip[data-work-id=126936538]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":126936538,"title":"Normality, as a concept in Phenomenology (in: Encyclopedia of Phenomenology, edited by Nicolas de Warren, Ted Toadvine)","translated_title":"","metadata":{"doi":"10.1007/978-3-030-47253-5_185-1","abstract":"Normality as a concept in phenomenology refers neither to a statistical or objectively measure average nor to what counts as normal within a specific time, culture, or society. 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Nor is it related to notions that equate normality with naturalness or natality. Normality, approached from a first-person perspective is characterized as a mode of experience, i.e., it is about what it is like to experience normally. Normality is comprised of two aspects, concordance and optimality. A normal course of experience must be concordant regarding prior experiences and optimal in relation to its contents, on the levels of individual and intersubjective experience. While normality as concordance is the condition of coherent experience, normality as optimality refers to the intentional aims of perception or action. Phenomenologically, normality is thus not an empirical, but a transcendental-philosophical, concept as it refers to the (general or genetic) conditions of experience. A minimal normality is regarded as necessary for every stable object-perception, smooth practical engagement with the environment, and the givenness of an intersubjectively shared world. The concept of normality in phenomenology is thus directly related to notions of objectivity (reality), and normativity. Concordance thereby represents the descriptive aspect of normality, while optimality introduces a normative dimension to normality.","owner":{"id":881340,"first_name":"Maren","middle_initials":null,"last_name":"Wehrle","page_name":"MarenWehrle","domain_name":"eur","created_at":"2011-10-26T06:57:23.286-07:00","display_name":"Maren Wehrle","url":"https://eur.academia.edu/MarenWehrle"},"attachments":[{"id":120743017,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/120743017/thumbnails/1.jpg","file_name":"Wehrle_Normality_Encyclopedia_of_Phenomenology_draft_academia.edu.pdf","download_url":"https://www.academia.edu/attachments/120743017/download_file","bulk_download_file_name":"Normality_as_a_concept_in_Phenomenology.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/120743017/Wehrle_Normality_Encyclopedia_of_Phenomenology_draft_academia.edu-libre.pdf?1736511281=\u0026response-content-disposition=attachment%3B+filename%3DNormality_as_a_concept_in_Phenomenology.pdf\u0026Expires=1743089322\u0026Signature=WHyUY~xiDp7RV9ZiyafXZoBCCorIQT45c8D8h4A4qsmFY7awpHRLFKVKE0~RYJ83f7aGr-03sK~CQQ7GGefGoxMK5DDhYnasei9ZqQ6u4lH-Z2b3rl9OmssfvQSr4Tal3MNHr-qq19yJvBOBdlG-t8dAAN58OHV~67ReFqNSFl47cua7Q8ypSoKfNoMEHLZ65d~OZh2WP40yaOHKuYfeqySng6OBWB46KFLl6ucUe5R4d9t1CBx8QWrBZ0awjKCdUZZbs-CWJ2zIUcCVdEx-UN~1E-EkOCCsGoJDYw68snRaQh9-aCxKBUTUDpXxQKS~DI~TrlAMYNKEv5cy~s~2Tg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology"},{"id":237,"name":"Cognitive Science","url":"https://www.academia.edu/Documents/in/Cognitive_Science"},{"id":2260,"name":"Disability Studies","url":"https://www.academia.edu/Documents/in/Disability_Studies"},{"id":2581,"name":"Existential Phenomenological Psychotherapy","url":"https://www.academia.edu/Documents/in/Existential_Phenomenological_Psychotherapy"},{"id":5044,"name":"Embodiment","url":"https://www.academia.edu/Documents/in/Embodiment"},{"id":5046,"name":"Phenomenological Psychology","url":"https://www.academia.edu/Documents/in/Phenomenological_Psychology"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":8424,"name":"Georges Canguilhem","url":"https://www.academia.edu/Documents/in/Georges_Canguilhem"},{"id":8436,"name":"Edmund Husserl","url":"https://www.academia.edu/Documents/in/Edmund_Husserl"},{"id":12912,"name":"Normativity","url":"https://www.academia.edu/Documents/in/Normativity"},{"id":17728,"name":"Philosophy of perception","url":"https://www.academia.edu/Documents/in/Philosophy_of_perception"},{"id":25617,"name":"Phenomenology of Illness","url":"https://www.academia.edu/Documents/in/Phenomenology_of_Illness"},{"id":26193,"name":"Merleau-Ponty","url":"https://www.academia.edu/Documents/in/Merleau-Ponty"},{"id":38371,"name":"Husserlian phenomenology","url":"https://www.academia.edu/Documents/in/Husserlian_phenomenology"},{"id":62216,"name":"Norms","url":"https://www.academia.edu/Documents/in/Norms"},{"id":140225,"name":"Phenomenological Psychiatry","url":"https://www.academia.edu/Documents/in/Phenomenological_Psychiatry"},{"id":154424,"name":"Predictive coding","url":"https://www.academia.edu/Documents/in/Predictive_coding"},{"id":181467,"name":"Nursing Education and Research in Nursing","url":"https://www.academia.edu/Documents/in/Nursing_Education_and_Research_in_Nursing"},{"id":489636,"name":"Critical Phenomenology","url":"https://www.academia.edu/Documents/in/Critical_Phenomenology"},{"id":551125,"name":"Normality","url":"https://www.academia.edu/Documents/in/Normality"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="116602070"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/116602070/Me_My_Habitual_Self_and_I_A_Phenomenological_Account_of_Habitual_Identity"><img alt="Research paper thumbnail of Me, My (Habitual) Self, and I. A Phenomenological Account of Habitual Identity" class="work-thumbnail" src="https://attachments.academia-assets.com/112686254/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/116602070/Me_My_Habitual_Self_and_I_A_Phenomenological_Account_of_Habitual_Identity">Me, My (Habitual) Self, and I. A Phenomenological Account of Habitual Identity</a></div><div class="wp-workCard_item"><span>Line Ryberg-Ingerslev, Karl Mertens (Eds.): Phenomenology of Broken Habits. Philosophical and Psychological Perspectives of Habitual Action. New York: Routledge.</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Habit formation, so this chapter argues, is crucial for every form of identity as it structures o...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Habit formation, so this chapter argues, is crucial for every form of identity as it structures our engagements with our surroundings in typical ways and thereby establishes a familiarity with our environment. Habit formation provides permanence, coherence, and thus identity to the objects we deal with and so turns the world into an inhabitable place. At the same time, we ourselves acquire a practical potential and an individual style through habitual performance, what is called a habitual identity. In the first part, a phenomenology of habit will be provided by distinguishing different levels, that is, passive-receptive, bodily, and personal habit. The chapter will focus on the bodily level of habit because here the intertwinement of individual and social aspects of identity formation becomes most prominent. The second part will relate habitual identity to practices of resilience or resistance. It will be shown that habitual identity is needed to cope with radical changes in one's body or environment, while also being an expression of an involuntary incorporation of social norms. The final part argues that my habitual self must be made thematic: I have to identify my habitual doings as typical of me (or my culture), only then can I become what I already am, or be able to change it.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3c9766084e04ca72afea47557ad8cd22" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":112686254,"asset_id":116602070,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/112686254/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="116602070"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="116602070"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 116602070; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=116602070]").text(description); $(".js-view-count[data-work-id=116602070]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 116602070; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='116602070']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3c9766084e04ca72afea47557ad8cd22" } } $('.js-work-strip[data-work-id=116602070]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":116602070,"title":"Me, My (Habitual) Self, and I. 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The second part will relate habitual identity to practices of resilience or resistance. It will be shown that habitual identity is needed to cope with radical changes in one's body or environment, while also being an expression of an involuntary incorporation of social norms. The final part argues that my habitual self must be made thematic: I have to identify my habitual doings as typical of me (or my culture), only then can I become what I already am, or be able to change it.","ai_title_tag":"Phenomenology of Habitual Identity Formation","publication_date":{"day":null,"month":null,"year":2024,"errors":{}},"publication_name":"Line Ryberg-Ingerslev, Karl Mertens (Eds.): Phenomenology of Broken Habits. Philosophical and Psychological Perspectives of Habitual Action. 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The struggle for normality as a claim to reality" class="work-thumbnail" src="https://attachments.academia-assets.com/98447851/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/96591475/Can_the_real_world_please_stand_up_The_struggle_for_normality_as_a_claim_to_reality">Can the "real world" please stand up? The struggle for normality as a claim to reality</a></div><div class="wp-workCard_item"><span>Philosophy & Social Criticism, 49/2: Special Issue: Feminist Takes on Post-Truth, pp. 151-163.</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this paper, I show that a phenomenological concept of normality can be helpful to understand t...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this paper, I show that a phenomenological concept of normality can be helpful to understand the experiential side of post-truth phenomena. How is one's longing for, or sense of, normality related to what we deem as real, true, or objective? And to what extent is the sense for "what (really) is" related to our beliefs of what should be? To investigate this, I combine a phenomenological approach to lived normality with a genealogical account of represented normality that sheds light on the social and historical contingency of definitions of normality and their intertwinement with structures of power. It is my contention that such an approach to normality is well-suited to investigate how is and ought are interrelated within subjective experience and practice. This might in turn help overcoming one-sided debates on post-truth, which rely on the strict opposition of objectivity versus subjectivity, universal truth versus subjective experience, facticity versus meaning, or reason versus stupidity. It also sheds light on the ambivalent or contested status of experience within debates of post-truth and feminist theory. I will conclude that post-truth is related to what Hannah Arendt has termed the lack of a common world (i.e., normality), arguing that a plurality of experiences is needed to let the "real world" stand its ground again.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7e76767f28574c48b0580933eec22f33" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":98447851,"asset_id":96591475,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/98447851/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="96591475"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="96591475"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 96591475; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=96591475]").text(description); $(".js-view-count[data-work-id=96591475]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 96591475; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='96591475']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7e76767f28574c48b0580933eec22f33" } } $('.js-work-strip[data-work-id=96591475]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":96591475,"title":"Can the \"real world\" please stand up? 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Simone de Beauvoir's Responsive Ethics, in: Empathy and Ethics, edited by Magnus Englander and Susi Ferrarello. New York: Rowman & Littlefield 2023, pp.61-83." class="work-thumbnail" src="https://attachments.academia-assets.com/103950081/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/94909263/Embracing_Ambiguity_Simone_de_Beauvoirs_Responsive_Ethics_in_Empathy_and_Ethics_edited_by_Magnus_Englander_and_Susi_Ferrarello_New_York_Rowman_and_Littlefield_2023_pp_61_83">Embracing Ambiguity. Simone de Beauvoir's Responsive Ethics, in: Empathy and Ethics, edited by Magnus Englander and Susi Ferrarello. New York: Rowman & Littlefield 2023, pp.61-83.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Throughout her philosophical and literary career, Simone de Beauvoir was concerned with existenti...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Throughout her philosophical and literary career, Simone de Beauvoir was concerned with existential problems like singularity, freedom, and responsibility. Beauvoir transforms phenomenological concepts like intentionality, situation, lived body, project, and existence from Husserl, Merleau-Ponty, Heidegger, and most of all Sartre into a genuine existential ethics based on the ambiguity of the human condition. This ambiguity of our finite existence, namely, the fact that we are both subject and object, active and passive, immanent and transcendent, is for her the precondition of real ethics. Two insights are crucial for such an approach: that existence is always embodied and situated (concretizing and complementing Husserl and Merleau-Ponty) and that freedom can never be absolute but must be realized within concrete situations and in relation with others (arguing against Sartre). <br />In this chapter, I will present Simone de Beauvoir's philosophy as a responsive ethics, in which freedom and vulnerability, mind and body, we and others, are necessarily intertwined. Her entire work, so I would like to argue, not merely her "ethics of ambiguity", can be characterized as an attempt to develop such a performative ethics - an ethics that argues for the response-ability to accept and embrace one's ambiguity to live an "authentic," that is, ethical life.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="fcb7a18a8962f82791d52a514c1e49fa" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":103950081,"asset_id":94909263,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/103950081/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="94909263"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="94909263"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 94909263; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=94909263]").text(description); $(".js-view-count[data-work-id=94909263]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 94909263; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='94909263']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "fcb7a18a8962f82791d52a514c1e49fa" } } $('.js-work-strip[data-work-id=94909263]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":94909263,"title":"Embracing Ambiguity. 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Her entire work, so I would like to argue, not merely her \"ethics of ambiguity\", can be characterized as an attempt to develop such a performative ethics - an ethics that argues for the response-ability to accept and embrace one's ambiguity to live an \"authentic,\" that is, ethical life.","internal_url":"https://www.academia.edu/94909263/Embracing_Ambiguity_Simone_de_Beauvoirs_Responsive_Ethics_in_Empathy_and_Ethics_edited_by_Magnus_Englander_and_Susi_Ferrarello_New_York_Rowman_and_Littlefield_2023_pp_61_83","translated_internal_url":"","created_at":"2023-01-13T04:53:52.303-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":881340,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":103950081,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/103950081/thumbnails/1.jpg","file_name":"Wehrle_Embracing_Ambiguity_draft.pdf","download_url":"https://www.academia.edu/attachments/103950081/download_file","bulk_download_file_name":"Embracing_Ambiguity_Simone_de_Beauvoirs.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/103950081/Wehrle_Embracing_Ambiguity_draft-libre.pdf?1688307799=\u0026response-content-disposition=attachment%3B+filename%3DEmbracing_Ambiguity_Simone_de_Beauvoirs.pdf\u0026Expires=1743089322\u0026Signature=UnKE3VfEXR7eqx~fqecNWylBGObUv3eq59td8Dtv72w1LUMPn2MPxHASNq56MgHwtY7PB7-vbpXFLSW3GDN6doiTfZS3sTR6j7rdMXRV19qIY4LFs6rTTrHLzk8RY5VfMPWgnVhLQgdWVjzVHc7ZK6MkxXfeHsAqBlJSzYwEWHD-GdTY9DNmQ06ssQsNWspyvcF5KxjmduMrifZoWAAHY-fAAHEqT3DXdxY0qHJdsByQWDEcWSgGPFakreOaCucYb8yYxtAXE7gHeHah1snIT0ESl1PjVFvp99qrMGpp41AemQmtZtU2inam5ZajIFlNHhjGHxrOkHaolKV~4u8qjg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Embracing_Ambiguity_Simone_de_Beauvoirs_Responsive_Ethics_in_Empathy_and_Ethics_edited_by_Magnus_Englander_and_Susi_Ferrarello_New_York_Rowman_and_Littlefield_2023_pp_61_83","translated_slug":"","page_count":22,"language":"en","content_type":"Work","summary":"Throughout her philosophical and literary career, Simone de Beauvoir was concerned with existential problems like singularity, freedom, and responsibility. Beauvoir transforms phenomenological concepts like intentionality, situation, lived body, project, and existence from Husserl, Merleau-Ponty, Heidegger, and most of all Sartre into a genuine existential ethics based on the ambiguity of the human condition. This ambiguity of our finite existence, namely, the fact that we are both subject and object, active and passive, immanent and transcendent, is for her the precondition of real ethics. Two insights are crucial for such an approach: that existence is always embodied and situated (concretizing and complementing Husserl and Merleau-Ponty) and that freedom can never be absolute but must be realized within concrete situations and in relation with others (arguing against Sartre). \r\nIn this chapter, I will present Simone de Beauvoir's philosophy as a responsive ethics, in which freedom and vulnerability, mind and body, we and others, are necessarily intertwined. Her entire work, so I would like to argue, not merely her \"ethics of ambiguity\", can be characterized as an attempt to develop such a performative ethics - an ethics that argues for the response-ability to accept and embrace one's ambiguity to live an \"authentic,\" that is, ethical life.","owner":{"id":881340,"first_name":"Maren","middle_initials":null,"last_name":"Wehrle","page_name":"MarenWehrle","domain_name":"eur","created_at":"2011-10-26T06:57:23.286-07:00","display_name":"Maren Wehrle","url":"https://eur.academia.edu/MarenWehrle"},"attachments":[{"id":103950081,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/103950081/thumbnails/1.jpg","file_name":"Wehrle_Embracing_Ambiguity_draft.pdf","download_url":"https://www.academia.edu/attachments/103950081/download_file","bulk_download_file_name":"Embracing_Ambiguity_Simone_de_Beauvoirs.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/103950081/Wehrle_Embracing_Ambiguity_draft-libre.pdf?1688307799=\u0026response-content-disposition=attachment%3B+filename%3DEmbracing_Ambiguity_Simone_de_Beauvoirs.pdf\u0026Expires=1743089322\u0026Signature=UnKE3VfEXR7eqx~fqecNWylBGObUv3eq59td8Dtv72w1LUMPn2MPxHASNq56MgHwtY7PB7-vbpXFLSW3GDN6doiTfZS3sTR6j7rdMXRV19qIY4LFs6rTTrHLzk8RY5VfMPWgnVhLQgdWVjzVHc7ZK6MkxXfeHsAqBlJSzYwEWHD-GdTY9DNmQ06ssQsNWspyvcF5KxjmduMrifZoWAAHY-fAAHEqT3DXdxY0qHJdsByQWDEcWSgGPFakreOaCucYb8yYxtAXE7gHeHah1snIT0ESl1PjVFvp99qrMGpp41AemQmtZtU2inam5ZajIFlNHhjGHxrOkHaolKV~4u8qjg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics"},{"id":1192,"name":"Feminist Theory","url":"https://www.academia.edu/Documents/in/Feminist_Theory"},{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics"},{"id":4124,"name":"Feminist Philosophy","url":"https://www.academia.edu/Documents/in/Feminist_Philosophy"},{"id":5044,"name":"Embodiment","url":"https://www.academia.edu/Documents/in/Embodiment"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":5600,"name":"Feminist Phenomenology","url":"https://www.academia.edu/Documents/in/Feminist_Phenomenology"},{"id":8418,"name":"Maurice Merleau-Ponty","url":"https://www.academia.edu/Documents/in/Maurice_Merleau-Ponty"},{"id":12824,"name":"Intersubjectivity","url":"https://www.academia.edu/Documents/in/Intersubjectivity"},{"id":14188,"name":"Simone de Beauvoir","url":"https://www.academia.edu/Documents/in/Simone_de_Beauvoir"},{"id":16823,"name":"Vulnerability","url":"https://www.academia.edu/Documents/in/Vulnerability"},{"id":44886,"name":"Empathy","url":"https://www.academia.edu/Documents/in/Empathy"},{"id":67525,"name":"Existentialism","url":"https://www.academia.edu/Documents/in/Existentialism"},{"id":258059,"name":"Ethics, Philosophy, Existentialism","url":"https://www.academia.edu/Documents/in/Ethics_Philosophy_Existentialism"}],"urls":[{"id":28472616,"url":"https://rowman.com/ISBN/9781538154113/Empathy-and-Ethics"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="91266160"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/91266160/Verloren_normaliteit_Van_het_verlangen_naar_autoriteit_naar_een_beauvoiraanse_ethiek_der_dubbelzinnigheid_2022_"><img alt="Research paper thumbnail of Verloren normaliteit? Van het verlangen naar autoriteit naar een beauvoiraanse ethiek der dubbelzinnigheid (2022)" class="work-thumbnail" src="https://attachments.academia-assets.com/94601492/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/91266160/Verloren_normaliteit_Van_het_verlangen_naar_autoriteit_naar_een_beauvoiraanse_ethiek_der_dubbelzinnigheid_2022_">Verloren normaliteit? Van het verlangen naar autoriteit naar een beauvoiraanse ethiek der dubbelzinnigheid (2022)</a></div><div class="wp-workCard_item"><span>Krisis. Journal for Contemporary Philosophy</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Autoriteit lijkt niet langer belangrijk als men complexe moderne democratische samenlevingen wil ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Autoriteit lijkt niet langer belangrijk als men complexe moderne democratische samenlevingen wil analyseren. Tegelijkertijd kan men een toenemend verlangen naar autoriteit in het sociale en politieke leven waarnemen, een verlangen naar oriëntatie en sturing. Dit artikel onderzoekt hoe autoriteit en gender met elkaar verweven zijn en hoe dit tot uiting komt in de huidige crisis van de normaliteit. De paper laat zien waarom een terugkeer naar een premoderne autoriteit deze crisis niet kan oplossen. Om een nieuwe normaliteit te co-creëren moet men de dubbelzinnigheid van het bestaan accepteren en beseffen dat vrijheid altijd relationeel is (zie Simone de Beauvoir).