tag:blogger.com,1999:blog-17322048413441446452024-02-19T15:16:55.024+09:00Shogo Tanaka's Psychology & Philosophy Lab.Unknownnoreply@blogger.comBlogger139125tag:blogger.com,1999:blog-1732204841344144645.post-43401657250970022772024-02-03T22:09:00.001+09:002024-02-03T22:09:04.503+09:00author's manuscript of Miyahara & Tanaka (2023)As a lot of colleagues have asked me to share the article, here I share the author's manuscript of Miyahara and Tanaka (2023).<div><br /></div><div><a href="https://drive.google.com/file/d/1cWzdR-swQsmzgVZmPTJ2LSK1SYNsMGDJ/view?usp=sharing" target="_blank">Katsunori Miyahara and Shogo Tanaka (2023) "Narrative self-constitution as embodied practice" Philosophical Psychology, Online First.</a></div><div><br /></div><div><div>Enjoy it!</div><div><br /></div></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-1732204841344144645.post-43195102383272469482024-01-06T20:39:00.002+09:002024-01-06T20:39:27.393+09:00New article on Philosophical Psychology<p>Shortly before, our new article was published on Philosophical Psychology.</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgq49w0ARKcfjKRCR_1fh0BfAAQUym5rz3ZWiXQ0Qcc5ehMHxrnsL830H8Qq8Y0IhUUcv9z81NwD7K_7ylvZURMn5V7kFqqoy48C6DWfj-qzHPsSCZDQFzco8AWy1ou_BVhZe2U__VRfrUdH_Igi-VuJqU6BIXkwfcF506cZSANCCHZ8rWo7O8B0DkVzX5n/s1448/%E3%82%B9%E3%82%AF%E3%83%AA%E3%83%BC%E3%83%B3%E3%82%B7%E3%83%A7%E3%83%83%E3%83%88%202024-01-06%2020.37.47.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1448" data-original-width="1192" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgq49w0ARKcfjKRCR_1fh0BfAAQUym5rz3ZWiXQ0Qcc5ehMHxrnsL830H8Qq8Y0IhUUcv9z81NwD7K_7ylvZURMn5V7kFqqoy48C6DWfj-qzHPsSCZDQFzco8AWy1ou_BVhZe2U__VRfrUdH_Igi-VuJqU6BIXkwfcF506cZSANCCHZ8rWo7O8B0DkVzX5n/w329-h400/%E3%82%B9%E3%82%AF%E3%83%AA%E3%83%BC%E3%83%B3%E3%82%B7%E3%83%A7%E3%83%83%E3%83%88%202024-01-06%2020.37.47.png" width="329" /></a></div><br /> <p></p><p>Katsunori Miyahara and Shogo Tanaka (2023) "Narrative self-constitution as embodied practice" Philosophical Psychology, Online First.</p><p>https://doi.org/10.1080/09515089.2023.2286281</p><p>Here is the abstract. </p><p>Narrative views of the self argue that we constitute our self in self-narratives. Embodied views hold that our self is shaped through embodied experiences. In that case, what is the relation between embodiment and narrativity in the process of self-constitution? The question demands a clear definition of embodiment, but existing studies remains unclear on this point (section 2). We offer a correction to this situation by drawing on Merleau-Ponty’s analysis of the body that highlights its habituality. On this account, the body has an inherent tendency to cultivate an organization of habits through its history of engagement with the world (section 3). Next, we explore its role in narrative self-constitution by distinguishing between two aspects of the narrative self, the narrated I and the narrating I (section 4). We argue on phenomenological grounds that self-narratives are informed by bodily perspectives in both respects. Furthermore, a focus on the habituality of the body allows for a better explanation of self-constitution than those based on implicit self-narratives (section 5). For these phenomenological and theoretical reasons, we conclude that narrative self-constitution is an embodied and embedded practice (section 6).</p><p> </p><p>It was a nice experience for me to write together with Katsunori Miyahara, who is also a Merleau-Ponty scholar. Collaborating with him, I tried to extend Merleau-Ponty's ideas on embodiment into the realm of narrativity.</p><p>Enjoy reading it.</p><p><br /></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-1732204841344144645.post-52655036446406599702024-01-01T11:43:00.001+09:002024-01-01T11:44:01.517+09:00Happy 2024!<p>Happy new year, everybody! </p><p>Greetings from Tokyo.</p><p> </p><p>Here is a picture of IHSRC 2023 in Tokai University last year.</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjbi4AvSPKfmXzhzRyj0yX4VIemr3dLZ9F3t4olLjgv9bh3A6L8l6PnMRxnbVXkBmb3D8pu_AzXfw_nTBWsyOfsYIPSe3RAWRrCFxFLNjrDoFkrFAybfN_37gbMRJt_kd04A1XXULKJ1-sjFXh7oHXjxWxQLPvqtoigSEQvBCAHf82RW2d79Xxxnn3qSzAY/s1400/dbcf2f4332a0521df773b836476bea2f.webp" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="520" data-original-width="1400" height="238" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjbi4AvSPKfmXzhzRyj0yX4VIemr3dLZ9F3t4olLjgv9bh3A6L8l6PnMRxnbVXkBmb3D8pu_AzXfw_nTBWsyOfsYIPSe3RAWRrCFxFLNjrDoFkrFAybfN_37gbMRJt_kd04A1XXULKJ1-sjFXh7oHXjxWxQLPvqtoigSEQvBCAHf82RW2d79Xxxnn3qSzAY/w640-h238/dbcf2f4332a0521df773b836476bea2f.webp" width="640" /></a></div><br /> <p></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-1732204841344144645.post-2308376844724887462023-08-30T15:15:00.001+09:002023-08-30T15:15:49.032+09:00The Ikigai Podcast<p>Two weeks ago, I enjoyed being interviewed with Nich Kemp from <a href="https://ikigaitribe.com/" target="_blank">IKIGAI TRIBE</a>. </p><p>Do you know the Japanese word "IKIGAI (生きがい)"? Ikigai means somthing that make your life worth living, and it is becoming popular in English literature through Mieko Kamiya's book titled "On Ikigai (生きがいについて)."</p><p>Through the interview, I tried to give accounts on the concept of "aida (あいだ)” and "ma (間)". Both concepts are grounded in Japanese language and culture but I think it has a universal dimension that is open to the people from diverse cultural backgrounds. Intending to show that, my talk starts with the idea of intercorporeality.</p><p>Visit the page below, if you are interested in.</p><p><a href="https://ikigaitribe.com/podcasts/podcast66/" target="_blank">IKIGAI podcast 66: Navigating Aida and Intercorporeality with Prof. Shogo Tanaka</a></p><p><a href="https://ikigaitribe.com/podcasts/podcast66/">https://ikigaitribe.com/podcasts/podcast66/</a></p><p>Enjoy!</p><p><br /></p><p><br /></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-1732204841344144645.post-69109374059113074332023-06-18T19:37:00.005+09:002023-06-19T09:58:37.110+09:00Past IHSR conferences<p>Thanks to the aid of Prof. Steen Halling, I obtained the following information on International Human Science Research Conference. This is a list of sites and themes of the past conferences since 1982. Here I share it with you all.</p><p> </p><p>-------------------------</p><p>International Human Science Research Conference</p><p>Conference Sites and Themes, 1982-2023</p><p>(made by Prof. Steen Halling)</p><p>1982: School of Education, University of Michigan, Ann Arbor, USA. “Phenomenology of Childhood.”</p><p>1983: Department of Psychology, Duquesne University, Pennsylvania, Pittsburgh, USA. No theme.</p><p>1984: Department of Psychology, State University of West Georgia, Carrollton, USA.</p><p>1985: May 21-25. Faculty of Education, University of Alberta, Edmonton, Canada. </p><p>1986: May 27-31. University of California, Berkeley; Co-sponsored by the California State University, Hayward, and the Saybrook Institute, USA: “Dialogue Within Diversity”.