Sam McAuliffe - ‘The Improvisational Encounter: What is Common to Music and Hermeneutic-Phenomenology’

Season five of our podcast concludes with another presentation from our 2020 annual conference: ‘Engaged Phenomenology’ Online. This episode features a presentation from Marieke Borren, Faculty of Humanities, Open University Netherlands.   ABSTRACT: Within critical race theory, phenomenological scholarship is unique in focusing on the racialized body. Based on the work of Fanon and Merleau-Ponty (even if the latter does not address racial difference), phenomenologists have recently developed rich explorations of racial embodiment, predominantly in a visual register (Alcoff, Al-Saji, Gordon, Weiss, Yancy, among others). However, ‘white’ and ‘black’ embodiment are not just involved in perceptual (notably: visual) habits, but also, so I will argue in this paper, in ways of inhabiting and taking up space and habits of moving. What ‘I can’ do, and where, is to a large extent dependent upon my racial situation. This presentation seeks to expand the phenomenology of racial embodiment, more particularly whiteness, by attending not just to the (in)visibility but also to the spatiality and motility of racialized – in particular: white – embodiment. To this end, I will I confront the conceptual resources for understanding spatiality and motility in relation to embodiment, present in the work of Merleau-Ponty (while challenging its false racial neutrality), Fanon’s phenomenological account of black racialization, and Shannon Sullivan’s (feminist) pragmatist account of the ‘ontological expansiveness’ of whiteness. Being a key feature of what the latter calls ‘the unconscious habits of racial privilege’, white expansiveness entails the taken-for-granted freedom to inhabit space and move around as one sees fit. Finally, I will argue that the normative implications of the phenomenology of white expansiveness are undecided. It might be strategically employed for undercutting itself. However, any effort to fight white privilege may end up reconfirming rather than undermining white expansiveness. I will illustrate this undecidability with the case study of Carola Rackete, the self-proclaimed white and privileged German captain of the Sea-Watch 3, who rescued 42 African migrants on the Mediterranean and brought them into port in Lampedusa in July 2019.   BIO: Marieke Borren currently works as an assistant professor in philosophy at Open University Netherlands. From 2015-2017, she held a postdoctoral fellowship at the department of philosophy of the University of Pretoria, South Africa. Specializing in Hannah Arendt’s political phenomenology, her research expertise lies at the intersection of continental political philosophy, philosophical anthropology and phenomenology. She is particularly interested in feminist and postcolonial perspectives. She has widely published on Arendt’s work, in particular about dis-placement and having a place in the world (‘the right to have rights’), focusing on the predicament of refugees and undocumented migrants.   This recording is taken from the BSP Annual Conference 2020 Online: 'Engaged Phenomenology'. Organised with the University of Exeter and sponsored by Egenis and the Wellcome Centre for Cultures and Environments of Health. BSP2020AC was held online this year due to global concerns about the Coronavirus pandemic. For the conference our speakers recorded videos, our keynotes presented live over Zoom, and we also recorded some interviews online as well. Podcast episodes from BSP2020AC are soundtracks of those videos where we and the presenters feel the audio works as a standalone: https://www.britishphenomenology.org.uk/bsp-annual-conference-2020/   You can check out our forthcoming events here: https://www.britishphenomenology.org.uk/events/   The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast. Why not find out more, join the society, and subscribe to our journal the JBSP? https://www.britishphenomenology.org.uk/  

This episode of Season 5 of the BSP Podcast features Ondra Kvapil, École Normale Supérieure de Paris / Charles University in Prague. The presentation is taken from our 2020 annual conference: ‘Engaged Phenomenology’ Online.   