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5321ff638d77d6ad11d923c5898863b9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":94601492,"asset_id":91266160,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/94601492/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="91266160"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="91266160"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 91266160; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=91266160]").text(description); $(".js-view-count[data-work-id=91266160]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 91266160; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='91266160']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5321ff638d77d6ad11d923c5898863b9" } } $('.js-work-strip[data-work-id=91266160]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":91266160,"title":"Verloren normaliteit? Van het verlangen naar autoriteit naar een beauvoiraanse ethiek der dubbelzinnigheid (2022)","translated_title":"","metadata":{"issue":"2","volume":"41","abstract":"Autoriteit lijkt niet langer belangrijk als men complexe moderne democratische samenlevingen wil analyseren. Tegelijkertijd kan men een toenemend verlangen naar autoriteit in het sociale en politieke leven waarnemen, een verlangen naar oriëntatie en sturing. Dit artikel onderzoekt hoe autoriteit en gender met elkaar verweven zijn en hoe dit tot uiting komt in de huidige crisis van de normaliteit. De paper laat zien waarom een terugkeer naar een premoderne autoriteit deze crisis niet kan oplossen. Om een nieuwe normaliteit te co-creëren moet men de dubbelzinnigheid van het bestaan accepteren en beseffen dat vrijheid altijd relationeel is (zie Simone de Beauvoir).","page_numbers":"43-60","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"Krisis. Journal for Contemporary Philosophy"},"translated_abstract":"Autoriteit lijkt niet langer belangrijk als men complexe moderne democratische samenlevingen wil analyseren. Tegelijkertijd kan men een toenemend verlangen naar autoriteit in het sociale en politieke leven waarnemen, een verlangen naar oriëntatie en sturing. Dit artikel onderzoekt hoe autoriteit en gender met elkaar verweven zijn en hoe dit tot uiting komt in de huidige crisis van de normaliteit. De paper laat zien waarom een terugkeer naar een premoderne autoriteit deze crisis niet kan oplossen. Om een nieuwe normaliteit te co-creëren moet men de dubbelzinnigheid van het bestaan accepteren en beseffen dat vrijheid altijd relationeel is (zie Simone de Beauvoir).","internal_url":"https://www.academia.edu/91266160/Verloren_normaliteit_Van_het_verlangen_naar_autoriteit_naar_een_beauvoiraanse_ethiek_der_dubbelzinnigheid_2022_","translated_internal_url":"","created_at":"2022-11-21T02:27:57.289-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":881340,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":94601492,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/94601492/thumbnails/1.jpg","file_name":"Verloren_normaliteit_academia.edu.pdf","download_url":"https://www.academia.edu/attachments/94601492/download_file","bulk_download_file_name":"Verloren_normaliteit_Van_het_verlangen_n.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/94601492/Verloren_normaliteit_academia.edu-libre.pdf?1669027996=\u0026response-content-disposition=attachment%3B+filename%3DVerloren_normaliteit_Van_het_verlangen_n.pdf\u0026Expires=1743089322\u0026Signature=A76wvn4ZKPRUZkcmlIgBDywbmzblCmyRYiBcxAKSsaBU8UuIfC-zZqzMQeCuK655v10LR6pnwoFdJOXuJiWhlGkJNh8QdjjiihfHgcYZIFCjFF1twEZRjJbkX1rbYzFHfnmztC2tkMMUmcKkCIh-mtk0dksT-6Xl7YpRtoGNAB9FIS~fFv8AebtQSGaNkv5HiRMU5ZkTq2nxhuOpVgsVOhWy09btHI3zG~ofwVT2zz3cpYMvVmRfxCP6JxWPL1b8j3wgfndplywfNJxqxMOgyachjRuCx~xYEj~xb9-xedEPDnGBkdAijPT-E~IVaVSt02k8G31wDivZsDQXzjrT6Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Verloren_normaliteit_Van_het_verlangen_naar_autoriteit_naar_een_beauvoiraanse_ethiek_der_dubbelzinnigheid_2022_","translated_slug":"","page_count":20,"language":"nl","content_type":"Work","summary":"Autoriteit lijkt niet langer belangrijk als men complexe moderne democratische samenlevingen wil analyseren. Tegelijkertijd kan men een toenemend verlangen naar autoriteit in het sociale en politieke leven waarnemen, een verlangen naar oriëntatie en sturing. Dit artikel onderzoekt hoe autoriteit en gender met elkaar verweven zijn en hoe dit tot uiting komt in de huidige crisis van de normaliteit. De paper laat zien waarom een terugkeer naar een premoderne autoriteit deze crisis niet kan oplossen. Om een nieuwe normaliteit te co-creëren moet men de dubbelzinnigheid van het bestaan accepteren en beseffen dat vrijheid altijd relationeel is (zie Simone de Beauvoir).","owner":{"id":881340,"first_name":"Maren","middle_initials":null,"last_name":"Wehrle","page_name":"MarenWehrle","domain_name":"eur","created_at":"2011-10-26T06:57:23.286-07:00","display_name":"Maren Wehrle","url":"https://eur.academia.edu/MarenWehrle"},"attachments":[{"id":94601492,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/94601492/thumbnails/1.jpg","file_name":"Verloren_normaliteit_academia.edu.pdf","download_url":"https://www.academia.edu/attachments/94601492/download_file","bulk_download_file_name":"Verloren_normaliteit_Van_het_verlangen_n.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/94601492/Verloren_normaliteit_academia.edu-libre.pdf?1669027996=\u0026response-content-disposition=attachment%3B+filename%3DVerloren_normaliteit_Van_het_verlangen_n.pdf\u0026Expires=1743089322\u0026Signature=A76wvn4ZKPRUZkcmlIgBDywbmzblCmyRYiBcxAKSsaBU8UuIfC-zZqzMQeCuK655v10LR6pnwoFdJOXuJiWhlGkJNh8QdjjiihfHgcYZIFCjFF1twEZRjJbkX1rbYzFHfnmztC2tkMMUmcKkCIh-mtk0dksT-6Xl7YpRtoGNAB9FIS~fFv8AebtQSGaNkv5HiRMU5ZkTq2nxhuOpVgsVOhWy09btHI3zG~ofwVT2zz3cpYMvVmRfxCP6JxWPL1b8j3wgfndplywfNJxqxMOgyachjRuCx~xYEj~xb9-xedEPDnGBkdAijPT-E~IVaVSt02k8G31wDivZsDQXzjrT6Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics"},{"id":4124,"name":"Feminist Philosophy","url":"https://www.academia.edu/Documents/in/Feminist_Philosophy"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":11927,"name":"Michel Foucault","url":"https://www.academia.edu/Documents/in/Michel_Foucault"},{"id":14188,"name":"Simone de Beauvoir","url":"https://www.academia.edu/Documents/in/Simone_de_Beauvoir"},{"id":29108,"name":"Feminist Literary Theory and Gender Studies","url":"https://www.academia.edu/Documents/in/Feminist_Literary_Theory_and_Gender_Studies"},{"id":43488,"name":"Feminist studies","url":"https://www.academia.edu/Documents/in/Feminist_studies"},{"id":178041,"name":"Authority","url":"https://www.academia.edu/Documents/in/Authority"},{"id":264294,"name":"Ethiek","url":"https://www.academia.edu/Documents/in/Ethiek"},{"id":366991,"name":"Fenomenologie","url":"https://www.academia.edu/Documents/in/Fenomenologie"},{"id":551125,"name":"Normality","url":"https://www.academia.edu/Documents/in/Normality"}],"urls":[{"id":28018244,"url":"https://krisis.eu/article/view/37212"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="71606577"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/71606577/K%C3%B6rper_im_Zwielicht_Inkorporierte_Geschichte_und_leibliche_Praxis"><img alt="Research paper thumbnail of Körper im Zwielicht. Inkorporierte Geschichte und leibliche Praxis" class="work-thumbnail" src="https://attachments.academia-assets.com/80878004/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/71606577/K%C3%B6rper_im_Zwielicht_Inkorporierte_Geschichte_und_leibliche_Praxis">Körper im Zwielicht. Inkorporierte Geschichte und leibliche Praxis</a></div><div class="wp-workCard_item"><span>U. Kadi und G. Unterthurner (Hrsg.): Macht – Knoten – Fleisch. Stuttgart: Metzler (Part of Springer Nature)</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Der folgende Beitrag thematisiert die Interrelation von historischen Strukturen und leiblicher Pr...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Der folgende Beitrag thematisiert die Interrelation von historischen Strukturen und leiblicher Praxis aus den Perspektiven von Foucault und Merleau-Ponty. Dabei wird versucht, zwischen strikt normierten und offeneren Formen der Habitualisierung zu unterscheiden. Abschließend soll gezeigt werden, dass auch normierte Formen der Habitualisierung eine gewisse leibliche Praxis voraussetzen. Geschichtliche Strukturen oder Macht schreiben sich nicht einfach so in die Körper ein, sondern müssen wiederholt angeeignet und praktisch eingeübt werden. 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Transdisciplinary Perspectives on Attention</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Introduction to the forthcoming volume "Access and Mediation. Transdisciplinary Perspectives to A...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Introduction to the forthcoming volume "Access and Mediation. Transdisciplinary Perspectives to Attention", edited by Maren Wehrle, Diego D’Angelo and Elizaveta Solomonova. Berlin: De Gruyter (volume 11 in the series: Age of Access: Grundfragen der Informationsgesellschaft). <br /><a href="https://www.degruyter.com/document/isbn/9783110647242/html" rel="nofollow">https://www.degruyter.com/document/isbn/9783110647242/html</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="78e611bec403ffd503b23f5220e9e4b2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":70436170,"asset_id":53730261,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/70436170/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="53730261"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="53730261"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 53730261; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=53730261]").text(description); $(".js-view-count[data-work-id=53730261]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 53730261; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='53730261']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "78e611bec403ffd503b23f5220e9e4b2" } } $('.js-work-strip[data-work-id=53730261]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":53730261,"title":"Access and Mediation: Attention Beyond Selectivity (Editors introduction)","translated_title":"","metadata":{"doi":"10.1515/9783110647242-001","abstract":"Introduction to the forthcoming volume \"Access and Mediation. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="53211558"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/53211558/Situating_Normality_The_Interrelation_of_Lived_and_Represented_Normality"><img alt="Research paper thumbnail of Situating Normality: The Interrelation of Lived and Represented Normality" class="work-thumbnail" src="https://attachments.academia-assets.com/70107014/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/53211558/Situating_Normality_The_Interrelation_of_Lived_and_Represented_Normality">Situating Normality: The Interrelation of Lived and Represented Normality</a></div><div class="wp-workCard_item"><span>Chiasmi International, vol 23 (2021)</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this paper, I will investigate the potential of what I term Merleau-Ponty's 'situated phenomen...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this paper, I will investigate the potential of what I term Merleau-Ponty's 'situated phenomenology' for an investigation of normality from within and from without. First, I will argue that the concept of situation in the Phenomenology of Perception demarcates Merleau-Ponty's turn from a mere epistemological to a concrete critical phenomenology. Second, I will apply Merleau-Ponty's concept of situation as being situated and as being in situation to an investigation of normality. In doing so, I endeavor to differentiate between lived and represented normality, a difference which in turn corresponds to an operative (immanent) and established (external) normativity. A situated account of normality thereby combines a phenomenological and a genealogical perspective. My aim is to provide a toolkit to investigate the intertwinement of represented and lived normality, that is, of being situated and being in situation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="18ad954caa2b88160e59d9b7a7774c8b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":70107014,"asset_id":53211558,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/70107014/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="53211558"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="53211558"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 53211558; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=53211558]").text(description); $(".js-view-count[data-work-id=53211558]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 53211558; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='53211558']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "18ad954caa2b88160e59d9b7a7774c8b" } } $('.js-work-strip[data-work-id=53211558]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":53211558,"title":"Situating Normality: The Interrelation of Lived and Represented Normality","translated_title":"","metadata":{"abstract":"In this paper, I will investigate the potential of what I term Merleau-Ponty's 'situated phenomenology' for an investigation of normality from within and from without. 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A situated account of normality thereby combines a phenomenological and a genealogical perspective. My aim is to provide a toolkit to investigate the intertwinement of represented and lived normality, that is, of being situated and being in situation.","internal_url":"https://www.academia.edu/53211558/Situating_Normality_The_Interrelation_of_Lived_and_Represented_Normality","translated_internal_url":"","created_at":"2021-09-22T03:38:18.211-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":881340,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":70107014,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/70107014/thumbnails/1.jpg","file_name":"Situating_Normality_Chiasmi_vol_23_academia.pdf","download_url":"https://www.academia.edu/attachments/70107014/download_file","bulk_download_file_name":"Situating_Normality_The_Interrelation_of.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/70107014/Situating_Normality_Chiasmi_vol_23_academia-libre.pdf?1632310935=\u0026response-content-disposition=attachment%3B+filename%3DSituating_Normality_The_Interrelation_of.pdf\u0026Expires=1743089322\u0026Signature=dRDO7fEQw-tDo7u0bBtzN1Q1PKuXj0e2Cktu5bz4i0j6566AlW5AKG8v4jJmKfpq98SBB9~q5BqUsiL6ln8LHH3kyXZotDm-d5xbkw6LOBu4aImOH20XoK3~8~ivDUVGLKo4LuXj~HD0To69ySa3lovvVig8RvGr8~FDi9EJgL1t2cE8q1pWvPH6KaK5RN0huILLAG64aiLYWCtK~6MHactAP-jL7SM1KdIbftdvJNHgQHHQbOATMzpIqe-zfowDokQLUOnRAUI2jPTPWmKFoa~D2oUvP9AibZVVHymYOophu01GhW2qjkOpyuFHaCn-bw9zp1rSanp42U~hIsNjpg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Situating_Normality_The_Interrelation_of_Lived_and_Represented_Normality","translated_slug":"","page_count":28,"language":"en","content_type":"Work","summary":"In this paper, I will investigate the potential of what I term Merleau-Ponty's 'situated phenomenology' for an investigation of normality from within and from without. 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My aim is to provide a toolkit to investigate the intertwinement of represented and lived normality, that is, of being situated and being in situation.","owner":{"id":881340,"first_name":"Maren","middle_initials":null,"last_name":"Wehrle","page_name":"MarenWehrle","domain_name":"eur","created_at":"2011-10-26T06:57:23.286-07:00","display_name":"Maren Wehrle","url":"https://eur.academia.edu/MarenWehrle"},"attachments":[{"id":70107014,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/70107014/thumbnails/1.jpg","file_name":"Situating_Normality_Chiasmi_vol_23_academia.pdf","download_url":"https://www.academia.edu/attachments/70107014/download_file","bulk_download_file_name":"Situating_Normality_The_Interrelation_of.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/70107014/Situating_Normality_Chiasmi_vol_23_academia-libre.pdf?1632310935=\u0026response-content-disposition=attachment%3B+filename%3DSituating_Normality_The_Interrelation_of.pdf\u0026Expires=1743089322\u0026Signature=dRDO7fEQw-tDo7u0bBtzN1Q1PKuXj0e2Cktu5bz4i0j6566AlW5AKG8v4jJmKfpq98SBB9~q5BqUsiL6ln8LHH3kyXZotDm-d5xbkw6LOBu4aImOH20XoK3~8~ivDUVGLKo4LuXj~HD0To69ySa3lovvVig8RvGr8~FDi9EJgL1t2cE8q1pWvPH6KaK5RN0huILLAG64aiLYWCtK~6MHactAP-jL7SM1KdIbftdvJNHgQHHQbOATMzpIqe-zfowDokQLUOnRAUI2jPTPWmKFoa~D2oUvP9AibZVVHymYOophu01GhW2qjkOpyuFHaCn-bw9zp1rSanp42U~hIsNjpg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":248,"name":"Social Psychology","url":"https://www.academia.edu/Documents/in/Social_Psychology"},{"id":588,"name":"Nursing","url":"https://www.academia.edu/Documents/in/Nursing"},{"id":696,"name":"Gender Studies","url":"https://www.academia.edu/Documents/in/Gender_Studies"},{"id":2260,"name":"Disability Studies","url":"https://www.academia.edu/Documents/in/Disability_Studies"},{"id":5044,"name":"Embodiment","url":"https://www.academia.edu/Documents/in/Embodiment"},{"id":5046,"name":"Phenomenological Psychology","url":"https://www.academia.edu/Documents/in/Phenomenological_Psychology"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":5600,"name":"Feminist Phenomenology","url":"https://www.academia.edu/Documents/in/Feminist_Phenomenology"},{"id":5960,"name":"Continental Philosophy","url":"https://www.academia.edu/Documents/in/Continental_Philosophy"},{"id":8418,"name":"Maurice Merleau-Ponty","url":"https://www.academia.edu/Documents/in/Maurice_Merleau-Ponty"},{"id":8436,"name":"Edmund Husserl","url":"https://www.academia.edu/Documents/in/Edmund_Husserl"},{"id":11927,"name":"Michel Foucault","url":"https://www.academia.edu/Documents/in/Michel_Foucault"},{"id":12317,"name":"Judith Butler","url":"https://www.academia.edu/Documents/in/Judith_Butler"},{"id":12912,"name":"Normativity","url":"https://www.academia.edu/Documents/in/Normativity"},{"id":14943,"name":"Social Norms","url":"https://www.academia.edu/Documents/in/Social_Norms"},{"id":17728,"name":"Philosophy of perception","url":"https://www.academia.edu/Documents/in/Philosophy_of_perception"},{"id":26193,"name":"Merleau-Ponty","url":"https://www.academia.edu/Documents/in/Merleau-Ponty"},{"id":72481,"name":"Iris Marion Young","url":"https://www.academia.edu/Documents/in/Iris_Marion_Young"},{"id":489636,"name":"Critical Phenomenology","url":"https://www.academia.edu/Documents/in/Critical_Phenomenology"},{"id":551125,"name":"Normality","url":"https://www.academia.edu/Documents/in/Normality"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="49324546"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/49324546/_Re_turning_to_Normality_A_Bottom_Up_Approach_to_Normativity_2022_"><img alt="Research paper thumbnail of (Re)turning to Normality? A Bottom-Up Approach to Normativity (2022)" class="work-thumbnail" src="https://attachments.academia-assets.com/67700345/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/49324546/_Re_turning_to_Normality_A_Bottom_Up_Approach_to_Normativity_2022_">(Re)turning to Normality? A Bottom-Up Approach to Normativity (2022)</a></div><div class="wp-workCard_item"><span>Contemporary Phenomenologies of Normativity: Norms, Goals, and Values, edited by Sara Heinämaa, Mirja Hartimo, and Ilpo Hirvonen</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In phenomenology, normality is neither an objectively measurable average nor a mere historical or...