</p><p>1987: May 26-30. School of Psychology, University of Ottawa, Canada. “Towards Integration in Human Science.” (The tradition of holding alternative meetings in Europe is affirmed. )</p><p>1988: June 8-12th. Department of Psychology and the College of Arts and Sciences, Seattle University, Washington, USA. “The Ethical Foundations and Implications of Human Science Research.” (Subsequent to 1988, the newsletter is published at Seattle University.)</p><p>1989: Aug 18-22. Institute of Psychology, University of Aarhus, Aarhus, Denmark. No theme (First meeting outside of North America. From the beginning many Europeans came to these conferences.)</p><p>1990: June 9-13. Faculty of the Educational Sciences, University of Laval, Quebec, Canada. “Intersubjectivity.” (The first and only time presentations were both in French and English (a requirement at public institutions in Quebec). Paul Ricouer was the keynote speaker.)</p><p>1991: Aug 18-22. Departments of Psychology, Educational and Educational Research, and History of Science and Ideas, University of Goteborg, Sweden. “Human Science as Methodology.” </p><p>1992: June 9-13. The Institute for Action Research, the Departments of Human Development and Child Studies, and of Philosophy, Oakland University, Rochester, Michigan, USA. “The Hermeneutic Circle: Voice, Narrative and Meaning Making in the Life-Worlds of Children and Adults.” </p><p>1993: Aug 10-14. Department of Pedagogical and Educational Sciences, University of Groningen, the Netherlands. “Human Sciences at the Intersection of Politics, Social Change and Development and Political Decision Making.” (We voted to go to South Africa if democratic elections were held.)</p><p>1994: Jun 14- 18th. Department of Psychology, St. Joseph’s College, West Hartford, Connecticut, USA. No theme. </p><p>1995: Aug 21-25. Department of Psychology, University of Pretoria, Eskrom Conference Centre, Midrand, South Africa. No theme. </p><p>1996: Aug 14-17. Nova Scotia College of Art and Design, Halifax, Nova Scotia, Canada: Beyond Form. “Transformation through Imagery and Action.” </p><p>1997: Aug 16-20. Department of Psychology, Norwegian University of Science and Technology, Trondheim, Norway. “The Challenges for the Human Sciences in a Technological World.”</p><p>1998: June 10-14. Sheldon Jackson College, Sitka, Alaska. “Interfaces: Heritages and Cultures”</p><p>1999: July 26-29. Learning and Teaching Research Institute (and others), Sheffield Hallam University, Sheffield, United Kingdom. “Qualitative Research: Unity and Diversity.” (The attendance at the previous two conferences was quite low (less than hundred). This year at least 300 attended.)</p><p>2000: June 12-15. Southampton College, Long Island University, New York, USA. “Celebrating Openness.” </p><p>2001: Aug 19-22. Counseling Institute, Taisho University, Tokyo, Japan. “Caring for the Next Generation.”</p><p>2002. June 19-22. University of Victoria, Victoria BC, Canada. “Inciting Dialogue at the Edges.” </p><p>2003: Aug 13-16th. Ersta Skondal University College, Stockholm, Sweden. “Human Science Research and Human Vulnerability.”</p><p>2004: Aug 5-8th. Brock University, St. Catharines, Ontario Canada. “Embodiment and its Consequences in Human Science Research.”</p><p>2005: Aug 10-13. Bournemouth University, United Kingdom. “Values”</p><p>2006: Aug 3-6. John F. Kennedy University, Pleasant Hills, California. “The Multicultural Future of Qualitative Research”</p><p>2007: June 13-16. University of Trento, Rovereto Branch, Italy. “New Frontiers of Phenomenology: Beyond Postmodernism in Empirical Research.”</p><p>2008: June 11-14, Ramapo College, Ramapo, NJ, USA. “Imagination and the Human Sciences.”</p><p>2009: June 17-20, Molde University College, Molde, Norway.</p><p>2010: August 4-8. Seattle University, Seattle, USA. “Giving Voice to Experience.”</p><p>2011: July 27-30. Hosted by the Open University at Oxford University, Oxford, UK. “Intertwining Body-self-world.”</p><p>2012: June 25-29. University of Quebec at Montreal, “Renewing the Encounter between the Human Sciences, the Arts and the Humanities”.</p><p>2013: July 27-30. University of Aalborg, Denmark. Creativity in human science research, methodology and theory.</p><p>2014: Saint Francis Xavier University, Antigonish, Nova Scotia. Advancing Human Science: Recovering Subjectivity, Relation, Process. (We had expected that the 2016 would be held in San Francisco but the potential organizers were at a loss to find an appropriate venue. After the conference, University of Ottawa stops forward and becomes the host without a business meeting decision.)</p><p>2015: August 11-15. Sør-Trøndelag University College, Trondheim, Norway. “Culture and Morality.”</p><p>2016: July. University of Ottawa, Ottawa, Canada. “Life Phenomenology: Movement, Affect, and Language.”</p><p>2017: July, Karkonosze College in Jelenia Gora, Poland. “Between Necessity and Choice: Existential Dilemmas in the Human life-world.”</p><p>2018: June, Wofford College, Spartanburg, SC, “Dialogue and Inclusivity.”</p><p>2019: June, Molde University College, Molde, Norway</p><p>2022: June. PACE University, New York, USA. “Building Bridges, State of the Science.”</p><p>2023: August 7-11. Tokai University, Shonan Campus, Japan. “Intercorporeality: (Re) Connecting people beyond social distance.”</p><div> </div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-1732204841344144645.post-44432165992741152942023-02-06T23:34:00.005+09:002023-02-06T23:34:32.305+09:00Website open: IHSRC 2023 in Tokyo<p>We are happy to announce the website for IHSRC 2023 is now open!</p><p>https://ihsrc2023tokyo.jp/</p><p><br /></p><p>The 40th International Human Science Research Conference is scheduled for 7 to 11 August 2023 and will be held in Tokai University Takanawa Campus, as an onsite event.</p><p><br /></p><p>Please send your abstract for paper presentation by April 15th to "ihsrc2023@gmail.com" The decision will be sent no later than May 15th.</p><p><br /></p><p>We look forward to meeting you all in Tokyo!</p><p><br /></p><p>All the best,</p><p>Shogo Tanaka</p><p>IHSRC 2023 local organizing committee </p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-1732204841344144645.post-49022012979213005192022-10-29T10:33:00.000+09:002022-10-29T10:33:02.429+09:00International Conference on Embodied Cognitive Science, November 7-11, OkinawaThere will be a full-fledged onsite conference on embodied cognition in a week.<div><br /></div><div><a href="https://groups.oist.jp/ecogs/ecogs-2022" target="_blank">International Conference on Embodied Cognitive Science</a></div><div><div><a href="https://groups.oist.jp/ecogs/ecogs-2022" target="_blank">ECogS 2022 "Interaction Matters"</a></div></div><div>at OIST, Okinawa, Japan</div><div><br /></div><div>I've just started to prepare for my talk titled "Embodied cognitive revolution behind the “sapient paradox”" </div><div><br /></div><div>Sapient Paradox is a question formulated by Colin Renfrew in his 1996 paper, pointing out that there is a big temporal gap between the accomplishment of human evolution in anatomical senses and the manifestation of human cognitive capabilities in civilizations. In fact, human evolution in a biological sense was accomplished some 60,000 years ago (or as long as 200,000 years ago when the Sapiens appeared), but human civilization first appeared 12000-10000 years ago. If there is such a gap, there should be an account on human cognitive capacities that prepared for the formation of early civilization, which involved the development of sedentism, stock rearing, and agriculture. My talk deals with this problem from the perspective of embodied cognition.