Thomas Fuchs. Ecology of the Brain: The phenomenology and biology of the embodied mind
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«1. According to the enactive approach, living beings generally do not passively receive information from their environment which they then translate into internal representations. Rather, they constitute or enact their world through a process of sense-making (Varela et al. 1991, Thompson 2007, Di Paolo 2009): by actively searching and probing the environment for relevant cues—moving their head and eyes, touching a surface, walking towards a goal, grasping a fruit, etc.—they make sense of their surroundings. In other words, they constitute their experienced world or Umwelt (von Uexküll 1920) through their ongoing sensorimotor interaction and embodied coping with the environment.
2. In addition, through their social interactions and implicit relation to others, human beings are able to transcend their primary perspective and gain access to a shared, objective reality. From early childhood on, experiences of joint attention, pointing towards objects, shared reference to situations, mutual understanding, and cooperative practice result in a participatory sense-making (De Jaegher & Di Paolo 2007). In this way, a shared reality is constituted, which becomes an implicit part of our relation to the world. This is why we perceive a given experiential object as transcending its momentary appearance: it could also be seen by others. The objects are not only there “for me”: even Robinson Crusoe on his island always perceived his surroundings “with others’ eyes,” already before Friday appeared on the scene. This is also what enables us to see things as such, objectively, or in independence from our momentary perception. For objectivity ultimately indicates that the objects are experienced as intersubjectively accessible, in the co-presence of possible other subjects, or “as actually there for everyone” (Husserl 1960, 91). Human reality is therefore always co-constituted or, as we might say, “interenacted.”»
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«1. According to the enactive approach, living beings generally do not passively receive information from their environment which they then translate into internal representations. Rather, they constitute or enact their world through a process of sense-making (Varela et al. 1991, Thompson 2007, Di Paolo 2009): by actively searching and probing the environment for relevant cues—moving their head and eyes, touching a surface, walking towards a goal, grasping a fruit, etc.—they make sense of their surroundings. In other words, they constitute their experienced world or Umwelt (von Uexküll 1920) through their ongoing sensorimotor interaction and embodied coping with the environment.
2. In addition, through their social interactions and implicit relation to others, human beings are able to transcend their primary perspective and gain access to a shared, objective reality. From early childhood on, experiences of joint attention, pointing towards objects, shared reference to situations, mutual understanding, and cooperative practice result in a participatory sense-making (De Jaegher & Di Paolo 2007). In this way, a shared reality is constituted, which becomes an implicit part of our relation to the world. This is why we perceive a given experiential object as transcending its momentary appearance: it could also be seen by others. The objects are not only there “for me”: even Robinson Crusoe on his island always perceived his surroundings “with others’ eyes,” already before Friday appeared on the scene. This is also what enables us to see things as such, objectively, or in independence from our momentary perception. For objectivity ultimately indicates that the objects are experienced as intersubjectively accessible, in the co-presence of possible other subjects, or “as actually there for everyone” (Husserl 1960, 91). Human reality is therefore always co-constituted or, as we might say, “interenacted.”»
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# “у меня какие-то чувства, что делать, помогите!”
чувства все время случаются, и иногда превращаются в проблему, с которой хочется что-то сделать. Понятно, что чувства надо чувствовать, но иногда можно что-то и поделать. Что стоит делать, когда и как — сильно зависит от намерений и обстоятельств, но вот неполный список вариантов, что можно делать с самими чувствами, но не с ситуациями в которых они возникают.
I. ничего не делать, потому что делать нечего: никакой проблемы нет и не было никогда. Чувства просто сами расцветают, и сами выцветают и увядают, иногда что-то значат или нет, побуждают к чему-то или просто окрашивают происходящее, никакой проблемы нет ни внутри чувств, ни в том, на что они указывают. Что делать или не делать и так ясно: будет грустно — погрустим; смерть придет — помирать будем.
II. что-то, все таки, надо делать. (Эти способы что-то делать взаимосвязаны и перетекают друг в друга.)
1. не мешать чувствам самораспутываться. Не мешать — это все же какое-то действие, хоть и минимальное. Ничего специального не делать, не обдумывать, не накручивать, не впадать в них, но давать время и место, позволять происходить, не препятствовать их протеканию.
2. разворачивать, выражать и трансформировать
- физически: через тело и движение
- энергетически: через дыхание, визуализацю
- символически: художественными средствами и посредством ритуала
- концептуально: через слова, понимание, и трактование смысла (как в разговорной терапии)
3. подавлять, пресекать и отбрасывать
- ментально: удерживать фокус, концентрироваться на чем-то другом
- физически: гасить импульс бездействием, намеренно не делать то, к чему побуждают чувства (возможно, делать что-то другое)
чувства все время случаются, и иногда превращаются в проблему, с которой хочется что-то сделать. Понятно, что чувства надо чувствовать, но иногда можно что-то и поделать. Что стоит делать, когда и как — сильно зависит от намерений и обстоятельств, но вот неполный список вариантов, что можно делать с самими чувствами, но не с ситуациями в которых они возникают.