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In phenomenology, normality is neither an objectively measurable average nor a mere historical or social construct. Rather than being understood from without, looked at from the outside of lived experiences, normality is approached from within as a condition and mode of lived experience. In the first part of the paper, I will show why it is relevant to turn to a phenomenological investigation of normality if one is interested in normativity. This perspective, so I will argue, is needed if one wants to understand not only how external norms actually become part of subjective experience but also how norms develop in the first place through repeated practices. As such, the experience of normality, understood here as consisting of selfevident feelings of orientation and familiarity, can be interpreted as the result of an operative normativity. In the second part, I will present Husserl's theory of normality in more detail in order to demonstrate how it could be applied to a more systematic investigation of normality and norms on different genetic levels. Lived normality is seen here as a dynamic and fragile system of balances; a constant attempt to achieve an equilibrium with one's environment and fellow subjects. (Re)turning to normality allows us to see normativity at work, embedded in the need for constant development, appropriation, and transformations of regular structures in experience.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9380714f6a17b10d16406a4a644c53ab" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67700345,"asset_id":49324546,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67700345/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="49324546"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49324546"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49324546; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=49324546]").text(description); $(".js-view-count[data-work-id=49324546]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 49324546; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='49324546']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9380714f6a17b10d16406a4a644c53ab" } } $('.js-work-strip[data-work-id=49324546]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":49324546,"title":"(Re)turning to Normality? A Bottom-Up Approach to Normativity (2022)","translated_title":"","metadata":{"abstract":"In phenomenology, normality is neither an objectively measurable average nor a mere historical or social construct. Rather than being understood from without, looked at from the outside of lived experiences, normality is approached from within as a condition and mode of lived experience. In the first part of the paper, I will show why it is relevant to turn to a phenomenological investigation of normality if one is interested in normativity. This perspective, so I will argue, is needed if one wants to understand not only how external norms actually become part of subjective experience but also how norms develop in the first place through repeated practices. As such, the experience of normality, understood here as consisting of selfevident feelings of orientation and familiarity, can be interpreted as the result of an operative normativity. In the second part, I will present Husserl's theory of normality in more detail in order to demonstrate how it could be applied to a more systematic investigation of normality and norms on different genetic levels. Lived normality is seen here as a dynamic and fragile system of balances; a constant attempt to achieve an equilibrium with one's environment and fellow subjects. (Re)turning to normality allows us to see normativity at work, embedded in the need for constant development, appropriation, and transformations of regular structures in experience.","page_numbers":"199-219","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"Contemporary Phenomenologies of Normativity: Norms, Goals, and Values, edited by Sara Heinämaa, Mirja Hartimo, and Ilpo Hirvonen"},"translated_abstract":"In phenomenology, normality is neither an objectively measurable average nor a mere historical or social construct. Rather than being understood from without, looked at from the outside of lived experiences, normality is approached from within as a condition and mode of lived experience. In the first part of the paper, I will show why it is relevant to turn to a phenomenological investigation of normality if one is interested in normativity. This perspective, so I will argue, is needed if one wants to understand not only how external norms actually become part of subjective experience but also how norms develop in the first place through repeated practices. As such, the experience of normality, understood here as consisting of selfevident feelings of orientation and familiarity, can be interpreted as the result of an operative normativity. In the second part, I will present Husserl's theory of normality in more detail in order to demonstrate how it could be applied to a more systematic investigation of normality and norms on different genetic levels. Lived normality is seen here as a dynamic and fragile system of balances; a constant attempt to achieve an equilibrium with one's environment and fellow subjects. (Re)turning to normality allows us to see normativity at work, embedded in the need for constant development, appropriation, and transformations of regular structures in experience.","internal_url":"https://www.academia.edu/49324546/_Re_turning_to_Normality_A_Bottom_Up_Approach_to_Normativity_2022_","translated_internal_url":"","created_at":"2021-06-21T07:08:49.148-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":881340,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":67700345,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/67700345/thumbnails/1.jpg","file_name":"Wehrle_Returning_to_Normality_academia.pdf","download_url":"https://www.academia.edu/attachments/67700345/download_file","bulk_download_file_name":"Re_turning_to_Normality_A_Bottom_Up_App.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/67700345/Wehrle_Returning_to_Normality_academia-libre.pdf?1624288290=\u0026response-content-disposition=attachment%3B+filename%3DRe_turning_to_Normality_A_Bottom_Up_App.pdf\u0026Expires=1743089322\u0026Signature=G5HbHl7ddyUQuKUq3DA62tij8GVeSJWlFHjRyXQ2AJA8rfeYkTgnOUUWeDko4DovmsWM1uhgpiTUiyyltOG4fzqKiL6Vl~9k57QaNi10OnMpGxucI60BOLlYWN837VjLbhLBeLLFVAaW8LUxCVkVWrk~imQbCaXN4l0gUpFsHXstK3NEEjFcm2ZxmMNqCsh0OnN0KFjm~7toC2bMrycE4tCmfDSgsgFKJq15FOi9gzgqYXWBonpKQf5rU-Q0W7sb0SWRspAt44anLZM2mFPUIP7sE9rqj9PSKo0R0Orr54bWr8QQpwkdnvxPc3dcfYb~0Fu9L3IunXuGJ4uXVl9koA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_Re_turning_to_Normality_A_Bottom_Up_Approach_to_Normativity_2022_","translated_slug":"","page_count":25,"language":"en","content_type":"Work","summary":"In phenomenology, normality is neither an objectively measurable average nor a mere historical or social construct. Rather than being understood from without, looked at from the outside of lived experiences, normality is approached from within as a condition and mode of lived experience. In the first part of the paper, I will show why it is relevant to turn to a phenomenological investigation of normality if one is interested in normativity. This perspective, so I will argue, is needed if one wants to understand not only how external norms actually become part of subjective experience but also how norms develop in the first place through repeated practices. As such, the experience of normality, understood here as consisting of selfevident feelings of orientation and familiarity, can be interpreted as the result of an operative normativity. In the second part, I will present Husserl's theory of normality in more detail in order to demonstrate how it could be applied to a more systematic investigation of normality and norms on different genetic levels. Lived normality is seen here as a dynamic and fragile system of balances; a constant attempt to achieve an equilibrium with one's environment and fellow subjects. (Re)turning to normality allows us to see normativity at work, embedded in the need for constant development, appropriation, and transformations of regular structures in experience.","owner":{"id":881340,"first_name":"Maren","middle_initials":null,"last_name":"Wehrle","page_name":"MarenWehrle","domain_name":"eur","created_at":"2011-10-26T06:57:23.286-07:00","display_name":"Maren Wehrle","url":"https://eur.academia.edu/MarenWehrle"},"attachments":[{"id":67700345,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/67700345/thumbnails/1.jpg","file_name":"Wehrle_Returning_to_Normality_academia.pdf","download_url":"https://www.academia.edu/attachments/67700345/download_file","bulk_download_file_name":"Re_turning_to_Normality_A_Bottom_Up_App.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/67700345/Wehrle_Returning_to_Normality_academia-libre.pdf?1624288290=\u0026response-content-disposition=attachment%3B+filename%3DRe_turning_to_Normality_A_Bottom_Up_App.pdf\u0026Expires=1743089322\u0026Signature=G5HbHl7ddyUQuKUq3DA62tij8GVeSJWlFHjRyXQ2AJA8rfeYkTgnOUUWeDko4DovmsWM1uhgpiTUiyyltOG4fzqKiL6Vl~9k57QaNi10OnMpGxucI60BOLlYWN837VjLbhLBeLLFVAaW8LUxCVkVWrk~imQbCaXN4l0gUpFsHXstK3NEEjFcm2ZxmMNqCsh0OnN0KFjm~7toC2bMrycE4tCmfDSgsgFKJq15FOi9gzgqYXWBonpKQf5rU-Q0W7sb0SWRspAt44anLZM2mFPUIP7sE9rqj9PSKo0R0Orr54bWr8QQpwkdnvxPc3dcfYb~0Fu9L3IunXuGJ4uXVl9koA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":808,"name":"Aesthetics","url":"https://www.academia.edu/Documents/in/Aesthetics"},{"id":867,"name":"Perception","url":"https://www.academia.edu/Documents/in/Perception"},{"id":904,"name":"Normative Ethics","url":"https://www.academia.edu/Documents/in/Normative_Ethics"},{"id":4420,"name":"Embodied Cognition","url":"https://www.academia.edu/Documents/in/Embodied_Cognition"},{"id":5044,"name":"Embodiment","url":"https://www.academia.edu/Documents/in/Embodiment"},{"id":5046,"name":"Phenomenological Psychology","url":"https://www.academia.edu/Documents/in/Phenomenological_Psychology"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":7736,"name":"Attention","url":"https://www.academia.edu/Documents/in/Attention"},{"id":8418,"name":"Maurice Merleau-Ponty","url":"https://www.academia.edu/Documents/in/Maurice_Merleau-Ponty"},{"id":8436,"name":"Edmund Husserl","url":"https://www.academia.edu/Documents/in/Edmund_Husserl"},{"id":9476,"name":"Phenomenological Research Methodology","url":"https://www.academia.edu/Documents/in/Phenomenological_Research_Methodology"},{"id":12912,"name":"Normativity","url":"https://www.academia.edu/Documents/in/Normativity"},{"id":14617,"name":"Phenomenology of the body","url":"https://www.academia.edu/Documents/in/Phenomenology_of_the_body"},{"id":14943,"name":"Social Norms","url":"https://www.academia.edu/Documents/in/Social_Norms"},{"id":17728,"name":"Philosophy of perception","url":"https://www.academia.edu/Documents/in/Philosophy_of_perception"},{"id":148696,"name":"Normative Political Theory","url":"https://www.academia.edu/Documents/in/Normative_Political_Theory"},{"id":292907,"name":"Alfred Schutz","url":"https://www.academia.edu/Documents/in/Alfred_Schutz"},{"id":489636,"name":"Critical Phenomenology","url":"https://www.academia.edu/Documents/in/Critical_Phenomenology"},{"id":551125,"name":"Normality","url":"https://www.academia.edu/Documents/in/Normality"},{"id":689473,"name":"Social Construction of Normality","url":"https://www.academia.edu/Documents/in/Social_Construction_of_Normality"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="45535207"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/45535207/The_Power_of_the_Reduction_and_the_Reduction_of_Power_Husserls_and_Foucaults_Critical_Project"><img alt="Research paper thumbnail of The Power of the Reduction and the Reduction of Power: Husserl's and Foucault's Critical Project." class="work-thumbnail" src="https://attachments.academia-assets.com/66017633/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/45535207/The_Power_of_the_Reduction_and_the_Reduction_of_Power_Husserls_and_Foucaults_Critical_Project">The Power of the Reduction and the Reduction of Power: Husserl's and Foucault's Critical Project.</a></div><div class="wp-workCard_item"><span>Phenomenology as Critique Why Method Matters, edited by Andreea Smaranda Aldea, David Carr, Sara Heinämaa. New York: Routledge.</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper will focus on the aims, methods and problems of both Husserl's and Foucault's projects...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper will focus on the aims, methods and problems of both Husserl's and Foucault's projects in order to mark their differences and their similarities. In so doing, it will underscore their shared (Kantian) goal: to strengthen the human capacity for reason as a critical means of theoretical and practical reflection. It is my contention that the differences between the thinkers' specific aims only reinforce their respective routes towards a common objective. In this respect, I will argue that both thinkers actually engage in a project to objectify subjective reason. My reasoning follows that both apply a methodological reduction in order to understand and thereby reduce the discursive and social powers that determine the praxis of reasoning. As a result, Husserl sought to make the sciences aware of their foundations in the life-world, while Foucault sought to expose their basis in and through the workings of power.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="69e606a7a110bf83d6782ccb4be4329b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":66017633,"asset_id":45535207,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/66017633/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="45535207"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="45535207"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 45535207; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=45535207]").text(description); $(".js-view-count[data-work-id=45535207]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 45535207; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='45535207']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "69e606a7a110bf83d6782ccb4be4329b" } } $('.js-work-strip[data-work-id=45535207]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":45535207,"title":"The Power of the Reduction and the Reduction of Power: Husserl's and Foucault's Critical Project.","translated_title":"","metadata":{"abstract":"This paper will focus on the aims, methods and problems of both Husserl's and Foucault's projects in order to mark their differences and their similarities. In so doing, it will underscore their shared (Kantian) goal: to strengthen the human capacity for reason as a critical means of theoretical and practical reflection. It is my contention that the differences between the thinkers' specific aims only reinforce their respective routes towards a common objective. In this respect, I will argue that both thinkers actually engage in a project to objectify subjective reason. My reasoning follows that both apply a methodological reduction in order to understand and thereby reduce the discursive and social powers that determine the praxis of reasoning. As a result, Husserl sought to make the sciences aware of their foundations in the life-world, while Foucault sought to expose their basis in and through the workings of power.","ai_title_tag":"Husserl and Foucault: Methodological Reductions in Reasoning","page_numbers":"252-271","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"Phenomenology as Critique Why Method Matters, edited by Andreea Smaranda Aldea, David Carr, Sara Heinämaa. New York: Routledge."},"translated_abstract":"This paper will focus on the aims, methods and problems of both Husserl's and Foucault's projects in order to mark their differences and their similarities. In so doing, it will underscore their shared (Kantian) goal: to strengthen the human capacity for reason as a critical means of theoretical and practical reflection. It is my contention that the differences between the thinkers' specific aims only reinforce their respective routes towards a common objective. In this respect, I will argue that both thinkers actually engage in a project to objectify subjective reason. My reasoning follows that both apply a methodological reduction in order to understand and thereby reduce the discursive and social powers that determine the praxis of reasoning. As a result, Husserl sought to make the sciences aware of their foundations in the life-world, while Foucault sought to expose their basis in and through the workings of power.","internal_url":"https://www.academia.edu/45535207/The_Power_of_the_Reduction_and_the_Reduction_of_Power_Husserls_and_Foucaults_Critical_Project","translated_internal_url":"","created_at":"2021-03-15T06:20:46.579-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":881340,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":66017633,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/66017633/thumbnails/1.jpg","file_name":"Wehrle_The_power_of_reduction_and_the_reduction_of_power_Article.pdf","download_url":"https://www.academia.edu/attachments/66017633/download_file","bulk_download_file_name":"The_Power_of_the_Reduction_and_the_Reduc.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/66017633/Wehrle_The_power_of_reduction_and_the_reduction_of_power_Article-libre.pdf?1615817146=\u0026response-content-disposition=attachment%3B+filename%3DThe_Power_of_the_Reduction_and_the_Reduc.pdf\u0026Expires=1743089322\u0026Signature=BIj7WP2Q1kvTv0qbtwk0sBlu9McuDzVA7r90PC~tYh9-6oAsJrbNmDfJ0T08pwRNO818vl5N02tT1hqkh7a4e37reWGHjjMUCO6AjDiume6dom98DLfUoe9jVcAHqK7FP9YhK0IYo3z2VuSNFL8hwUiFvCJrvleMFwgwB2odNxoYHy1i-3rQ8Wm~p0ijpkV0SnUuwHz-Lwk3saxtk2AAQZX~KoXNOUlwfz3~M8cA5NKfTtw66E~lzigRNKjYJrqpAtmog9y-vkDHJfD~0pG460OVLcpzKrKAfJSE9K~U~YmS9Kv~mvsejKMUAQzxGXAdR4qUMAzkFOm9eqqBi90egw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Power_of_the_Reduction_and_the_Reduction_of_Power_Husserls_and_Foucaults_Critical_Project","translated_slug":"","page_count":18,"language":"en","content_type":"Work","summary":"This paper will focus on the aims, methods and problems of both Husserl's and Foucault's projects in order to mark their differences and their similarities. 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As a result, Husserl sought to make the sciences aware of their foundations in the life-world, while Foucault sought to expose their basis in and through the workings of power.","owner":{"id":881340,"first_name":"Maren","middle_initials":null,"last_name":"Wehrle","page_name":"MarenWehrle","domain_name":"eur","created_at":"2011-10-26T06:57:23.286-07:00","display_name":"Maren Wehrle","url":"https://eur.academia.edu/MarenWehrle"},"attachments":[{"id":66017633,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/66017633/thumbnails/1.jpg","file_name":"Wehrle_The_power_of_reduction_and_the_reduction_of_power_Article.pdf","download_url":"https://www.academia.edu/attachments/66017633/download_file","bulk_download_file_name":"The_Power_of_the_Reduction_and_the_Reduc.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/66017633/Wehrle_The_power_of_reduction_and_the_reduction_of_power_Article-libre.pdf?1615817146=\u0026response-content-disposition=attachment%3B+filename%3DThe_Power_of_the_Reduction_and_the_Reduc.pdf\u0026Expires=1743089322\u0026Signature=BIj7WP2Q1kvTv0qbtwk0sBlu9McuDzVA7r90PC~tYh9-6oAsJrbNmDfJ0T08pwRNO818vl5N02tT1hqkh7a4e37reWGHjjMUCO6AjDiume6dom98DLfUoe9jVcAHqK7FP9YhK0IYo3z2VuSNFL8hwUiFvCJrvleMFwgwB2odNxoYHy1i-3rQ8Wm~p0ijpkV0SnUuwHz-Lwk3saxtk2AAQZX~KoXNOUlwfz3~M8cA5NKfTtw66E~lzigRNKjYJrqpAtmog9y-vkDHJfD~0pG460OVLcpzKrKAfJSE9K~U~YmS9Kv~mvsejKMUAQzxGXAdR4qUMAzkFOm9eqqBi90egw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":8436,"name":"Edmund Husserl","url":"https://www.academia.edu/Documents/in/Edmund_Husserl"},{"id":9476,"name":"Phenomenological Research Methodology","url":"https://www.academia.edu/Documents/in/Phenomenological_Research_Methodology"},{"id":11927,"name":"Michel Foucault","url":"https://www.academia.edu/Documents/in/Michel_Foucault"},{"id":18995,"name":"Critique","url":"https://www.academia.edu/Documents/in/Critique"},{"id":30361,"name":"Foucault (Research Methodology)","url":"https://www.academia.edu/Documents/in/Foucault_Research_Methodology_"},{"id":38371,"name":"Husserlian phenomenology","url":"https://www.academia.edu/Documents/in/Husserlian_phenomenology"},{"id":52096,"name":"Foucault power/knowledge - discourse","url":"https://www.academia.edu/Documents/in/Foucault_power_knowledge_-_discourse"},{"id":87133,"name":"Phenomenological Reduction","url":"https://www.academia.edu/Documents/in/Phenomenological_Reduction"},{"id":210366,"name":"Critique of Pure Reason","url":"https://www.academia.edu/Documents/in/Critique_of_Pure_Reason"},{"id":437612,"name":"Foucault Archaeology Geneology Method","url":"https://www.academia.edu/Documents/in/Foucault_Archaeology_Geneology_Method"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44210675"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44210675/Bodies_that_matter_the_role_of_habit_formation_for_identity"><img alt="Research paper thumbnail of 'Bodies (that) matter': the role of habit formation for identity" class="work-thumbnail" src="https://attachments.academia-assets.com/64575872/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44210675/Bodies_that_matter_the_role_of_habit_formation_for_identity">'Bodies (that) matter': the role of habit formation for identity</a></div><div class="wp-workCard_item"><span>Phenomenology and the Cognitive Sciences</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper will interpret Judith Butler's theory of performativity and materialization as a theor...