Bodily Presence Research Articles

Precision Drift

In 1956 Murakami Saburō (1925–1996) placed a wall clock in an 80 cm cubic wooden box. This simple gesture, like many of Murakami’s simple artistic gestures, provoked a complex rethinking of the position of the audience in contemporary art and sound’s particular role in that shift. The author takes the process of art handlers unpacking and setting up Work (Box) as a pathway to exploring the acoustic and material encounter with the piece, and the intricacies and implications of its relationship to duration and bodily presence.

Examining the association between depersonalisation traits and the bodily self in waking and dreaming

Depersonalisation (DP) is characterized by fundamental alterations to the sense of self that include feelings of detachment and estrangement from one’s body. We conducted an online study in healthy participants (n = 514) with DP traits to investigate and quantify the subjective experience of body and self during waking and dreaming, as the vast majority of previous studies focussed on waking experience only. Investigating dreams in people experiencing DP symptoms may help us understand whether the dream state is a ‘spared space’ where people can temporarily ‘retrieve’ their sense of self and sense of bodily presence. We found that higher DP traits—i.e. higher scores on the Cambridge Depersonalisation Scale (CDS)—were associated with more frequent dream experiences from an outside observer perspective (r = 0.28) and more frequent dream experiences of distinct bodily sensations (r = 0.23). We also found that people with higher CDS scores had more frequent dream experiences of altered bodily perception (r = 0.24), more frequent nightmares (r = 0.33) and higher dream recall (r = 0.17). CDS scores were negatively correlated with body boundary scores (r = − 0.31) in waking states and there was a negative association between CDS scores and the degree of trust in interoceptive signals (r = − 0.52). Our study elucidates the complex phenomenology of DP in relation to bodily selfhood during waking and dreaming and suggests avenues for potential therapeutic interventions in people with chronic depersonalisation (depersonalisation -derealisation disorder).

Exploring young trans people's everyday experiences of ‘out‐of‐placeness’ and socio‐bodily dysphoria

AbstractThis paper examines how young trans people come to be positioned as, and subsequently feel, ‘out‐of‐place’ in certain everyday spaces, particularly in the socio‐political context of the contemporary UK. Through the stories of young trans people aged 14–25 collected via participatory research, I question what it feels like to be young and trans and to experience and embody such dislocating feelings as ‘out‐of‐placeness’ and socio‐bodily dysphoria, and what toll repeatedly experiencing such embodied emotions exacts on young trans people, their bodies, and life trajectories. To do so, the experience of misgendering and deadnaming, others' hostile gazes, and what I refer to as socio‐bodily dysphoria, are introduced as examples of common modes of cisnormativity and ‘out‐of‐placeness’ experienced by participants. I build on Sara Ahmed's work on the socio‐spatial positioning and experience of non‐conforming or disruptive bodies to examine how trans youth and marginalised folk more generally become ‘out‐of‐place’ and experience ‘out‐of‐placeness’ in everyday space‐times that are not affectively, socially, or materially structured to expect their bodily presence, facilitate their participation, or enable their active agency, particularly on gendered terms. Importantly, a central contribution of the article involves articulating a spatial conceptualisation of socio‐bodily dysphoria. In sum, I develop geographical analyses of young trans people's everyday encounters and crucially build geographical understandings of the emergence and fixity of socio‐bodily dysphoria and everyday marginality through the voices and stories of trans youth.

