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This podcast is for the British Society for Phenomenology and showcases papers at our conferences and events, interviews and discussions on the topic of phenomenology.
Episodes
Friday May 10, 2019
Friday May 10, 2019
Here is the latest of our recordings from The British Society for Phenomenology’s 2018 Annual Conference ‘The Theory and Practice of Phenomenology’. Julio Andrade is from the University of Stellenbosch, South Africa, and the paper is titled ‘Normative provisionality as a means to navigate Levinasian infinite responsibility’.
Abstract: “The core of Emmanuel Levinas’s (1969) argument in Totality and Infinity is that because the other cannot be faithfully represented without reducing his/her alterity, I cannot discharge my responsibilities to him/her. As such, my responsibility to the other is infinite. Infinite responsibility is at the centre of Levinasian ethics, however, it is also the most problematic. If I am infinitely responsible for the other, what of my, and all the other others, needs and desires? Levinas responds by positing a third party to the face-to face encounter with the other. Levinas argues that justice (or the political) is “an incessant correction of the asymmetry of proximity” (1998; 158 emphasis added), i.e. justice or politics must constantly efface the alterity of the other in order to render the other representable, and thus comparable with the third.
However, what such a politics entails in practice is not something that Levinas develops in any depth. He remarks that “[m]y task does not consist in constructing ethics; I only try to find its meaning” (1985; 90). However, his follow-up to this remark hints at an endorsement of just such an enterprise: “one can without doubt construct an ethics in function of what I have just said, but this is not my own theme” (ibid).
It is by expanding on the above ‘incessant correction’ of justice that I hope to offer a way to ‘operationalise’ Levinasian ethics. In order to achieve this, I enlist Woermann and Cilliers’ (2012) ‘provisional imperative’. Pared to its essence, the provisional imperative reads as follows: “When acting, always remain cognisant of other ways of acting” (ibid; 451).I reinscribe this into Levinasian terms – ‘when representing the other, always be cognisant of other ways of representing the other.’ Then, by understanding responsibility as an ability to respond to the demands of the other, a response-ability, I argue that the other as infinity (Levinas takes the idea of infinity as the model for the other), should be understood as the other representing itself in an infinite number of ways, rather than a representation of itself as infinity.
The provisional imperative, I conclude, drives this incessant, and infinite revision of the representation of the other, and concomitantly my responsibility to the other. The provisional imperative operationalises Levinasian ethics such that infinite responsibility to the other is not rendered quixotic even as it is confirmed as the limit of our responsibility.”
The British Society for Phenomenology’s Annual Conference took place at the University of Kent, in Canterbury, UK during July, 2018. It gathered together philosophers, literary scholars, phenomenologists, and practitioners exploring phenomenological theory and its practical application. It covered a broad range of areas and issues including the arts, ethics, medical humanities, mental health, education, technology, feminism, politics and political governance, with contributions throwing a new light on both traditional phenomenological thinkers and the themes associated with classical phenomenology. More information about the conference can be found at:
https://www.britishphenomenology.org.uk/conference-2018/
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, conferences and other events, and its podcast. You can support the society by becoming a member, for which you will receive a subscription to our journal:
Friday May 03, 2019
Friday May 03, 2019
Here is the latest of our recordings from The British Society for Phenomenology’s 2018 Annual Conference ‘The Theory and Practice of Phenomenology’. James Rakoczi is from King's College London, and the paper is titled ‘Moving without movement: Merleau-Ponty’s “I can” in cases of global paralysis’.