ABSTRACT: My paper will focus on Sartre’s meditations on death. Sartre formulates them as a critique of Heidegger – and the majority of commentators adopt his approach. I will however claim it more fruitful to read Sartre’s conclusions in the light of Husserl’s analyses of death. These were indeed unknown to Sartre, nonetheless the two share key presuppositions: Because our death cannot be grasped in reflection on our subjectivity, it cannot belong to the ontological structure of subjectivity itself; death is then classified as a mundane event, as well as a limit-problem of phenomenological description. I will demonstrate how Sartre radicalizes this notion. Death is not a limit-problem only for transcendental reflection, but already in pre-theoretical and pre-phenomenological attitude. Not only can we never live to seeit coming, we cannot even anticipate it, as the instant of death is principally indeterminate. The only meaning we can attribute to our death is that of the end of our –meaningful, or meaningless – existence. Our death is thus categorically different from all that is intended in the world. There is also a tacit consequence to the exclusion of death from subjectivity: mortality is reduced to bodily vulnerability. Death is the final strike, which may come in various disguises – perhaps that of a virus. Coming from the world, where we nevertheless cannot intend it, death remains essentially exterior to us. In sum, I will unravel the missing link between Husserl’s unpublished reflections on death and Levinas’ grasp of death as radically Other. Moreover, it will emerge that death, which as a mundane fact becomes a subject to a variety of disciplines, at the same time exceeds all empirical facts and thus engages philosophy. Far from being limited to academia, death engages thinking of each and every one of us – no matter where we come from.   BIO: I am a postgraduate researcher at École Normale Supérieure de Paris and Charles University in Prague, currently working on my dissertation The Philosophical Significance of Death. Previously, I have also studied at Université Paris 1 Panthéon-Sorbonne and Albert-Ludwigs-Universität Freiburg. I have taught several courses in phenomenological philosophy, mainly on Heidegger, at the Department of Philosophy and Religious Studies at Charles University. My research concerns phenomenology, existentialism and hermeneutics, as well as 19th-century continental philosophy, with particular research interests that include death and mortality, relation between being and nothingness, and the problem of time.   This recording is taken from the BSP Annual Conference 2020 Online: 'Engaged Phenomenology'. Organised with the University of Exeter and sponsored by Egenis and the Wellcome Centre for Cultures and Environments of Health. BSP2020AC was held online this year due to global concerns about the Coronavirus pandemic. For the conference our speakers recorded videos, our keynotes presented live over Zoom, and we also recorded some interviews online as well. Podcast episodes from BSP2020AC are soundtracks of those videos where we and the presenters feel the audio works as a standalone: https://www.britishphenomenology.org.uk/bsp-annual-conference-2020/   You can check out our forthcoming events here: https://www.britishphenomenology.org.uk/events/ The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast. Why not find out more, join the society, and subscribe to our journal the JBSP? https://www.britishphenomenology.org.uk/

Season five of our podcast continues with another presentation from our 2020 annual conference: ‘Engaged Phenomenology’ Online. This episode features a presentation from Sam McAuliffe, Monash University   ABSTRACT: Hermeneutic-phenomenology as a method of inquiry is increasingly finding its way into music studies, and the performing arts more generally. Indeed, with respect to music studies there is no shortage of projects where hermeneutic-phenomenology is employed as a means to better understand music, both from the perspective of creating music and experiencing it as a spectator. There is a clear distinction, then, between the practice of music and the application of hermeneutic-phenomenological inquiry; one is used to understand the other. Rarely acknowledged however, are those characteristics that are common to both music and hermeneutic-phenomenology. In this paper I would like to explore one of those shared characteristics: improvisation. By exploring the hermeneutic-phenomenological tradition from a Gadamerian perspective and the practice of music, broadly conceived, I argue that what is common to each is the ‘improvisational encounter’. Which is to say, the improvisation that is essential to the practice of music is equally essential to hermeneutic-phenomenological inquiry. By highlighting the hermeneutic-phenomenological nature of improvisation in music and the improvisational nature of hermeneutic-phenomenology we might better notice the relevance of each field to the other. Consequently, not only can applied hermeneutic-phenomenology better speak to the practice of music, but so too can studying music provide insight into hermeneutic-phenomenology as such. Thus, perhaps by acknowledging the commonalities between art and philosophy we can notice ways in which these disciplines might speak to and complement one another.   