I. ничего не делать, потому что делать нечего: никакой проблемы нет и не было никогда. Чувства просто сами расцветают, и сами выцветают и увядают, иногда что-то значат или нет, побуждают к чему-то или просто окрашивают происходящее, никакой проблемы нет ни внутри чувств, ни в том, на что они указывают. Что делать или не делать и так ясно: будет грустно — погрустим; смерть придет — помирать будем.
II. что-то, все таки, надо делать. (Эти способы что-то делать взаимосвязаны и перетекают друг в друга.)
1. не мешать чувствам самораспутываться. Не мешать — это все же какое-то действие, хоть и минимальное. Ничего специального не делать, не обдумывать, не накручивать, не впадать в них, но давать время и место, позволять происходить, не препятствовать их протеканию.
2. разворачивать, выражать и трансформировать
- физически: через тело и движение
- энергетически: через дыхание, визуализацю
- символически: художественными средствами и посредством ритуала
- концептуально: через слова, понимание, и трактование смысла (как в разговорной терапии)
3. подавлять, пресекать и отбрасывать
- ментально: удерживать фокус, концентрироваться на чем-то другом
- физически: гасить импульс бездействием, намеренно не делать то, к чему побуждают чувства (возможно, делать что-то другое)
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Esther Perel. Mating in Captivity
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«Love enjoys knowing everything about you; desire needs mystery. Love likes to shrink the distance that exists between me and you, while desire is energized by it. If intimacy grows through repetition and familiarity, eroticism is numbed by repetition. It thrives on the mysterious, the novel, and the unexpected. Love is about having; desire is about wanting. An expression of longing, desire requires ongoing elusiveness. It is less concerned with where it has already been than passionate about where it can still go. But too often, as couples settle into the comforts of love, they cease to fan the flame of desire. They forget that fire needs air.»
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«Love enjoys knowing everything about you; desire needs mystery. Love likes to shrink the distance that exists between me and you, while desire is energized by it. If intimacy grows through repetition and familiarity, eroticism is numbed by repetition. It thrives on the mysterious, the novel, and the unexpected. Love is about having; desire is about wanting. An expression of longing, desire requires ongoing elusiveness. It is less concerned with where it has already been than passionate about where it can still go. But too often, as couples settle into the comforts of love, they cease to fan the flame of desire. They forget that fire needs air.»
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Thomas Fuchs. What is phenomenology [The Significance of Phenomenology Today]
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«…the significance of phenomenology today lies not only in being a science of consciousness. Rather, it is the phenomenology of the prereflective, lived body, of our embodied and extended subjectivity that is able to challenge current mainstream paradigms in cognitive neuroscience, social cognition and also in psychiatry.
I have chosen schizophrenia as the paradigm case for an extended and ecological concept of mental disorders. But it may still serve another purpose: The disembodied, detached experience of schizophrenic patients resembles in many respects the disembodied, representationalist concepts of mainstream cognitive science and mainstream social cognition. Let me remind you of Thomas Metzinger’s quotation: «First, our brains generate a world simulation, so perfect that we do not recognize it as an image in our minds. Then, they generate an inner image of ourselves as a whole (…) We are not in direct contact with outside reality or with ourselves (…) We live our conscious lives in the Ego Tunnel.»
Somewhat pointedly, one could say: If we were all schizophrenic, then Thomas Metzinger would be right. We would then feel a split between ourselves and our body which we would have to steer from the outside like a Cartesian Ego. We would not inhabit the world through the medium of our body but we would feel distant to the world, not really present, like on a foreign planet. And (if Metzinger were right) we would not empathically understand others but would have to theorize about them in order to make sense of their puzzling behaviour. We would indeed live our lives the Ego Tunnel.
This is fortunately not the case. Fortunately, we are no movies produced by a brain but we are embodied living beings; fortunately, we do not live in a Matrix world in our heads but in a life-world that we share with one another. The significance of phenomenology today may be seen in helping us to recognize our human condition again and to understand it in a new and deeper way.»
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«…the significance of phenomenology today lies not only in being a science of consciousness. Rather, it is the phenomenology of the prereflective, lived body, of our embodied and extended subjectivity that is able to challenge current mainstream paradigms in cognitive neuroscience, social cognition and also in psychiatry.