</div><div><br /></div><div>See you soon in Okinawa,</div><div>S</div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-1732204841344144645.post-70612062722091678382022-09-20T22:42:00.003+09:002022-09-20T22:44:23.515+09:00Upcoming Event: "Embodied Spirituality" (September 23rd)<p>We are going to hold an online symposium on September 23rd. </p><p><b>Tokai University Online Symposium</b></p><p><b>"Embodied Spirituality: Meditation practices in the contemporary world"</b></p><p><b>September 23rd, 2022, 10:00 - 12:00 CET / 17:00 - 19:00 JST</b></p><p>All those who are interested in embodiment and spirituality are welcome. Please follow the link below and register your name and e-mail address. You will get the webinar link after the registration.</p><p>> <a href="https://sites.google.com/view/tokai-embodied-spirituality/home" target="_blank">REGISTER HERE</a></p><p>My talk is titled "On the spiritual dimension of embodied experiences." Though I have not finished preparing for my talk yet, my main idea is very simple: Our bodily experiences such as sports and dance inherently have spiritual dimensions. Are you interested? Please join us!</p><p>Best,</p><p>S</p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-1732204841344144645.post-44582022829354965522021-10-10T19:44:00.003+09:002021-10-10T19:53:22.196+09:00Saving the previous page: Embodied Knowledge<p>As I restarted the blog as my personal website, the previous pages were closed. I save the page "Embodied Knowledge" as follows:</p><p>-----------------</p><p><b>Embodied Knowledge</b></p><p>Embodied knowledge is a type of knowledge where the body knows how to act.<br /><br />A simple and general example is riding a bicycle. Most of us know how to ride a bicycle, and we are able to do it without any deliberation. There is no need to verbalize or represent in the mind all the procedures required. The knowledge seems to be imprinted in one’s body. The knowing-subject here is the body itself, not the mind. Or more precisely, the knowing subject is the minded-body or embodied-mind.<br /><br />The notion of embodied knowledge is derived from the phenomenology of the French philosopher, Maurice Merleau-Ponty (1908-1961). In Phenomenology of Perception (1945/1962), referring to knowing how to touch type, he explains it as follows:<br /><br /><i>To know how to touch type is not, then, to know the place of each letter among the keys, nor even to have acquired a conditioned reflex for each one, which is set in motion by the letter as it comes before our eye. If habit is neither a form of knowledge nor an involuntary action, what then is it? It is <b>knowledge in the hands</b>, which is forthcoming only when bodily effort is made, and cannot be formulated in detachment from that effort.<br /></i>[Merleau-Ponty, M. (1945/1962). Phenomenology of Perception, Routledge, p.144.]<br /><br />What Merleau-Ponty described as 'knowledge in the hands' is the particular type of knowledge which is not distinctly explicit, conscious, mentally representative, or articulated. It is, however, well known by the body or through the body, when it is practiced. The knowledge of how to touch type is just lived by the hands or by the body. Merleau-Ponty also refers to it as 'knowledge bred of familiarity' (<b>savoir de familiarité</b>). This is the original source of embodied knowledge.<br /><br />Embodied knowledge is similar in concept to the procedural knowledge (as contrasted with declarative knowledge) of cognitive science, which can be better presented by performance than by verbal explanation. However, in contrast to the ideas of Merleau-Ponty, in mainstream cognitive science Cartesian mind-body dualism (and the reduction of mind to brain which derived from it) is still dominant, and the embodied nature of this knowledge seems to be overlooked. For example, Raymond Gibbs states:<br /><br /><i>One of the traditional beliefs in the cognitive science is that intelligent behavior, including the ability to perceive, think, and use language, need not arise from any specific bodily form. Thermostats, computers, robots, and brains in vats may all, under the right circumstances, exhibit sophisticated cognitive skills.</i><br />[Gibbs, R. W. (2006). Embodiment and Cognitive Science. Cambridge U. P., p.2]<br /><br />This tradition has not fully changed yet, although there exists many embodied approaches today.<br /><br />Descartes, with his famous methodological skepticism, separated mind and body, and at the same time rejected any knowledge that could be doubted. Thus, in the Cartesian world-view, the knowing-subject, which certain knowledge belongs to, is only the mind. The body is a mere known-object. There is no place for any 'embodied' knowledge.<br /><br />What I propose as the embodied knowledge is not constituted upon such dualism. For the mind, it is not apparent as knowledge since it is not clearly represented; nevertheless, we experience it with certainty through our own body. It is not confined only to the motor skills, but is concerned with the variety of human experiences which occur within the Lifeworld (Lebenswelt).<br /><br /><br />For the detail, please refer to;<br /><br /></p><ul><li>Tanaka, S. (2011). <a href="https://www.academia.edu/1449075/The_notion_of_embodied_knowledge" target="_blank">The notion of embodied knowledge</a>. in P. Stenner, et al. (Ed.) <i>Theoretical Psychology: Global Transformations and Challenges.</i> Concord, Ont.: Captus University Publications. pp.149-157.</li><li>Tanaka, S. (2013). <a href="https://www.academia.edu/12102230/The_notion_of_embodied_knowledge_and_its_range" target="_blank">The notion of embodied knowledge and its range</a>. <i>Encyclopaideia: Journal of phenomenology and education, 37</i>, 47-66.</li></ul>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-1732204841344144645.post-42773752525213480532021-10-10T19:42:00.003+09:002021-10-10T19:53:48.530+09:00Saving the previous page: Intercorporeality<p>As I restarted the blog as my personal website, the previous pages were closed. I save the page "Intercorporeality" as follows: </p><p>---------------</p><div><b>Intercorporeality</b></div><div> </div>Intercorporeality is a notion proposed by Merleau-Ponty that enables us to illuminate social cognition in an alternative way, by focusing on the relation between one's own body and that of the other.<br /><br />Please remember the experience of contagious yawning. In everyday life, it is a common experience that we cannot help yawning when we see someone else yawn (Interestingly enough, it has been pointed out that children with autism show difficulty with contagious yawning). The other example is smiling. Generally speaking, smiling is not as contagious as yawning. However, when we come upon someoneʼs smiling face, we feel that the muscles around our mouth are about to make the same facial expression, even if we do not actually smile.