BSP Podcast

Season 9 continues with a recording from our 2024 annual conference, Embodiment and History.

 

This episode features a presentation from Haotian Wu

 

Abstract:

Can film do phenomenology? The short answer is ‘Yes’. As Heidegger (2001: 59) writes, ‘any exhibiting of an entity as it shows itself in itself, may be called “phenomenology” with formal justification.’ In essence, ‘phenomenology is to “let us see”.’ Accordingly, film, an artform excelling at showing, exhibiting, and letting us see, is phenomenology per excellence. It is, therefore, not surprising that many people, including Merleau-Ponty (2020), claim that film is the most phenomenological medium. However, this fertile land of film as phenomenology remains largely uncultivated.

 

This paper contributes to this gap by showing that Farwell My Concubine (Kaige Chen, 1993), a masterpiece of Chinese cinema, is a phenomenology of modern Chinese history. I argue that it shows a structure of historical experience as a repetition of an ambivalent gesture, a farewell to the past as performative identities, which is simultaneously a beckoning to the future as an authentic self-transcendence. These two aspects of the same gesture are respectively represented by Duan Xiaolou (Fengyi Zhang) and Cheng Dieyi (Leslie Cheung), two Peking opera actors. From their first-person perspective, we witness the historical upheavals of 20th-century China, which, in the film, is foregrounded by the opera ‘Farwell My Concubine’. The opera is a historical drama about an ancient warlord, Xiang Yu, played by Xiaolou, bidding farewell to his beloved concubine, Consort Yu, played by Dieyi, after losing a decisive battle. As the opera mirrors each regime transformation, the phenomenological nature of the film is laid bare: It is not about modern Chinese history per se but about how history, enacted out and suffered by the two actors’ lived bodies, manifests a common structure of experience, worthy of phenomenological articulation.

 

Articulating this structure, this film-phenomenology paper contributes to exploring the linear and cyclical nature of the phenomenology of history.

 

Further Information:

This recording is taken from our Annual UK Conference 2024, co-organised with University of the West of England. The conference was held in Bristol on the theme of 'Embodiment and History'. Biographical information of speakers is taken from the programme of that event and therefore may not be up-to-date.

 

The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast.

 

About our events: https://www.thebsp.org.uk/events/

 

About the BSP: https://www.thebsp.org.uk/about/

Season 9 continues with a recording from our 2024 annual conference, Embodiment and History.

 

This episode features a presentation from Daniele Nuccilli

 

Abstract:

In Die neue Wissenschaft vom Recht II, Husserl’s former student Wilhelm Schapp states that, “the history of humanity is the history of its works” and for this reason the relations between self, work, value, and production can be considered as “the a priori of historical science” (p. 67). Starting from this, he proposes an analysis of the historical dimension of values and their relationship to the production and development of objects of use. This analysis proposes a phenomenology of creation that aims at dismissing the static conception of essences of classical phenomenology. In In Geschichten verstrickt, this analysis is further deepened and linked to the theory of human entanglement in histories. Central to the notion of entanglement is Schapp’s conception of the primal body. By primal body he means the body of humans when they act in the everyday life-world. It is this conception of the primal body that makes it possible to conceive of humans as being intertwined with histories and carrying histories. The life-world displays traces of the histories of the past that thicken around historical events with agent subjects, individual or collective, at the center. We can get in connection with them through what Schapp calls co-entanglement. The co-entanglement can be defined as a kind of taking part in histories, projecting ourselves into the historical horizon of something that is told to us, through narratives and books, but also through things and monuments understood as works of humanity. The past in this way emerges on the horizon as a tangle of intertwining stories of our past in which we personally or our family and nation are entangled. In my paper I will analyze the relationship between body, history and life-world taking into account Schapp conception of entanglement in histories.

 

Further Information:

This recording is taken from our Annual UK Conference 2024, co-organised with University of the West of England. The conference was held in Bristol on the theme of 'Embodiment and History'. Biographical information of speakers is taken from the programme of that event and therefore may not be up-to-date.

 

The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast.