Abstract: “In this paper, I aim to demonstrate how memoirs written by people who live with, or have experienced, global paralysis can illuminate and complicate Maurice Merleau-Ponty’s claim in Phenomenology of Perception that embodied movement is a necessary condition for a transcendental self. I argue that the kinds of movement these texts articulate shares an affinity with the kind of movement instantiated by Merleau-Ponty’s intentional arc: a ceaseless and adaptive movement, or a “therapeutic” movement, which constantly “recovers” from an incapacity to move. In short, Merleau-Ponty’s “I can” emerges ceaselessly from an “I cannot”. I shall make particular reference to two texts. First, I shall consider how any philosophy attempting to centre the importance of bodies-in-movement might align with the claims made in Kate Allatt’s memoir Running Free (2011), a text in which Allatt attributes an interior ‘running psyche’ as imperative to her miraculous recovery from locked-in syndrome. Second, I will read Jean-Dominique Bauby’s locked-in syndrome memoir The Diving-Bell and the Butterfly (Le scaphandre et le papillon, 1997) through the lens of Merleau-Ponty’s account of anosognosia, arguing that the text conceals its laborious method of production in the very process of describing that method. I will conclude by reflecting on the influence Merleau-Ponty has had on embodied therapies and textual accounts of lived illness experience, and indicate how understanding the ways in which embodied movement, textuality and therapeutics overlap has significance for our understanding of Merleau-Ponty’s claims.”
The British Society for Phenomenology’s Annual Conference took place at the University of Kent, in Canterbury, UK during July, 2018. It gathered together philosophers, literary scholars, phenomenologists, and practitioners exploring phenomenological theory and its practical application. It covered a broad range of areas and issues including the arts, ethics, medical humanities, mental health, education, technology, feminism, politics and political governance, with contributions throwing a new light on both traditional phenomenological thinkers and the themes associated with classical phenomenology. More information about the conference can be found at:
https://www.britishphenomenology.org.uk/conference-2018/
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, conferences and other events, and its podcast. You can support the society by becoming a member, for which you will receive a subscription to our journal:
Sunday Apr 28, 2019
Sunday Apr 28, 2019
Here is the latest of our recordings from The British Society for Phenomenology’s 2018 Annual Conference ‘The Theory and Practice of Phenomenology’. Jack Price is from Cardiff University / the University of Exeter, and the paper is titled ‘Adorno and Scheler on Action and Experience’.
Abstract: “T.W Adorno’s work includes sustained critical engagement with phenomenology. While sympathetic to the attempt to engage with the ‘heterogenous’ and with the world of objects, Adorno argues that traditional phenomenology ultimately fails: Husserl relies too much on constitutive subjectivity and is unable to break from idealism. Perhaps as a result, Adorno tends to pass over much of the work of Max Scheler. Despite this, this paper argues that Scheler’s materialist phenomenology could engage with Adorno’s critical theory to mutual benefit.
Adorno’s work speaks to phenomenological attempts to understand experience. Emphasising the limitations of concepts, the primacy of the object and the value of embodied affective experience, Adorno builds a broad social critique emphasising mediation and the need for moving beyond traditional conceptual thought. But Adorno’s methodological negativity means that his account of the role of embodied subjectivity tends to be laconic, working more as a counterblast to transcendental idealism than as an articulated alternative.
Scheler’s model of the human being is drawn from a twofold distinction between ‘life’ and ‘spirit’, in which ‘life’ represents pre-rational and instinctual drives and behaviours and ‘spirit’ the rational and self-reflective element. The human being is thus not a singular entity ruled by reason, but a creature of conflicting drives, passions, and interests of which reason is a late and by no means omnipotent part. This model of the human being, however, is situated at times quite abstractly. Scheler lacks the critical resources needed to thoroughly interrogate the role of subjectivity under contemporary social conditions.
Dialogue between the two could therefore be very productive. While tensions undeniably exist, Max Scheler’s work, when brought together with Adorno’s critique of constitutive subjectivity and contemporary society, could present a plausible and phenomenologically-minded account of human action and experience under the current social order.”