BIO: Sam McAuliffe is a PhD candidate at Monash University, working at the intersection of improvised music and philosophical hermeneutics. In addition to his academic work Sam has worked as a musical director for experimental theatre productions, has curated sound installations for major Australian art festivals, and he plays guitar in a variety of ensembles.   This recording is taken from the BSP Annual Conference 2020 Online: 'Engaged Phenomenology'. Organised with the University of Exeter and sponsored by Egenis and the Wellcome Centre for Cultures and Environments of Health. BSP2020AC was held online this year due to global concerns about the Coronavirus pandemic. For the conference our speakers recorded videos, our keynotes presented live over Zoom, and we also recorded some interviews online as well. Podcast episodes from BSP2020AC are soundtracks of those videos where we and the presenters feel the audio works as a standalone: https://www.britishphenomenology.org.uk/bsp-annual-conference-2020/   You can check out our forthcoming events here: https://www.britishphenomenology.org.uk/events/   The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast. Why not find out more, join the society, and subscribe to our journal the JBSP? https://www.britishphenomenology.org.uk/

This episode of Season 5 of the BSP Podcast features Adriano Lotito, Milano-Bicocca University. The presentation is taken from our 2020 annual conference: ‘Engaged Phenomenology’ Online.   ABSTRACT: This contribution focuses on the Tran Duc Thao’s work, Phenomenology and Dialectical Materialism, that is fundamental to post-war French thought, having influenced thinkers as Lyotard and Derrida amongst others and representing the first systematic attempt to synthesize Marxism and phenomenology. Firstly I examine the Tran’s reconstruction of Husserlian phenomenology. Originally there is an objective idealism theorizing the independence of the object; then there is its reversal in a subjective idealism highlighting the constituting consciousness; finally there is the switch from static to genetic phenomenology with the thematization of the life-world as historical-empirical ground (I). Secondly I explore the contradiction indicated by Tran between the Husserl’s idealistic frame, implicating the reproduction of an abstract dualism, and the results of the concrete analysis, bound to the original claim of going back to the things themselves. This tension is particularly detectable in The Origin of Geometry (II). Thirdly I discuss the Tran’s solution to this riddle, namely the radicalisation of the materialistic stance discovered in the Husserl’s late writings towards a Marxist horizon. The genesis of the a priori forms of the antepredicative experience is derived from the evolution of species and from the development of human work. The dialectic of behaviour as practical interaction between organism and nature determines the emergence of meanings structuring the experience. The notion of intentionality is interpreted as result of an immanent negation, the aufhebung of any immediate determinations through the work of an emerging  bodily-social intersubjectivity that in this way reaches the self-consciousness. The real movement, insofar as is sketched out and repressed at once, is sublated as intentional content. Transcendental subjectivity becomes an immanent subjectivisation of the object through praxis. This could lead to an alternative antireductionist ontologization of phenomenology despite a teleologism that risks to cage the dialectic in a too narrow path (III).   BIO: Adriano Lotito graduated in Philosophy (B.A) at the University of Bologna with a thesis entitled Phenomenology and Marxism in Tran Duc Thao (Supervisor Prof. Manlio Iofrida) and in Philosophy of the Contemporary World (M.A) at the Vita-Salute San Raffaele University with a thesis entitled Criteria of Normativity in the Axel Honneth’s Critical Theory (Supervisor Prof. Roberto Mordacci). He is currently attending the Advanced Course in Critical Theory of Society at the Milano-Bicocca University. He is focusing, with the view to a future Ph.D., on the rethinking of the immanent critique specifically in connection with the work transformations.   This recording is taken from the BSP Annual Conference 2020 Online: 'Engaged Phenomenology'. Organised with the University of Exeter and sponsored by Egenis and the Wellcome Centre for Cultures and Environments of Health. BSP2020AC was held online this year due to global concerns about the Coronavirus pandemic. For the conference our speakers recorded videos, our keynotes presented live over Zoom, and we also recorded some interviews online as well. Podcast episodes from BSP2020AC are soundtracks of those videos where we and the presenters feel the audio works as a standalone: https://www.britishphenomenology.org.uk/bsp-annual-conference-2020/   You can check out our forthcoming events here: https://www.britishphenomenology.org.uk/events/   The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast. Why not find out more, join the society, and subscribe to our journal the JBSP? https://www.britishphenomenology.org.uk/  