 

About our events: https://www.thebsp.org.uk/events/

 

About the BSP: https://www.thebsp.org.uk/about/

Season 9 continues with a recording from our 2024 annual conference, Embodiment and History.

 

This episode features a presentation from Philip Tovey

 

Abstract:

Breverton Pond, situated on the southern edge of Exmoor in Somerset England, is commonly cited as the source of the River Tone - its origins. Rivers often have disputed origins. A second stream, rising in Elworthy, 2.6 miles West, contends to be the source of the River Tone. Problems of origin were central to Husserl's project in Experience and Judgment (EJ), where enduring objects are constituted in the flux of an ever becoming. Judgements, like rivers, have disputed origins, creating issues with the temporal fixity modernity is reliant on. Using the temporal overlaps Jay Lampert extracts from EJ, together with David Woods eco-phenomenological outline of the plexity of time  as my analytical handrails, this paper reports an autoethnography of the embodied ecologies of the River Tone, walked barefoot, from source to mouth, over three consecutive days and nights. How does the River Tone ‘originate’ in experience when I put my foot in it? As the headwaters ‘overlap’ (Überschiebung) my foot now ‘depositioning’ into the streambed of historical depositions of Devonian Sandstone, how do these ecological entanglements mediate the visibility of my origins? The implications of ecophenomenology as an analytical framework coupled with autoethnography are briefly discussed in relation to how temporality features in riverine policy formulations within the UK.

 

Further Information:

This recording is taken from our Annual UK Conference 2024, co-organised with University of the West of England. The conference was held in Bristol on the theme of 'Embodiment and History'. Biographical information of speakers is taken from the programme of that event and therefore may not be up-to-date.

 

The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast.

 

About our events: https://www.thebsp.org.uk/events/

 

About the BSP: https://www.thebsp.org.uk/about/

Season 9 continues with a recording from our 2024 annual conference, Embodiment and History.

 

This episode features a presentation from Bence Marosan

 

Abstract:

We, humans, are living in a world, shared with non-human beings. Throughout our entire history, we, humans, prevailingly lived according to an anthropocentric paradigm, and we related to non-humans essentially as potential resources, obstacles, or even threats. In other words, humans instinctively, or sometimes on a reflectively elaborated ideological basis, treated non-humans in objectified or instrumentalized terms. During Modernity, due to rapidly developing technologies, this anthropological stance even had increasingly catastrophic consequences, that became apparent in the 1960s, thanks to the increasing global ecological crisis, which now has features that appear to threaten even the mere physical existence and survival of the human race.

 

In my presentation, I would like to have a closer look at this ecological crisis from the viewpoint of Husserlian phenomenology, and I will look for possible ways of solution, again, from a Husserlian perspective. Not only from a biological viewpoint, but also for a phenomenological approach, humanity appears as a subsystem of the Earth as a global ecosystem, entwined with other ecological subsystems, and partly interdependent from them.

 

As many authors and interpreters made it clear (e.g. Erazim Kohák, Annabelle Dufourcq, Ullrich Melle), in the philosophy of Edmund Husserl – especially in his late period, in the 1930s – we can find many ecologically relevant topics. In this regard, I would like to highlight especially his conceptions concerning life and the inherent value of life in his ethical lectures (as could be read in Husserliana Volumes 28, 37, and 42). In my presentation, I aim to show how a Husserlian notion of the inherent value of life would lead to an inescapable ethical imperative to respect life in every form and try to harmonize our relationship with the other, non-human parts of the Earthly ecosystem, with which we are essentially entwined.

 

Further Information:

This recording is taken from our Annual UK Conference 2024, co-organised with University of the West of England. The conference was held in Bristol on the theme of 'Embodiment and History'. Biographical information of speakers is taken from the programme of that event and therefore may not be up-to-date.

 

The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast.

 

About our events: https://www.thebsp.org.uk/events/

 

About the BSP: https://www.thebsp.org.uk/about/

Season 9 continues with a recording from our 2024 annual conference, Embodiment and History.