The British Society for Phenomenology’s Annual Conference took place at the University of Kent, in Canterbury, UK during July, 2018. It gathered together philosophers, literary scholars, phenomenologists, and practitioners exploring phenomenological theory and its practical application. It covered a broad range of areas and issues including the arts, ethics, medical humanities, mental health, education, technology, feminism, politics and political governance, with contributions throwing a new light on both traditional phenomenological thinkers and the themes associated with classical phenomenology. More information about the conference can be found at:
https://www.britishphenomenology.org.uk/conference-2018/
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, conferences and other events, and its podcast. You can support the society by becoming a member, for which you will receive a subscription to our journal:
Friday Apr 19, 2019
Friday Apr 19, 2019
Here is the latest of our recordings from The British Society for Phenomenology’s 2018 Annual Conference ‘The Theory and Practice of Phenomenology’. Erin Plunkett is from the University of Chichester, and the paper is titled ‘Patočka’s asubjective phenomenology’.
Abstract: “The return to the ‘object’ or ‘thing’ in contemporary Continental Philosophy is in part a reaction to the past sins of what Husserl calls Cartesian philosophy—a philosophy in which truth hinges on subjective consciousness and in which the res cogitans and res extensa are thought as radically separate. The environmentally disastrous consequences of such a position are hard to deny and are diagnosed by Husserl himself in his Crisis. Yet, today Phenomenology is often lumped together with this tradition (in part because of Husserl’s own emphasis on consciousness) and, so, implicated in these consequences.
Czech phenomenologist Jan Patočka, one of Husserl’s last students, was already thinking through the problem of subjectivism in phenomenology in the 1930s, and in 1971 wrote the essay ‘Husserl’s Subjectivism and the Call for an Asubjective Philosophy’, in which he argues that phenomena are not the mere ‘correlate of subjective processes’, nor the ‘accomplishment of subjective constitution’; rather, phenomena as such are primary. As for the subject, it is itself a phenomenon allowed by things, rather than the basis for the appearance of things. It is ‘not we but phenomenal being itself that indicates for us what possibilities there are for our own being’.
This conception, I argue, is an advance on Husserl on the one hand and contemporary philosophies of the object on the other. It avoids the consequences of Cartesianism while providing a more coherent account of subjectivity (as a no-thing) and retaining the idea of Being over against beings or things. With these considerations in the background, I present Patočka’s asubjective phenomenology as a viable and relevant philosophical methodology.”
The British Society for Phenomenology’s Annual Conference took place at the University of Kent, in Canterbury, UK during July, 2018. It gathered together philosophers, literary scholars, phenomenologists, and practitioners exploring phenomenological theory and its practical application. It covered a broad range of areas and issues including the arts, ethics, medical humanities, mental health, education, technology, feminism, politics and political governance, with contributions throwing a new light on both traditional phenomenological thinkers and the themes associated with classical phenomenology. More information about the conference can be found at:
https://www.britishphenomenology.org.uk/conference-2018/
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, conferences and other events, and its podcast. You can support the society by becoming a member, for which you will receive a subscription to our journal:
Friday Mar 29, 2019
Friday Mar 29, 2019
Here is the latest of our recordings from The British Society for Phenomenology’s 2018 Annual Conference ‘The Theory and Practice of Phenomenology’. Bhaswar Malick is from the University of Cincinnati, and his paper is titled ‘Paradise on Earth: Tomb of Akbar at Sikandrabad’.
Abstract: “Globalization’s dissolution of boundaries parallels a resurgent identity politics, exacerbated by religious invocations. Evidently, the Islamic heritage of India is being repositioned as foreign and incongruent to the nation-state’s cultural legacy. A prime case in point is the recent exclusion of the Taj Mahal from the state government’s tourism booklet– this iconic heritage having been labelled as the architectural flagbearer of Islamic rule in India. But this exclusion is also symptomatic of the primacy of classifications: architecture’s ‘scientific method’ – a work identified by its style and age, its origin and author, and an objectified list of its features. This paper presents an alternative, rooted in the discourses of phenomenology, that can illuminate the nature of situated human interactions more holistically, and hermeneutics, that can reveal the continuing relationships between works of the distant past with the always new present. To account for the booklet’s missed opportunity, this paper will dwell not on the Taj Mahal, but on the tomb of the most powerful Mughal Emperor Akbar, at Sikandrabad. Ignored and attracting far fewer tourists, this monument recedes into relative obscurity, although located within the same city. This paper argues that the tomb remains relevant to modern India because it incites questions of life and death, of living and dying; it claims legitimacy as a work of art – a meaningful and on-going, ever-present human experience. The work works best by transforming a sense of being with the deceased in a place after death, to become a respite in mortal life for soulful contemplation; realised for heightened sensitivity, activated by bodily engagement, and explored within spatial sequences, all encompassed as a holistic architectural experience. In introspection, it provides insight into what Islam, and the human experience in general, are for you and me today, beyond yet through constructions of a defined past.”