<br /><br />As is seen in these examples, intercorporeality contains a perception-action loop between self and other. Perceiving the otherʼs action prompts the same action in the self (like yawning) or its possibility (like smiling). Conversely, the selfʼs action prompts the same action, or its possibility, in the otherʼs body.<br /><br /><i>“In perceiving the other, my body and his are coupled, resulting in a sort of action which pairs them. This conduct which I am able only to see, I live somehow from a distance. I make it mine; I recover it or comprehend it. Reciprocally I know that the gestures I make myself can be the objects of anotherʼs intention.”</i><br />(Merleau-Ponty, 1951/1964, The Child's Relations with Others (W. Cobb trans.), p. 118.)<br /><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhXjMgXxkgjNWQ2r6NjgysFdNyn4_zzLQtZ9AyJVF2zjSSEW-6EHYOfQYeuGkFt7jl61Ph70WHxXdRuncJoCngfpjNmV9LkXpJt-LhHRFxSxR7JD07l4d8fFPxesMmtbV0gDj8D930qdZK6/s1600/%25E9%2596%2593%25E8%25BA%25AB%25E4%25BD%2593%25E6%2580%25A7intercorporeality.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="287" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhXjMgXxkgjNWQ2r6NjgysFdNyn4_zzLQtZ9AyJVF2zjSSEW-6EHYOfQYeuGkFt7jl61Ph70WHxXdRuncJoCngfpjNmV9LkXpJt-LhHRFxSxR7JD07l4d8fFPxesMmtbV0gDj8D930qdZK6/s320/%25E9%2596%2593%25E8%25BA%25AB%25E4%25BD%2593%25E6%2580%25A7intercorporeality.jpg" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div>In terms of social cognition, through this reciprocity between bodies, we directly grasp the intention of anotherʼs action. For the self, to perceive anotherʼs action is potentially to take up the same action. It is through our motor capacity that we understand the meanings of the otherʼs action. Our basic ability to understand others is perceptual, sensorimotor, and non-conceptual. It developmentally (and also theoretically) precedes the cognitive capacity known as "theory of mind."<br /><br />For the detail, please refer to;<br /><br /><ul><li>Tanaka, S. (2015). Intercorporeality as a theory of social cognition. <i>Theory & Psychology, 25</i>, 455-472. (Please send me an e-mail in case you need a copy)</li><li>Tanaka, S. (2017). Intercorporeality and aida: Developing an interaction theory of social cognition. <i>Theory & Psychology, 25</i>, 455-472. (<a href="http://journals.sagepub.com/doi/abs/10.1177/0959354317702543" target="_blank">You can download a pdf here</a>)</li></ul>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-1732204841344144645.post-5129818470644459782021-10-10T18:59:00.002+09:002021-10-10T18:59:14.481+09:00Updating the blogI newly updated the blog as my personal website. This site has been known as "Embodied Approach" blog but from now on I will maintain as "Shogo Tanaka's Psychology and Philosophy Lab."<div><br /></div><div>Best regards,<br /><div><div><div>S</div></div></div></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-1732204841344144645.post-3250389780087911342020-12-25T11:23:00.001+09:002020-12-25T11:23:09.237+09:00This blog is now closed<p>As I launched my own website recently, I decided to close this blog. But I leave all the posts as they are now so that you can visit and enjoy them. </p><p><br /></p><p>Please visit my new website: </p><p><a href="https://shogo-tanaka.jp/en/index.html" target="_blank">Shogo Tanaka's Psychology & Philosophy Lab</a>.</p><p><a href="https://shogo-tanaka.jp/en/index.html">https://shogo-tanaka.jp/en/index.html</a></p><p><br /></p><p>All the best,</p><p>S</p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-1732204841344144645.post-56976183175661558202020-10-19T21:57:00.005+09:002020-10-19T21:57:44.469+09:00coming soon: Embodied Ways of Knowing<p>Very soon, this Friday, we are going to hold a panel titled "Embodied Ways of Knowing" in the Embodiment Conference. </p><p><a href="https://portal.theembodimentconference.org/sessions/embodied-ways-of-knowing-panel-j9a5j7" target="_blank">Panel: Embodied Ways of Knowing</a></p><p>October 23rd, Friday</p><p>JST (Tokyo) 10pm-, CET (Berlin): 3pm-, BST (London): 2pm-, EDT (New York): 9am-, PDT (Los Angeles): 6am-</p><p>I am going to give a brief talk on the concept of embodied knowledge. Though it is introductory, it would be a nice opportunity for those who are interested in knowing Merleau-Ponty's theory of embodiment.</p><p>I also look forward to sharing the panel with Dr. Kat Austin, a very unique artist based in Berlin creating diverse media installations. </p><p><a href="https://www.katausten.com/" target="_blank">Dr. Kat Austen</a> <a href="https://www.katausten.com/">https://www.katausten.com/</a></p><p><br /></p><p>Get your free ticket here;</p><p><a href="https://theembodimentconference.org/" target="_blank">The Embodiment Conference</a></p><p><a href="https://theembodimentconference.org/">https://theembodimentconference.org/</a></p><p> </p><p>See you soon on Zoom,</p><p>S</p><p><br /></p><p><br /></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-1732204841344144645.post-7332877488181296052020-06-18T13:31:00.000+09:002020-06-18T15:10:21.349+09:00Embodiment Conference 2020I will participate in the <a href="https://theembodimentconference.org/" target="_blank">Embodiment Conference 2020</a> as a speaker. The conference is going to be held from October 14-20, on Zoom. You'll enjoy many lectures and sessions on embodiment from diverse perspectives. If you are interested in the conference, get your free access here;<br />
<a href="https://theembodimentconference.org/">https://theembodimentconference.org/</a><br />
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My British colleague Dr. Adrian Harris informed me that the crowdfunding campaign has started last week. It will help them finance the stable online platform where all the sessions will be arranged as well as the translation of conference sessions into several different languages.<br />
<a href="https://www.teccrowdfund.org/">https://www.teccrowdfund.org/</a><br />
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As a speaker I will join the panel organized by Adrian. I will inform you of the detail when it is fixed.<br />
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S<br />
<br />Unknownnoreply@blogger.comtag:blogger.com,1999:blog-1732204841344144645.post-63939576231455922362019-11-01T23:07:00.001+09:002019-11-01T23:46:35.931+09:00my paper on depersonalizationThe paper on depersonalization that I published last year has become downloadable. Here is the link.<br />
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What is it Like to Be Disconnected from the Body?: A Phenomenological Account of Disembodiment in Depersonalization/ Derealization Disorder<br />
<a href="https://www.ingentaconnect.com/content/imp/jcs/2018/00000025/f0020005/art00010#">https://www.ingentaconnect.com/content/imp/jcs/2018/00000025/f0020005/art00010#</a><br />
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As you can see in the abstract, I examined the experience of disembodiment in depersonalization disorder especially in terms of the minima self. It maybe of interest for those who are working on phenomenology of embodiment, phenomenological psychopathology and the philosophy of psychiatry.<br />