Methodical Principles and of Digital Education: from the Experience of Teaching Philosophical Disciplines

The article is devoted to the study of digital education. The features of various forms of teaching academic and university disciplines, including philosophical ones, based on information technologies that enable distance learning are considered. The article analyses the peculiarities of cooperation between teachers and students in the digital education system, where living, real individuals function as media personages. It is revealed that such personages exist on the basis of digital visual anthropology, rather than the anthropology of bodily presence, which is the basis of traditional academic education. The article examines the methodical principles of digital, distance education – mediation, representativeness, and reflexivity – which make it possible to teach academic disciplines effectively at a distance. It has been found that the application of these methodical principles involves compliance with specific laws of digital education – proper digital behavior, legitimation of digital presentation, permanent digital movement as well as digital feedback. Both the advantages and disadvantages of digital education, especially for teaching philosophical disciplines, such as the history of philosophy and philosophical anthropology, are identified. It is revealed how teaching philosophical disciplines can be effective if the principles and laws of digital education are observed, but taking into account the requirements of the anthropology of presence, remains a basic prerequisite for any variant of the modern educational process. It is argued that overcoming this anthropology requires a radical «dematerialization» of participants in online education, which is not yet an achievable goal.

An Instrumental Case Study of the Online Learning Experience of Macau University Students During Covid-19: What Kind of Online Presence Matters?

Under the influence of Covid-19, most universities worldwide transitioned from face-to-face pedagogy to online hybrid learning. As a result, scholarly publications about this transition are rapidly accumulating. However, to date, there are few studies published in international journals investigating online education in Macau during the pandemic, particularly on the feeling of presence when Macau students study online. Using an instrumental case study at a university in Macau, this research explored online learning during the pandemic. The interviewees reported a lack of embodied presence in online learning. Nevertheless, many of them enjoyed this learning mode, as it provided a more reciprocal classroom, flexibility and convenience. The interviewees also believe the lack of physicality is not the determining challenge affecting online learning, suggesting that joint efforts and collaboration between peers, better-designed pedagogy for teachers, smoother teacher-student communication channels, the university’s online policymaking, and the support of infrastructure, online teaching quality could all be improved. This result questions the emphasis on bodily presence in the online learning environment and the drawing of a stark divide between online and offline. In contrast, it endorses the concepts of presence under a framework of a Community of Inquiry, which is a more post-digital view, welcoming the seamless combination of the online and offline world within contemporary society.

‘Hazy Cosmic Jive’: composing presence and absence in Moonage Daydream (2022)

ABSTRACT As the V&A museum in London announce their acquisition of over 80, 000 pieces from the David Bowie estate to be exhibited in 2025, and in the immediate wake of Celebrity Studies’ special issue on the ‘maintenance and reassessment of posthumous fame’ (Boyce and Dove 2022a, p. 485), this paper will perform a textual autopsy on Moonage Daydream (Morgen, 2022), highlighting how Morgen extends existing parameters of eulogising the famous. Drawing upon scholarly convergences between stardom and death studies that pivot on a paradoxical interplay of presence and absence, this analysis will begin by outlining how remembrance rituals can offer a conceptual vocabulary to dissect recurring tropes in designing the deceased. It will then examine how Moonage Daydream adheres to a traditional posthumous discourse of preserving and fossilising Bowie’s recognisable star features. How the film disrupts a standard regeneration of bodily presence in absence will then be considered, exposing tensions between the material and immaterial, preservation and dissolution, the mortal and immortal. Overall, this study will propose Morgen’s reanimation of Bowie signposts possibilities for further creative resurrections of the famous during their media afterlife, offering an alternative rhetoric in the composition of death in visual culture.

GO METRO-A REAL TIME METRO MANAGEMENT SYSTEM

This is an incorporated carrier which give all statistics approximately the metro rail and it’s routes for public. The proposed device is an internet primarily based totally GUI software which presents statistics concerning timings, routes and fare. The software additionally has a entire module devoted for transactions in which even clever card may be supplied with out the person's bodily presence. This device consists of area monitoring facility which presents the cutting-edge area the usage of Google API. Recommendation device the usage of an ML set of rules can be carried out which recommends locations to go to nearby. The incorporated net software additionally consists of a function of elevating an emergency alert. Online Smart Card Availability in which a person can take a look at his card stability at his very own consolation while not having to go to metro stations. Keywords—API; GUI; Internet;

The pandemic booth: How spatial reconfigurations during the pandemic influence cooperation and communication among conference interpreters