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper will interpret Judith Butler's theory of performativity and materialization as a theory of identity, and so put it into dialogue with a phenomenological account of habit formation. The goal is to argue that identity is developed already at a bodily level and that this takes place via the processes of habit formation. The constitution of subjectivity, in other words, requires at the most basic level some kind of bodily performativity. What follows intends to draw out the concept of 'the body' in Butler's work, the role of which is surprisingly meagre given her clear favour of language signification in the elaboration of her theory of performativity. Alternatively, this paper will provide a phenomenology of habit formation that reintroduces the body not as thematic materiality, but as lived materiality. The body will therefore be conceived as something which is already skilful and creative, sensitive and vulnerable, and ultimately, as Butler anticipates, responsive to the intertwinement of individual and social aspects of identity formation. In this regard, I will argue for a performative theory of (bodily) habitual identity.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a57776991f2a1e4613a671e22b7e97a8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64575872,"asset_id":44210675,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64575872/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44210675"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44210675"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44210675; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44210675]").text(description); $(".js-view-count[data-work-id=44210675]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44210675; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44210675']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a57776991f2a1e4613a671e22b7e97a8" } } $('.js-work-strip[data-work-id=44210675]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44210675,"title":"'Bodies (that) matter': the role of habit formation for identity","translated_title":"","metadata":{"doi":"10.1007/s11097-020-09703-0","abstract":"This paper will interpret Judith Butler's theory of performativity and materialization as a theory of identity, and so put it into dialogue with a phenomenological account of habit formation. 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Alternatively, this paper will provide a phenomenology of habit formation that reintroduces the body not as thematic materiality, but as lived materiality. The body will therefore be conceived as something which is already skilful and creative, sensitive and vulnerable, and ultimately, as Butler anticipates, responsive to the intertwinement of individual and social aspects of identity formation. 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The body as transcendental condition for experience, in: H. Jacobs (Ed.): The Husserlian Mind. The Routledge Philosophical Mind Series. London: Routledge 2021." class="work-thumbnail" src="https://attachments.academia-assets.com/66274304/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43478496/Normality_as_Embodied_Space_The_body_as_transcendental_condition_for_experience_in_H_Jacobs_Ed_The_Husserlian_Mind_The_Routledge_Philosophical_Mind_Series_London_Routledge_2021">Normality as Embodied Space. The body as transcendental condition for experience, in: H. Jacobs (Ed.): The Husserlian Mind. The Routledge Philosophical Mind Series. London: Routledge 2021.</a></div><div class="wp-workCard_item"><span>The Husserlian Mind</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">While embodiment is crucial for Husserl’s theory of perception and his account of empathy, it is ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">While embodiment is crucial for Husserl’s theory of perception and his account of empathy, it is also the beating heart of his transcendental philosophy. For Husserl, there is neither a purely formal transcendental ego, nor pure forms of intuition. Transcendental subjectivity must necessarily be embodied to make (spatially and temporally concordant) experience possible and thereby to guarantee an objective perception of the world and of others. This article will discuss three dimensions of normality and objectivity as embodied space. It will start by introducing the double constitution of the body as both Leib and Körper, which defines the primordial spatiality of embodiment. It will then highlight the general necessity of a sensing and moving body for the constitution of space and for a concordant and optimal disclosure of the world. The third part explains embodiment in terms of concrete subjectivity, hence articulating the relevance of the body for habitually inhabiting the world and for developing a concordant and stable identity. Finally, the role of the body for intersubjective normality and objectivity will be interrogated. Embodiment, as I will argue, must firstly be understood as a general transcendental condition of every possible experience and objectivity. Secondly, it must be understood as a genetic condition of individual (and intersubjective) experience, that is, as concrete a priori. As such, embodiment dictates the experience of individual subjects and corresponds to a habitual style of experience.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7ad5c1409f5e827925793eb7652793ad" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":66274304,"asset_id":43478496,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/66274304/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43478496"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43478496"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43478496; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43478496]").text(description); $(".js-view-count[data-work-id=43478496]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43478496; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43478496']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7ad5c1409f5e827925793eb7652793ad" } } $('.js-work-strip[data-work-id=43478496]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43478496,"title":"Normality as Embodied Space. The body as transcendental condition for experience, in: H. Jacobs (Ed.): The Husserlian Mind. The Routledge Philosophical Mind Series. London: Routledge 2021.","translated_title":"","metadata":{"abstract":"While embodiment is crucial for Husserl’s theory of perception and his account of empathy, it is also the beating heart of his transcendental philosophy. For Husserl, there is neither a purely formal transcendental ego, nor pure forms of intuition. Transcendental subjectivity must necessarily be embodied to make (spatially and temporally concordant) experience possible and thereby to guarantee an objective perception of the world and of others. This article will discuss three dimensions of normality and objectivity as embodied space. It will start by introducing the double constitution of the body as both Leib and Körper, which defines the primordial spatiality of embodiment. It will then highlight the general necessity of a sensing and moving body for the constitution of space and for a concordant and optimal disclosure of the world. The third part explains embodiment in terms of concrete subjectivity, hence articulating the relevance of the body for habitually inhabiting the world and for developing a concordant and stable identity. Finally, the role of the body for intersubjective normality and objectivity will be interrogated. Embodiment, as I will argue, must firstly be understood as a general transcendental condition of every possible experience and objectivity. Secondly, it must be understood as a genetic condition of individual (and intersubjective) experience, that is, as concrete a priori. As such, embodiment dictates the experience of individual subjects and corresponds to a habitual style of experience.","publication_date":{"day":null,"month":null,"year":2021,"errors":{}},"publication_name":"The Husserlian Mind"},"translated_abstract":"While embodiment is crucial for Husserl’s theory of perception and his account of empathy, it is also the beating heart of his transcendental philosophy. For Husserl, there is neither a purely formal transcendental ego, nor pure forms of intuition. Transcendental subjectivity must necessarily be embodied to make (spatially and temporally concordant) experience possible and thereby to guarantee an objective perception of the world and of others. This article will discuss three dimensions of normality and objectivity as embodied space. It will start by introducing the double constitution of the body as both Leib and Körper, which defines the primordial spatiality of embodiment. It will then highlight the general necessity of a sensing and moving body for the constitution of space and for a concordant and optimal disclosure of the world. The third part explains embodiment in terms of concrete subjectivity, hence articulating the relevance of the body for habitually inhabiting the world and for developing a concordant and stable identity. Finally, the role of the body for intersubjective normality and objectivity will be interrogated. Embodiment, as I will argue, must firstly be understood as a general transcendental condition of every possible experience and objectivity. Secondly, it must be understood as a genetic condition of individual (and intersubjective) experience, that is, as concrete a priori. 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Embodiment, as I will argue, must firstly be understood as a general transcendental condition of every possible experience and objectivity. Secondly, it must be understood as a genetic condition of individual (and intersubjective) experience, that is, as concrete a priori. 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In doing so, I will take Judith Butler's account of performativity as a starting point and complement it with a phenomenological account of embodied experience. I will critically engage with the problem of how norms "work upon bodies" and how bodies themselves "work on" these norms to change and even create new ones. I will argue that the need for repetition and iteration of norms, which is at the heart of Butler's account of performativity, presupposes bodily subjects who do the repeating, i.e. enact those very norms that act upon them. In this respect, bodily performativity has a "dual dimension": it preserves and stabilizes prevailing social norms, plus, it changes these norms through their enactment. Therefore, we give norms a reality by enacting them, but also have the possibility to transcend them.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="367c873d1f0b0afc24fecbc7d2ce862b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":62966222,"asset_id":40511910,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/62966222/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40511910"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40511910"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40511910; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40511910]").text(description); $(".js-view-count[data-work-id=40511910]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40511910; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40511910']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "367c873d1f0b0afc24fecbc7d2ce862b" } } $('.js-work-strip[data-work-id=40511910]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40511910,"title":"Bodily Performativity: Enacting Norms","translated_title":"","metadata":{"abstract":"The following article investigates the extent to which not only linguistic acts, but embodied experience and action itself must be accounted for as \"performative.\" In doing so, I will take Judith Butler's account of performativity as a starting point and complement it with a phenomenological account of embodied experience. 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The Embodiment of Gender Norms as Between Permanence and Transformation" class="work-thumbnail" src="https://attachments.academia-assets.com/60700154/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40440391/Doing_Gender_Differently_The_Embodiment_of_Gender_Norms_as_Between_Permanence_and_Transformation">Doing Gender Differently. The Embodiment of Gender Norms as Between Permanence and Transformation</a></div><div class="wp-workCard_item"><span>Political Phenomenology: Experience, Ontology, Episteme (Routledge)</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The aim of this chapter is to investigate how gender norms enter human bodily experience. My focu...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The aim of this chapter is to investigate how gender norms enter human bodily experience. My focus is not on the explicit ways in which social norms affect and constitute our relation to knowledge and the world but how these epistèmes become embodied, that is, become an assimilated part of our bodily experience. Gender, as a specific social norm, is of particular interest for a number of reasons. First, gender structures all domains of human social life: From matters of family, education, profes- sion, and public life. Second, gender is a norm that structures life not only in explicit ways (e.g., when one is directly addressed as or identifies oneself assertively as female, male, or other) but also in implicit ways and thereby operatively defines our sense of normality. Third, gender norms typically mirror existing power relations insofar as they represent forms of socio-political organization. Gender is not a norm that we are necessarily forced to obey or even naturally identify with, but it remains incorporated and acquired within concrete and repeated bodily experi- ences and practices.<br />In this way, the following analysis is inspired by Judith Butler’s theory of performativity. While Butler is well-known for her analysis of the discursive, I will probe the phenomenological potential of performativity by applying the analy-sis to the human body. Butler’s theory of gender performativity opens up the picture of social norms as a two-way street – not only do norms effect our language and discursive behaviors, but language must also enact (take up or appropriate) norms in order for them to be effective. This applies, as I will argue, also in the case of the human body. As material and lived bodies, we are situated in a historically and culturally- informed world, wherein norms manifest as well-ordered and typified social practices according to which we live. Yet, at the same time, we are practical agents insofar as we must bodily enact certain norms for them to be effective.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4896a90086b6e4a459e1a4172ada6144" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60700154,"asset_id":40440391,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60700154/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40440391"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40440391"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40440391; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40440391]").text(description); $(".js-view-count[data-work-id=40440391]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40440391; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40440391']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4896a90086b6e4a459e1a4172ada6144" } } $('.js-work-strip[data-work-id=40440391]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40440391,"title":"Doing Gender Differently. 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As material and lived bodies, we are situated in a historically and culturally- informed world, wherein norms manifest as well-ordered and typified social practices according to which we live. Yet, at the same time, we are practical agents insofar as we must bodily enact certain norms for them to be effective.\n\n \n","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"Political Phenomenology: Experience, Ontology, Episteme (Routledge)"},"translated_abstract":"The aim of this chapter is to investigate how gender norms enter human bodily experience. My focus is not on the explicit ways in which social norms affect and constitute our relation to knowledge and the world but how these epistèmes become embodied, that is, become an assimilated part of our bodily experience. Gender, as a specific social norm, is of particular interest for a number of reasons. 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Butler’s theory of gender performativity opens up the picture of social norms as a two-way street – not only do norms effect our language and discursive behaviors, but language must also enact (take up or appropriate) norms in order for them to be effective. This applies, as I will argue, also in the case of the human body. As material and lived bodies, we are situated in a historically and culturally- informed world, wherein norms manifest as well-ordered and typified social practices according to which we live. Yet, at the same time, we are practical agents insofar as we must bodily enact certain norms for them to be effective.\n\n \n","internal_url":"https://www.academia.edu/40440391/Doing_Gender_Differently_The_Embodiment_of_Gender_Norms_as_Between_Permanence_and_Transformation","translated_internal_url":"","created_at":"2019-09-25T07:14:23.717-07:00","section":"Papers","preview_url":null,"current_user_can_edit":true,"current_user_is_owner":true,"owner_id":881340,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":60700154,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/60700154/thumbnails/1.jpg","file_name":"Ch16_Wehrle_Gendered_Embodiment20190925-4710-1p0usq6.pdf","download_url":"https://www.academia.edu/attachments/60700154/download_file","bulk_download_file_name":"Doing_Gender_Differently_The_Embodiment.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60700154/Ch16_Wehrle_Gendered_Embodiment20190925-4710-1p0usq6-libre.pdf?1569422149=\u0026response-content-disposition=attachment%3B+filename%3DDoing_Gender_Differently_The_Embodiment.pdf\u0026Expires=1742851184\u0026Signature=M1FXAFWCaZo6puHDdOHvgFiI20RnwiIHq6YPo2UcVsBcDprAEHDiGWqI9iUKZ7S2Gs8j0HeBWnh7UjxOssRARBzP5XJbiAlSgcoqmrMNY9hlgbRKy5zjhE6MmyyR~69HFl2JmRT4~IPeMggRWIznyqBBt7scO12i-00mxXE-n6q~bqH5149mlI9gb7C7FvFKx38hAK0l3WgrgYNmwjieagz2dq4eUcyALIOVgioLnCz2DAljB1RAJKc925W8F-yfYt7IugJIyGVzwl3yJua~tgyzSpK4-ftFDJG~Svg0VKXAw7GgP5P-CmxUo3iKcCt0Kk~~TQDpMsExuJw3a0Nqog__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Doing_Gender_Differently_The_Embodiment_of_Gender_Norms_as_Between_Permanence_and_Transformation","translated_slug":"","page_count":25,"language":"en","content_type":"Work","summary":"The aim of this chapter is to investigate how gender norms enter human bodily experience. 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The Gendered Body and the Experience of Aging" class="work-thumbnail" src="https://attachments.academia-assets.com/60269044/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40066679/Becoming_Old_The_Gendered_Body_and_the_Experience_of_Aging">Becoming Old. The Gendered Body and the Experience of Aging</a></div><div class="wp-workCard_item"><span>Aging and Human Nature. Perspectives from Philosophical, Theological, and Historical Anthropology (Springer)</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">It seems rather obvious that the experience of ageing is not indifferent to gender, and that stud...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">It seems rather obvious that the experience of ageing is not indifferent to gender, and that studies of gender ought to account for ageing and old age. Yet, the two subject matters have been rarely investigated together. This is due to the tendency to reduce ageing (as well as its gendered aspects) either to supposedly biological necessities or to their social construction and restrictions. Notwithstanding, both ageing and gender are first and foremost bodily phenomena. Aging, as well as gender are dimensions we experience, incorporate and express through our bodies.