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Enjoy the paper!<br />
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SUnknownnoreply@blogger.comtag:blogger.com,1999:blog-1732204841344144645.post-33565796505899183752019-10-12T23:16:00.000+09:002019-10-18T15:04:41.293+09:00visiting Prague againThanks to the effort of my Czech colleagues, Martin Nitsche & Petr Urban, I am invited to give a talk in Prague again. I visited there for the first time three years ago to discuss in the <a href="https://embodiedknowledge.blogspot.com/2016/11/workshop-in-prague-november-22-23.html" target="_blank">workshop with philosopher Tom Sparrow</a>.<br />
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This time I am going to give a talk on social cognition and intersubjectivity, especially on the concept of <i>aida</i> proposed by a Japanese phenomenologist, Bin Kimura. Here are my essays on aida in this blog.<br />
<a href="https://embodiedknowledge.blogspot.com/search/label/Aida">https://embodiedknowledge.blogspot.com/search/label/Aida</a><br />
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For those who may be interested in my talk, here I share the abstract of my talk in Prague. My talk is scheduled for October 23rd.<br />
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<a href="http://oskf.flu.cas.cz/en/activities/workshops/embodiment-social-interaction-normativity" target="_blank">SHOGO TANAKA & LASSE T. BERGMANN WORKSHOP</a><br />
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Title: On the normativity that emerges through embodied social interactions<br />
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Abstract:<br />
The so-called interaction theory has brought rich insights into the debate on social cognition. Different from other major theories of mind, interaction theory describes the process of our social understanding focusing on the embodied interactions between the self and the other. In this presentation, I examine how the interaction theory can be further elaborated by drawing on the concept of aida, which was proposed by a Japanese phenomenologist Bin Kimura (1931-). Mainly describing an experience of music ensemble, Kimura explicates how the process of interpersonal interactions gain an autonomy as an emergent system. Beyond Kimura’s argument, I would like to show how this autonomy is experienced as a shared norm between the self and the other in social situations.<br />
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I look forward to feeling that special ambient of the city of Prague.<br />
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S<br />
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<br />Unknownnoreply@blogger.comtag:blogger.com,1999:blog-1732204841344144645.post-29318540986629271332019-08-29T00:21:00.003+09:002019-08-29T00:21:57.649+09:00The Problem of Religious ExperienceDr. Olga Louchakova-Schwartz edited a new book, which I contributed a chapter to. It will be published in November.<div>
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<a href="https://www.amazon.com/Problem-Religious-Experience-Phenomenology-Contributions/dp/3030215741/ref=sr_1_1?keywords=the+problem+of+religious+experience+olga&qid=1567005694&s=gateway&sr=8-1" target="_blank"><img border="0" data-original-height="499" data-original-width="332" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi12634BI8rCNjI6gIQkxhj93p1Xl922e8AlTDtyuK7MmVyiVimZU3CqHaT1QAMbEynit83M6o2WmbnRBY_HSvpK0aoa7-XU394sCpxK5fKLMPSvf5nJ43BxQu7Bg_9pxSBNzz_US6PbgtV/s320/41dC1R9C2IL._SX330_BO1%252C204%252C203%252C200_.jpg" width="212" /></a></div>
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Here's my chapter information.</div>
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[Chapter 2] Shogo Tanaka</div>
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Reconnecting the Self to the Divine: The Body’s Role in Religious Experience</div>
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It is the first time for me to consider religious experiences from a perspective of embodiment. Let me share the abstract with all of you. Enjoy it!</div>
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I would like to explore spontaneous religious experiences, “spontaneous” meaning experiences that happen outside traditional religious beliefs or religious institutions and traditions but still have a religious nature. Such experiences include the feeling of unity with nature, experiences during peak performance in sports, or the sudden ecstatic sensation aroused by listening to a harmonious chorus, and so forth. Although they are not always recognized as “religious” for lack of a proper context, they are intense enough to awaken spiritual feelings. What is experienced as “something beyond the self” in these cases may be the foundational source of divinity underlying all sorts of religious activities. My goal is to further explore the experience of divinity from the perspective of the embodied self in terms of the sense of agency. James (1902) listed passivity as one of the four hallmarks of mystical experience: the person feels as if his or her actions are guided by the Other while maintaining a sense of agency. In my view, this state originates in the function of the body schema coordinating actions with the environment. In an unfamiliar situation, the body schema organizes new bodily actions beyond one’s intentions and expectations. Similarly, the body operates outside habit and as if following the Other’s will in spontaneous religious experiences. </div>
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Cheers,</div>
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S</div>
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Unknownnoreply@blogger.comtag:blogger.com,1999:blog-1732204841344144645.post-70964905130483138982019-05-03T23:31:00.001+09:002019-08-29T00:22:52.241+09:00to be published soonA friend of mine, Luca Tateo invited me to contribute to the following book, which will be published soon.<br />
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Waldomiro J. Silva Filho & Luca Tateo (Eds.)<br />
Thinking About Oneself: The Place and Value of Reflection in Philosophy and Psychology.<br />
(Springer, Philosophical Studies Series)<br />
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<a href="https://www.springer.com/gb/book/9783030182656" target="_blank"><img border="0" data-original-height="230" data-original-width="153" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg2Xai-WcwXWI6Ow_Ci69UqqM6lKYFSlDzZXaKlGWrQTXs9W2ytt85tsKZ_abheAMccGI5tl8O5U3JzXgoGRVvECHJ274m3l_pF57t2dVwUI-6j8mR2g1MzxASVNjmamBFCHN6Q8AjEHzB_/s1600/9783030182656.jpg" /></a></div>
<a href="https://www.springer.com/gb/book/9783030182656" target="_blank">https://www.springer.com/gb/book/9783030182656</a><br />
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I wrote a chapter that focuses on the bodily origin of self-reflection. Though one tends to presuppose that reflection is something purely mental as Descartes did, actually it has bodily origin. Here's the title of my chapter and the abstract. I hope you enjoy it.<br />