 

This episode features a presentation from Andréa Delestrade

 

Abstract:

Is there a possibility to think the ecological crisis through the logic of History, or is the Modern concept of ‘History’ rather driven to its end? I examine Chakrabarty’s and Merleau-Ponty’s strategies to end ‘History’ in their reflections on Nature, and I argue that if Chakrabarty’s diagnosis of the necessity to end ‘History’ to give space to ecological thinking is right, Merleau-Ponty’s strategy proves more effective, as it enables us to think the philosophical end of ‘History’ while retaining the necessity of a political ecology attentive to differentiation and domination. I first develop Chakrabarty’s insights on the exhaustion of ‘History’ as a concept, both in its Eurocentric and anti-Eurocentric variations, and the need to replace it with a negative universal History which substitutes a positive teleology (being-toward-freedom) for a negative teleology (being-toward-catastrophe), and de-centers human subjectivity and freedom in a phenomenologically empty ‘species universalism’. I then argue that evacuating the body, the possibility of phenomenological apprehension and hence of thinking particularity, while retaining a universalising teleological dynamic, leads Chakrabarty to a Eurocentric status quo, that is, an abstract universalism that flattens out the thought of difference. I finally turn to Merleau-Ponty’s philosophy of Nature, and argue that it offers us a productive articulation of the philosophical experience of Nature, including in its contemporary destruction, and the political differentiation and domination at stake in this ecological crisis. I provide a phenomenological apprehension of the climate crisis, albeit a non-Eurocentric one, which would not be predicated on European or Anthropocene-like universalism, by insisting on two features of his philosophy of Nature: first, the chiasmic intertwining of Nature and History (which recasts universality as foundational); second, the necessity of institution and expression in this intertwining, which gives space to think the political condition of the climate crisis, in its sedimentation, domination, and creativity.

 

Further Information:

This recording is taken from our Annual UK Conference 2024, co-organised with University of the West of England. The conference was held in Bristol on the theme of 'Embodiment and History'. Biographical information of speakers is taken from the programme of that event and therefore may not be up-to-date.

 

The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast.

 

About our events: https://www.thebsp.org.uk/events/

 

About the BSP: https://www.thebsp.org.uk/about/

Season 9 continues with a recording from our 2024 annual conference, Embodiment and History.

 

This episode features a keynote presentation from Dr Niall Keane

 

Abstract:

'Self and Other. From Temporality to History'

 

This talk will examine the self-other relation in phenomenological terms, looking at how a phenomenological examination of the distinct experiences of the world, both my own and the other’s, needs to account for the transition from temporal to historical understanding. While Husserl is usually accused of not having worked out the historical nature of lived experience like those found in Heidegger and Merleau-Ponty, a case will be made for a more universal concept of history using Husserl’s analyses of the appearance of the other as not only accounting for the appearance of the world in its objectivity, but also for the emergence of culture and history as understandable. Such a universal concept of history will be explored insofar as it presupposes the appearance and givenness of another embodied human being, similar to myself, but over there. The other, in Husserl’s account, is hence not only the indicator of the world’s objectivity and knowability, but also marks the beginning of history and culture. The talk will conclude with an attempt tie the abovementioned concepts of culture and history, founded on the original givenness of the other to the self, to the concept of justice understood as my responsibility to get the other right. While Husserl never claims this explicitly, it will be argued that his concepts of “absolute humanity” and “the absolute meaning of History” [Erste philosophie, 506] are at bottom teleologically guided strivings for justice and self-responsibility.

 

Biography:

I have published widely in the areas of phenomenology and hermeneutics and I am co-author of The Gadamer Dictionary (Continuum, 2012) and co-editor of The Blackwell Companion to Hermeneutics (Wiley-Blackwell, 2016). In addition to my publications on Husserl, Heidegger, Gadamer, Michel Henry, and Hannah Arendt, I am Treasurer of the Irish Phenomenological Circle (IPC) and executive member of the editorial board at the Journal of the British Society for Phenomenology (JBSP).