Season five of our podcast continues with another presentation from our 2020 annual conference: ‘Engaged Phenomenology’ Online. This episode features a presentation from Maria-Nefeli Panetsos, National and Kapodistrian University of Athens.   ABSTRACT: When talking about Phenomenology we usually think about only the traditional studies of the subject’s perception of its surrounding phenomena. However, when turning the point of view towards the body, except the first steps done by Merleau-Ponty, Philosophy remains under some limitations of the orthological perception of reality. I found interesting the fact that in the history of Philosophy there is a clear absence towards the art of Dance, as the main corporeal - and for Hegel ‘primitive’ and ‘uncivilized’ - form of art which has no place in the fine art hierarchy. Looking for the reasons why this may have happened, I see that there always have been the fear of the body as a source of knowledge, as it has been always seen as unreliable filter of the human perception. However dance helps to see how the process of sensing and understanding one’s subjectivity and may enrich and change the perspective of one’s identity. I would like to merge the concept of the dancer with the phenomenological existential subject, as an example of conscious and aware subject that actively experiences its existence, transcendental self and its physicality into the intersubjective space where it lives. Through dance, borders and ‘merleaupontian’ fleshes can be managed in a conscious way, essentially focusing on one’s subjectivity and its relationship with time, space, other objects and subjects. As Prof. Shusterman already proposes in his Somaesthetics, the philosophical research can be amplified in the embodied experience of other corporeal activities that usually are not taken into consideration as explanatory for the human existence. An involved, inclusive phenomenological process, will definitely find further ways to sense and understand the aspects of the subject’s condition, as the self and identity are always related and influenced by the corporeal dimension of the human.   BIO: My name is Maria-Nefeli Panetsos, born in Madrid (Spain), student of the Italian School of Madrid, and recent graduate student of the faculty of Philosophy, Pedagogy and Psychology of the National and Kapodistrian University of Athens, where I specialised in Philosophy and my main fields of interest have been Phenomenology, Existentialism and Aesthetics. Since 2016 I started personal research focusing on the Identity of Dance and its Aesthetics, and later I continue finding connections with Philosophy of the Body and other applied phenomenological and existentialist perspective of Philosophy. I'm currently interested in continuing my research in Art History studies and Aesthetics in a postgraduate level.   This recording is taken from the BSP Annual Conference 2020 Online: 'Engaged Phenomenology'. Organised with the University of Exeter and sponsored by Egenis and the Wellcome Centre for Cultures and Environments of Health. BSP2020AC was held online this year due to global concerns about the Coronavirus pandemic. For the conference our speakers recorded videos, our keynotes presented live over Zoom, and we also recorded some interviews online as well. Podcast episodes from BSP2020AC are soundtracks of those videos where we and the presenters feel the audio works as a standalone: https://www.britishphenomenology.org.uk/bsp-annual-conference-2020/   You can check out our forthcoming events here: https://www.britishphenomenology.org.uk/events/   The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast. Why not find out more, join the society, and subscribe to our journal the JBSP? https://www.britishphenomenology.org.uk/  

This episode of Season 5 of the BSP Podcast features Pablo Fernandez Velasco, Institut Jean Nicod. The presentation is taken from our 2020 annual conference: ‘Engaged Phenomenology’ Online.   