Abstract
Abstract Is there really an atmospheric turn? The concept of “atmosphere” as a qualitative-emotional prius of sensory experience seems today to have encouraged the convergence of many interdisciplinary studies focused on the qualitative aspects of our “surroundings”. Based on the neo-phenomenological theory of atmospheric perception as a first pathivc impression and a felt-bodily communication, this paper explores and synthesises the relationship between atmospheres and expressive qualities. It thus clarifies the key features of a general “pathic” aesthetics. It considers perceivers as beings who are touched by atmospheric feelings in emotional and tactile ways. These are widespread and vary in their modulation of lived space. They are also ontologically rooted in things and quasi-things of the lifeworld. By realising how they (especially in an unintentional way) expose themselves to what happens, perceivers turn out not to be “subjects of something” but rather “subjects to something”: that is, human beings who are only “sovereign” when they are free, at least in their daily experience, from the dogma of rational and methodological autonomy imposed by Western Modernity.
Highlights
Is there really an atmospheric turn? The concept of “atmosphere” as a qualitative-emotional prius of sensory experience seems today to have encouraged the convergence of many interdisciplinary studies focused on the qualitative aspects of our “surroundings”
Based on the neo-phenomenological theory of atmospheric perception as a first pathivc impression and a felt-bodily communication, this paper explores and synthesises the relationship between atmospheres and expressive qualities
This work is licensed under the Creative Commons mean as the set of aesthesiological truths of everyday praxis, are not the same one finds in a rigorous epistemic-objective and dis-enchanted world
Summary
An atmospherological phenomenology of experience aims at rehabilitating presence (present, presentification and presentness) in a spatial-temporal sense, opposing all philosophies obsessed with the tendency to defer the presence/present’s sense of experience The latter fatally reduces present/presence to a mere elusive moment of transition, totally negligible if compared to past stability and to a long-desired active future transformation of the world. An experiencer felt-bodily communicates with everything that is other (be it animated or not) in the sense that they experience the other’s presence-present through their own feltbodily presentness, that is, through a resonance understood as one of many possibilities contained in the intracorporeal economy of contraction (encorporation) and expansion (excorporation) By virtue of this simultaneous presence of communication partners, and regardless of whether the subject embodies or is disembodied into something, everyday experience This means that, whether one surrenders to situations full of atmospheric energy, or fulfills (more or less voluntarily) the “affective action” through which they consolidate our incipient and vague emotions, without the external conditions and constraints provided by atmospheres one wouldn’t experience certain feelings, or, at least, one would not feel them as something precise and authoritative
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