<br />The aim of the proposed paper is to bridge the gap between the biological and social approaches to ageing and gender with a phenomenological-anthropological approach. In this respect, I want to argue that the biological and the social are intertwined in human embodiment. The paper thus addresses ageing and gender neither as purely biological nor as merely discursive phenomena, but as phenomena of an embodied experience. Experience in this sense is necessarily situated, constituted by biological, material, historical and socio-cultural circumstances. As situated bodily beings, we not only have a first, but also a second nature: social norms are incorporated in the ways we habitually relate to the world, ourselves and others. While the process of ageing always confronts us with the finitude and materiality of our bodily being in general, with respect to gender and ageing, this means, as situated, specific circumstances and norms influence not only the way we think about ageing, but also the processes of becoming older and the experience of our aged bodies.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ead7a80448c80be0a8ec8bcc1bb85e93" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60269044,"asset_id":40066679,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60269044/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40066679"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40066679"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40066679; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40066679]").text(description); $(".js-view-count[data-work-id=40066679]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40066679; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40066679']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ead7a80448c80be0a8ec8bcc1bb85e93" } } $('.js-work-strip[data-work-id=40066679]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40066679,"title":"Becoming Old. The Gendered Body and the Experience of Aging","translated_title":"","metadata":{"abstract":"It seems rather obvious that the experience of ageing is not indifferent to gender, and that studies of gender ought to account for ageing and old age. Yet, the two subject matters have been rarely investigated together. This is due to the tendency to reduce ageing (as well as its gendered aspects) either to supposedly biological necessities or to their social construction and restrictions. Notwithstanding, both ageing and gender are first and foremost bodily phenomena. Aging, as well as gender are dimensions we experience, incorporate and express through our bodies.\nThe aim of the proposed paper is to bridge the gap between the biological and social approaches to ageing and gender with a phenomenological-anthropological approach. In this respect, I want to argue that the biological and the social are intertwined in human embodiment. The paper thus addresses ageing and gender neither as purely biological nor as merely discursive phenomena, but as phenomena of an embodied experience. Experience in this sense is necessarily situated, constituted by biological, material, historical and socio-cultural circumstances. As situated bodily beings, we not only have a first, but also a second nature: social norms are incorporated in the ways we habitually relate to the world, ourselves and others. While the process of ageing always confronts us with the finitude and materiality of our bodily being in general, with respect to gender and ageing, this means, as situated, specific circumstances and norms influence not only the way we think about ageing, but also the processes of becoming older and the experience of our aged bodies.\n","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Aging and Human Nature. 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The paper thus addresses ageing and gender neither as purely biological nor as merely discursive phenomena, but as phenomena of an embodied experience. Experience in this sense is necessarily situated, constituted by biological, material, historical and socio-cultural circumstances. As situated bodily beings, we not only have a first, but also a second nature: social norms are incorporated in the ways we habitually relate to the world, ourselves and others. While the process of ageing always confronts us with the finitude and materiality of our bodily being in general, with respect to gender and ageing, this means, as situated, specific circumstances and norms influence not only the way we think about ageing, but also the processes of becoming older and the experience of our aged bodies.\n","internal_url":"https://www.academia.edu/40066679/Becoming_Old_The_Gendered_Body_and_the_Experience_of_Aging","translated_internal_url":"","created_at":"2019-08-12T06:31:42.914-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":881340,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[{"id":32898002,"work_id":40066679,"tagging_user_id":881340,"tagged_user_id":881340,"co_author_invite_id":6885850,"email":"m***e@googlemail.com","affiliation":"Erasmus University Rotterdam","display_order":1,"name":"Maren Wehrle","title":"Becoming Old. The Gendered Body and the Experience of Aging"}],"downloadable_attachments":[{"id":60269044,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/60269044/thumbnails/1.jpg","file_name":"Wehrle_Becoming_old._Proofs20190812-127245-ea9255.pdf","download_url":"https://www.academia.edu/attachments/60269044/download_file","bulk_download_file_name":"Becoming_Old_The_Gendered_Body_and_the_E.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60269044/Wehrle_Becoming_old._Proofs20190812-127245-ea9255-libre.pdf?1565617298=\u0026response-content-disposition=attachment%3B+filename%3DBecoming_Old_The_Gendered_Body_and_the_E.pdf\u0026Expires=1743089323\u0026Signature=OPrN~jabutmKa9ChsjLQULwc4ZUYf-ZixVcpxbuZS9D-~yWvkNKQzgq4iGos6F2BRX3m45eVxDOxsxLqvyh4rAHq4A4J7xwGY2EyaKWO0tQ~m-X8qPLOjhnrGDBBHZ2AJG3vJ1LGvfzubgjlOe8mA8iYebyvMhbDOlwavr0jSpTRWFpH5LNhSWxPqWr9lNBbm52D0vlW4oO47fO3t8Fz7AKBo8yD2rm9GFw-eU8v~DeFZ7QH723POHBFqgTwY5uElw9vebicHDI~oZDDoTla8Lo-it5q8R5ViNUTqESHmZU4HExPH1RZitESqEHN79O51Cmvmy3SPq0v6Svlsjl5EA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Becoming_Old_The_Gendered_Body_and_the_Experience_of_Aging","translated_slug":"","page_count":22,"language":"en","content_type":"Work","summary":"It seems rather obvious that the experience of ageing is not indifferent to gender, and that studies of gender ought to account for ageing and old age. Yet, the two subject matters have been rarely investigated together. This is due to the tendency to reduce ageing (as well as its gendered aspects) either to supposedly biological necessities or to their social construction and restrictions. Notwithstanding, both ageing and gender are first and foremost bodily phenomena. Aging, as well as gender are dimensions we experience, incorporate and express through our bodies.\nThe aim of the proposed paper is to bridge the gap between the biological and social approaches to ageing and gender with a phenomenological-anthropological approach. In this respect, I want to argue that the biological and the social are intertwined in human embodiment. The paper thus addresses ageing and gender neither as purely biological nor as merely discursive phenomena, but as phenomena of an embodied experience. Experience in this sense is necessarily situated, constituted by biological, material, historical and socio-cultural circumstances. As situated bodily beings, we not only have a first, but also a second nature: social norms are incorporated in the ways we habitually relate to the world, ourselves and others. While the process of ageing always confronts us with the finitude and materiality of our bodily being in general, with respect to gender and ageing, this means, as situated, specific circumstances and norms influence not only the way we think about ageing, but also the processes of becoming older and the experience of our aged bodies.\n","owner":{"id":881340,"first_name":"Maren","middle_initials":null,"last_name":"Wehrle","page_name":"MarenWehrle","domain_name":"eur","created_at":"2011-10-26T06:57:23.286-07:00","display_name":"Maren Wehrle","url":"https://eur.academia.edu/MarenWehrle"},"attachments":[{"id":60269044,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/60269044/thumbnails/1.jpg","file_name":"Wehrle_Becoming_old._Proofs20190812-127245-ea9255.pdf","download_url":"https://www.academia.edu/attachments/60269044/download_file","bulk_download_file_name":"Becoming_Old_The_Gendered_Body_and_the_E.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60269044/Wehrle_Becoming_old._Proofs20190812-127245-ea9255-libre.pdf?1565617298=\u0026response-content-disposition=attachment%3B+filename%3DBecoming_Old_The_Gendered_Body_and_the_E.pdf\u0026Expires=1743089323\u0026Signature=OPrN~jabutmKa9ChsjLQULwc4ZUYf-ZixVcpxbuZS9D-~yWvkNKQzgq4iGos6F2BRX3m45eVxDOxsxLqvyh4rAHq4A4J7xwGY2EyaKWO0tQ~m-X8qPLOjhnrGDBBHZ2AJG3vJ1LGvfzubgjlOe8mA8iYebyvMhbDOlwavr0jSpTRWFpH5LNhSWxPqWr9lNBbm52D0vlW4oO47fO3t8Fz7AKBo8yD2rm9GFw-eU8v~DeFZ7QH723POHBFqgTwY5uElw9vebicHDI~oZDDoTla8Lo-it5q8R5ViNUTqESHmZU4HExPH1RZitESqEHN79O51Cmvmy3SPq0v6Svlsjl5EA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":792,"name":"Historical Anthropology","url":"https://www.academia.edu/Documents/in/Historical_Anthropology"},{"id":793,"name":"Medical Anthropology","url":"https://www.academia.edu/Documents/in/Medical_Anthropology"},{"id":1138,"name":"Women's Studies","url":"https://www.academia.edu/Documents/in/Womens_Studies"},{"id":1441,"name":"Philosophical Anthropology","url":"https://www.academia.edu/Documents/in/Philosophical_Anthropology"},{"id":3499,"name":"Social and Cultural Anthropology","url":"https://www.academia.edu/Documents/in/Social_and_Cultural_Anthropology"},{"id":4124,"name":"Feminist Philosophy","url":"https://www.academia.edu/Documents/in/Feminist_Philosophy"},{"id":5044,"name":"Embodiment","url":"https://www.academia.edu/Documents/in/Embodiment"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":5600,"name":"Feminist Phenomenology","url":"https://www.academia.edu/Documents/in/Feminist_Phenomenology"},{"id":8418,"name":"Maurice Merleau-Ponty","url":"https://www.academia.edu/Documents/in/Maurice_Merleau-Ponty"},{"id":14188,"name":"Simone de Beauvoir","url":"https://www.academia.edu/Documents/in/Simone_de_Beauvoir"},{"id":14617,"name":"Phenomenology of the body","url":"https://www.academia.edu/Documents/in/Phenomenology_of_the_body"},{"id":24107,"name":"Ageing and Health","url":"https://www.academia.edu/Documents/in/Ageing_and_Health"},{"id":34629,"name":"Sociology of Ageing","url":"https://www.academia.edu/Documents/in/Sociology_of_Ageing"},{"id":49663,"name":"Women and Gender Studies","url":"https://www.academia.edu/Documents/in/Women_and_Gender_Studies"},{"id":64986,"name":"Ageing, Women's Studies","url":"https://www.academia.edu/Documents/in/Ageing_Womens_Studies"},{"id":78521,"name":"Social Gerontology","url":"https://www.academia.edu/Documents/in/Social_Gerontology"},{"id":83069,"name":"Old Age","url":"https://www.academia.edu/Documents/in/Old_Age"},{"id":201442,"name":"Active Ageing","url":"https://www.academia.edu/Documents/in/Active_Ageing"},{"id":1227346,"name":"Ageing","url":"https://www.academia.edu/Documents/in/Ageing"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="38558275"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/38558275/There_Is_a_Crack_in_Everything_Fragile_Normality_Husserls_Account_of_Normality_Re_Visited"><img alt="Research paper thumbnail of 'There Is a Crack in Everything'. Fragile Normality : Husserl's Account of Normality Re-Visited" class="work-thumbnail" src="https://attachments.academia-assets.com/58630409/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38558275/There_Is_a_Crack_in_Everything_Fragile_Normality_Husserls_Account_of_Normality_Re_Visited">'There Is a Crack in Everything'. Fragile Normality : Husserl's Account of Normality Re-Visited</a></div><div class="wp-workCard_item"><span>Phainomenon</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">There is a paradox that lies at the heart of every investigation of normality, namely, its depend...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">There is a paradox that lies at the heart of every investigation of normality, namely, its dependence on its other (e.g., deviation, break, difference). In this paper, I want to show that this paradox is the reason for the dynamism as well as fragility of normality. In this regard, I will not only argue that every normality is fragile, but also that normality can only be established because it is fragile. In the first part of this paper, I will present and re-visit Husserl’s account of normality as concordant and optimal with regard to its dynamic or fragile aspects. In the second part of this paper, I will apply this account to recent findings in phenomenological pathology regarding schizophrenia and depression to show how Husserl’s account could be helpful for differentiating between different aspects (such as concordance and optimality) as well as genetic levels of (disturbances of) normality.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9d9f2f8619c8d2782f89a33ba6936f6f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58630409,"asset_id":38558275,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58630409/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38558275"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38558275"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38558275; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38558275]").text(description); $(".js-view-count[data-work-id=38558275]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38558275; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38558275']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9d9f2f8619c8d2782f89a33ba6936f6f" } } $('.js-work-strip[data-work-id=38558275]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38558275,"title":"'There Is a Crack in Everything'. Fragile Normality : Husserl's Account of Normality Re-Visited","translated_title":"","metadata":{"issue":"(2018)","volume":"28","abstract":"There is a paradox that lies at the heart of every investigation of normality, namely, its dependence on its other (e.g., deviation, break, difference). In this paper, I want to show that this paradox is the reason for the dynamism as well as fragility of normality. In this regard, I will not only argue that every normality is fragile, but also that normality can only be established because it is fragile. In the first part of this paper, I will present and re-visit Husserl’s account of normality as concordant and optimal with regard to its dynamic or fragile aspects. In the second part of this paper, I will apply this account to recent findings in phenomenological pathology regarding schizophrenia and depression to show how Husserl’s account could be helpful for differentiating between different aspects (such as concordance and optimality) as well as genetic levels of (disturbances of) normality.","ai_title_tag":"Fragile Normality: Husserl's Insights Revisited","page_numbers":"45-75","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"Phainomenon"},"translated_abstract":"There is a paradox that lies at the heart of every investigation of normality, namely, its dependence on its other (e.g., deviation, break, difference). In this paper, I want to show that this paradox is the reason for the dynamism as well as fragility of normality. In this regard, I will not only argue that every normality is fragile, but also that normality can only be established because it is fragile. In the first part of this paper, I will present and re-visit Husserl’s account of normality as concordant and optimal with regard to its dynamic or fragile aspects. In the second part of this paper, I will apply this account to recent findings in phenomenological pathology regarding schizophrenia and depression to show how Husserl’s account could be helpful for differentiating between different aspects (such as concordance and optimality) as well as genetic levels of (disturbances of) normality.","internal_url":"https://www.academia.edu/38558275/There_Is_a_Crack_in_Everything_Fragile_Normality_Husserls_Account_of_Normality_Re_Visited","translated_internal_url":"","created_at":"2019-03-15T09:24:36.432-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":881340,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":58630409,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58630409/thumbnails/1.jpg","file_name":"Wehrle_There_is_a_crack_in_anything_Phainomenon_2019.pdf","download_url":"https://www.academia.edu/attachments/58630409/download_file","bulk_download_file_name":"There_Is_a_Crack_in_Everything_Fragile_N.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58630409/Wehrle_There_is_a_crack_in_anything_Phainomenon_2019-libre.pdf?1552681292=\u0026response-content-disposition=attachment%3B+filename%3DThere_Is_a_Crack_in_Everything_Fragile_N.pdf\u0026Expires=1743089323\u0026Signature=UBySBYrNUv27bGGW1cTauyBEKaVelkMJ-6F3oKN7-z7xeC8~CxBNZm2gohPbgDpUl3mUNbiJlZ-SMXNAtPCYm77JA9sL-ZFNi~7bJSS-yyXcklcGKQYthsaoiv4hWEVHr6QvEp8oIq0bGRZJunaSkaxycZynIfNGXtUM9aRwZ-YL6U5lE-2Gtj10~GLQA8GNIKsepqRCMxRB8mHP9MfFLrare32-TtltOy6ZzW5ZKu8ZwAe2vH8L0Ozai-DHoJXtnzrrxEGG9f~c4Y2nYF3lLzK2wWgIoHskFqKZxaKcu95NPCs~XizTM0jM2ywGzweGTDQJTY1MrsEWvUpfGvbrCw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"There_Is_a_Crack_in_Everything_Fragile_Normality_Husserls_Account_of_Normality_Re_Visited","translated_slug":"","page_count":28,"language":"en","content_type":"Work","summary":"There is a paradox that lies at the heart of every investigation of normality, namely, its dependence on its other (e.g., deviation, break, difference). 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The twofold temporality of embodied intentionality" class="work-thumbnail" src="https://attachments.academia-assets.com/58351156/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38303320/Being_a_body_and_having_a_body_The_twofold_temporality_of_embodied_intentionality">Being a body and having a body. The twofold temporality of embodied intentionality</a></div><div class="wp-workCard_item"><span>Phenomenology and the Cognitive Sciences</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The body is both the subject and object of intentionality: qua Leib, it experiences worldly thing...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The body is both the subject and object of intentionality: qua Leib, it experiences worldly things and qua Körper, it is experienced as a thing in the world. This phenomenological differentiation forms the basis for Helmuth Plessner’s anthropological theory of the mediated or eccentric nature of human embodiment, that is, simultaneously we both are a body and have a body. Here, I want to focus on the extent to which this double aspect of embodiment (qua Leib and Körper) relates to our experience of temporality. Indeed, to question, does this double bodily relation correspond to a twofold temporality of embodied intentionality? In the first part of this paper, I differentiate between the intentional temporality of being a body and the temporal experience of having a body . To further my argument, in the second part, I present examples of specific pathologies, as well as liminal cases of bodily experiences, wherein these temporal dimensions, which otherwise go hand-in-hand, become dissociated. Phenomenologically, I want to argue that Husserl’ s differentiation between Leib and Körper corresponds to two genetic forms of intentionality – operative and act (or object) intentionality<br />– and that these are, in turn, characterized by different temporalities. Anthropologically, I want to argue that having a body – what occurs as an inherent break to human embodiment–is the presupposition for the experience of a stable and object-like time. I will conclude that the double aspect of human embodiment and in particular the thematic experience of having a body enables both the experience of a past, which is remembered, and a future that is planned.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3876df65a99b64f43406de69a1289cbf" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58351156,"asset_id":38303320,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58351156/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38303320"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38303320"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38303320; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38303320]").text(description); $(".js-view-count[data-work-id=38303320]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38303320; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38303320']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3876df65a99b64f43406de69a1289cbf" } } $('.js-work-strip[data-work-id=38303320]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38303320,"title":"Being a body and having a body. 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To further my argument, in the second part, I present examples of specific pathologies, as well as liminal cases of bodily experiences, wherein these temporal dimensions, which otherwise go hand-in-hand, become dissociated. Phenomenologically, I want to argue that Husserl’ s differentiation between Leib and Körper corresponds to two genetic forms of intentionality – operative and act (or object) intentionality\n– and that these are, in turn, characterized by different temporalities. Anthropologically, I want to argue that having a body – what occurs as an inherent break to human embodiment–is the presupposition for the experience of a stable and object-like time. 