ABSTRACT: This paper provides a comparative phenomenological analysis of the navigational practices of Evenki reindeer herders in arctic Siberia and of the artistic dérives (drifting excercises) of the Situationist movement. This paper will build on an existing analysis of the phenomenology of disorientation (Fernandez 2020, which focused on the negative aspects of the phenomenon) and on ethnographic research among the Evenki natives of central Siberia. Evenki reindeer herders and hunters have unique navigation methods that result in a very special relationship to their environment. A central aspect of this relationship is the feeling of being ‘manakan’ (‘making your own way’ in Evenki language), a feeling of autonomy and independence. A study of Evenki navigational style and its relationship to manakan will serve to elucidate the workings behind the emergence of the positive aspects of spatial disorientation. Section 1 introduces the topic. Section 2 provides an overview of the phenomenology of spatial disorientation. In section 3, we will introduce the case of Evenki reindeer herders and hunters and discuss their navigational methods, using both our own ethnographic work and previously existing research. Section 4 will analyse the central features of the experience of manakan in Evenki culture and how it relates to the positive aspects of spatial disorientation. Section 5 will provide a conclusion and potential avenues for future research.   BIO: I am a doctoral researcher working at Institut Jean Nicod, an interdisciplinary research centre at the interface of philosophy and cognitive science. The focus of my work is on how space structures our experience of the world and of ourselves. The topic of my doctoral thesis is the phenomenology of spatial disorientation. Studying disorientation is studying how, through our bodies, culture and technology, we humans are connected to our environment, and what happens when this connection is weakened or severed.   This recording is taken from the BSP Annual Conference 2020 Online: 'Engaged Phenomenology'. Organised with the University of Exeter and sponsored by Egenis and the Wellcome Centre for Cultures and Environments of Health. BSP2020AC was held online this year due to global concerns about the Coronavirus pandemic. For the conference our speakers recorded videos, our keynotes presented live over Zoom, and we also recorded some interviews online as well. Podcast episodes from BSP2020AC are soundtracks of those videos where we and the presenters feel the audio works as a standalone: https://www.britishphenomenology.org.uk/bsp-annual-conference-2020/   You can check out our forthcoming events here: https://www.britishphenomenology.org.uk/events/   The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast. Why not find out more, join the society, and subscribe to our journal the JBSP? https://www.britishphenomenology.org.uk/

Season five of our podcast continues with another presentation from our 2020 annual conference: ‘Engaged Phenomenology’ Online. This episode features a presentation from Mary Coaten, Durham University.   ABSTRACT: My paper explores doctoral research on the therapeutic mechanisms of Dance Movement Psychotherapy (DMP) in an in-patient setting for acute adult psychiatry through the qualitative dynamics of movement and the symbolic and metaphoric processes present. Previous research has focussed on the efficacy of DMP in relation to psychosis spectrum disorders, but little on the mechanisms, especially the role of the moving body within phenomenological approaches. I drew on the phenomenological tradition through Heidegger and Jung, utilising similarities between the two to develop ideas about body movement, space and time. For Brooke (1988), Jung and Heidegger understood the body as the incarnation of psychological life and not as the meaning-less body of anatomy; they saw psyche and dasein as spatial, viewing distance and closeness as lived realities, and not merely in absolute time which they both argued is a limited abstraction from lived reality. “Jung’s method is primarily hermeneutic-phenomenological; the psyche is not “mind” or an inner realm more or less linked to the body, but is the embodied life world, and Jung’s descriptions of it - of its autonomy, spatiality and bodiliness, for instance – achieve ontological clarity when it is articulated as Dasein." (Brooke, 1988:ii). The results demonstrated an altered sense of space and time and a specific imbalance in engaging with the future and the past. The study revealed gender differences in the use of space and sense of self. Both men and women’s movement lacked structure, a lack compensated for through my movements. Participants expressed their sense of self differently by gender. The men engaged more with one another as a group and women focussed more on the individual bodily self. Symbolic and metaphoric communications indicated a relationship between an altered sense of space and time, and the movement dynamics present acted synchronistically with the symbols and metaphors.   BIO: I am a dance movement psychotherapist (DMP) with a special interest in psychosis and have recently completed my doctoral thesis at Durham University which explored the therapeutic mechanisms at play in the acute psychotic episode. For the past 15 years, I have delivered DMP groups within the acute inpatient mental health setting. My work is informed by a Jungian and phenomenological framework which highlights an embodied approach to psychopathology. I also work as a DMP within an outpatient psychological therapies team with a trauma focus.   