#the phenomenology of perception

[physics-dirtbag]

“I am a psychological and historical structure. Along with existence, I received a way of existing, or a style. All of my actions and thoughts are related to this structure, and even a philosopher's thought is merely a way of making explicit his hold upon the world, which is all he is. And yet, I am free, not in spite of or beneath these motivations, but rather by their means. For that meaningful life, that particular signification of nature and history that I am, does not restrict my access to the world; it is rather my means of communication with it.”

- Maurice Merleau-Ponty; The Phenomenology of Perception

[corvidae-quills]

Probably weird off topic post but I just had a sort of brainwave that I feel compelled to inflict upon my beloved mutuals, but I was thinking about Time (which I do a lot because I think it's really interesting and I think we take too much for granted about it and I think the next Really Big scientific breakthroughs (like heliocentrism level) are going to come in the field of Time). Anyway.

We know now that the closer you go to the speed of light the slower time moves for you (even though your perception isn't changed, it's still one second per second for you, it's just your one second per seconds are happening slower than everyone else's) versus people who are "standing still" except. Nobody's standing still. The earth is hurtling around the sun at sixty-seven THOUSAND miles per hour. The sun is also orbiting around the center of the galaxy at probably a very fast speed, I don't have a number for it, and the galaxy is orbiting the center of gravity of the local group, which is also in motion. We have all kinds of brain-breaking velocities stacked on top of each other. So I guess my thought is. If you were ACTUALLY standing still. Would time stop?

[hautaaja]

heard y'all love Dennis Cooper & poetry.... well, do i have just the blog post for you.......

[quotessentially]

From Maurice Merleau-Ponty’s Phenomenology of Perception

[omegaphilosophia]

The Philosophy of the Skin

The philosophy of the skin examines the role of the skin as a boundary, both physically and metaphorically, and its significance in human experience, identity, and interpersonal relationships. Skin, as the body’s largest organ, plays a fundamental role in how we perceive the world through touch, how we differentiate between self and other, and how we present ourselves socially. In philosophical discourse, the skin represents the interface between the individual and the external world, highlighting themes of vulnerability, intimacy, identity, and embodiment.

Key Themes in the Philosophy of the Skin:

Skin as a Boundary:

The skin acts as a physical boundary between the internal and external worlds, defining the limits of the body. It marks the division between self and other, playing a significant role in questions of identity and individuality.

Philosophers of embodiment like Maurice Merleau-Ponty explore how the skin is more than just a barrier; it is also a point of contact through which we experience the world. The skin mediates our sensory experiences, particularly through touch, grounding us in the physical environment and facilitating connection with others.

Touch and Sensory Perception:

Skin is the primary organ for touch, one of the most intimate senses. Philosophically, touch is often seen as a more immediate and embodied form of perception than sight or hearing, engaging us directly with objects and people.

Haptic perception—the way we understand the world through touch—raises philosophical questions about how we experience physical objects and other human beings. For instance, while vision can create a distance between the observer and the observed, touch collapses that distance, offering a more direct form of interaction.

The Skin and Vulnerability:

The skin's role in protecting the body highlights its vulnerability. The skin can be wounded, scarred, or marked, making it a symbol of human fragility. Philosophers like Emmanuel Levinas have explored the ethical significance of this vulnerability, particularly in relation to our interactions with others.

Levinas argued that vulnerability, especially as it is revealed through the skin, creates an ethical demand for care and responsibility toward others. The skin’s exposure symbolizes the openness of human beings to harm but also to intimacy and ethical connection.

The Skin and Identity:

Skin is central to how individuals are identified and categorized socially. Skin color has been a focal point of philosophical discussions about race, racism, and identity. Frantz Fanon, in works like Black Skin, White Masks, explored how skin color shapes experiences of alienation, power, and oppression in colonial and postcolonial contexts.

Skin also functions as a canvas for self-expression, through tattoos, piercings, scars, and other modifications, making it an important site for exploring questions of personal identity and social belonging.

The Skin and Embodiment:

The skin is central to philosophical discussions on embodiment, which considers the body as lived experience rather than as an object. Phenomenologists such as Merleau-Ponty argue that our sense of self is inseparable from our embodied experience, of which skin is a crucial element.

Our skin is constantly in contact with the environment, making it essential for experiencing the world in a bodily way. This lived experience of the body—feeling warmth, cold, pleasure, pain—demonstrates how we are constantly engaged with the world through our skin, which both protects us and connects us to the environment.

Skin and Aesthetics:

The skin has long been associated with beauty and aesthetics. In many cultures, the smoothness, color, and texture of skin are central to standards of beauty, prompting reflection on how aesthetic judgments are influenced by bodily appearances.

The artificial modification of skin—such as cosmetics, plastic surgery, and body art—raises philosophical questions about the authenticity of appearance and the extent to which the skin serves as a medium for aesthetic expression.

Skin as a Metaphor:

In addition to its physical properties, skin serves as a powerful metaphor in philosophy and literature. To "be thick-skinned" or "thin-skinned" refers to one's emotional resilience or sensitivity, linking the physical properties of skin to psychological traits.