This article sheds light on how conference interpreting practice has changed since the beginning of the pandemic in Austria by drawing on the sociological concepts “body” and “space” as analytical and conceptual categories, among others shaped by Lindemann and Lindemann and Schünemann. The results of this study yield insights into the different modes of spatial organisation for conference interpreting during the pandemic; the ways these different organisational settings impacted cooperation among interpreters; and the interpreters’ perceptions of these reconfigurations in space and bodily presence. The data, obtained through an online survey and interviews with in total nine conference interpreters in Austria, show that a range of organisational settings is possible when working (completely or partly) remote, all entailing their individual particularities. Among the observed settings were conferences held on-site with strict anti-COVID measures; “hybrid” settings where interpreters worked on-site with speakers joining online or vice versa; and remote interpreting assignments. In remote assignments, more communication was necessary before the conference, for example, to discuss handovers. Additional communication tools were resorted to, and interpreters preferred working together in one physical place, for example, to facilitate cooperation. However, they also saw advantages in remote assignments.

Daten, Atmosphären, Texte – Künstlerische Erfahrungsräume und Virtualisierungen des Literarischen

Daten, Atmosphären, Texte<b> – Künstlerische Erfahrungsräume und Virtualisierungen des Literarischen</b>

Flou: A Co-Compositional Attempt at Algorithmic Embodiment

My composition, Flou for solo violin, is an attempt at cocomposition between the composer and the performer at embodying otherwise unidiomatic machine-learning generated materials. The piece touches on a broader compositional problem where historically, when algorithms were used as a means in itself, composers were often faced with tensions between the algorithm, the composer, and the performer. To contextualize further, Cage, Xenakis, and Boulez each came up with their own algorithmic processes and dealt with these tensions differently. Upon scrutinizing these composers’ methods, I observe that these tensions are usually resolved by enabling agency for either side of the humans involved. As in, Boulez deviates from his algorithm to follow his compositional instincts, Cage creates indeterminate scores for performers to interpret, and Xenakis adds ‘human touches’ to his ‘incomplete’ algorithm. Considering these kinds of tensions, Flou uses an open score with only algorithmic pitch notated, which I ask to be played using an octave-lower scordatura. The open score affords the performer’s freedom to react to the instability of the scordatura in non-pitch ways, and it is this tantalizing physical attempt at trying to play the algorithmic pitch that foregrounds the performer’s bodily presence in the performance.

Krutost jako umělecký princip

The concept of cruelty as an artistic principle touches on the problem of violence, bodily presence and physical expression in art. By examining this aspect in the art and texts of four important figures of Western modern culture I attempt to cover a small part of this topic, which points to the existential crisis experienced around the World War II. I would like to suggest that the cruelty reflected in their texts and paintings, which is often associated with the symbol of sacrifice, exposes something fundamental about the modern man. On these four examples I will show how the way of thinking about the violence and cruelty in art shifted after the experience of war

