In Agency and Embodiment, Carrie Noland examines the ways in which culture is both embodied and challenged through the corporeal performance of gestures. Arguing against the constructivist metaphor of bodily inscription dominant since Foucault, Noland maintains that kinesthetic experience, produced by acts of embodied gesturing, places pressure on the conditioning a body receives, encouraging variations in cultural practice that cannot otherwise be explained.
Drawing on work in disciplines as diverse as dance and movement theory, phenomenology, cognitive science, and literary criticism, Noland argues that kinesthesia—feeling the body move—encourages experiment, modification, and, at times, rejection of the routine. Noland privileges corporeal performance and the sensory experience it affords in order to find a way beyond constructivist theory’s inability to produce a convincing account of agency. She observes that despite the impact of social conditioning, human beings continue to invent surprising new ways of altering the inscribed behaviors they are called on to perform. Through lucid close readings of Marcel Mauss, Maurice Merleau-Ponty, Bill Viola, André Leroi-Gourhan, Henri Michaux, Judith Butler, Frantz Fanon, Jacques Derrida, and contemporary digital artist Camille Utterback, Noland illustrates her provocative thesis, addressing issues of concern to scholars in critical theory, performance studies, anthropology, and visual studies.
This book explores the Daoist encounter with modernity through the activities of Chen Yingning (1880–1969), a famous lay Daoist master, and his group in early twentieth-century Shanghai. In contrast to the usual narrative of Daoist decay, with its focus on monastic decline, clerical corruption, and popular superstitions, this study tells a story of Daoist resilience, reinvigoration, and revival.
Between the 1920s and 1940s, Chen led a group of urban lay followers in pursuing Daoist self-cultivation techniques as a way of ensuring health, promoting spirituality, forging cultural self-identity, building community, and strengthening the nation. In their efforts to renew and reform Daoism, Chen and his followers became deeply engaged with nationalism, science, the religious reform movements, the new urban print culture, and other forces of modernity.
Since Chen and his fellow practitioners conceived of the Daoist self-cultivation tradition as a public resource, they also transformed it from an “esoteric” pursuit into a public practice, offering a modernizing society a means of managing the body and the mind and of forging a new cultural, spiritual, and religious identity.
Descartes's concept of the mind, as distinct from the body with which it forms a union, set the agenda for much of Western philosophy's subsequent reflection on human nature and thought. This is the first book to give an analysis of Descartes's pivotal concept that deals with all the functions of the mind, cognitive as well as volitional, theoretical as well as practical and moral. Focusing on Descartes's view of the mind as intimately united to and intermingled with the body, and exploring its implications for his philosophy of mind and moral psychology, Lilli Alanen argues that the epistemological and methodological consequences of this view have been largely misconstrued in the modern debate.
Informed by both the French tradition of Descartes scholarship and recent Anglo-American research, Alanen's book combines historical-contextual analysis with a philosophical problem-oriented approach. It seeks to relate Descartes's views on mind and intentionality both to contemporary debates and to the problems Descartes confronted in their historical context. By drawing out the historical antecedents and the intellectual evolution of Descartes's thinking about the mind, the book shows how his emphasis on the embodiment of the mind has implications far more complex and interesting than the usual dualist account suggests.
Descartes, an acknowledged founder of modern philosophy, is identified particularly with mind-body dualism--the view that the mind is an incorporeal entity. But this view was not entirely original with Descartes, and in fact to a significant extent it was widely accepted by the Aristotelian scholastics who preceded him, although they entertained a different conception of the nature of mind, body, and the relationship between them. In her first book, Marleen Rozemond explicates Descartes's aim to provide a metaphysics that would accommodate mechanistic science and supplant scholasticism.
Her approach includes discussion of central differences from and similarities to the scholastics and how these discriminations affected Descartes's defense of the incorporeity of the mind and the mechanistic conception of body. Confronting the question of how, in his view, mind and body are united, she examines his defense of this union on the basis of sensation. In the course of her argument, she focuses on a few of the scholastics to whom Descartes referred in his own writings: Thomas Aquinas, Francisco Suárez, Eustachius of St. Paul, and the Jesuits of Coimbra. This new systematic account of Descartes's dualism amply demonstrates why he still deserves serious study and respect for his extraordinary philosophical achievements.