The metaphor of "wearing a mask" or "shedding skin" is often used to describe changes in identity or emotional states, suggesting that the skin is not just a boundary but a dynamic interface that can reflect and shape one’s psychological and social self.

Skin and Intimacy:

The skin is crucial for human intimacy. The act of touching—whether a handshake, an embrace, or a caress—is a deeply symbolic gesture that expresses trust, affection, or solidarity. Touch is one of the most immediate ways of creating a connection with others.

The philosophy of touch emphasizes how the skin facilitates communication without words, enabling a form of non-verbal interaction that is powerful in both personal relationships and ethical encounters.

Ethics of Care and Skin:

Skin care, both in a literal and metaphorical sense, is related to the ethics of care. Taking care of one’s skin, or the skin of others, embodies broader principles of responsibility, nurturing, and maintaining well-being. In health care, for example, caring for someone’s skin can symbolize larger commitments to their dignity and comfort.

The Skin and Technology:

The development of technologies that interact with the skin—such as wearable devices, prosthetics, or virtual reality haptics—raises philosophical questions about the boundary between the organic and the artificial. How do these technologies reshape our understanding of skin as a human organ?

As the skin becomes more integrated with technology, its role as an interface between the self and the world becomes more complex, inviting discussions about cyborg philosophy and the future of human embodiment.

The philosophy of the skin touches on fundamental questions about identity, vulnerability, sensory perception, and human relationships. Skin, as a sensory organ and boundary, plays a pivotal role in how we experience and interpret the world. Through its capacity to feel, protect, and express, the skin is a rich site for philosophical inquiry, connecting the physical body to broader existential, ethical, and social concerns.

[thirdtimed]

unfortunately if i ever developed the lifeseries orv au in my head in earnest i would in no capacity whatsoever manage to be normal about it at all and like. i mean it

[andthenlightningstrikes]

i was on the roof standing just now after waking. after taking pictures at 2:00 am of little things around the kitchen. after having such a wonderful evening with my friends—late-night games and camaraderie, wendy’s taste, and strong debating about movies and culture. the things about being friends as our lives unravel. we’ve been deep on the journey of being friends, and we’ve seen each other’s faces and the ways that they’ve changed.

one thing that i notice is there’s something about living the life i live. perhaps it’s the bohemian spirit that caught me, or maybe i led myself into it. i should look where it comes from. maybe it calls right from the green of the trees and trying to live at peace—not with nature, but with what surrounds me. it’s accepting and embracing reality as it is. there’s potential in defining then what reality should become, with actual nuance and understanding one’s own role in how to shape it. finding balance. being hopeful and present.

there’s such a deep joy in one of my friends giving it a try and seeing the change, being in charge of shaping his reality. there’s such a joy in seeing ourselves being with our friends. the joy and satisfaction of being present with what matters to us. being on our constant way to be our better selves. being hopeful and present.

i then go back to thinking of my own way to live life. i think it would help them all so much to maybe find themselves meditating, understanding their breaths, and finding the present as a crucial way to grasp reality and see. but who am i but a witness of their own breathing patterns, in all the shapes they take? help them find their own way to experience and find meaning. i know they are all here as well. i don’t know if i’m explaining myself well.

because then i go back to hesitate for a bit, since there’s the role that substance plays in experiencing reality. and i like the role it plays. i get to find my feelings heightened, to find new ways to understand. and with my breaths, my philosophy, my art, and my poetry, i then get to love even more deeply. and i know that does make sense.

i get to embrace not being perfect as i get to have it just like this for being high. and it’s the ways where i’m not completely perfect yet wondering deeper about if it’s ancestry or if it’s personal desire that leads me to these conclusions and this way of living.

i then think—there’s a queerness in living life this way. is that the bohemian spirit radiating from the trees? the way the ancestors lived their life?

yet there’s no way to completely explain it, as it lives in the air. almost as if it were clear transparent purple air, living amongst everything and manifesting in many ways. i can’t see it, yet i feel it. trace connections to how i get to perceive. to how i get to exist.

purple air. the roof. standing. and then off to catch my breath. and then feeling the sun warming—my clothes, my weight. and then letting go. and then going back to being a writer and being this.

just last night, i understood. as i got higher than i intended, i grasped something enjoyable. something tied to the queerness that lives in the air and breathes through me. something about taking a late-night shower after being out with friends. the clumsiness of forgetting the towel and walking wet and naked back to your room. getting to see your body through that light. through the waterdrops and the soft trace of water i left behind after rubbing my hands all across my body, so i could at least be a little dry and less pouring.

something, something, something about drinking cold water and turning the lights off. something about drying. something about letting water fall over the kitchen floor. alright, as it would dry.

then something about the memories and the embodied sex i’ve had with my lover. the person who’s brought deep pleasure into my life. something, something, something about exploding long and hard. thoughts that only clash together as i lose my breath and feel how everything’s alright.

but again, one way or another, i’ll choose to still go for alright.

[philosophybitmaps]

[stargir1z]

"What is a Woman? Butler and Beauvoir on the Foundations of the Sexual Difference" by Sara Heinämaa

[dare-g]

Questions of Perception Phenomenology of Architecture

[itsmadhvi]

How to change your perception?