On the Resurrection of the Dead and On the Last Judgment by Johann Gerhard

Reviewed by: On the Resurrection of the Dead and On the Last Judgment by Johann Gerhard Mark Mattes On the Resurrection of the Dead and On the Last Judgment. By Johann Gerhard. Translated by Richard J. Dinda. Theological Commonplaces XXX–XXXI. Saint Louis: Concordia, 2020. xiii + 578 pp. This volume of Gerhard's Theological Commonplaces, written 1621–22 and from the perspective of orthodox scholasticism, offers two treatises. They cover every imaginable question that could be raised about the resurrection and the last judgment. As he did throughout his Commonplaces, Gerhard arrived at his conclusions only after traversing the scriptures and their interpretation by numerous church fathers and medieval scholastics. The resurrection of the dead, which will happen at the last judgment, will include both believers and unbelievers. It stretches the imagination how God will revive human bodies, but Gerhard affirms that since God has infinite power, it is sure to happen (114). After all, Christ saves sinners, but conversely, he is "poison" to death (61). Humanity's telos or goal presupposes a resurrection since God has not made humans in a disembodied state: in eternal life, souls must be united with raised bodies since embodied existence is the nature of humans (115). The resurrection of bodies at the end of time is foreshadowed in Christ's own resurrection, a bodily event (127). The damned, too, will be raised, since the resurrection applies to all humans, and their bodies will be incorruptible and immortal, but not impassible (176). Both sexes will be raised as their proper sex since, contrary to some opinions, the female is as perfect as the male (188). With respect to the last judgment, Gerhard builds on the Lutheran claim of Christ's bodily presence in the Lord's Supper, in multiple places simultaneously, in order to explain how Christ can be present to millions awaiting the final judgment (311). The godly, who are saved through Christ alone, will be rewarded not only with appropriate compensation but also because they will share in "the boundless treasure of eternal glory and happiness" which is Christ himself (376). Even those theologians not attracted to Lutheran orthodoxy should find Gerhard a treasure in terms of reflection on both the scriptures and the wider Christian tradition. [End Page 212] Mark Mattes Grand View University Des Moines, Iowa Copyright © 2023 Johns Hopkins University Press and Lutheran Quarterly, Inc.

GuiDance of Butterflies: Practicing Ecosomatics and Dancing Towards More Sensitive Bodily Presence and Planetary Feeling

Abstract This research is a multi-sited embodied autoethnography in which I combine methods of multispecies ethnography with the autoethnographic methodology I applied before. This research has been done with butterflies and it seeks planetary feeling through dance, embodied research and ecosomatics. The data of the research was produced in Mexico in 2019 and in Spain in 2021 and 2022. It includes photography, videos, ethnographic field notes and photopaintings. This article investigates how the contact with butterflies can affected to our bodily presence and qualities of movement and dance. I look these findings in relation to ideas and practices of choreographers such as Deborah Hay and Steve Paxton and I elaborate on ecosomatic approach that resonates well with multispecies ethnography. I analyze, how the touch and the dance with butterflies created something similar Hay calls “cellular level presence” and lightness of being. I write about special quality of butterflies dancing with the wind and my dances with the wind. I suggest that sharing spaces and moving respectfully in relation to other species could be inspiring in finding new kind of movement, embodied consciousness and knowledge. These experiences could have therapeutical and healing meanings. I suggest that ecosomatics and ecologically oriented dance art and research noticing the well-being of other species could be important in searching planetary feeling, feeling more deeply our biodiverse planet while same time also working for our own well-being.

Forcing an Effortless Stance: The Lived Body in Social Anxiety Disorder

Introduction: The fear of scrutiny central in social anxiety disorder (SAD) points to a problem of the interpersonally perceivable body. Whereas the predominant cognitive-behavioral (CBT) account of the disorder understands this as a problem of excessive self-focused attention, the phenomenological literature reveals it as a sign of a fundamental transformation of body experience. The lived body absent from experience becomes the object body at the forefront of it. The present paper contributes to this literature by refining and grounding these notions in first-person descriptions of concrete experiences of social anxiety. Method: Repeated interviews were conducted with eight informants struggling with social anxiety and collected personal diaries. The interviews were informed by phenomenological concepts and a specific line of inquiry on body experiences. The analysis tested iteratively a set of phenomenologically grounded hypotheses of altered body experience against the first-person descriptions. Results: A concept of bodily instrumentalization is developed which accounts for the tendency of self-directed attention and behavior central to the disorder. That is, the socially anxious patient experiences their body as entrapped by the Other and thus unable to act freely among them. This felt bodily self-enslavement for the Other shows itself in efforts to conceal the body from the others and to puppeteer it for them. Discussion: The notion of bodily enslavement captures a central aspect of the suffering experienced by patients with SAD that exceeds the capability of the CBT language. Additionally, the social nature of the bodily instrumentalization that is constitutive of this suffering means that psychotherapy should not treat SAD as a cognitive disorder, but rather as an interpersonal disorder. Specifically, psychotherapy should offer patients shared interpersonal experiences in which they forget their bodily presence.