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Chapter 9: Bodily origin of self-reflection and its socially extended aspects<br />
Shogo Tanaka (Tokai University)<br />
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My aim in this chapter is to give a genetic account of self-reflection based on phenomenology and other related cognitive sciences. When dealing with the body in its relationship to the self, the traditional phenomenological approach emphasizes the subjective aspect of the body: “I” perceive the world through and from my body, and “I” act in the world through and with my body. In general, this embodied self is invoked to explain how the self is deeply rooted in pre-reflective actions. In this chapter, however, I attempt to elucidate how the embodied and pre-reflective self begins to reflect itself through bodily experiences. My view is that the origin of reflection is found not in contemplation by the detached mind, but in experiences of one’s own body as an object. One’s own body appears not only as a subject of perception and action but also as an intentional object (“body-as-object”). This ambiguity of the body precedes and underpins psychological experiences of self-reflection. In addition, the body-as-object appears as an object not only for oneself but also for others. Thus, self-reflection is not intrapsychically limited but has extended aspects in intersubjectivity and social cognition. Drawing on arguments by Husserl and Sartre, I explore experiences of empathy and social anxiety as socially extended experiences of self-reflection. This analysis suggests that it is only the self-reflective agent who can truly serve as the social agent and vice versa.<br />
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Regards,<br />
S<br />
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<br />Unknownnoreply@blogger.comtag:blogger.com,1999:blog-1732204841344144645.post-56673054097078413482018-10-08T22:36:00.000+09:002019-08-29T00:23:23.793+09:00self in Japanese cultureA new book on cultural psychology was recently published by Routledge.<br />
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Gordana Jovanović, Lars Allolio-Näcke, & Carl Ratner (Eds.). (2018). <i>The Challenges of Cultural Psychology: Historical Legacies and Future Responsibilities</i>. New York, NY: Routledge.<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhUl0up7zYggCamv7Wzf2Nsn4jFg9c_rKe_lfPXjJlL-tRWaXFsqp1vRdSrHMvTXFEj_FNYSRUbn8LGqpLXqz96F383BJ1M-8jllpNcLHRO-xW-k1DrHEEPXcLaHsQ4mFnmt_DEkQ5h8dPA/s1600/51G6gmvYuGL._SX331_BO1%252C204%252C203%252C200_.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="499" data-original-width="333" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhUl0up7zYggCamv7Wzf2Nsn4jFg9c_rKe_lfPXjJlL-tRWaXFsqp1vRdSrHMvTXFEj_FNYSRUbn8LGqpLXqz96F383BJ1M-8jllpNcLHRO-xW-k1DrHEEPXcLaHsQ4mFnmt_DEkQ5h8dPA/s320/51G6gmvYuGL._SX331_BO1%252C204%252C203%252C200_.jpg" width="213" /></a></div>
<a href="https://www.routledge.com/The-Challenges-of-Cultural-Psychology-Historical-Legacies-and-Future-Responsibilities/Jovanovic-Allolio-Nacke-Ratner/p/book/9781138677227" target="_blank">https://www.routledge.com/The-Challenges-of-Cultural-Psychology-Historical-Legacies-and-Future-Responsibilities/Jovanovic-Allolio-Nacke-Ratner/p/book/9781138677227</a><br />
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The book covers diverse aspects of cultural psychology - its historical backgrounds, present and future. I also contributed a chapter on the self in Japanese culture, attempting to go beyond the cultural dichotomy such as "Western" and "Eastern." Here is the chapter title and the abstract.<br />
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Chapter 17: The Self in Japanese Culture from an Embodied Perspective (Shogo Tanaka)<br />
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[Abstract]<br />
The main aim of this paper is to consider the self in Japanese culture from an embodied perspective. Since early 1990’s, the discourses on the embodied mind have brought a radical change in the sciences of mind, including the notion of the self. In the following argument, first, I briefly describe the basic aspects of the embodied self, the notion of which was derived from the embodied mind paradigm. Then, I examine the discourse on the self in cross-cultural psychology that focuses on the differences in the self between the West and East, including Japanese culture. In the extant literature, it is widely acknowledged that the self in Eastern (or more widely, non-Western) cultures has the characteristics of being “interdependent” and “collective” in comparison with that in Western cultures. In addition to this, the self in Japanese culture has been described as “relationship dependent.” Finally, I give an account of the same characteristics from an embodied perspective in order to find a path to an understanding of the self beyond cultural dichotomies, such as “Western” and “Eastern.” If the self is inevitably embodied, such a self could be constituted as either “individual” or “collective,” “independent” or “interdependent,” regardless of the cultural background.<br />
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If you are interested in reading it, please let me know. My chapter may be of interest for those who hope to understand the connection between cultural issues and the embodied self.<br />
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Regards,<br />
S<br />
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<br />Unknownnoreply@blogger.comtag:blogger.com,1999:blog-1732204841344144645.post-3741198270666031682018-08-12T00:21:00.001+09:002019-09-05T16:38:35.226+09:00Bodily Basis of the Diverse Modes of the SelfMy new paper on embodiment is published in Human Arenas, a new journal from Springer. You can follow the link and download the PDF for free. Enjoy it!<br />
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<a href="https://link.springer.com/article/10.1007/s42087-018-0030-x" target="_blank">Tanaka, S. (2018). Bodily basis of the diverse modes of the self. <i>Human Arenas, 1</i>, 223-230.</a></div>
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Here is the abstract;<br />
Bodily experiences encompass and underpin all types of experiences of the mind, ranging from pre-reflective to self-reflective, from subjective to intersubjective, and from collectivistic to individualistic. Moreover, the self is shaped into diverse modes of being as a result of different focuses on bodily experiences. This paper describes the experiences of one’s body-as-subject, one’s body-as-object for oneself, and one’s body-as-object for others, as they relate with the self. After theoretical considerations, we take up the experience of wearing clothes as a concrete example. The author’s personal experiences adequately show that clothes portray the complexity and dynamism of the self in its relation to the body.<br />