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Phenomenologically, I want to argue that Husserl’ s differentiation between Leib and Körper corresponds to two genetic forms of intentionality – operative and act (or object) intentionality\n– and that these are, in turn, characterized by different temporalities. Anthropologically, I want to argue that having a body – what occurs as an inherent break to human embodiment–is the presupposition for the experience of a stable and object-like time. I will conclude that the double aspect of human embodiment and in particular the thematic experience of having a body enables both the experience of a past, which is remembered, and a future that is planned.\n","owner":{"id":881340,"first_name":"Maren","middle_initials":null,"last_name":"Wehrle","page_name":"MarenWehrle","domain_name":"eur","created_at":"2011-10-26T06:57:23.286-07:00","display_name":"Maren Wehrle","url":"https://eur.academia.edu/MarenWehrle"},"attachments":[{"id":58351156,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58351156/thumbnails/1.jpg","file_name":"Wehrle-2019-Phenomenology_and_the_Cognitive_Sciences.pdf","download_url":"https://www.academia.edu/attachments/58351156/download_file","bulk_download_file_name":"Being_a_body_and_having_a_body_The_twofo.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58351156/Wehrle-2019-Phenomenology_and_the_Cognitive_Sciences-libre.pdf?1549540839=\u0026response-content-disposition=attachment%3B+filename%3DBeing_a_body_and_having_a_body_The_twofo.pdf\u0026Expires=1743089323\u0026Signature=EQSJ0x3WLAPPFn0x7~dk-z7QeuqoLU4E~pNE9vPcL4RpZ0P1v2rXhegq6iif359MxQN0KeElOW4f2DAzc8vtIXDFD~F07qY-lSUtSfut7lNeIwai-NoHvLPZSpy9tBI1ZowbmFc9TZCf6~bWhrk3W5UVV064ahN6LGx3gyeXpNLVw-D627zgP35-JLHEo~BsDFZOxK~SgqHIFVoeoKsSLf3tZrbNoo5eLKZgCE2nCDXB~qzGhnPnkar~yZ0Su6nI6IxwS6uEyt~W01PBmY~AoT7OIlWNsVss3NKDTsD12zgk-JMjyXXz2EXHWTYS0N1YS~xuxRvR9zZNwMXCJa5vhg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":1441,"name":"Philosophical Anthropology","url":"https://www.academia.edu/Documents/in/Philosophical_Anthropology"},{"id":3499,"name":"Social and Cultural Anthropology","url":"https://www.academia.edu/Documents/in/Social_and_Cultural_Anthropology"},{"id":5044,"name":"Embodiment","url":"https://www.academia.edu/Documents/in/Embodiment"},{"id":5046,"name":"Phenomenological Psychology","url":"https://www.academia.edu/Documents/in/Phenomenological_Psychology"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":5425,"name":"Embodied Mind and Cognition","url":"https://www.academia.edu/Documents/in/Embodied_Mind_and_Cognition"},{"id":8418,"name":"Maurice Merleau-Ponty","url":"https://www.academia.edu/Documents/in/Maurice_Merleau-Ponty"},{"id":8436,"name":"Edmund Husserl","url":"https://www.academia.edu/Documents/in/Edmund_Husserl"},{"id":10500,"name":"Intentionality","url":"https://www.academia.edu/Documents/in/Intentionality"},{"id":14617,"name":"Phenomenology of the body","url":"https://www.academia.edu/Documents/in/Phenomenology_of_the_body"},{"id":23487,"name":"Husserl","url":"https://www.academia.edu/Documents/in/Husserl"},{"id":26193,"name":"Merleau-Ponty","url":"https://www.academia.edu/Documents/in/Merleau-Ponty"},{"id":26949,"name":"Phenomenology of Temporality","url":"https://www.academia.edu/Documents/in/Phenomenology_of_Temporality"},{"id":48174,"name":"Temporality","url":"https://www.academia.edu/Documents/in/Temporality"},{"id":72345,"name":"Phenomenology- Mind/Body Problems/ Merleau-Ponty's Philosophical Thought/Phenomenology and Embodiment","url":"https://www.academia.edu/Documents/in/Phenomenology-_Mind_Body_Problems_Merleau-Pontys_Philosophical_Thought_Phenomenology_and_Embodimen"},{"id":74396,"name":"Helmuth Plessner","url":"https://www.academia.edu/Documents/in/Helmuth_Plessner"},{"id":390026,"name":"Dan Zahavi","url":"https://www.academia.edu/Documents/in/Dan_Zahavi"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37333973"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37333973/Habits_We_Can_Share_Human_Animal_Encounters"><img alt="Research paper thumbnail of Habits We (Can) Share. Human-Animal Encounters" class="work-thumbnail" src="https://attachments.academia-assets.com/57292911/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37333973/Habits_We_Can_Share_Human_Animal_Encounters">Habits We (Can) Share. Human-Animal Encounters</a></div><div class="wp-workCard_item"><span>In: T. Breyer & T. Widlok: The Situationality of Human-Animal Relations. Perspectives from Anthropology and Philosophy. Berlin:Transcript, pp. 51-69.</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Philosophers frequently focus on the differences between humans and (non-human) animals. To be su...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Philosophers frequently focus on the differences between humans and (non-human) animals. To be sure, there is much to say about the differences in perception, movement, sensation, and the world-directedness of humans and specific animals. In this paper, however, with the help of Husserl, Merleau-Ponty, and Helmuth Plessner's phenomenological approaches, I want to focus on what humans and specific animals have in common. Concretely, I will try to investigate in what sense humans and some (non-human) animals (can) share lasting situations and therefore share habits acquired in these situations. To share a situation does not merely mean that both humans and animals are spatially or temporally situated, i.e. that we have a common environment or habitat. Instead, sharing a situation presupposes the direct contact, participation, and interaction of agents that extends over a longer period of time. As such, I want to argue that one essential characteristic of such situations, namely the one that makes it sustainable and particular at the same time, is the formation of habits in both humans and animals. In this sense, situations and lasting habits in agents mutually presuppose each other. In the first part of my paper, I will present the general conditions of embodiment that human and animals have in common and that make it possible to share situations. In the second part, I refer to examples of concrete situations we (can) share with animals: how we interact, mutually respond to each other, but also how we indirectly attune our behavior to one another or to the respectively generated situation. Consequently, I want to argue that we not only have experiences and habits in common with animals with similar embodiment and sensory experiences, but rather that we can share experiences and habits in a stronger sense, that is to say, that we develop habits together in repeated cooperation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4512a7c3cc34f7d8c12b8c3cd1627317" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57292911,"asset_id":37333973,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57292911/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37333973"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37333973"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37333973; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37333973]").text(description); $(".js-view-count[data-work-id=37333973]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37333973; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37333973']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4512a7c3cc34f7d8c12b8c3cd1627317" } } $('.js-work-strip[data-work-id=37333973]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37333973,"title":"Habits We (Can) Share. Human-Animal Encounters","translated_title":"","metadata":{"abstract":"Philosophers frequently focus on the differences between humans and (non-human) animals. To be sure, there is much to say about the differences in perception, movement, sensation, and the world-directedness of humans and specific animals. In this paper, however, with the help of Husserl, Merleau-Ponty, and Helmuth Plessner's phenomenological approaches, I want to focus on what humans and specific animals have in common. Concretely, I will try to investigate in what sense humans and some (non-human) animals (can) share lasting situations and therefore share habits acquired in these situations. To share a situation does not merely mean that both humans and animals are spatially or temporally situated, i.e. that we have a common environment or habitat. Instead, sharing a situation presupposes the direct contact, participation, and interaction of agents that extends over a longer period of time. As such, I want to argue that one essential characteristic of such situations, namely the one that makes it sustainable and particular at the same time, is the formation of habits in both humans and animals. In this sense, situations and lasting habits in agents mutually presuppose each other. In the first part of my paper, I will present the general conditions of embodiment that human and animals have in common and that make it possible to share situations. In the second part, I refer to examples of concrete situations we (can) share with animals: how we interact, mutually respond to each other, but also how we indirectly attune our behavior to one another or to the respectively generated situation. Consequently, I want to argue that we not only have experiences and habits in common with animals with similar embodiment and sensory experiences, but rather that we can share experiences and habits in a stronger sense, that is to say, that we develop habits together in repeated cooperation. ","ai_title_tag":"Shared Habits in Human-Animal Interactions","publication_name":"In: T. Breyer \u0026 T. Widlok: The Situationality of Human-Animal Relations. Perspectives from Anthropology and Philosophy. Berlin:Transcript, pp. 51-69."},"translated_abstract":"Philosophers frequently focus on the differences between humans and (non-human) animals. To be sure, there is much to say about the differences in perception, movement, sensation, and the world-directedness of humans and specific animals. In this paper, however, with the help of Husserl, Merleau-Ponty, and Helmuth Plessner's phenomenological approaches, I want to focus on what humans and specific animals have in common. Concretely, I will try to investigate in what sense humans and some (non-human) animals (can) share lasting situations and therefore share habits acquired in these situations. To share a situation does not merely mean that both humans and animals are spatially or temporally situated, i.e. that we have a common environment or habitat. Instead, sharing a situation presupposes the direct contact, participation, and interaction of agents that extends over a longer period of time. As such, I want to argue that one essential characteristic of such situations, namely the one that makes it sustainable and particular at the same time, is the formation of habits in both humans and animals. In this sense, situations and lasting habits in agents mutually presuppose each other. In the first part of my paper, I will present the general conditions of embodiment that human and animals have in common and that make it possible to share situations. In the second part, I refer to examples of concrete situations we (can) share with animals: how we interact, mutually respond to each other, but also how we indirectly attune our behavior to one another or to the respectively generated situation. Consequently, I want to argue that we not only have experiences and habits in common with animals with similar embodiment and sensory experiences, but rather that we can share experiences and habits in a stronger sense, that is to say, that we develop habits together in repeated cooperation. ","internal_url":"https://www.academia.edu/37333973/Habits_We_Can_Share_Human_Animal_Encounters","translated_internal_url":"","created_at":"2018-09-03T04:05:13.569-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":881340,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":57292911,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/57292911/thumbnails/1.jpg","file_name":"Habits_we_can_share_Wehrle_in_Breyer_Widlok_2018.pdf","download_url":"https://www.academia.edu/attachments/57292911/download_file","bulk_download_file_name":"Habits_We_Can_Share_Human_Animal_Encount.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/57292911/Habits_we_can_share_Wehrle_in_Breyer_Widlok_2018-libre.pdf?1535977175=\u0026response-content-disposition=attachment%3B+filename%3DHabits_We_Can_Share_Human_Animal_Encount.pdf\u0026Expires=1743089323\u0026Signature=VSnXHh2DlRJQaTsEf64VAPScR0o~7wOP8Jc8RRYmZNuQ~lmCCr8NqAtq7bNSeQMYQwtbiK9f3BFrGUP9rZWNFjVDwV5mWwu6Ox5KPiGe4LdbBjF3xtawcLjwz4x1DHX5VAXHdBYIaxUva~f~37sN3Lo-1HJHsY3MwYzZ2DINyZOHJD-LRghHi~mTNxUhiwSEqDsL2qQnUcmyarijjUXoQeNymmiw6vE9pZ67j6zVx3F1sCKDdzQCgNrBsaOfcKyf3ESSlRhr4tEI5I5quIwqXHYfMBXSxrgavxK5sZ6SXnXbWSlcEUVXWclS9k3j8FnXAatj1R7UilXRSpZZ5AABhA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Habits_We_Can_Share_Human_Animal_Encounters","translated_slug":"","page_count":17,"language":"en","content_type":"Work","summary":"Philosophers frequently focus on the differences between humans and (non-human) animals. To be sure, there is much to say about the differences in perception, movement, sensation, and the world-directedness of humans and specific animals. In this paper, however, with the help of Husserl, Merleau-Ponty, and Helmuth Plessner's phenomenological approaches, I want to focus on what humans and specific animals have in common. Concretely, I will try to investigate in what sense humans and some (non-human) animals (can) share lasting situations and therefore share habits acquired in these situations. To share a situation does not merely mean that both humans and animals are spatially or temporally situated, i.e. that we have a common environment or habitat. Instead, sharing a situation presupposes the direct contact, participation, and interaction of agents that extends over a longer period of time. As such, I want to argue that one essential characteristic of such situations, namely the one that makes it sustainable and particular at the same time, is the formation of habits in both humans and animals. In this sense, situations and lasting habits in agents mutually presuppose each other. In the first part of my paper, I will present the general conditions of embodiment that human and animals have in common and that make it possible to share situations. In the second part, I refer to examples of concrete situations we (can) share with animals: how we interact, mutually respond to each other, but also how we indirectly attune our behavior to one another or to the respectively generated situation. Consequently, I want to argue that we not only have experiences and habits in common with animals with similar embodiment and sensory experiences, but rather that we can share experiences and habits in a stronger sense, that is to say, that we develop habits together in repeated cooperation. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="35986522"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/35986522/The_Normal_Body_Female_Bodies_in_Changing_Contexts_of_Normalization_and_Optimization"><img alt="Research paper thumbnail of The Normal Body: Female Bodies in Changing Contexts of Normalization and Optimization" class="work-thumbnail" src="https://attachments.academia-assets.com/55871449/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35986522/The_Normal_Body_Female_Bodies_in_Changing_Contexts_of_Normalization_and_Optimization">The Normal Body: Female Bodies in Changing Contexts of Normalization and Optimization</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://eur.academia.edu/MarenWehrle">Maren Wehrle</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://kuleuven.academia.edu/JuliaJansen">Julia Jansen</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The human body can be regarded in at least two ways: objectively, as a physical and organic body;...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The human body can be regarded in at least two ways: objectively, as a physical and organic body; and subjectively, as the center of orientation and lived affective unity. However, this distinction can lose sight of the fact that the 'lived body' is not reducible to subjective idiosyncrasies. Transindividual norms are embodied too, as Michel Foucault and Judith Butler have shown. Phenomenological investigations of normalization and habitualization help bring these two important dimensions of embodiment together and overcome simplistic oppositions between phenomenological and poststructuralist approaches. These investigations lead into issues of female body optimization and control that we take to be characteristic of contemporary neoliberalist embodiment.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ed04ba23433f8ac6f917205db8ac14a5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55871449,"asset_id":35986522,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55871449/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35986522"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35986522"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35986522; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35986522]").text(description); $(".js-view-count[data-work-id=35986522]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35986522; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35986522']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ed04ba23433f8ac6f917205db8ac14a5" } } $('.js-work-strip[data-work-id=35986522]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35986522,"title":"The Normal Body: Female Bodies in Changing Contexts of Normalization and Optimization","translated_title":"","metadata":{"abstract":"The human body can be regarded in at least two ways: objectively, as a physical and organic body; and subjectively, as the center of orientation and lived affective unity. 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Transindividual norms are embodied too, as Michel Foucault and Judith Butler have shown. Phenomenological investigations of normalization and habitualization help bring these two important dimensions of embodiment together and overcome simplistic oppositions between phenomenological and poststructuralist approaches. These investigations lead into issues of female body optimization and control that we take to be characteristic of contemporary neoliberalist embodiment. 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Bridging the Gap Between Phenomenological and Foucauldian Approaches (Yearbook for Eastern and Western Philosophy, Volume 2017, Issue 2, Pages 323–337)" class="work-thumbnail" src="https://attachments.academia-assets.com/52288001/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/32023364/The_Normative_Body_and_the_Embodiment_of_Norms_Bridging_the_Gap_Between_Phenomenological_and_Foucauldian_Approaches_Yearbook_for_Eastern_and_Western_Philosophy_Volume_2017_Issue_2_Pages_323_337_">The Normative Body and the Embodiment of Norms. Bridging the Gap Between Phenomenological and Foucauldian Approaches (Yearbook for Eastern and Western Philosophy, Volume 2017, Issue 2, Pages 323–337)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Phenomenologically speaking, one can consider the experiencing body as normative insofar as it ge...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Phenomenologically speaking, one can consider the experiencing body as normative insofar as it generates norms through repeated actions and interactions, crystallizing into habits. On the other hand according to Foucauldian approaches, the subjective body does not generate norms but is itself produced by norms: Dominant social norms are incorporated via repeated practices of discipline. How is the individual level of habit formation in phenomenology related to this embodiment of supra-individual norms? In what sense can we differentiate between a habit formation that results in a skill and one that disciplines a body? To address these questions the paper will analyze examples of the embodiment of norms in Foucault and feminist philosophy and show how they rely on the phenomenological concept of the actual and habitual body.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6082550866c490234963e1eb380aa55f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":52288001,"asset_id":32023364,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/52288001/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="32023364"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="32023364"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 32023364; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=32023364]").text(description); $(".js-view-count[data-work-id=32023364]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 32023364; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='32023364']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6082550866c490234963e1eb380aa55f" } } $('.js-work-strip[data-work-id=32023364]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":32023364,"title":"The Normative Body and the Embodiment of Norms. 