 

Further Information:

This recording is taken from our Annual UK Conference 2024, co-organised with University of the West of England. The conference was held in Bristol on the theme of 'Embodiment and History'. Biographical information of speakers is taken from the programme of that event and therefore may not be up-to-date.

 

The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast.

 

About our events: https://www.thebsp.org.uk/events/

 

About the BSP: https://www.thebsp.org.uk/about/

Season 9 continues with a recording from our 2024 annual conference, Embodiment and History.

 

This episode features a keynote presentation from Prof. Darian Meacham

 

Abstract:

In 1988 the French Philosopher André Gorz published Métamorphoses du travail: Critique de la raison économique. In this book, through an engagement with Critical theory, Marxism and to a lesser extent phenomenology, Gorz sets out a critique of economic rationality and puts forward a positive programme of a “politics or time” geared towards an idea of radical autonomy as productive work outside of the industrial economy. Gorz’s work has a close relation to Ivan Illich’s theory and programme of “conviviality” published some fifteen years prior in Tools for Conviviality (1973). Illich argues for a programme of convivial technology, where he defines conviviality as autonomous and creative intercourse among persons and the intercourse of persons with their environments.  

 

In this talk, I examine the ideas of autonomy and conviviality in relation to what can be called an institutional theory of technology and the politics of time that both Gorz and Illich set out in separate ways; and  ask what autonomous time and space can be carved out  within an increasingly automated world of work?

 

Biography:

Darian Meacham is Professor of Practical Philosophy at Maastricht University and chair of the philosophy department.

 

Further Information:

This recording is taken from our Annual UK Conference 2024, co-organised with University of the West of England. The conference was held in Bristol on the theme of 'Embodiment and History'. Biographical information of speakers is taken from the programme of that event and therefore may not be up-to-date.

 

The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast.

 

About our events: https://www.thebsp.org.uk/events/

 

About the BSP: https://www.thebsp.org.uk/about/

Season 9 continues with a recording from our 2024 annual conference, Embodiment and History.

 

This episode features a keynote presentation from Prof. Michela Summa

 

Abstract:

Various forms of engaging with history play a crucial role in shaping personal and collective identities. Rituals, anniversaries, family celebrations, monuments, and street names are all examples of how history is embedded and integrated into the fabric of everyday actions that define these identities. Consequently, the concept of history becomes intertwined with memory practices, which involve both remembering and forgetting.

 

In recent years, debates surrounding the relationship between history, memory, and issues of identity have gained increased significance. This can be attributed to several factors, some of which are directly linked to concrete memory practices. One example is the ongoing critical examination of how certain cultures of remembrance, particularly those relating to influential figures, often overlook or disregard their involvement in authoritarian or colonial regimes. These approaches have drawn attention to the epistemic and social injustices that are deeply embedded in certain methods of transmitting and interpreting history. Furthermore, there has been a growing unease or uncanniness associated with memory practices that have been developed and partially institutionalized since the Second World War. This debate is particularly relevant to Germany and its concept of Erinnerungskultur, which has been evolving since the 1980s-1990s. While this approach is generally recognized as an unprecedented way of engaging with the past, there are recurring critical voices that emphasize what is being forgotten within this culture of remembrance or advocate for moving beyond it. Lastly, despite the rejection of teleological and eschatological narratives concerning the meaning of history, and despite scholarly critiques of using history to justify the present, such instrumentalizations still persist in contemporary discourse.

 

My contribution will not directly address the social and political issues related to these phenomena. Instead, I aim to discuss the structural elements that characterize how we confront the past and how our relationship with the past shapes who we are. How does the formation of historical identities depend on the embodiment of memory? Why is it that we can only engage with the past through critical analysis after a significant amount of time has elapsed between generations? Does remembering the past always involve elements of forgetting? What are the factors that, at a particular moment, bring forgotten aspects to the fore? In attempting to answer these questions, I will specifically explore how different approaches to confronting the past – including attitudes of owning, ignoring, and disowning history – are connected to particular attitudes towards the present and the future.