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Although it still remains at the initial stage, I attempted to describe my personal experience of clothing in the last section. Please let me know your ideas if you are interested in developing the "phenomenology of clothing" together. It would be fun!<br />
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S<br />
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<br />Unknownnoreply@blogger.comtag:blogger.com,1999:blog-1732204841344144645.post-10115680067485598302018-06-10T23:11:00.001+09:002019-09-05T16:38:07.636+09:00New paper on DepersonalizationRecently my new paper on depersonalization was published in the J<a href="http://www.ingentaconnect.com/content/imp/jcs" target="_blank">ournal of Consciousness Studies</a>.<br />
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<a href="http://www.ingentaconnect.com/contentone/imp/jcs/2018/00000025/f0020005/art00010" target="_blank">Tanaka, S. (2018). What is it Like to Be Disconnected from the Body?: A Phenomenological Account of Disembodiment in Depersonalization/Derealization Disorder. <i>Journal of Consciousness Studies, 25</i>, 239-262.</a></div>
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As you can see on the title, I tackled the subjective feeling of disembodiment, which is one of the major symptoms in depersonalization disorder. Here is the abstract: </div>
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So long as I maintain the ordinary modes of experience such as walking or eating, the body appears to me as something inseparable from myself. Through and with the body I act in the world, and through and from the body I perceive the world. However, this is not the case in the pathological condition known as depersonalization/ derealization disorder (DD). People with DD frequently claim that their self is disconnected from the body and their bodily actions feel like those of a robot. This symptom raises an important question about the paradigm of the embodied self, which is whether the union of body and self is contingent or not. In this paper, I describe the split between the self and body experienced in DD, then compare it with experiences of the full-body illusion, in which the self is perceived to be located out of the physical body. Through this comparison, it is made clear that the self in DD is not totally disembodied even though the basic sense of self has gone through a qualitative change.</div>
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In the paper, I claimed that the self in depersonalization is not totally disembodied in terms of motor agency. I hope this finding would be a hint for the future development of effective therapy...</div>
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S<br />
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Unknownnoreply@blogger.comtag:blogger.com,1999:blog-1732204841344144645.post-40491996271625774192018-05-05T00:07:00.001+09:002019-09-05T16:39:00.927+09:00lectures in TaiwanI am in Taiwan to give lectures on phenomenological psychology. Dr. Wei-Lun Lee of National Dong Hwa University is the main collaborator this time. He and I are trying to develop a circle of researchers and students who are interested in phenomenology-based research in clinical psychology and other related fields such as psychiatry, education, nursing, and so on.<br />
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Yesterday I gave a lecture at the department of psychology in National Taiwan University. My talk was titled "Reconsidering the symptoms of Taijin Kyofusho from an embodied perspective."<br />
<a href="http://www.psy.ntu.edu.tw/index.php/eng/events/1805-1070503e">http://www.psy.ntu.edu.tw/index.php/eng/events/1805-1070503e</a><br />
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And today I gave another lecture at the department of counselling and clinical psychology in National Dong Hwa University. Today’s talk was titled “The lived body and motor learning: Refining the Merleau-Ponty’s notion of body schema.”<br />
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With the aid of the local organizers including Dr. Yaw-Sheng Lin, Dr. Shyh-Heng Wong and Dr. Rong-Bang Peng, I could have a very vibrant discussion with all the students. Many thanks to all of you!<br />
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S<br />
<br />Unknownnoreply@blogger.comtag:blogger.com,1999:blog-1732204841344144645.post-58290258284219608092018-03-30T13:17:00.000+09:002018-03-31T09:53:31.796+09:00many thanks.Thanks to all the participants, two-day symposium on Body Schema and Body Image went very well. Though I closed the independent page, but here I leave the same information as a log. My special thanks go to Yochai Ataria, Shaun Gallagher, Shu Imaizumi, Shintaro Omagari, and Ziyan Huang, who made possible to organize this event successfully.<br />
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International Symposium: Body schema and body image<br />
March 24-25, 2018<br />
The University of Tokyo (Komaba Campus), Japan<br />
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Online Registration: https://goo.gl/forms/650de8h9h0A7LgPe2<br />
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The distinction between body image and body schema is a long-standing as well as a modern issue in diverse research fields related to embodiment. Looking back at its history, the concept of body schema was first introduced to neurology in the early 20th century (e.g., Head & Holmes, 1911). Diverse disturbances in sensory-motor activities resulting from neural and brain lesions were successfully described by using this concept. Phantom limbs, asomatognosia, apraxia and other symptoms have been explicated in terms of body schema. It also developed as a psychological concept related to wider problems such as schizophrenia, anorexia, depersonalization, and body dysmorphic disorder among others (e.g., Schilder, 1935). Both ideas are rich in their potential to explicate diverse phenomena in neuroscience, psychology, psychiatry, cognitive science, sports science and other related fields.<br />
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However, several books and papers (e.g., Gallagher, 2005; de Preester & Knockaert, 2005; de Vignemont, 2010) have indicated that the lack of theoretical distinction between body schema and body image has resulted in conceptual confusion in research. Ian Waterman’s unique story of deafferentation was one of the cases that gave us an opportunity to consider this issue along with a concrete phenomenon. Although body schema and body image have become one of the most frequently used concepts in interdisciplinary research on embodiment, there still remains many questions including;<br />
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<li>Is this distinction based on differences between conscious access (body image) and unconscious organization (body schema)?</li>
<li>Is the distinction based on differences between perception (body image) and movement (body schema)? </li>
<li>Are there other factors that facilitate clear distinctions? </li>
<li>Is the distinction theoretical rather than empirical? Or vice versa?</li>