Review of Adam Nathaniel Furman and Joshua Mardell (eds.) 2022: Queer Spaces: An Atlas of LGBTQIA+ Places and Stories. London: RIBA Publishing.

What makes a space queer? The challenge of this question is thrown down right from the get-go in the first of the 94 case studies covered in this dazzling compendium. This contribution discusses a train journey through Catalunya during which a trans woman transforms herself, queering with her bodily presence a space which would […]

Law, War And Peace: are the Laws Silent During the War?

The research paper is devoted to understanding the way of existence of law during the war. This is done by referring to theoretical and methodological foundations of philosophical thought: legal positivism, ideas of natural law and the sociological school of law. At the same time, these approaches are considered on the basis of the latest philosophical and legal studies. Based on the views of E. Bulygin, R. Alexy and other outstanding representatives of modern legal thought, the author examines the classical ways of the existence of law: normative legal act, the idea of law, custom, and comes to the conclusion that law can’t exist in the named modes. Therefore, there is an objective need to rethink the mentioned problem in the coordinates of non-classical philosophy of law, first of all, legal phenomenology. One of the most successful phenomenological strategies is phenomenological reduction. The essence of such operation is to reduce all random empirical properties of the object in order to reveal its essence. In contrast to the traditional conceptual analysis, the reduction of the classical forms of the existence of law results in a “remainder” of law in the form of a person’s bodily existence, which sets a limit to the actions of other people. This limit is specified with the help of three factors: locality, modality and subjectivity. Locality means that the corporeality of a person under conditions of war embodies the rule of law not anywhere, but only in a certain territory. In turn, modality as a factor in the existence of law during the war indicates that human corporeality as a mode of existence of law can be violated only in certain ways. The third of the mentioned features, subjectivity, means that corporeality is the embodiment of the norm of the law only in relation to certain subjects (e.g., non-combatants). Thus, human corporeality becomes a living embodiment of law and in this capacity replaces the classical norm contained in a normative legal act or precedent, a subjective or objective idea of law, as well as legal custom as a traditionally formed template of social relations. Therefore, it should be concluded that under the conditions of war, the law can exist only in the form of the living bodily presence of a person, and the experience of law from the sphere of ideas and norms moves to the plane of corporeality, when the offense is initially interpreted not as a violation of a natural or positive norm, but as causing bodily harm to a person. This, in turn, allows us to create a more realistic picture of functioning of the law during military operations, when instead of a static and uniform legal field that is constantly violated, we are dealing with a heterogeneous

In-Home Monitoring Technology for Aging in Place: Scoping Review.

BackgroundFor successful aging-in-place strategy development, in-home monitoring technology is necessary as a new home modification strategy. Monitoring an older adult’s daily physical activity at home can positively impact their health and well-being by providing valuable information about functional, cognitive, and social health status. However, it is questionable how these in-home monitoring technologies have changed the traditional residential environment. A comprehensive review of existing research findings should be utilized to characterize recent relative technologies and to inform design considerations.ObjectiveThe main purpose of this study was to classify recent smart home technologies that monitor older adults’ health and to architecturally describe these technologies as they are used in older adults’ homes.MethodsThe scoping review method was employed to identify key characteristics of in-home monitoring technologies for older adults. In June 2021, four databases, including Web of Science, IEEE Xplore, ACM Digital Library, and Scopus, were searched for peer-reviewed articles pertaining to smart home technologies used to monitor older adults’ health in their homes. We used two search strings to retrieve articles: types of technology and types of users. For the title, abstract, and full-text screening, the inclusion criteria were original and peer-reviewed research written in English, and research on monitoring, detecting, recognizing, analyzing, or tracking human physical, emotional, and social behavior. The exclusion criteria included theoretical, conceptual, or review papers; studies on wearable systems; and qualitative research.ResultsThis scoping review identified 30 studies published between June 2016 and 2021 providing overviews of in-home monitoring technologies, including (1) features of smart home technologies and (2) sensor locations and sensor data. First, we found six functions of in-home monitoring technology among the reviewed papers: daily activities, abnormal behaviors, cognitive impairment, falls, indoor person positioning, and sleep quality. Most of the research (n=27 articles) focused on functional monitoring and analysis, such as activities of daily living, instrumental activities of daily living, or falls among older adults; a few studies (n=3) covered social interaction monitoring. Second, this scoping review also found 16 types of sensor technologies. The most common data types encountered were passive infrared motion sensors (n=21) and contact sensors (n=19), which were used to monitor human behaviors such as bodily presence and time spent on activities. Specific locations for each sensor were also identified.ConclusionsThis wide-ranging synthesis demonstrates that in-home monitoring technologies within older adults’ homes play an essential role in aging in place, in that the technology monitors older adults’ daily activities and identifies various health-related issues. This research provides a key summarization of in-home monitoring technologies that can be applied in senior housing for successful aging in place. These findings will be significant when developing home modification strategies or new senior housing.