 

Biography:

Michela Summa is a Junior Professor of Theoretical Philosophy at the University of Würzburg. She received her PhD from the University of Pavia and KU-Leuven, with a dissertation on Husserl’s phenomenology of temporal and spatial constitution. Before joining the University of Würzburg, she worked as a post-doc at the Clinic for General Psychiatry in Heidelberg from 2009 to 2015, and at the Institute for Philosophy in Würzburg from 2015 to 2018. In 2018, she also served as a guest professor for phenomenology and hermeneutics at the Institute for Philosophy in Kassel. She is the author of Spatio-temporal Intertwining: Husserl’s Transcendental Aesthetic, published in 2014 by Springer and co-editor of several volumes and special issues, including the collective volume Das Exemplarische – Orientierung für menschliches Wissen und Handeln“ (with Karl Mertens, Mentis, 2022), the special issue of the journal Human Studies on Affect, Tendency, and Drive: Perspectives on the Basic Structures of Intentionality (with Philipp Schmidt and Nicola Spano, 2024), and the Special Issue of the journal Topoi on Double Intentionality (with Martin Klein and Philipp Schmidt). She has written several articles on topics in the theory of knowledge, philosophy of mind, social philosophy, and phenomenology.

 

Further Information:

This recording is taken from our Annual UK Conference 2024, co-organised with University of the West of England. The conference was held in Bristol on the theme of 'Embodiment and History'. Biographical information of speakers is taken from the programme of that event and therefore may not be up-to-date.

 

The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast.

 

About our events: https://www.thebsp.org.uk/events/

 

About the BSP: https://www.thebsp.org.uk/about/

Season 9 continues with a presentation from our 2022 annual conference, Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Spatiality.
 
This episode features a presentation from Abel Franco
 
Abstract:

We both perceive and evaluate aesthetically spaces with our body, in particular by (experiencing ourselves) occupying and moving in them. Unlike simply being in a space, the experience of occupying is the experience of actively filling the space with our bodily presence and mobility. Where exactly we place our body in a space, how we place it (posture, orientation), and with which motion (activity) alters our perception of that space and our aesthetic evaluation. And vice versa: our unique perception of a space also affects how we feel our body. Saying that a space is oppressive or expansive, or warm or cold, or cozy or desolate, seems to express this. Perceiving a space shows strong similarities with the experience of touch: we touch a space with our body and our body is touched by that space. This is quite different from saying that the haptic features of our physical environment (natural or built) are relevant in our perception of spaces (J. Pallasmaa, The Eyes of the Skin, 1996). All sensible features can be said to be, not just add-ons, but integral part of that perception (cf., e.g., G. Böhme., Atmospheric Architectures: The Aesthetics of Felt Spaces, 2017): the light and colors (vision), the temperature and the textures of materials (touch), the sounds that are altered by, and fill, that space (hearing), the smells that also fill it (smell/taste). Our aesthetic evaluations of spaces not only take this—i.e. our perception of a space--into account but bring into them (a) the uniquely personal meaning we perceive in the sensible features (coziness, warmth, expansiveness) and (b) the evaluation of two types of possibilities we see in the space: (b.1) possibilities to do what is significant for us and, among these, (b.2) possibilities that can be qualitatively enhanced (i.e. in their felt quality) by that space (“it feels better to read in the balcony”). We, thus, evaluate spaces aesthetically, not only by touching them with our body—or being touched by them--but also projecting on them (touching them with?) our ideal of life. Our ideal of life explains our perception of significance and meaningfulness in the (embodied) activities and ways of filling the space (occupying). Reading by the fire while it rains and reading under the sun in the park are experiences of reading altered in different ways by the very experience of occupying that particular space, in a particular way, and at this moment of our life. Our (changing) ideal of life makes our aesthetic choices deeply personal and dependent on the very present moment of our life. And, thus, an aesthetically preferable space reveals itself as the appropriate fit of activity, moment-in-our-life and (perceived) space. It is a space where, not only our body but our life fits well--or fits better. 