Most people says that if you change your perception and the way you look at world, everything changes. But nobody tells us how we should change our perception? Maurice Merleau Ponty, a French Philosopher, Phenomenologist, and believer in Gestalt Psychology has said about how we could change our perception. For understanding this, we should first understand the objects towards which our…

[moonsandhues]

just casual workout thoughts

[fieriframes]

[IT'S THE PERFECTION OF THE KITCHEN... PICK UP, CUBAN. BUT PHENOMENOLOGY OF PERCEPTION, TR. SO MEET THE DeCOURSY BROTHERS, FIRST-TIME RESTAURANT OWNERS]

[frank-olivier]

The Observational Spectrum: From Empiricism to Embodiment in UAP Studies

The study of Unidentified Aerial Phenomena (UAP) stands at a critical juncture, confronting the complexities of merging diverse methodologies to comprehend a phenomenon that resists straightforward categorization. Recent scholarly discussions, notably Maya Owen's lecture and supplementary examinations of eyewitness testimony, scientific observation, and embodied experiences in UAP research, underscore the imperative of an interdisciplinary approach. This necessitates a nuanced exploration of the disciplinary divide, the pivotal role of embodied experiences, and the transformative potential of bridging methodologies to enhance our understanding of UAP.

The dichotomy between "nuts and bolts" (emphasizing physical evidence and material issues, grounded in hard sciences) and "embodied" (encompassing experiential, spiritual, and religious aspects, aligning with social sciences and humanities) approaches in UAP studies poses a significant challenge. While empirical validation is crucial, overlooking the profound personal and existential implications of UAP encounters can result in an incomplete understanding. Conversely, an "embodied" focus, without scientific rigor, risks lacking credibility. This dichotomy is not insurmountable; rather, it presents an opportunity for scholarly innovation.

Embodied experiences are indispensable in UAP research, offering first-hand accounts that can inform scientific investigation and highlighting the complex, often transformative, nature of UAP encounters. The integration of these experiences challenges traditional methodologies, necessitating an adaptation that accommodates subjective, yet potentially revelatory, aspects of human experience. Concepts like "Uncanny Science" and "Flip" provide a theoretical framework for reconciling the scientific with the experiential, suggesting that the intersection of science and spirituality can be a fertile ground for understanding UAP. This reconciliation is not about diminishing scientific rigor but about enhancing it with the depth and complexity of human experience.

A holistic approach to UAP studies, one that synergistically combines the empirical with the experiential, is the most promising path forward. This can be facilitated through the adoption of frameworks like Cyborg Anthropology, which recognizes the interplay between human experiencers, technology, and the sensory extensions afforded by instruments. Moreover, the development of standardized methodologies for collecting and analyzing experiential data can significantly enhance the credibility and utility of embodied accounts in scientific research. Encouraging cross-disciplinary dialogue and collaboration is equally crucial, fostering a more comprehensive understanding of UAP that addresses both its material and experiential dimensions.

The study of UAP is poised to redefine the boundaries of scientific inquiry and our understanding of human experience. By embracing an interdisciplinary approach that values empirical evidence, embodied experiences, and the transformative potential of their integration, UAP research can transcend current disciplinary limitations. This integration promises not only a deeper grasp of UAP phenomena but also contributes to a broader shift in understanding the interconnectedness of human experience, technology, and the unknown, thereby enriching the scholarly landscape.

Maya Cowan: Observatories and Experiencers (The Society For UAP Studies, Annual Summer Conference 2024, Varieties and Trajectories of Contemporary UAP Studies, August 2024)

Sunday, February 9, 2025

[penhive]

Phenomenology of the Spirit

Phenomenology refers to contents of consciousness and here I want to probe its relationship with the spirit.

Transcendental Consciousness

Transcendental consciousness is the relationship with the divine and it is exhorted as a process to a deity, our kinship with God of the father, our fulfillment of our hopes and desires through the agent of prayer, our faith in God in times of trouble, our solace, comfort and mercy and grace. Our relationship with God is I and the though and it’s a beatific experience.

Perceptional Consciousness

Perception is a mental process and it’s through perception that we come into awareness of things and ideas. The thing for perception is the volition of the will.

Cognitive Consciousness

Cognitive consciousness relates to the understanding of things and ideas. Cognition can be cultural of scientific. An example of cultural consciousness is: is racism good or bad for the society? Another example is should sex be straight or gay? An example of scientific consciousness can be the mathematics of Pythagoras; another example is the study of the cosmos. 

Self-consciousness

Self-consciousness is the becoming aware of ourselves. It includes the nature of being (the consciousness of the itself), our thinking of consciousness (memory) the consciousness of the itself (being for itself) and the consciousness of being for others. Love and hate, joy and peace are all parts of self-consciousness.

Cathartic Consciousness

Cathartic consciousness is the consciousness of beauty, a feeling gained by encountering art, travelling, being in solitude, being in conversation with nature, and also cathartic consciousness involves creating artistic artifacts. Cathartic consciousness is a jouissance of the mind. We are beatified with the consciousness of aesthetic experience.

[philosophybitmaps]