The most important work by one of America's greatest twentieth-century philosophers, Empiricism and the Philosophy of Mind is both the epitome of Wilfrid Sellars' entire philosophical system and a key document in the history of philosophy. First published in essay form in 1956, it helped bring about a sea change in analytic philosophy. It broke the link, which had bound Russell and Ayer to Locke and Hume--the doctrine of "knowledge by acquaintance." Sellars' attack on the Myth of the Given in Empiricism and the Philosophy of Mind was a decisive move in turning analytic philosophy away from the foundationalist motives of the logical empiricists and raised doubts about the very idea of "epistemology."
With an introduction by Richard Rorty to situate the work within the history of recent philosophy, and with a study guide by Robert Brandom, this publication of Empiricism and the Philosophy of Mind makes a difficult but indisputably significant figure in the development of analytic philosophy clear and comprehensible to anyone who would understand that philosophy or its history.
How can we accept the gender system in view of its ills? Yet, are we really at liberty to abolish gender differences, "when the gender system gives us benchmarks of personal identity and worth along with primary channels in which to pursue the rewards of love?" With this double question, Steven G. Smith introduces his inquiry into the idea of gender and how it is implicated in love, respect, equality, and personal character. Gender Thinking is the first comprehensive philosophical exploration of the concept of gender Asking the question, what is gender?—that is, what sort of thing do we take femininity and masculinity to be?—Smith considers how gender thinking is interwoven with ideas about human nature. He suggests ways in which ideas about race, class, culture age, temperament, and sexual orientation can be understood from clues found in gender thinking. And he calls for a renegotiated procreative partnership between women and men as the key to the redemption of gender.
This lively book offers a wide-ranging study of Greek notions of mind and human selfhood from Homer through Plotinus. A. A. Long anchors his discussion in questions of recurrent and universal interest. What happens to us when we die? How is the mind or soul related to the body? Are we responsible for our own happiness? Can we achieve autonomy? Long asks when and how these questions emerged in ancient Greece, and shows that Greek thinkers’ modeling of the mind gave us metaphors that we still live by, such as the rule of reason or enslavement to passion. He also interrogates the less familiar Greek notion of the intellect’s divinity, and asks what that might mean for us.
Because Plato’s dialogues articulate these themes more sharply and influentially than works by any other Greek thinker, Plato receives the most sustained treatment in this account. But at the same time, Long asks whether Plato’s explanation of the mind and human behavior is more convincing for modern readers than that contained in the older Homeric poems. Turning to later ancient philosophy, especially Stoicism, Long concludes with an exploration of Epictetus’s injunction to live life by making correct use of one’s mental impressions.
An authoritative treatment of Greek modes of self-understanding, Greek Models of Mind and Self demonstrates how ancient thinkers grappled with what is closest to us and yet still most mysterious—our own essence as singular human selves—and how the study of Greek thought can enlarge and enrich our experience.
These days, the idea of the cyborg is less the stuff of science fiction and more a reality, as we are all, in one way or another, constantly connected, extended, wired, and dispersed in and through technology. One wonders where the individual, the person, the human, and the body are—or, alternatively, where they stop. These are the kinds of questions Hélène Mialet explores in this fascinating volume, as she focuses on a man who is permanently attached to assemblages of machines, devices, and collectivities of people: Stephen Hawking.
Drawing on an extensive and in-depth series of interviews with Hawking, his assistants and colleagues, physicists, engineers, writers, journalists, archivists, and artists, Mialet reconstructs the human, material, and machine-based networks that enable Hawking to live and work. She reveals how Hawking—who is often portrayed as the most singular, individual, rational, and bodiless of all—is in fact not only incorporated, materialized, and distributed in a complex nexus of machines and human beings like everyone else, but even more so. Each chapter focuses on a description of the functioning and coordination of different elements or media that create his presence, agency, identity, and competencies. Attentive to Hawking’s daily activities, including his lecturing and scientific writing, Mialet’s ethnographic analysis powerfully reassesses the notion of scientific genius and its associations with human singularity. This book will fascinate anyone interested in Stephen Hawking or an extraordinary life in science.
Anything is yours, if you only want it hard enough. Just think of it. ANYTHING. Try it. Try it in earnest and you will succeed. It is the operation of a mighty Law.
Does that sound like something from the latest spin-off of The Secret? In fact, those words were written in 1900 by William Walter Atkinson, the man who authored the first book on the “Law of Attraction.”