Biography:

Abel B. Franco holds a M.A. in History (1998) from the Graduate Center of the City University of New York (CUNY); a Ph.D. in Philosophy from the University of Salamanca (1999) and a Ph.D. in History and Philosophy of Science (2006) from the University of Pittsburgh (EE.UU). He has taught in different CUNY campuses, at the University of Pittsburgh and, since 2006, at California State University, Northridge (CSUN) where he is currently a Professor in the Philosophy Department. He has written, given talks and published, mainly on the History of Natural Philosophy (especially Middle Ages and 17th century), on the History of Philosophy (especially the 17th century and, in particular, Descartes), on the History and Philosophy of Mind (especially emotions), and on Aesthetics (especially the relation between emotions and art, in the Baroque and in contemporary debates on philosophy of architecture and philosophy of fiction). His most recent articles are “Our Everyday Aesthetic Evaluations of Architecture” (_British Journal of Aesthetics_, 2019) and "The Aesthetic Value of Film" (_Journal of Aesthetic Education_, forthcoming). 

Further Information:
This recording is taken from our Annual UK Conference 2022: Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Sociality (Exeter, UK / Hybrid) with the University of Exeter. Sponsored by the Wellcome Centre, Egenis, and the Shame and Medicine project. For the conference our speakers either presented in person at Exeter or remotely to people online and in-room, and the podcast episodes are recorded from the live broadcast feeds.
 
The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast.
 
About our events: https://www.thebsp.org.uk/events/
 
About the BSP: https://www.thebsp.org.uk/about/

Season 9 continues with a presentation from our 2022 annual conference, Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Spatiality.
 
This episode features a presentation from Michal Lipták
 
Abstract:
Adorno always maintained that "new music"—his term for mostly atonal, avant-garde music—was not just yet another musical school within the history of music which would gradually settle down and develop its own idioms, but that it was unique in the history of music and that it introduces a certain rift—"an abrupt, qualitative leap"—due to which it would never settle down. He developed this understanding of avant-garde music in writings that, at the same time, combine a philosophy of music, a sociology of music, and an engaged music criticism addressing contemporary works, whereby this criticism was never value neutral. In this paper, I demonstrate that phenomenology—despite Adorno's explicit but misplaced distaste for it—is well disposed to ground this understanding; in doing so, I use notions developed in general phenomenology and in "classic" texts of phenomenological aesthetics, such as notion of Typik in Husserl, notions of schemata and historical a priori in Dufrenne, or conception of a schematic work in Ingarden. Interpreting Adorno phenomenologically allows us to confirm the profound rift between atonal avant-garde music and the rest of music that Adorno identified, and to disclose it more precisely, describing phenomenologically how such music places unnatural demands on us, while it simultaneously stimulates us. In return, phenomenology of music itself benefits from phenomenological absorption of Adorno's philosophy of music, too. Such absorption helps phenomenology to engage critically with contemporary musical works and thereby test the thesis of the profound rift on the current atonal avant-garde works; this approach also helps to develop criteria to evaluate the avant-garde works. Finally, this rift can be interpreted as a defining feature of avant-garde music, and therefore contribute to discussions about definition of avant-garde music, which are still unsettled in musicological literature. 

Biography:
Michal Lipták is a researcher at the Institute of Philosophy of Slovak Academy of Sciences. He defended and published his dissertation on aesthetics of Husserl and Ingarden, and his current research involves Husserlian phenomenology, phenomenology of art (and music in particular), structuralism and post-structuralism, political philosophy including critical phenomenology, Hegelianism, Marxism and post-Marxism, philosophy of new media, and philosophy of law. He regularly reviews contemporary classical music for Slovak cultural magazines. In addition to philosophy, he also studied law and works as an attorney. 
 
Further Information:
This recording is taken from our Annual UK Conference 2022: Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Sociality (Exeter, UK / Hybrid) with the University of Exeter. Sponsored by the Wellcome Centre, Egenis, and the Shame and Medicine project. For the conference our speakers either presented in person at Exeter or remotely to people online and in-room, and the podcast episodes are recorded from the live broadcast feeds.
 
The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast.
 
About our events: https://www.thebsp.org.uk/events/
 
About the BSP: https://www.thebsp.org.uk/about/