plato - metaphysical

descartes - soul can operate on its own without the body

proof - optical illusions, eyes see, mind knows better

abstract concepts do not need senses

our senses may deceive us, therefore it is TO NOT BE TRUSTED

i cannot doubt that i am doubting

IF I AM DOUBTING, I AM THINKING

IF I AM THINKING, THEN THERE IS A THINKER

IF THERE IS A THINKER

I EXIST

Given no transcendental subject/self constituting the world, body is constructed (acted upon) and constructing

(active), then:

- nothing, not even man's body, is stable | for the body is object discipline (of knowledge / or of training)

- bodies are SUBJECT to disciplines

- turns to history to see how bodies are controlled through history

- institutional techniques for "microphysics" of power over individual bodies

- hospitals, prisons, schools, barracks

- cellular architecture for easier supervision

- functional sites built for further control

- spaces to classify positions, ability, progress, or character

- development of timetable

- ...this happened due to increased demand for positive role of disciplineS

- these mechanisms and their power structures fabricate US as INDIVIDUALS since our BODIES are targeted by

MICROPHYSICS of power

- power is recognized by an individual to conduct the conduct of another individual

- for Foucault, we are subjects to another's control AND obtain an identity position

- mastery of one's body can be acquired from investment of power in the body

- control function in training process

- body is seat of control, manipulation, and identity position

- body is also seat of resistance to power

- there is NOTHING but POWER play

- the body is made useful, efficient, and functional through organization of space

- FOR WORK | active bodies are acted upon

- the body is the site of power and identity construction

Given no transcendental subject/self constituting the world, body is constructed (acted upon) and constructing

(active), then:

- humans are not separated from their embodiment | humans are their experiences

- things appears to us as is due to us being constructed to perceive them as such | basic structure of body is not up for

interpretation

- embodiment is involved with experience, and our body is our medium for having our world

- embodiment is the physicality of our bodies and the medium to the world

- role of perception in engagement and understanding of world

- we do not experience an abstract world, we experience an empirical, here and now space that exists WITH our

embodiment

- we are / the body adapts to the invitation of the world (habits) | Merleau-Ponty suggests habits as how we live in

OUR world with OUR body | we ARE our habits

- we inhabit the world | once we think about our body, we separate ourselves from it, breaking the embodied

subjectivity

- we can only theorize WITH what our body can do because we are ALREADY embodied
- merleau ponty's body ACTS

- merleau ponty's habits require training | remember SKILLS

- habits, how we respond to the world | our response to the world

- empirical senses only make sense for an incarnate subject

- as such, Bill's embodiment knows how he is in this kind of space (insight of embodiment, he knows how his body

is and adapts habits to counteract) | ready to hand

- Habitus | placement in the world | we actively engage the world in our habits

- Habits are us taking part in actions of cultural sense

- we take a position in the natural and cultural world, and these worlds make our habits make sense | bills habit of

rejecting help, people around him habit of helping the disabled

- merleau ponty's body is AWARE of the surroundings and world, but not AWARE of itself; it can only be aware of

itself by interacting with the cultural world

- habits are done without reasoning since the body is ALREADY there, even before we theorize | we do NOT think

about the body, we ARE it

- we are our habit-based actions | the body is dependent on cultural repertoires and skills, but also responsible of

those cultural repertoires and skills

- bodily conduct and intelligent conduct is not different

- habit turns us into embodied consciousnesses

- habits are spontaneous actions done without prior reasoning

- habits are learned when a movement has been mastered and incorporated into the world the subject is in

- intentionality: in the world, the corporeal subject has questions and problems to be solved | "I can" NOT "I think"

- environment calls forth a specific body-style so body works with environment included in it

- habit makes eprson establish connection with the world without thought

- people reproduce habitual actions, an a person eventually habitualize motor actions | no explicit monitoring of

body movement to produce action

- bodies are acted upon

- consciousness is NOT only determiner of reality | body also affects

Phenomenology

- reality consists of events that are perceived from the first person POV

- as such, experience determines what has happened to us in past | searches for meaning by going back to original

experience

- the significance of such past experiences to us today

- intentionality | consciousness towards an object | always an object in front

- we experience the meaning and content of an experience

- not to deny or affirm our presumptions about a belief, but to suspend it | so that the object shows itself

- as such, objects and experiences will be at their base selves

- we perceive an experience, and reduce it to its essence | then we perceive it as a whole | eidetic reduction

- it is modern since it is human centered from the belief that humans are embodied spirits

- it is modern since it wishes to describe what is present

- it is modern since it looks at totality of things | it focuses on experiences | coherence to past and present

experiences

Three Ways our Bodies Determines what Shows Up In Our World

Innate Structures

- built in our bodies/the way we are built

General Acquired Skills

- what we acquire

Specific Cultural Skills

- culture that denotes our skills

- the human body's embodiment is constituent for having a world

Modernity

- shift from mythos to logos | we now appeal to logic

- see the limitation of knowledge in all and any form

- harmony with reality | concern with the nature of things | reality as such | meaning of humanity | things are in

relation to human

- rationalism, humanism, humancentric, a more successful connection with reality

- scientific inquiry

- political theories

- philosophical theories

- modernity has a concern for meaning

- as such, natural sciences are birthed in the modern period

- ANTHROPOCENTRIC,

Modernity

- shift from mythos to logos | we now appeal to logic

- see the limitation of knowledge in all and any form

- harmony with reality | concern with the nature of things | reality as such | meaning of humanity | things are in

relation to human

- rationalism, humanism, humancentric, a more successful connection with reality

- scientific inquiry

- political theories

- philosophical theories

- modernity has a concern for meaning

- as such, natural sciences are birthed in the modern period

- ANTHROPOCENTRIC,

Phenomenology

- reality consists of events that are perceived from the first person POV

- as such, experience determines what has happened to us in past | searches for meaning by going back to original

experience

- the significance of such past experiences to us today

- intentionality | consciousness towards an object | always an object in front

- we experience the meaning and content of an experience

- not to deny or affirm our presumptions about a belief, but to suspend it | so that the object shows itself

- as such, objects and experiences will be at their base selves

- we perceive an experience, and reduce it to its essence | then we perceive it as a whole

- it is modern since it is human centered from the belief that humans are embodied spirits

- it is modern since it wishes to describe what is present

- it is modern since it looks at totality of things | it focuses on experiences | coherence to past and present

experiences

1. we describe experience as we find it in our past experience | lived experience

2. we describe experience by relating it to relevant to social and linguistic context

3. analyze form of experience

- phenomena are what occur before us