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To address these questions the paper will analyze examples of the embodiment of norms in Foucault and feminist philosophy and show how they rely on the phenomenological concept of the actual and habitual body.","page_numbers":"323-337","publication_date":{"day":null,"month":null,"year":2017,"errors":{}}},"translated_abstract":"Phenomenologically speaking, one can consider the experiencing body as normative insofar as it generates norms through repeated actions and interactions, crystallizing into habits. On the other hand according to Foucauldian approaches, the subjective body does not generate norms but is itself produced by norms: Dominant social norms are incorporated via repeated practices of discipline. How is the individual level of habit formation in phenomenology related to this embodiment of supra-individual norms? In what sense can we differentiate between a habit formation that results in a skill and one that disciplines a body? 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Entwurf einer dynamischen Konzeption der Aufmerksamkeit aus phänomenologischer und kognitionspsychologischer Sicht. Wilhelm Fink Verlag: München 2013." class="work-thumbnail" src="https://attachments.academia-assets.com/52340832/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/8267633/Horizonte_der_Aufmerksamkeit_Entwurf_einer_dynamischen_Konzeption_der_Aufmerksamkeit_aus_ph%C3%A4nomenologischer_und_kognitionspsychologischer_Sicht_Wilhelm_Fink_Verlag_M%C3%BCnchen_2013">Horizonte der Aufmerksamkeit. Entwurf einer dynamischen Konzeption der Aufmerksamkeit aus phänomenologischer und kognitionspsychologischer Sicht. Wilhelm Fink Verlag: München 2013.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Jeder scheint zu wissen, was Aufmerksamkeit ist: Sie ermöglicht uns die Konzentration auf Wichtig...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Jeder scheint zu wissen, was Aufmerksamkeit ist: Sie ermöglicht uns die Konzentration auf Wichtiges und damit zugleich das Ignorieren von Unwichtigem. Sieht man jedoch genauer hin, ist es nicht ganz so eindeutig, was Aufmerksamkeit ist. <br />Es reicht nicht, Aufmerksamkeit auf den aktuellen Akt, Gegenstand oder die jeweils messbare Verhaltensleistung zu reduzieren, wie dies in Philosophie und empirischer Psychologie oft der Fall ist. Um das Phänomen Aufmerksamkeit in seiner Dynamik zu beschreiben, muss man die Horizonte der Aufmerksamkeit thematisieren. Nicht nur die gegenständlichen Horizonte, sondern vor allem die subjektiven Horizonte: die zeitliche, leibliche und habituelle Dimension der Aufmerksamkeit.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7426d69107b14c96fe58c67d659c438b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":52340832,"asset_id":8267633,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/52340832/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="8267633"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="8267633"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 8267633; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=8267633]").text(description); $(".js-view-count[data-work-id=8267633]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 8267633; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='8267633']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7426d69107b14c96fe58c67d659c438b" } } $('.js-work-strip[data-work-id=8267633]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":8267633,"title":"Horizonte der Aufmerksamkeit. 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Band 30","publication_date":{"day":23,"month":10,"year":2013,"errors":{}}},"translated_abstract":"Jeder scheint zu wissen, was Aufmerksamkeit ist: Sie ermöglicht uns die Konzentration auf Wichtiges und damit zugleich das Ignorieren von Unwichtigem. Sieht man jedoch genauer hin, ist es nicht ganz so eindeutig, was Aufmerksamkeit ist. \r\nEs reicht nicht, Aufmerksamkeit auf den aktuellen Akt, Gegenstand oder die jeweils messbare Verhaltensleistung zu reduzieren, wie dies in Philosophie und empirischer Psychologie oft der Fall ist. Um das Phänomen Aufmerksamkeit in seiner Dynamik zu beschreiben, muss man die Horizonte der Aufmerksamkeit thematisieren. Nicht nur die gegenständlichen Horizonte, sondern vor allem die subjektiven Horizonte: die zeitliche, leibliche und habituelle Dimension der Aufmerksamkeit.\r\n\r\n","internal_url":"https://www.academia.edu/8267633/Horizonte_der_Aufmerksamkeit_Entwurf_einer_dynamischen_Konzeption_der_Aufmerksamkeit_aus_ph%C3%A4nomenologischer_und_kognitionspsychologischer_Sicht_Wilhelm_Fink_Verlag_M%C3%BCnchen_2013","translated_internal_url":"","created_at":"2014-09-09T22:31:21.674-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":881340,"coauthors_can_edit":true,"document_type":"book","co_author_tags":[],"downloadable_attachments":[{"id":52340832,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/52340832/thumbnails/1.jpg","file_name":"Wehrle._Horizonte_der_Aufmerksamkeit_1.pdf","download_url":"https://www.academia.edu/attachments/52340832/download_file","bulk_download_file_name":"Horizonte_der_Aufmerksamkeit_Entwurf_ein.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/52340832/Wehrle._Horizonte_der_Aufmerksamkeit_1-libre.pdf?1490701683=\u0026response-content-disposition=attachment%3B+filename%3DHorizonte_der_Aufmerksamkeit_Entwurf_ein.pdf\u0026Expires=1743089323\u0026Signature=Dh3q7zfmFYRgsLuapXnZX6sgh2DTRIrRorXyoCSq9-Jbmqe1-q~G9qQKmSZLMFRIIX0r~dJ8HwE94ssHjS8DBghoI5BL5cYz7RDmunxZOgQREXYHhkuwABh4IlJeGc0ABbKGJOCLSMS8i9xOtdgBmghIIfpwZUFlteE3y1i4T3CUaWm-M6aZfrDxR1r0o~5hZshYLiDj4KmkkeA~dtGKji3N7qz2QfJLIeVqWuMpPnjt~fqXDCHtUXqoECK~~XOHrp3NGgE738U1g8zfFCOW2S4XxH3HfimcDTsa~DJ44ZQ6eARQojXzWcuBeNbjQMdHMm23dQuToYOJrCiyYoo7TQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Horizonte_der_Aufmerksamkeit_Entwurf_einer_dynamischen_Konzeption_der_Aufmerksamkeit_aus_phänomenologischer_und_kognitionspsychologischer_Sicht_Wilhelm_Fink_Verlag_München_2013","translated_slug":"","page_count":304,"language":"de","content_type":"Work","summary":"Jeder scheint zu wissen, was Aufmerksamkeit ist: Sie ermöglicht uns die Konzentration auf Wichtiges und damit zugleich das Ignorieren von Unwichtigem. Sieht man jedoch genauer hin, ist es nicht ganz so eindeutig, was Aufmerksamkeit ist. \r\nEs reicht nicht, Aufmerksamkeit auf den aktuellen Akt, Gegenstand oder die jeweils messbare Verhaltensleistung zu reduzieren, wie dies in Philosophie und empirischer Psychologie oft der Fall ist. Um das Phänomen Aufmerksamkeit in seiner Dynamik zu beschreiben, muss man die Horizonte der Aufmerksamkeit thematisieren. Nicht nur die gegenständlichen Horizonte, sondern vor allem die subjektiven Horizonte: die zeitliche, leibliche und habituelle Dimension der Aufmerksamkeit.\r\n\r\n","owner":{"id":881340,"first_name":"Maren","middle_initials":null,"last_name":"Wehrle","page_name":"MarenWehrle","domain_name":"eur","created_at":"2011-10-26T06:57:23.286-07:00","display_name":"Maren Wehrle","url":"https://eur.academia.edu/MarenWehrle"},"attachments":[{"id":52340832,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/52340832/thumbnails/1.jpg","file_name":"Wehrle._Horizonte_der_Aufmerksamkeit_1.pdf","download_url":"https://www.academia.edu/attachments/52340832/download_file","bulk_download_file_name":"Horizonte_der_Aufmerksamkeit_Entwurf_ein.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/52340832/Wehrle._Horizonte_der_Aufmerksamkeit_1-libre.pdf?1490701683=\u0026response-content-disposition=attachment%3B+filename%3DHorizonte_der_Aufmerksamkeit_Entwurf_ein.pdf\u0026Expires=1743089323\u0026Signature=Dh3q7zfmFYRgsLuapXnZX6sgh2DTRIrRorXyoCSq9-Jbmqe1-q~G9qQKmSZLMFRIIX0r~dJ8HwE94ssHjS8DBghoI5BL5cYz7RDmunxZOgQREXYHhkuwABh4IlJeGc0ABbKGJOCLSMS8i9xOtdgBmghIIfpwZUFlteE3y1i4T3CUaWm-M6aZfrDxR1r0o~5hZshYLiDj4KmkkeA~dtGKji3N7qz2QfJLIeVqWuMpPnjt~fqXDCHtUXqoECK~~XOHrp3NGgE738U1g8zfFCOW2S4XxH3HfimcDTsa~DJ44ZQ6eARQojXzWcuBeNbjQMdHMm23dQuToYOJrCiyYoo7TQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":236,"name":"Cognitive Psychology","url":"https://www.academia.edu/Documents/in/Cognitive_Psychology"},{"id":251,"name":"Neuropsychology","url":"https://www.academia.edu/Documents/in/Neuropsychology"},{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":4420,"name":"Embodied Cognition","url":"https://www.academia.edu/Documents/in/Embodied_Cognition"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":7736,"name":"Attention","url":"https://www.academia.edu/Documents/in/Attention"},{"id":8418,"name":"Maurice Merleau-Ponty","url":"https://www.academia.edu/Documents/in/Maurice_Merleau-Ponty"},{"id":8436,"name":"Edmund Husserl","url":"https://www.academia.edu/Documents/in/Edmund_Husserl"},{"id":9040,"name":"Consciousness","url":"https://www.academia.edu/Documents/in/Consciousness"},{"id":26193,"name":"Merleau-Ponty","url":"https://www.academia.edu/Documents/in/Merleau-Ponty"},{"id":52768,"name":"Bernhard Waldenfels","url":"https://www.academia.edu/Documents/in/Bernhard_Waldenfels"},{"id":95843,"name":"Aron Gurwitsch","url":"https://www.academia.edu/Documents/in/Aron_Gurwitsch"}],"urls":[{"id":8030766,"url":"https://www.fink.de/katalog/titel/978-3-7705-5566-6.html"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="6742173" id="booksmonographsandeditions"><div class="js-work-strip profile--work_container" data-work-id="89406557"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/89406557/Ph%C3%A4nomenologie_Eine_Einleitung_Reihe_Methoden_der_Ph%C3%A4nomenologie_Metzler_Verlag_Springer_Nature_2022"><img alt="Research paper thumbnail of Phänomenologie. Eine Einleitung (Reihe: Methoden der Phänomenologie). Metzler Verlag (Springer Nature) 2022." class="work-thumbnail" src="https://attachments.academia-assets.com/93889710/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/89406557/Ph%C3%A4nomenologie_Eine_Einleitung_Reihe_Methoden_der_Ph%C3%A4nomenologie_Metzler_Verlag_Springer_Nature_2022">Phänomenologie. Eine Einleitung (Reihe: Methoden der Phänomenologie). Metzler Verlag (Springer Nature) 2022.</a></div><div class="wp-workCard_item"><span>Phänomenologie. Eine Einleitung</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Das Lehrbuch stellt die phänomenologische Methode nicht nur theoretisch vor, sondern auch ihre ak...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Das Lehrbuch stellt die phänomenologische Methode nicht nur theoretisch vor, sondern auch ihre aktuellen intra- und interdisziplinären Anwendungen. Zurück zu den Sachen selbst, wie sie in der Erfahrung gegeben sind – das ist das Motto der Phänomenologie im Ausgang von Edmund Husserl. Diese vorurteilslose Beschreibung muss Selbstverständliches hinterfragen. Wie aber lässt sich ein solcher Einstellungswechsel erreichen, wie gelangt man von der Wahrnehmung zum Wesen der Dinge? Dies wird mit phänomenologischen Texten erläutert sowie anhand aktueller Beispiele illustriert und praktisch eingeübt. <br /> <br />This intro is unique as it entirely focusses on the method(s) of phenomenology and illustrates them by examples. It is for students, teachers, and all people interested in phenomenology.  It aims at representing and uniting all past and present branches of phenomenology (whether classical, critical, post, interdisciplinary or applied). <br />It is short, user-friendly, and practical, in containing info/definition-boxes and practical exercises. No jargon, no personal cult, just phenomenology in action – back to the things themselves! <br /> <br />What are we doing when we do phenomenology? <br />This was the question behind this book, which I started writing in 2017, when I was asked to represent phenomenology in this series of the methods of philosophy. <br />It is my contention, that all phenomenologies/phenomenologists, whether they are traditional, post-, critical, political, interdisciplinary, or applied, (need to) engage in and aim for one or all of the three activities below: <br />1) Describing (what appears) without prejudices/presuppositions <br />2) Searching for generalities (structure or eidos) <br />3) Asking back to the conditions (historical or transcendental) <br /> <br />The English version will be published in 2023 by Springer. I am happy for any feedback and comments (to improve further editions) by all of you who teach and study phenomenology.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="61e0b7b114a6f3c57ee72410a5f912c0" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":93889710,"asset_id":89406557,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/93889710/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="89406557"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="89406557"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 89406557; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=89406557]").text(description); $(".js-view-count[data-work-id=89406557]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 89406557; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='89406557']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "61e0b7b114a6f3c57ee72410a5f912c0" } } $('.js-work-strip[data-work-id=89406557]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":89406557,"title":"Phänomenologie. Eine Einleitung (Reihe: Methoden der Phänomenologie). Metzler Verlag (Springer Nature) 2022.","translated_title":"","metadata":{"doi":"10.1007/978-3-476-05778-5","abstract":"Das Lehrbuch stellt die phänomenologische Methode nicht nur theoretisch vor, sondern auch ihre aktuellen intra- und interdisziplinären Anwendungen. Zurück zu den Sachen selbst, wie sie in der Erfahrung gegeben sind – das ist das Motto der Phänomenologie im Ausgang von Edmund Husserl. Diese vorurteilslose Beschreibung muss Selbstverständliches hinterfragen. Wie aber lässt sich ein solcher Einstellungswechsel erreichen, wie gelangt man von der Wahrnehmung zum Wesen der Dinge? Dies wird mit phänomenologischen Texten erläutert sowie anhand aktueller Beispiele illustriert und praktisch eingeübt.\r\n\r\nThis intro is unique as it entirely focusses on the method(s) of phenomenology and illustrates them by examples. It is for students, teachers, and all people interested in phenomenology. It aims at representing and uniting all past and present branches of phenomenology (whether classical, critical, post, interdisciplinary or applied).\r\nIt is short, user-friendly, and practical, in containing info/definition-boxes and practical exercises. No jargon, no personal cult, just phenomenology in action – back to the things themselves!\r\n\r\nWhat are we doing when we do phenomenology? \r\nThis was the question behind this book, which I started writing in 2017, when I was asked to represent phenomenology in this series of the methods of philosophy.\r\nIt is my contention, that all phenomenologies/phenomenologists, whether they are traditional, post-, critical, political, interdisciplinary, or applied, (need to) engage in and aim for one or all of the three activities below:\r\n1) Describing (what appears) without prejudices/presuppositions\r\n2) Searching for generalities (structure or eidos)\r\n3) Asking back to the conditions (historical or transcendental)\r\n\r\nThe English version will be published in 2023 by Springer. I am happy for any feedback and comments (to improve further editions) by all of you who teach and study phenomenology.","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"Phänomenologie. Eine Einleitung"},"translated_abstract":"Das Lehrbuch stellt die phänomenologische Methode nicht nur theoretisch vor, sondern auch ihre aktuellen intra- und interdisziplinären Anwendungen. Zurück zu den Sachen selbst, wie sie in der Erfahrung gegeben sind – das ist das Motto der Phänomenologie im Ausgang von Edmund Husserl. Diese vorurteilslose Beschreibung muss Selbstverständliches hinterfragen. Wie aber lässt sich ein solcher Einstellungswechsel erreichen, wie gelangt man von der Wahrnehmung zum Wesen der Dinge? Dies wird mit phänomenologischen Texten erläutert sowie anhand aktueller Beispiele illustriert und praktisch eingeübt.\r\n\r\nThis intro is unique as it entirely focusses on the method(s) of phenomenology and illustrates them by examples. It is for students, teachers, and all people interested in phenomenology. It aims at representing and uniting all past and present branches of phenomenology (whether classical, critical, post, interdisciplinary or applied).\r\nIt is short, user-friendly, and practical, in containing info/definition-boxes and practical exercises. 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Zurück zu den Sachen selbst, wie sie in der Erfahrung gegeben sind – das ist das Motto der Phänomenologie im Ausgang von Edmund Husserl. Diese vorurteilslose Beschreibung muss Selbstverständliches hinterfragen. Wie aber lässt sich ein solcher Einstellungswechsel erreichen, wie gelangt man von der Wahrnehmung zum Wesen der Dinge? Dies wird mit phänomenologischen Texten erläutert sowie anhand aktueller Beispiele illustriert und praktisch eingeübt.\r\n\r\nThis intro is unique as it entirely focusses on the method(s) of phenomenology and illustrates them by examples. It is for students, teachers, and all people interested in phenomenology. It aims at representing and uniting all past and present branches of phenomenology (whether classical, critical, post, interdisciplinary or applied).\r\nIt is short, user-friendly, and practical, in containing info/definition-boxes and practical exercises. No jargon, no personal cult, just phenomenology in action – back to the things themselves!\r\n\r\nWhat are we doing when we do phenomenology? \r\nThis was the question behind this book, which I started writing in 2017, when I was asked to represent phenomenology in this series of the methods of philosophy.\r\nIt is my contention, that all phenomenologies/phenomenologists, whether they are traditional, post-, critical, political, interdisciplinary, or applied, (need to) engage in and aim for one or all of the three activities below:\r\n1) Describing (what appears) without prejudices/presuppositions\r\n2) Searching for generalities (structure or eidos)\r\n3) Asking back to the conditions (historical or transcendental)\r\n\r\nThe English version will be published in 2023 by Springer. I am happy for any feedback and comments (to improve further editions) by all of you who teach and study phenomenology.","owner":{"id":881340,"first_name":"Maren","middle_initials":null,"last_name":"Wehrle","page_name":"MarenWehrle","domain_name":"eur","created_at":"2011-10-26T06:57:23.286-07:00","display_name":"Maren Wehrle","url":"https://eur.academia.edu/MarenWehrle"},"attachments":[{"id":93889710,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/93889710/thumbnails/1.jpg","file_name":"Wehrle_Einleitung_Phanomenologie_academia.pdf","download_url":"https://www.academia.edu/attachments/93889710/download_file","bulk_download_file_name":"Phanomenologie_Eine_Einleitung_Reihe_Met.