Atkinson was only one of the many and varied personalities that make up the movement known as New Thought. Composed of healers, priests, psychologists, and ordinary people from all levels of society, the proponents of New Thought have one thing in common: a belief in the power of the mind. In The History of New Thought, Haller examines the very beginnings of the movement, its early influences (including Swedish seer Emanuel Swedenborg), and how its initial emphasis on healing disease morphed into a vision of the mind’s ability to bring us whatever we desire.
While most histories of New Thought tend to focus on churches and other formal organizations, Haller reveals that New Thought has had a much broader impact on American culture. Bestselling authors from the late nineteenth century and onward sold books in the millions of copies that were eagerly read and quoted by powerful politicians and wealthy industrialists. The idea that thoughts could become reality is so embedded in American culture that we tell each other to “be positive” without ever questioning why. New Thought has become our thought.
The connection between mind and brain has been one of the most persistent problems in modern Western thought; even recent advances in neuroscience haven’t been able to explain it satisfactorily. Historian Larry Sommer McGrath’s Making Spirit Matter studies how a particularly productive and influential group of nineteenth- and early twentieth-century French thinkers attempted to solve this puzzle by showing the mutual dependence of spirit and matter. The scientific revolution taking place at this point in history across disciplines, from biology to psychology and neurology, located our mental powers in the brain and offered a radical reformulation of the meaning of society, spirit, and the self. Tracing connections among thinkers such as Henri Bergson, Alfred Fouillée, Jean-Marie Guyau, and others, McGrath plots alternative intellectual movements that revived themes of creativity, time, and experience by applying the very sciences that seemed to undermine metaphysics and religion. Making Spirit Matter lays out the long legacy of this moment in the history of ideas and how it might renew our understanding of the relationship between mind and brain today.
How is life related to the mind? The question has long confounded philosophers and scientists, and it is this so-called explanatory gap between biological life and consciousness that Evan Thompson explores in Mind in Life.
Thompson draws upon sources as diverse as molecular biology, evolutionary theory, artificial life, complex systems theory, neuroscience, psychology, Continental Phenomenology, and analytic philosophy to argue that mind and life are more continuous than has previously been accepted, and that current explanations do not adequately address the myriad facets of the biology and phenomenology of mind. Where there is life, Thompson argues, there is mind: life and mind share common principles of self-organization, and the self-organizing features of mind are an enriched version of the self-organizing features of life. Rather than trying to close the explanatory gap, Thompson marshals philosophical and scientific analyses to bring unprecedented insight to the nature of life and consciousness. This synthesis of phenomenology and biology helps make Mind in Life a vital and long-awaited addition to his landmark volume The Embodied Mind: Cognitive Science and Human Experience (coauthored with Eleanor Rosch and Francisco Varela).
Endlessly interesting and accessible, Mind in Life is a groundbreaking addition to the fields of the theory of the mind, life science, and phenomenology.
What happens to teaching when you consider the whole body (and not just “brains on sticks”)?
Starting from new research on the body—aptly summarized as “sitting is the new smoking”—Minding Bodies aims to help instructors improve their students’ knowledge and skills through physical movement, attention to the spatial environment, and sensitivity to humans as more than “brains on sticks.” It shifts the focus of adult learning from an exclusively mental effort toward an embodied, sensory-rich experience, offering new strategies to maximize the effectiveness of time spent learning together on campus as well as remotely.
Minding Bodies draws from a wide range of body/mind research in cognitive psychology, kinesiology, and phenomenology to bring a holistic perspective to teaching and learning. The embodied learning approaches described by Susan Hrach are inclusive, low-tech, low-cost strategies that deepen the development of disciplinary knowledge and skills. Campus change-makers will also find recommendations for supporting a transformational mission through an attention to students’ embodied learning experiences.
Minds, Brains and Science takes up just the problems that perplex people, and it does what good philosophy always does: it dispels the illusion caused by the specious collision of truths. How do we reconcile common sense and science? John Searle argues vigorously that the truths of common sense and the truths of science are both right and that the only question is how to fit them together.
Searle explains how we can reconcile an intuitive view of ourselves as conscious, free, rational agents with a universe that science tells us consists of mindless physical particles. He briskly and lucidly sets out his arguments against the familiar positions in the philosophy of mind, and details the consequences of his ideas for the mind-body problem, artificial intelligence, cognitive science, questions of action and free will, and the philosophy of the social sciences.
All performers know that "tuning up the body" is necessary to maximize performance. A person's mannerisms, habitual patterns of movement, and posture can block the capacity for expression, often without the performer even noticing. Physical Expression and the Performing Artist offers an organized approach to movement for actors, conductors, dancers, singers, musicians---for performers of any kind.