This recording is taken from the BSP Annual Conference 2020 Online: 'Engaged Phenomenology'. Organised with the University of Exeter and sponsored by Egenis and the Wellcome Centre for Cultures and Environments of Health. BSP2020AC was held online this year due to global concerns about the Coronavirus pandemic. For the conference our speakers recorded videos, our keynotes presented live over Zoom, and we also recorded some interviews online as well. Podcast episodes from BSP2020AC are soundtracks of those videos where we and the presenters feel the audio works as a standalone: https://www.britishphenomenology.org.uk/bsp-annual-conference-2020/   You can check out our forthcoming events here: https://www.britishphenomenology.org.uk/events/ The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast. Why not find out more, join the society, and subscribe to our journal the JBSP? https://www.britishphenomenology.org.uk/

This episode of Season 5 of the BSP Podcast features María Jimena Clavel Vázquez, University of Stirling and University of St Andrews. The presentation is taken from our 2020 annual conference: ‘Engaged Phenomenology’ Online.   ABSTRACT: In what sense is perceptual experience situated? Embodied theories of perception might be good candidates to answer this question. However, most of these views have omitted the situated aspect of embodiment, i.e. the way perceptual experience is shaped by a body that is the concrete locus of our social, historical, economic and cultural situation. In this paper, I focus on sensorimotor enactivism (SMEn). I aim to show that this view can remedy this omission by paying closer attention to the idea that perceptual experience consists in situated embodied skills I begin by outlining the relevant aspects of SMEn, a theory that claims that perceptual experience is enacted by the interactions of an embodied agent with her environment (see Hurley 1998, O’Regan & Noë 2001, Noë 2004, O’Regan 2011). In section II, I argue that, although for SMEn perceptual experience is shaped by the body of the perceiver, the view fails to do justice to the situated aspect of embodiment. This aspect is reflected in perceptual experience’s lack of social and cultural neutrality. In section III, I articulate the lack of neutrality of the body by drawing on Iris Marion Young’s view of the gendered situated body (Young 1980). She claims that our social, cultural, economic, and political situation is embodied in that it is manifested in the way we relate to and inhabit our space, i.e. in our movements and comportment. In section IV, I argue that, if we accept with SMEn that perceptual experience is constituted by practical knowledge and consists in the execution of embodied skills, we should accept that these skills are also a manifestation of our situation. If perception is “something we do” (O’Regan and Noë 2001, p. 970), as the motto of SMEn goes, it is something we do as situated agents.   BIO: I am a PhD candidate at the St Andrews/Stirling Philosophy Graduate Programme. I work on Philosophy of Cognitive Science, Phenomenology, and Philosophy of Mind. I am particularly interested in embodied approaches to cognition and the way these can be informed by phenomenology. For my doctoral research, I have focused on the sensorimotor theory of perceptual experience and the notion of embodiment within this approach. I have also developed an embodied approach to imagination.   This recording is taken from the BSP Annual Conference 2020 Online: 'Engaged Phenomenology'. Organised with the University of Exeter and sponsored by Egenis and the Wellcome Centre for Cultures and Environments of Health. BSP2020AC was held online this year due to global concerns about the Coronavirus pandemic. For the conference our speakers recorded videos, our keynotes presented live over Zoom, and we also recorded some interviews online as well. Podcast episodes from BSP2020AC are soundtracks of those videos where we and the presenters feel the audio works as a standalone: https://www.britishphenomenology.org.uk/bsp-annual-conference-2020/   You can check out our forthcoming events here: https://www.britishphenomenology.org.uk/events/   The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast. Why not find out more, join the society, and subscribe to our journal the JBSP? https://www.britishphenomenology.org.uk/