<li>If the distinction is theoretical, how would it be related to the concrete phenomenon of embodiment? And if it is empirical, how far can it be elaborated theoretically?</li>
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Whatever the answers might be, we believe that it is important to reconsider the distinction between body schema and body image within the context of the concrete phenomena of embodiment. In this symposium, we welcome papers that address questions relevant to the above-mentioned questions and will try to explicate a concrete phenomenon based on the notion of body schema or body image, as well as attempt to newly expand concepts regarding body representation including body schema and body image. Moreover, after the symposium, well-prepared presentations will be published as book chapters edited by the organizers of the conference.<br />
<br />
[Keynote Address]<br />
Shaun Gallagher (University of Memphis):<br />
Lillian and Morrie Moss Professor of Excellence at the University of Memphis. His areas of research include phenomenology and the cognitive sciences, especially topics related to embodiment, self, agency and intersubjectivity, hermeneutics, and the philosophy of time. His recent publications include Enactivist Interventions: Rethinking the Mind. (Oxford University Press, 2017) and many other articles.<br />
<br />
[Program - March 24th (Saturday)]<br />
Gathering 09:30-10:00<br />
Introduction 10:00-10:15<br />
Session 1<br />
(10:15-11:00) Andreas Kalckert (University of Reading Malaysia) "Das Körpergefühl" (The body feeling): The experience of the body in German neurology of the early 20th century"<br />
(11:00-11:45) Katsunori Miyahara (Harvard University/The University of Tokyo) "Pain asymbolia and the sense of body-identification"<br />
Coffee<br />
Session 2<br />
(12:00-12:45) Shu Imaizumi (The University of Tokyo) "Integration of prosthetic and phantom limbs into body schema"<br />
(12:45-13:30) Vinaya E H and Megha Sanyal (Indian Institute of Technology) "Problems in body representation: Understanding Anorexia Nervosa through the forward model"<br />
Lunch<br />
Lecture 1<br />
(14:30-15:45) Yochai Ataria (Tel-Hei College/The Open University) "Body disownership in complex post-traumatic stress disorder"<br />
Coffee<br />
Session 3<br />
(16:00-16:45) Michiko Miyazaki (Otsuma Women's University) "The development of body representation in young children"<br />
(16:45-17:30) Tomohisa Asai (Advanced Telecommunications Research Institute International - ATR) "Beyond body-schema/-image dichotomy: The functional hierarchy for the unified self-representation"<br />
Dinner 19:00-21:00<br />
<br />
[Program - March 25th (Sunday)]<br />
Keynote Address (Online Lecture)<br />
(10:00-11:15) Shaun Gallagher (University of Memphis) "Reimagining the body image"<br />
Coffee<br />
Lecture 2<br />
(11:30-12:45) Shogo Tanaka (Tokai University) "Body schema and body image in motor learning: Refining Merleau-Pontian notion of body schema"<br />
Lunch<br />
Session 4<br />
(13:45-14:30) Kentaro Hiromitsu (Chuo University) "The triadic taxonomy of the body representation: Evidence from the brain-damaged patients with bodily disorders and the experimental study of bodily illusions"<br />
(14:30-15:15) Noriaki Kanayama (Hiroshima University) "Body in retinotopy and somatotopy"<br />
(15:15-16:00) Thomas Tajo and Daniel Kish (Visioneers) "FlashSonar or Echolocation education: Expanding the function of hearing and changing the meaning of blindness"<br />
Coffee<br />
Session 5<br />
(16:15-17:00) Wei-Lun Lee (National Dong Hwa University) "The bodily experience of chi: A phenomenological investigation"<br />
(17:00-17:45) Jen Learn (Western Michigan University) "The queer nature of embodiment (and the embodied nature of the queer): Psychology, sex, and the bodily ego"<br />
Summary 17:45-18:00<br />
<br />
[Organizers]<br />
Yochai Ataria, Ph. D. (yochai.ataria[a]gmail.com)<br />
Shogo Tanaka, Ph. D. (shg.tanaka[a]gmail.com)<br />
<br />
[Venue]<br />
The University of Tokyo, Komaba I Campus,<br />
Building 2, Room 308 (3rd floor)<br />
Access: http://www.c.u-tokyo.ac.jp/eng_site/info/about/visitors/maps-directions/<br />
Map: http://www.u-tokyo.ac.jp/content/400020146.pdf<br />
<br />
<ul>
<li>[<a href="https://drive.google.com/file/d/11PX-cgkKt3MBktFFzHOzOqZqyx-CC9C2/view" target="_blank">Call for Papers</a>]</li>
<li>[<a href="https://drive.google.com/file/d/1b2kI8BEZRGxt-OTQgBZMbF1REkQrjM1P/view?usp=sharing" target="_blank">Program & Abstracts</a>]</li>
<li>[<a href="https://drive.google.com/file/d/1Bkx_rBikv-h7K2rCztw3S-ldkVJUoSUi/view" target="_blank">Flyer</a>]</li>
</ul>
<br />Unknownnoreply@blogger.comtag:blogger.com,1999:blog-1732204841344144645.post-55569198107640960722018-02-18T01:41:00.000+09:002018-02-18T01:42:06.673+09:00symposium page updatedI added the program of the symposium in March on the independent page.<br />
<br />
<a href="https://embodiedknowledge.blogspot.jp/p/symposium.html" target="_blank">International Symposium: Body schema and Body image</a><br />
<a href="https://embodiedknowledge.blogspot.jp/p/symposium.html" target="_blank">March 24-25, 2018</a><br />
<a href="https://embodiedknowledge.blogspot.jp/p/symposium.html" target="_blank">The University of Tokyo (Komaba Campus), Japan</a><br />
<a href="https://embodiedknowledge.blogspot.jp/p/symposium.html">https://embodiedknowledge.blogspot.jp/p/symposium.html</a><br />
<br />
Thanks to all of you, we received a large number of abstracts for the symposium. You can find many interesting topics on the program, covering from neuroscience to cultural studies. Please participate in our two-day symposium in Tokyo.<br />
<br />
See you soon!<br />
<br />
<br />Unknownnoreply@blogger.comtag:blogger.com,1999:blog-1732204841344144645.post-64696015539738528142017-12-30T12:22:00.002+09:002018-02-18T01:42:52.504+09:00symposium page is openI newly added an independent page on the international symposium to be held in Tokyo next March.<br />
<br />
<a href="https://embodiedknowledge.blogspot.jp/p/symposium.html" target="_blank">International Symposium: Body schema and Body image</a><br />
<a href="https://embodiedknowledge.blogspot.jp/p/symposium.html" target="_blank">March 24-25, 2018</a><br />
<a href="https://embodiedknowledge.blogspot.jp/p/symposium.html" target="_blank">The University of Tokyo (Komaba Campus), Japan</a><br />
<a href="https://embodiedknowledge.blogspot.jp/p/symposium.html">https://embodiedknowledge.blogspot.jp/p/symposium.html</a><br />
<br />
If you are a researcher working on the related topics concerning body schema and/or body image, you are welcome to present your idea in the symposium. You can submit your abstract by January 24 either to Dr. Yochai Ataria or me by e-mail.<br />
<br />
If you are a lay person who are interested in broader topics in embodiment, you are welcome to join us as a participant. This event is free of charge (except the dinner).<br />
<a href="https://goo.gl/forms/9bD2d5HMIeffTuSM2" target="_blank">Online Registration</a><br />
<a href="https://goo.gl/forms/9bD2d5HMIeffTuSM2">https://goo.gl/forms/650de8h9h0A7LgPe2 </a><br />
<br />
See you soon in Tokyo!<br />
<br />
<br />
<br />
<br />Unknownnoreply@blogger.com