The British Society for Phenomenology’s Annual Conference took place at the University of Kent, in Canterbury, UK during July, 2018. It gathered together philosophers, literary scholars, phenomenologists, and practitioners exploring phenomenological theory and its practical application. It covered a broad range of areas and issues including the arts, ethics, medical humanities, mental health, education, technology, feminism, politics and political governance, with contributions throwing a new light on both traditional phenomenological thinkers and the themes associated with classical phenomenology. More information about the conference can be found at:
https://www.britishphenomenology.org.uk/conference-2018/
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, conferences and other events, and its podcast. You can support the society by becoming a member, for which you will receive a subscription to our journal:
Friday Mar 22, 2019
Friday Mar 22, 2019
Here is the latest of our recordings from The British Society for Phenomenology’s 2018 Annual Conference ‘The Theory and Practice of Phenomenology’. Arthur Rose is from Durham University, and his paper is titled ‘Reorienting Breathlessness: A Case against Symptom Discordance’.
Abstract: “In Phenomenology of Illness, Havi Carel identifies a ‘Janus-faced duality’ to breathlessness: ‘it is so real and overwhelming to the person experiencing it and yet so invisible to those around her’ (Carel 2016: 109). The discrepancy between external appearance and internal reality replicates a further discrepancy, known as symptom discordance, between the person’s perception of breathlessness (‘subjective experience’) and the oxygen saturation of their blood (‘objective measurement’). Not only is the breathless person challenged by another’s failure to recognize their experience, their own interoceptive ability may not match what they feel to what medicalised testing shows. Carel usefully relates this mismatch to Merleau-Ponty’s distinction between the objective and the lived body. The affordances of the objective body come to define new limits on the bodily habits that determine the lived body’s engagement with the world. To emphasize the reshaping of world that faces the person with breathlessness, Carel uses geographical metaphors or articulations that demonstrate both forms of discordance. But, Carel does not devote much attention to extremes of symptom discordance: either where a person has objectively low levels of oxygen saturation but does not complain of breathlessness or, conversely, where a person does complain of breathlessness but has no measurable oxygen deficiency.
This paper seeks to draw on Carel’s account of breathlessness to consider how it responds to the problems symptom discordance presents for ‘external’ verification, by either casual or medical perception. By shifting the terms of the account, from concordance-discordance to orientation-disorientation, it reframes a continued reliance on the subjective-objective distinction as a matter of cognitive direction. Drawing on Sara Ahmed’s engagement with Merleau-Ponty’s account of orientation, it argues that the experience of breathlessness can be usefully thought of as a series of orientations: to the world, the sensations of breathlessness and their scientific measurement.”
The British Society for Phenomenology’s Annual Conference took place at the University of Kent, in Canterbury, UK during July, 2018. It gathered together philosophers, literary scholars, phenomenologists, and practitioners exploring phenomenological theory and its practical application. It covered a broad range of areas and issues including the arts, ethics, medical humanities, mental health, education, technology, feminism, politics and political governance, with contributions throwing a new light on both traditional phenomenological thinkers and the themes associated with classical phenomenology. More information about the conference can be found at:
https://www.britishphenomenology.org.uk/conference-2018/
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, conferences and other events, and its podcast. You can support the society by becoming a member, for which you will receive a subscription to our journal:
Friday Mar 01, 2019
Friday Mar 01, 2019
Here is the latest of our recordings from The British Society for Phenomenology’s 2018 Annual Conference ‘The Theory and Practice of Phenomenology’. Aoife McInerney is from the University of Limerick, and her paper is titled ‘Phenomenology of Solidarity’.
