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PHAINOMENA XXV/98-99 THE HORIZONS OF EMBODIMENT 132 context in shaping consciousness, Paglieri, Fabio (ed.), 207–226. Amsterdam: John Benjamins. Schutz, Alfred (1967): The phenomenology of the social world, Evanston, IL: Northwestern University Press. Spaulding, Shannon (2010): “Embodied cognition and mindreading”, Mind & Language, 25(1), 119–140. Sterelny, Kim (2010): “Minds: extended or scaffolded?”, Phenomenology and the Cognitive Sciences, 9(4), 465–481. Thompson, Evan and Stapleton, Mog (2009): “Making sense of sensemaking: Reflections on enactive and extended mind theories”, Topoi, 28(1), 23–30. Varela, Francisco J., Thompson, Evan and Rosch, Eleanor (1991): The Embodied Mind: Cognitive Science and Human Experience, Cambridge, MA: MIT Press. Zahavi, Dan (2002): “Anonymity and first-personal givenness: An attempt at reconciliation”, in: Subjektivität – Verantwortung – Wahrheit: Neue Aspekte der Phänomenologie Edmund Husserls, Carr, David and Lotz, Christian (eds.), 75–89. Frankfurt/Main: Peter Lang.
Julia Garstenauer TEMPORALIZATION OF TOUCH AND ITS CONSEQUENCES FOR EMBODIMENT 1 1. Preliminaries One of the concepts that Husserl is most famous for in contemporary phenomenology and beyond is the concept of the ‘lived body’. In Husserl’s texts, especially in Ideas II, the notion of ‘lived body’ is very closely linked to the sense of touch. When I touch something I do not only have sensations of the touched object, e.g. its coldness or hardness, but I also experience “sensings” (Husserl 1989: 152) in the body itself. This is exactly what Husserl calls “double apprehension” (ibid.: 155), which constitutes the lived body through localization. Due to its sensings the body is no longer apprehended merely as a yet another object among other objects. The lived body becomes a “‘here’ which has no other here outside of itself, in relation to which it would be a ‘there’” (ibid.: 166), or in other famous words of Husserl, it is “bearing in itself the zero point of all these orientations” (ibid.: 166). This here has, according to Husserl, a pre-conscious status; it has “a localization which is actually intuitively given” (ibid.: 161). By contrast, “the intentional lived experiences themselves are no longer directly and properly localized; they no longer form 133 1 The article was developed as part of the research project Bodytime. An interdisciplinary inquiry on regular body rhythm and its dysfunctions (P 26110-G15), funded by the Austrian Science Fund.
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