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/93889710/Wehrle_Einleitung_Phanomenologie_academia-libre.pdf?1667916397=\u0026response-content-disposition=attachment%3B+filename%3DPhanomenologie_Eine_Einleitung_Reihe_Met.pdf\u0026Expires=1742851186\u0026Signature=T5DYwYpyyi0OwlwTZYo8M4T0LWM~bhNw1Xa-ARpdHVTvHFs3DnY3pVlT0Vnd6MbZ3iP3m3z1FGLSi0huOQfTuMFUSf2hcu3rDwfAgJ5ZsJJHK1CNzo3A0JJEfOQKBQ-nF8ggBeVXcoCaIkdMoXLVPVgEvrj148p0q1SFjckHZUV~rhFomszGZL0gIOiTfVztH~hyQwsCRawQ1YGrek9xoy1F53w6Xt7l9kKMl8BX1q4zoZ2JEIE2X-OD7lQDbZnVTef8D1l2DjgUpC3Vj6dmQnQ-sd3HD5-U4Fs0UGBNjpNu2DW3PZK-M6HNuVdBA-lng1QEPxCGjKKG298ALjO1eQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":5600,"name":"Feminist Phenomenology","url":"https://www.academia.edu/Documents/in/Feminist_Phenomenology"},{"id":8418,"name":"Maurice Merleau-Ponty","url":"https://www.academia.edu/Documents/in/Maurice_Merleau-Ponty"},{"id":8436,"name":"Edmund Husserl","url":"https://www.academia.edu/Documents/in/Edmund_Husserl"},{"id":8437,"name":"Martin Heidegger","url":"https://www.academia.edu/Documents/in/Martin_Heidegger"},{"id":9476,"name":"Phenomenological Research Methodology","url":"https://www.academia.edu/Documents/in/Phenomenological_Research_Methodology"},{"id":14188,"name":"Simone de Beauvoir","url":"https://www.academia.edu/Documents/in/Simone_de_Beauvoir"},{"id":14617,"name":"Phenomenology of the body","url":"https://www.academia.edu/Documents/in/Phenomenology_of_the_body"},{"id":16210,"name":"Jean-Paul Sartre","url":"https://www.academia.edu/Documents/in/Jean-Paul_Sartre"},{"id":26949,"name":"Phenomenology of Temporality","url":"https://www.academia.edu/Documents/in/Phenomenology_of_Temporality"},{"id":29767,"name":"Postphenomenology","url":"https://www.academia.edu/Documents/in/Postphenomenology"},{"id":366996,"name":"Phänomenologie","url":"https://www.academia.edu/Documents/in/Ph%C3%A4nomenologie"},{"id":489636,"name":"Critical Phenomenology","url":"https://www.academia.edu/Documents/in/Critical_Phenomenology"},{"id":880011,"name":"Phenomenological Psychopathology","url":"https://www.academia.edu/Documents/in/Phenomenological_Psychopathology"},{"id":965294,"name":"Applied Phenomenology","url":"https://www.academia.edu/Documents/in/Applied_Phenomenology"}],"urls":[{"id":25267377,"url":"https://link.springer.com/book/10.1007/978-3-476-05778-5"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="71602194"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/71602194/Access_and_Mediation_Transdisciplinary_Perspectives_on_Attention"><img alt="Research paper thumbnail of Access and Mediation: Transdisciplinary Perspectives on Attention" class="work-thumbnail" src="https://attachments.academia-assets.com/80923322/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/71602194/Access_and_Mediation_Transdisciplinary_Perspectives_on_Attention">Access and Mediation: Transdisciplinary Perspectives on Attention</a></div><div class="wp-workCard_item"><span>De Gruyter (Saur)</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Recent years have seen a rise in interdisciplinary approaches to the study of the mind. However, ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Recent years have seen a rise in interdisciplinary approaches to the study of the mind. However, relatively little emphasis has been placed on integrating a systematic view on attention, its functions, and phenomenology. As a result, there are a multitude of definitions and explanatory frameworks that describe what attention is, what it does, and how it works. This volume proposes that one way to discuss attention more comprehensively  is by utilizing an integrative multidisciplinary framework that takes into consideration aspects of attention as a means of accessing the world and as mediator of experience. It brings together contributions from cognitive science, philosophy, and psychology in order to shed light on these aspects of attention. By including both theoretical and empirical approaches to attention, this volume will provide (1) an innovative framwork for examining attention as something that mediates experience and (2) new perspectives on foundational and definitional issues of what attention is and how it contributes to our ability to access the world. By drawing together different disciplines, this volume broadens the concept of attention. It opens up a new way of looking at attention as an active process through which the world is disclosed for us.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9cb738649229b607215391f79abadbe5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":80923322,"asset_id":71602194,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/80923322/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="71602194"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="71602194"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 71602194; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=71602194]").text(description); $(".js-view-count[data-work-id=71602194]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 71602194; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='71602194']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9cb738649229b607215391f79abadbe5" } } $('.js-work-strip[data-work-id=71602194]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":71602194,"title":"Access and Mediation: Transdisciplinary Perspectives on Attention","translated_title":"","metadata":{"doi":"10.1515/9783110647242","abstract":"Recent years have seen a rise in interdisciplinary approaches to the study of the mind. However, relatively little emphasis has been placed on integrating a systematic view on attention, its functions, and phenomenology. As a result, there are a multitude of definitions and explanatory frameworks that describe what attention is, what it does, and how it works. This volume proposes that one way to discuss attention more comprehensively is by utilizing an integrative multidisciplinary framework that takes into consideration aspects of attention as a means of accessing the world and as mediator of experience. It brings together contributions from cognitive science, philosophy, and psychology in order to shed light on these aspects of attention. By including both theoretical and empirical approaches to attention, this volume will provide (1) an innovative framwork for examining attention as something that mediates experience and (2) new perspectives on foundational and definitional issues of what attention is and how it contributes to our ability to access the world. 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Essays in the Context of a Phenomenological Psychology (Phaenomenologica)" class="work-thumbnail" src="https://attachments.academia-assets.com/52340981/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/32089467/Feeling_and_Value_Willing_and_Action_Essays_in_the_Context_of_a_Phenomenological_Psychology_Phaenomenologica_">Feeling and Value, Willing and Action. Essays in the Context of a Phenomenological Psychology (Phaenomenologica)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This volume explores the role and status of phenomena such as feelings, values, willing, and acti...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This volume explores the role and status of phenomena such as feelings, values, willing, and action in the domain of perception and (social) cognition, as well as the way in which they are related. In its exploration, the book takes Husserl’s lifelong project Studien zur Struktur des Bewusstseins (1909-1930) as its point of departure, and investigates these phenomena with Husserl but also beyond Husserl. Divided into two parts, the volume brings together essays that address the topics from different phenomenological, philosophical, and psychological perspectives. They discuss Husserl’s position in dialogue with historical and recent philosophical and psychological debates and develop phenomenological accounts and descriptions with the help of Geiger, Heidegger, Merleau-Ponty, Plessner, Sartre, Scheler, Schopenhauer, and Reinach.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8ff9a33c341e14ecb974d19371221b2b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":52340981,"asset_id":32089467,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/52340981/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="32089467"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="32089467"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 32089467; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=32089467]").text(description); $(".js-view-count[data-work-id=32089467]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 32089467; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='32089467']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "8ff9a33c341e14ecb974d19371221b2b" } } $('.js-work-strip[data-work-id=32089467]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":32089467,"title":"Feeling and Value, Willing and Action. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="8219535" id="handbookencyclopediaarticles"><div class="js-work-strip profile--work_container" data-work-id="50944794"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/50944794/Bodily_Self_Awareness_in_French_Phenomenology_2023_in_Adrian_Alsmith_Matthew_Longo_Ed_Routledge_Handbook_of_Bodily_Awareness"><img alt="Research paper thumbnail of Bodily Self-Awareness in French Phenomenology (2023), in Adrian Alsmith, Matthew Longo (Ed.): Routledge Handbook of Bodily Awareness" class="work-thumbnail" src="https://attachments.academia-assets.com/68821688/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/50944794/Bodily_Self_Awareness_in_French_Phenomenology_2023_in_Adrian_Alsmith_Matthew_Longo_Ed_Routledge_Handbook_of_Bodily_Awareness">Bodily Self-Awareness in French Phenomenology (2023), in Adrian Alsmith, Matthew Longo (Ed.): Routledge Handbook of Bodily Awareness</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://eur.academia.edu/MarenWehrle">Maren Wehrle</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://umontreal.academia.edu/MaximeDoyon">Maxime Doyon</a></span></div><div class="wp-workCard_item"><span>Bodily Self-Awareness in French Phenomenology</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Despite all controversies that might otherwise divide them, most phenomenologists agree that cons...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Despite all controversies that might otherwise divide them, most phenomenologists agree that consciousness entails some form of self-consciousness. In fact, they go even further, as they virtually all agree on the necessity of fleshing out this insight in bodily terms: from the phenomenological point of view, self-consciousness is primarily experienced as a form of bodily self-consciousness (or self-awareness). Following Edmund Husserl's insight that the lived body (Leib), i.e. the body as it is subjectively felt or experienced, must necessarily be presupposed by all object consciousness, including the thematic consciousness of me as a body, there is a long-standing discussion within the phenomenological movement on how to conceive of this self-relation. This entry focuses on the French reception of Husserl and highlights the distinctive ways in which French phenomenologists such as Maurice Merleau-Ponty, Michel Henry, Jean-Paul Sartre and Jacques Derrida have elaborated on and disputed this key insight. It will be shown that discussions on this question have open onto two further debates: one revolves around the paradigmatic role Husserl grants to touch in the analysis of consciousness, while the other concerns the differences between the experience of one's own body and the experience of the body of others. Finally, we point to the fact that one's body can be experienced and evaluated as other, as is shown in the critical analyses of Frantz Fanon, Simone de Beauvoir, Michel Foucault, and recent critical phenomenology. Here, it becomes clear that the bodily self-awareness of concrete subjects is shaped by the material conditions, norms, and discourses of their respective situation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="881a679532e19f16706803f0a2e8d592" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":68821688,"asset_id":50944794,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/68821688/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="50944794"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="50944794"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 50944794; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=50944794]").text(description); $(".js-view-count[data-work-id=50944794]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 50944794; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='50944794']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "881a679532e19f16706803f0a2e8d592" } } $('.js-work-strip[data-work-id=50944794]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":50944794,"title":"Bodily Self-Awareness in French Phenomenology (2023), in Adrian Alsmith, Matthew Longo (Ed.): Routledge Handbook of Bodily Awareness","translated_title":"","metadata":{"abstract":"Despite all controversies that might otherwise divide them, most phenomenologists agree that consciousness entails some form of self-consciousness. 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In fact, they go even further, as they virtually all agree on the necessity of fleshing out this insight in bodily terms: from the phenomenological point of view, self-consciousness is primarily experienced as a form of bodily self-consciousness (or self-awareness). Following Edmund Husserl's insight that the lived body (Leib), i.e. the body as it is subjectively felt or experienced, must necessarily be presupposed by all object consciousness, including the thematic consciousness of me as a body, there is a long-standing discussion within the phenomenological movement on how to conceive of this self-relation. This entry focuses on the French reception of Husserl and highlights the distinctive ways in which French phenomenologists such as Maurice Merleau-Ponty, Michel Henry, Jean-Paul Sartre and Jacques Derrida have elaborated on and disputed this key insight. It will be shown that discussions on this question have open onto two further debates: one revolves around the paradigmatic role Husserl grants to touch in the analysis of consciousness, while the other concerns the differences between the experience of one's own body and the experience of the body of others. Finally, we point to the fact that one's body can be experienced and evaluated as other, as is shown in the critical analyses of Frantz Fanon, Simone de Beauvoir, Michel Foucault, and recent critical phenomenology. Here, it becomes clear that the bodily self-awareness of concrete subjects is shaped by the material conditions, norms, and discourses of their respective situation.","owner":{"id":881340,"first_name":"Maren","middle_initials":null,"last_name":"Wehrle","page_name":"MarenWehrle","domain_name":"eur","created_at":"2011-10-26T06:57:23.286-07:00","display_name":"Maren Wehrle","url":"https://eur.academia.edu/MarenWehrle"},"attachments":[{"id":68821688,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/68821688/thumbnails/1.jpg","file_name":"Wehrle_Doyon_Bodily_Self_awareness_in_French_Phenomenology_academia_version.pdf","download_url":"https://www.academia.edu/attachments/68821688/download_file","bulk_download_file_name":"Bodily_Self_Awareness_in_French_Phenomen.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/68821688/Wehrle_Doyon_Bodily_Self_awareness_in_French_Phenomenology_academia_version-libre.pdf?1629466216=\u0026response-content-disposition=attachment%3B+filename%3DBodily_Self_Awareness_in_French_Phenomen.pdf\u0026Expires=1742851187\u0026Signature=A~iU4LSLyCdm9qoSaiONfA7PouGUK~XzlMbsBi206Y~Vi1AKH97EjP2iJGwIPnCD0tysXm6lQhmqcMnNoDiMaflRHC6mch9dezwhrWuJEEVrqAVzNMNSJIiVeSyUjyhfSYoU3uSd~SKY7LH6fDsudVPqTvGxJknvpihT-W8GBZqQqA9rIA5wTFez2~pwLtOfa73~4PEZXCiY8HQGER4-RkPSU-hsLaqWTE2W4ynC1e3bPsSweZf0AaJ71GDx-x22M9lwMB724wwwmsz3CgDnqwd~Rg~QS6VScw7SoF9~kJ~5urm~tzEV~1FP9nX0Eqo0t11bnm36HZMpfex5Sx6b-g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":236,"name":"Cognitive Psychology","url":"https://www.academia.edu/Documents/in/Cognitive_Psychology"},{"id":237,"name":"Cognitive Science","url":"https://www.academia.edu/Documents/in/Cognitive_Science"},{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":4420,"name":"Embodied Cognition","url":"https://www.academia.edu/Documents/in/Embodied_Cognition"},{"id":5044,"name":"Embodiment","url":"https://www.academia.edu/Documents/in/Embodiment"},{"id":5046,"name":"Phenomenological Psychology","url":"https://www.academia.edu/Documents/in/Phenomenological_Psychology"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":8418,"name":"Maurice Merleau-Ponty","url":"https://www.academia.edu/Documents/in/Maurice_Merleau-Ponty"},{"id":12040,"name":"Jacques Derrida","url":"https://www.academia.edu/Documents/in/Jacques_Derrida"},{"id":12693,"name":"Body Image","url":"https://www.academia.edu/Documents/in/Body_Image"},{"id":13791,"name":"Michel Henry","url":"https://www.academia.edu/Documents/in/Michel_Henry"},{"id":16561,"name":"Jean Paul Sartre","url":"https://www.academia.edu/Documents/in/Jean_Paul_Sartre"},{"id":21548,"name":"Cognitive Neuroscience","url":"https://www.academia.edu/Documents/in/Cognitive_Neuroscience"},{"id":23797,"name":"Phenomenology (Research Methodology)","url":"https://www.academia.edu/Documents/in/Phenomenology_Research_Methodology_"},{"id":32007,"name":"Frantz Fanon","url":"https://www.academia.edu/Documents/in/Frantz_Fanon"},{"id":64554,"name":"Self-awareness","url":"https://www.academia.edu/Documents/in/Self-awareness"},{"id":68581,"name":"Bodily Awareness","url":"https://www.academia.edu/Documents/in/Bodily_Awareness"},{"id":80674,"name":"Body Schema","url":"https://www.academia.edu/Documents/in/Body_Schema"},{"id":328937,"name":"French Phenomenology","url":"https://www.academia.edu/Documents/in/French_Phenomenology"},{"id":489636,"name":"Critical Phenomenology","url":"https://www.academia.edu/Documents/in/Critical_Phenomenology"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="41852363"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/41852363/Simone_de_Beauvoir_In_Szanto_and_Landweer_Eds_The_Routledge_Handbook_of_Phenomenology_of_Emotions"><img alt="Research paper thumbnail of Simone de Beauvoir. In: Szanto & Landweer (Eds.). The Routledge Handbook of Phenomenology of Emotions." class="work-thumbnail" src="https://attachments.academia-assets.com/61986963/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/41852363/Simone_de_Beauvoir_In_Szanto_and_Landweer_Eds_The_Routledge_Handbook_of_Phenomenology_of_Emotions">Simone de Beauvoir. In: Szanto & Landweer (Eds.). The Routledge Handbook of Phenomenology of Emotions.</a></div><div class="wp-workCard_item"><span>Forthcoming in: T. Szanto, and H. Landweer (Eds.). The Routledge Handbook of Phenomenology of Emotions. London, New York: Routledge 2020.</span><span>, 2020</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="74ec2d8a2e351048587d185ab70f5658" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61986963,"asset_id":41852363,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61986963/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41852363"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41852363"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41852363; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=41852363]").text(description); $(".js-view-count[data-work-id=41852363]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 41852363; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='41852363']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "74ec2d8a2e351048587d185ab70f5658" } } $('.js-work-strip[data-work-id=41852363]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":41852363,"title":"Simone de Beauvoir. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="36414287"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/36414287/Body_2020_"><img alt="Research paper thumbnail of Body (2020)" class="work-thumbnail" src="https://attachments.academia-assets.com/66288764/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36414287/Body_2020_">Body (2020)</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://umontreal.academia.edu/MaximeDoyon">Maxime Doyon</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://eur.academia.edu/MarenWehrle">Maren Wehrle</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This is a survey of some of the dominant ideas about 'the body' in the phenomenological literatur...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This is a survey of some of the dominant ideas about 'the body' in the phenomenological literature. To appear in : D. De Santis, B. Hopkins, and C. Majolino (Eds.): Routledge Handbook of Phenomenology and Phenomenological Philosophy (London: 2020).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d827b3cc95bf8dd84ddf6908877b88f8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":66288764,"asset_id":36414287,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/66288764/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36414287"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36414287"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36414287; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36414287]").text(description); $(".js-view-count[data-work-id=36414287]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36414287; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36414287']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d827b3cc95bf8dd84ddf6908877b88f8" } } $('.js-work-strip[data-work-id=36414287]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36414287,"title":"Body (2020)","translated_title":"","metadata":{"abstract":"This is a survey of some of the dominant ideas about 'the body' in the phenomenological literature. 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Luft)</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://uni-paderborn.academia.edu/SebastianLuft">Sebastian Luft</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://eur.academia.edu/MarenWehrle">Maren Wehrle</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Review in Information Philosophie 1/2019</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="fffe38d3b651afc03c18fec98d5ae818" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59420782,"asset_id":39284641,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59420782/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39284641"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39284641"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39284641; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39284641]").text(description); $(".js-view-count[data-work-id=39284641]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39284641; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39284641']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "fffe38d3b651afc03c18fec98d5ae818" } } $('.js-work-strip[data-work-id=39284641]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39284641,"title":"Review of: Husserl - Leben - Werk - Wirkung (ed. 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