Abstract: “The term plurality is somewhat in vogue of late; yet, arguably its implications were not taken seriously until Hannah Arendt. Arendt displays a genuine engagement with what plurality actually means and what it has to offer. The consequences of this, on the one hand, call for a theoretical reframing of the conditions of political action and interaction. On the other, they force us to rethink the nature of pluralistic co-existence. While plurality may present challenges, such as how does one truly participate at the political level and how does the notion of solidarity fare against the reality of difference and uniqueness contained in everyday communal life and practice, a phenomenological investigation of plurality provides a compelling approach to today’s most vexing social-political problems. In order to extract the full potential from Arendt’s notion of plurality, this paper will begin at the conceptual level and systematically iron out the theoretical implications of plurality and the methodological challenges it presents. Subsequently, it will further explore what plurality has to offer in the political domain and how it is actualized, that is to say, how a theory of solidarity becomes practice. Finally, in terms of my own contribution, this paper will analyze these pluralistic implications in light of forming solidaristic relations which the notion of plurality could be seen to undermine. The notion of plurality that Arendt tries to capture is one which, in spite of a seeming conceptual contradiction, -- different but equal, separate but unified -- remains faithful to the phenomenon of political life with others, that is to say, the lived experience of intersubjectivity. Ultimately, Arendt’s contributions culminate in an innovative ethics of participative plurality which has far-reaching implications for current social policy, such as fostering solidaristic understanding and cooperation, and managing international mobility.”
The British Society for Phenomenology’s Annual Conference took place at the University of Kent, in Canterbury, UK during July, 2018. It gathered together philosophers, literary scholars, phenomenologists, and practitioners exploring phenomenological theory and its practical application. It covered a broad range of areas and issues including the arts, ethics, medical humanities, mental health, education, technology, feminism, politics and political governance, with contributions throwing a new light on both traditional phenomenological thinkers and the themes associated with classical phenomenology. More information about the conference can be found at:
https://www.britishphenomenology.org.uk/conference-2018/
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, conferences and other events, and its podcast. You can support the society by becoming a member, for which you will receive a subscription to our journal:
Friday Feb 22, 2019
Friday Feb 22, 2019
Here is the latest of our recordings from The British Society for Phenomenology’s 2018 Annual Conference ‘The Theory and Practice of Phenomenology’. James Forrest is from the University of Copenhagen, and his paper is titled ‘The World from the Enactive Approach: Degrees of Transcendentalism’.
Abstract: “Enactivism and embodied cognition movements at large are gaining influence in diverse fields ranging from cognitive science to philosophy, psychology, artificial intelligence, and anthropology (Hutto 2017, p.378). As Francisco Varela’s dream of extending and expanding Merleau-Ponty’s work intertwining empirical research with phenomenological investigations comes further to fruition, it’s pertinent to pause and ask the question: what do different branches of enactivism have to say about the status of the world we inhabit? This paper proposes a conceptual taxonomy of varieties of enactivism with respect to their metaphysical claims of mind-(in)dependence of the physical world. This taxonomy would be orthogonal yet compatible with others such as Ward, Silverman, and David’s differentiation of autopoietic, sensorimotor, and radical enactivisms (2017, p.369). Consider that one finds explicitly transcendental and anti-foundationalist perspectives on the existence of world in texts like The Embodied Mind (Varela et al, 1991), echoing what some have called the correlationist metaphysics of the later Husserl (Beck 1928; Zahavi 2017, p.114). In these cases, what’s being enacted is the real world itself. An alternative possible reading of some texts, e.g. Mind in Life, suggest that what’s enacted is a ‘selection’ or ‘interpretation’ of an environing world to create a phenomenal world (Thompson 2007). Other branches, for instance O’Regan’s work, lend themselves to objective realist interpretations, where sensorimotor activity is taken to offer objective determinations of enacted phenomenal qualia (O’Regan 2012, p.180). Still others more or less explicitly bracket metaphysical commitments altogether (cf. Gallagher). I propose to call these four kinds of enactivism, respectively; (1) correlationist, (2) phenomenal, (3) objective, and (4) bracketed. Using this heuristic outline I will further raise the question of how naturalism and transcendentalism, or realism and anti-realism, are taken to combine coherently in versions 1-3.”