The Self as Source and Destination for Intuitive Interpretations of Religious or Spiritual Experiences

Religious or spiritual experiences (RSE) are often difficult to fully express even if one might be able to describe particular aspects of them. Yet the influences that such carry in a person’s mode of being can be vast, and they are clearly a fundamental part of the human condition (whether accepted, denied, or dismissed, their occurrence appears universal). How then might these RSE—and the corresponding grounding implications—be better explained? This paper seeks to elucidate the problematic via an applied investigation of a self-theoretical framework which is composed of three interlaced “sets”: (1) Self-defining traits, (2) Self-directing traits, and (3) Self-evaluating traits. We will suggest that these elements (with consciousness and bodily presence) form a core self that is a separable facet from those of personal identity and whole person; and this finding will in turn require a brief look at consciousness and a two-tiered mental model. Taking the self-view into a phenomenological hermeneutical examination will illuminate the position at which RSE might reside within an individual’s cognition, and thence to exploring the pre-thought (the functionally pre-aware) foundations involved. Finally, some considerations will be given for how an understanding of the foregoing structure (if it be found valid) might contribute towards the purposive shifting of that self-basis from out of and towards which RSE are situated in a lifeworld.

Selfies in Auschwitz: Popular and contested representations in a digital generation

Selfies at Auschwitz have become increasingly popular, and have generated agitated public debate. While some see them as an engaged form of witnessing, others denounce them as a narcissistic desecration of the dead. We analyze the taking, composition, and circulation of several of the most popular selfies of Auschwitz and the online reactions to them. The practice of selfies marks a shift from witness to witnessee and from onsite to online presence. Yet it also builds on previous practices: photography, postcards and souvenirs, the affordances of the architecture of the memorial site, the bodily presence of the survivor-witness as mediator of the Holocaust, and the redemptive value assigned to the physical presence of the visitor as “witness of the witness.” We suggest that the combination of continuities with the past alongside the radical break with previous witnessing practices empowers selfie-takers, while arousing the indignation of gatekeepers of Holocaust memory.

Absent in Body, Present in Spirit: Apostolic Iconography in Greek Byzantine New Testament Manuscripts

This article analyzes the phenomena that arise when the images of New Testament authors are placed before, alongside, and within the titles and incipits of New Testament texts in ancient manuscripts. Such images facilitate encounters with “specters” of the authors, invoking their bodily presence in the absence of their physical body. They are encodings of collective memory but also participants in perpetuating and sometimes modifying the physical appearance of apostolic figures. On occasion, the blending of textual incipits with apostolic images sublimate authorial identity and textual identity; the bodies of apostles become frames through which to view their written works. Although they are paratexts, apostolic icons can rearrange and aggregate other paratextual features including titles and even Euthaliana. Images of the apostles further interact with anonymous features of NT manuscripts, such as Euthaliana, providing authorization for works without ascription in the manuscripts themselves. Images of the apostles in NT manuscripts are therefore more than decoration or pious creativity. They are loci of presence, identity, memory, and authority.