The sense of movement
A special relationship between the touch sense and belief about reality. Pivotal aspects of the history of Western ideas about the sense of movement in relation to claims about knowledge of reality. The sense of movement to judgment about "reality".
| Рубрика | Философия |
| Вид | статья |
| Язык | английский |
| Дата добавления | 08.12.2021 |
| Размер файла | 72,1 K |
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There is a restless doing of things, i.e. a consciousness of an ability that meets no resistance, and there is a doing as an overcoming of resistance, a doing that has its “against which,” and a corresponding consciousness of an ability to overcome the resistance. There is always... a gradient in the resistance and in the power of overcoming it, a continuum in “active power” versus the “inertia” of the resistance. After all, things are “active” in relation to one another, have “powers and counter-powers” in relation to one another, resist one another41.
In the Cartesian Meditations, based on lectures given in Paris in 1929, when Husserl systematically discussed the phenomenology of the distinction between “the I” and “Nature”, he referred to the senses of “the animate organism”. He again assigned to kinaesthesia primary significance. It is in doing, he declared, doing known in embodied movement, that apprehension generally comes into play, apprehension understood as awareness of animate being acting and in acting generating the distinction of Object and “I”. Object and “I” are reflexively related: the one cannot be said to exist without the other: “As perceptively active, I experience (or can experience) all of Nature, including my own animate organism, which therefore in the process is reflexively related to itself'42.
A number of modern writers, interested in a theory of knowledge which describes the knowing subject as an embodied part of the world rather than as “a mind” observing the world, seek resources in Husserl, or see Husserl as a precedent for the approach they want to take43. In this paper, I have indicated, however briefly, that Husserl himself should be seen as a contributor to an extended history of discussion of the “double” constitution of awareness in action-resistance. This history is a large part of the history of the sense of movement, of the muscular sense and of kinaesthesia. I have drawn attention to the special contribution of Tracy and Biran in the earlier history. It is a history which raises complex and unresolved questions about the relations, in logic and in practice, that both unite and divide philosophical and psychological statements. History of thought about the sense of movement turns out to involve far more than a narrowly conceived history of a single sense could possibly encompass. There is a history to everyday phrases like “to be in contact”, or “to move” or “to grasp” of great philosophical interest.
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