The British Society for Phenomenology’s Annual Conference took place at the University of Kent, in Canterbury, UK during July, 2018. It gathered together philosophers, literary scholars, phenomenologists, and practitioners exploring phenomenological theory and its practical application. It covered a broad range of areas and issues including the arts, ethics, medical humanities, mental health, education, technology, feminism, politics and political governance, with contributions throwing a new light on both traditional phenomenological thinkers and the themes associated with classical phenomenology. More information about the conference can be found at:
https://www.britishphenomenology.org.uk/conference-2018/
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, conferences and other events, and its podcast. You can support the society by becoming a member, for which you will receive a subscription to our journal:
Friday Feb 15, 2019
Friday Feb 15, 2019
Here is the second of our recordings from The British Society for Phenomenology’s 2018 Annual Conference ‘The Theory and Practice of Phenomenology’. Dr Niall Keane was a keynote speaker at the conference, and his paper is titled ‘Metaphysics and Nihilism’.
Niall Keane is Senior Lecturer and Head of the Department of Philosophy at Mary Immaculate College, University of Limerick, Ireland. He has published widely in the areas of phenomenology and hermeneutics and is the co-author of The Gadamer Dictionary (Continuum 2012) and co-editor of The Blackwell Companion to Hermeneutics (Wiley-Blackwell 2016). In addition to his publications on Husserl, Heidegger, Gadamer, Michel Henry, and in the field of ancient philosophy, he is Treasurer of the Irish Phenomenological Circle, and cofounder and coordinator of the Irish Centre for Transnational Studies. His current research project focuses on the transformed nature of the self in Heidegger’s thought.
Abstract: “This talk will examine the interconnected issues of metaphysics and nihilism in the works of Martin Heidegger and Ernst Jünger. Exploring the issues of metaphysics and nihilism through the lens of their respective analyses of being and nothing, it will assess Heidegger’s interpretation of Jünger’s position as modern and metaphysical in that it remains trapped within the Gestalt of the human being as the subject that sets in place and produces the world and by doing so secures further production possibilities for itself. However, in Heidegger’s dialogue with Jünger one can detect deep structural affinities, especially in Jünger’s description of nihilism and his attempt to reconceive the ontological question. It is the aim of this talk to explore the points of convergence and divergence and to argue for the necessity of reading Heidegger with Jünger and with metaphysics as opposed to understanding Heidegger’s thought as anti-metaphysical through and through. This talk will address whether Heidegger’s re-conception of being and nothing as one and the same, albeit not identical, is not itself a real expression of metaphysical orientation, that is, whether the cunning of metaphysics is not already operative in Heidegger’s attempts to sketch the contours of another way of thinking about the human being’s relation to the question of being. Taking Heidegger at his word, when he claims that there is no such thing as a last word, especially when it comes to the question of being, it is my contention that his thought is metaphysical to the core and that this becomes clear in his response to Jünger and in what he took from Jünger. If it is true, as Heidegger claimed, that metaphysics is nihilism proper, then surely his goal must be to confront metaphysics from within metaphysics and not to overcome it. In the end, the paper will argue that there is a problematic tension in Heidegger’s interpretation of the history of metaphysics and nihilism, such that Heidegger vacillates between not wanting to belong to the metaphysical tradition and recognizing that all thought must necessarily belong to this tradition.”