I have chosen schizophrenia as the paradigm case for an extended and ecological concept of mental disorders. But it may still serve another purpose: The disembodied, detached experience of schizophrenic patients resembles in many respects the disembodied, representationalist concepts of mainstream cognitive science and mainstream social cognition. Let me remind you of Thomas Metzinger’s quotation: «First, our brains generate a world simulation, so perfect that we do not recognize it as an image in our minds. Then, they generate an inner image of ourselves as a whole (…) We are not in direct contact with outside reality or with ourselves (…) We live our conscious lives in the Ego Tunnel.»
Somewhat pointedly, one could say: If we were all schizophrenic, then Thomas Metzinger would be right. We would then feel a split between ourselves and our body which we would have to steer from the outside like a Cartesian Ego. We would not inhabit the world through the medium of our body but we would feel distant to the world, not really present, like on a foreign planet. And (if Metzinger were right) we would not empathically understand others but would have to theorize about them in order to make sense of their puzzling behaviour. We would indeed live our lives the Ego Tunnel.
This is fortunately not the case. Fortunately, we are no movies produced by a brain but we are embodied living beings; fortunately, we do not live in a Matrix world in our heads but in a life-world that we share with one another. The significance of phenomenology today may be seen in helping us to recognize our human condition again and to understand it in a new and deeper way.»
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Aryeh Nielsen. Searchless Responsiveness
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«Grammatically, “self” is an indexical (a contextual pointing word, like “here”).
There is no permanent “here.” Often, it is irrelevant where “here” is.
In phrases like “pass me the salt,” “me” points to a body.
In, “the dress looks teal to me,” “me” points to sensation of a body.
The “error” is mistaking a useful pointing function for being a permanent, separate, continuous, and defined entity.
There is no such this as a self. The article “a” implies an entity.
There is merely self, as a possibility to usefully point to.
[…]
Since state of being depends on pattern of interaction, the stability of “I,” like the stability of “here,” is dependent on stability of context.
“The Search” could be elaborated as the search for stabilizing a desired pattern of selfing, also known as ‘self-contraction’, that is, contraction of awareness around a particular pattern of selfing in an attempt to stabilize it.
The root ‘problem’ with ‘the search’ is that stabilizing a pattern of selfing entails a loss of responsivity to what is happening.»
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«Grammatically, “self” is an indexical (a contextual pointing word, like “here”).
There is no permanent “here.” Often, it is irrelevant where “here” is.
In phrases like “pass me the salt,” “me” points to a body.
In, “the dress looks teal to me,” “me” points to sensation of a body.
The “error” is mistaking a useful pointing function for being a permanent, separate, continuous, and defined entity.
There is no such this as a self. The article “a” implies an entity.
There is merely self, as a possibility to usefully point to.
[…]
Since state of being depends on pattern of interaction, the stability of “I,” like the stability of “here,” is dependent on stability of context.
“The Search” could be elaborated as the search for stabilizing a desired pattern of selfing, also known as ‘self-contraction’, that is, contraction of awareness around a particular pattern of selfing in an attempt to stabilize it.
The root ‘problem’ with ‘the search’ is that stabilizing a pattern of selfing entails a loss of responsivity to what is happening.»
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https://www.instagram.com/reel/DRsGjJFDPiN/
слушайте, вот тут, как по мне, женщина все правильно и ясно говорит о том, зачем и как читать философию, заниматься философией. Что это практика состояний так или иначе. Это удовольствие: добраться до смысла и ухватить смысл на пересечении ума и тела это захватывающе и приятно. Что осмыслять добытый этим телесным пониманием смысл и переводить его в язык очень сложно (но какое же облегчение, когда удается хоть что-то, хоть как-нибудь пропустить этот смысл через себя, дать ему выразиться через себя). Как ум успокаивается от этого занятия и дисциплинируется, отчего жизнь размыкается все больше. (Все это так, если повезет, а если не повезет, то можно просто погрязнуть в тексте, кружиться там до бесконечности, так ничего и не поняв)
слушайте, вот тут, как по мне, женщина все правильно и ясно говорит о том, зачем и как читать философию, заниматься философией. Что это практика состояний так или иначе. Это удовольствие: добраться до смысла и ухватить смысл на пересечении ума и тела это захватывающе и приятно. Что осмыслять добытый этим телесным пониманием смысл и переводить его в язык очень сложно (но какое же облегчение, когда удается хоть что-то, хоть как-нибудь пропустить этот смысл через себя, дать ему выразиться через себя). Как ум успокаивается от этого занятия и дисциплинируется, отчего жизнь размыкается все больше. (Все это так, если повезет, а если не повезет, то можно просто погрязнуть в тексте, кружиться там до бесконечности, так ничего и не поняв)
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