Capturing the energy of the popular workshops presented by master movement teacher Jerald Schwiebert, the book draws from the wisdom of hatha yoga, tai chi, and Pilates as well as from the teachings of Stanislavski, Structural Integration (Rolfing), Alexander, Feldenkrais, and Laban to provide a fresh and accessible approach to movement. More than 300 anatomical drawings help readers pinpoint specific muscles, joints, and actions as they explore the capacity of the performer's physical instrument, the components of dynamic movement, and the anatomy of expression. The book's many detailed exercises bring awareness of habitual and inefficient movement and introduce the steps necessary for more efficient movement patterns in all parts of the body. This book will prove indispensable in movement courses and as a resource guide for professionals seeking to take their performances to the next level.
In our high-speed culture, terms like "stressed-out," "Type-A personality," "biofeedback," and "relaxation response" have become commonplaces. More than ever before, we are aware of the relationship between our mental and emotional states and our physical well-being. Findings from the field of psychophysiology, which investigates the reflexive interaction between psychology and physiology, have revised our approach to illness and its prevention and treatment. We know, for example, that stress, combined with other factors, increases vulnerability to heart attack and stroke. Successful treatment must include lifestyle changes to reduce the effects of stress on the body.
In this important text, Kenneth Hugdahl presents a comprehensive introduction to the history, methods, and applications of psychophysiology and explores other areas concerned with the "mind-body interface," such as psychosomatic medicine, behavioral medicine, clinical psychology, psychiatry, neuropsychology, and cognitive neuroscience. By showing how social, behavioral, cognitive, and emotional events are mirrored in physiological processes, he gives us a clearer understanding of complex cognitive processes.
This book illustrates psychophysiology's importance as a research and clinical tool and highlights its many contributions to the assessment and diagnosis of physical disorders. It also provides a framework for extending psychophysiological insights to other areas of psychology and neuroscience.
These two shorter works by Swedish theologian Emanuel Swedenborg (1688–1772), originally published separately and very different in content, both represent Swedenborg’s own effort to summarize complex areas of his thought.
Published toward the end of Swedenborg’s life, Survey of Teachings of the New Church was a forerunner to his final theological work, True Christianity. In Survey, Swedenborg discusses some key tenets of Christian doctrine, both Catholic and Protestant, and describes how his own theology differs from it. He focuses on key concepts such as the Trinity, the nature of faith and charity, and the spiritual nature of the Last Judgment described in the book of Revelation. Taken as a whole, the piece is a brief summation of the doctrines that Swedenborg felt were critical for the coming spiritual age.
Soul-Body Interaction addresses a crucial area of Swedenborg’s thought: the way that life flows from the transcendent God into all living things. Swedenborg describes the nature and structure of the spiritual world, including heaven, hell, and the intermediate world of spirits, and describes how the higher levels of being reflect a more perfect conjunction with God. He also traces the flow of the Lord’s love and wisdom into the soul of all living people, showing how it gives life regardless of their current spiritual state.
Complementary and alternative healing encompass a wide range of practices that share a common ground: the belief that our physical well-being is inextricably linked to an unseen world beyond our physical senses. Our view of that world can be traced to two key thinkers: Emanuel Swedenborg and Franz Anton Mesmer.
Who were these men, and what shaped their thought? How did their ideas capture the public imagination? How did they speak to movements as diverse as utopianism, Spiritualism, psychic healing, and homeopathy? Historian John S. Haller traces the threads of Swedenborg’s and Mesmer’s influence through the history of nineteenth-century medicine, illuminating the lasting impact these men have had on concepts of alternative healing.
In The Tragedy and Comedy of Life, Seth Benardete focuses on the idea of the good in what is widely regarded as one of Plato's most challenging and complex dialogues, the Philebus. Traditionally the Philebus is interpreted as affirming the doctrine that the good resides in thought and mind rather than in pleasure or the body. Benardete challenges this view, arguing that Socrates vindicates the life of the mind over the life of pleasure not by separating the two and advocating a strict asceticism, but by mixing pleasure and pain with mind in such a way that the philosophic life emerges as the only possible human life.
Benardete combines a probing and challenging commentary that subtly mirrors and illuminates the complexities of this dialogue with the finest English translation of the Philebus yet available. The result is a work that will be of great value to classicists, philosophers, and political theorists alike.
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