The British Society for Phenomenology’s Annual Conference took place at the University of Kent, in Canterbury, UK during July, 2018. It gathered together philosophers, literary scholars, phenomenologists, and practitioners exploring phenomenological theory and its practical application. It covered a broad range of areas and issues including the arts, ethics, medical humanities, mental health, education, technology, feminism, politics and political governance, with contributions throwing a new light on both traditional phenomenological thinkers and the themes associated with classical phenomenology. More information about the conference can be found at:
https://www.britishphenomenology.org.uk/conference-2018/
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, conferences and other events, and its podcast. You can support the society by becoming a member, for which you will receive a subscription to our journal:
https://www.britishphenomenology.org.uk/about/
Friday Feb 08, 2019
Friday Feb 08, 2019
Here is the first of our recordings from The British Society for Phenomenology’s 2018 Annual Conference ‘The Theory and Practice of Phenomenology’. Dr Luna Dolezal was a keynote speaker at the conference, and her paper is titled ‘Phenomenology and Intercorporeality in the Case of Commercial Surrogacy’.
Luna Dolezal is a Lecturer in Medical Humanities and Philosophy at the University of Exeter, UK. Her research is primarily in the areas of applied phenomenology, feminist philosophy, philosophy of embodiment, philosophy of medicine and medical humanities. She is the author of The Body and Shame: Phenomenology, Feminism and the Socially Shaped Body (Lexington Books, 2015) and the co-editor of Body/Self/Other: The Phenomenology of Social Encounters (SUNY Press, 2017) and New Feminist Perspectives on Embodiment (Palgrave, 2018).
Abstract: “In this paper, I will attempt to put the maternal-foetal relation through pregnancy into the centre of the ethical questions that arise in the practice of commercial gestational surrogacy. I will proceed by drawing attention to the predominant logic regarding bodies, babies, pregnancy and motherhood that underpins most bioethical discussion regarding commercial surrogacy, making salient the dominant metaphoric and patriarchal landscapes which shape how we commonly understand pregnancy, surrogacy and parenthood in the present day. Following Emily Martin, I argue that key metaphors about the body and bodily events can shape one’s experience and the logic of the practices which surround those experiences. Through describing aspects of the metaphoric landscape within which the practices of commercial surrogacy are primarily thematized, I will demonstrate that a phenomenology of pregnancy, or a theorizing of pregnancy as a complex existential intercorporeal and lived experience, is most often omitted or effaced in bioethical discussions about commercial surrogacy. As such, I will suggest that what is missing in the discourse and bioethical literature on surrogacy is an adequate theorizing of pregnancy. In order to suggest how we might introduce a theory of pregnancy, I will turn to recent phenomenological ontological accounts of pregnancy and intercorporeality, using the insights of Maurice Merleau-Ponty as a conceptual ground. In doing so, I will describe the phenomenology of the affective maternal-foetal relationship, engaging with Iris Marion Young’s classical discussion of pregnant embodiment alongside recent accounts of the phenomenology of pregnancy from Jane Lymer and Sara Heinämaa. Ultimately I will argue that the role of the surrogate is phenomenologically and existentially significant in foetal development and in the creation of a new human subject through communicative intercorporeal relations. Overall, my aim is to put the maternal-foetal relation and pregnancy, as a complex life-generating and kinship-generating experience with substantial social, developmental and existential significance, at the centre of conversations about commercial gestational surrogacy and to disrupt the predominant logic that surrogate mothers are merely ‘human incubators,’ or a special type of container or vessel for the foetuses that they gestate.”
The British Society for Phenomenology’s Annual Conference took place at the University of Kent, in Canterbury, UK during July, 2018. It gathered together philosophers, literary scholars, phenomenologists, and practitioners exploring phenomenological theory and its practical application. It covered a broad range of areas and issues including the arts, ethics, medical humanities, mental health, education, technology, feminism, politics and political governance, with contributions throwing a new light on both traditional phenomenological thinkers and the themes associated with classical phenomenology. More information about the conference can be found at:
https://www.britishphenomenology.org.uk/conference-2018/
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, conferences and other events, and its podcast. You can support the society by becoming a member, for which you will receive a subscription to our journal:
https://www.britishphenomenology.org.uk/about/