Season five of our podcast continues with another presentation from our 2020 annual conference: ‘Engaged Phenomenology’ Online. This episode features a presentation written by Mary Fridley & Susan Massad, with Gwen Lowenheim presenting for Susan Massad, all from The East Side Institute, New York City.   ABSTRACT: As viewed through a biomedical lens – which remains the dominant way in which dementia is seen – Alzheimer’s and related dementias (ADRD) is seen primarily as a condition of loss of capabilities within an individual: of speech, of cognitive abilities, of physical capacities and, eventually, of life while research and treatment is directed toward cure of the  individual. Dementia activists across the globe are now raising the question: Is the shame, stigma, and isolation that people with ADRD and their families experience in large part a result of this very narrow lenses through which dementia is understood? In this paper we will present on the Joy of Dementia (You’ve Got to Be Kiddin!) project, a  playful, philosophical and conversational collective exploration of the dementia experience as an effort to introduce a different lens – a development lens – as a counter narrative that challenges the current “tragedy narrative” surrounding ADRD. Seen through a development lens, humans are no longer are viewed, not as discrete and isolated individuals but as relational beings, connected to one another in ways that allows us to grow with, rather than fear, uncertainty.  In this view, a dementia diagnosis presents transformational opportunities not just for the individual diagnosed, but to everyone in the “dementia ensemble” – including people of all ages who fear growing older and losing cognitive abilities. The workshops, always experiential, often involve mixed groupings of family members, care givers, professionals and those diagnosed, introduces improvisational play and philosophical conversation as activities that support the discovery of new ways of relating, being together, listening and responding. Participants are supported to challenge deeply held assumptions about what we and others “know” about the dementia experience, and it is within this collaborative ensemble building activity that the joy that comes with creating a new performances of dementia is discovered.   BIOS:    Mary Fridley is pro-bono Director of Special Projects at the East Side Institute in NYC and an accomplished teacher and workshop leader. She practiced social therapy for 12 years and continues to use the social therapeutic approach as an Institute faculty member. Mary co-leads two popular workshop series, “The Joy of Dementia (You Gotta Be Kidding)” and “Laughing Matters” and was featured in a February 2019 Washington Post article, “Changing ‘the tragedy narrative’: Why a growing camp is promoting a more joyful approach to Alzheimer.” Mary is also a playwright and theater director and works as a non-profit fundraising consultant.   Susan Massad is a retired clinician and medical educator. A primary care physician she has researched and taught in the arena of doctor-patient communication and the social-cultural-biological dimensions of health and wellness. She is a faculty member at the The East Side Institute where she is the co-creator of the Joy of Dementia© workshops that she coleads all over the US with colleague, Mary Fridley.   Gwen Lowenheim is a learning design specialist and TESOL instructor. She is co-founder/co-director of The Snaps Project, an educational consulting firm. Gwen trains and supervises educators and social entrepreneurs around the world in a social therapeutic, performance-based learning approach that brings creativity and innovation into classrooms and community-based programs. Her programs introduce theatrical improvisation, philosophical exploration, remix and group play as part of developing collaborative teams, language learning and stress management.   This recording is taken from the BSP Annual Conference 2020 Online: 'Engaged Phenomenology'. Organised with the University of Exeter and sponsored by Egenis and the Wellcome Centre for Cultures and Environments of Health. BSP2020AC was held online this year due to global concerns about the Coronavirus pandemic. For the conference our speakers recorded videos, our keynotes presented live over Zoom, and we also recorded some interviews online as well. Podcast episodes from BSP2020AC are soundtracks of those videos where we and the presenters feel the audio works as a standalone: https://www.britishphenomenology.org.uk/bsp-annual-conference-2020/   You can check out our forthcoming events here: https://www.britishphenomenology.org.uk/events/   The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast. Why not find out more, join the society, and subscribe to our journal the JBSP? https://www.britishphenomenology.org.uk/

This episode of Season 5 of the BSP Podcast features Giuseppe Torre, University of Limerick, Ireland. The presentation is taken from our 2020 annual conference: ‘Engaged Phenomenology’ Online.   ABSTRACT: With respect to digital technologies, noise is something that is at once both fought and sought. We may wish to minimise noise in communications but require it for encrypting the very content communicated. We may wish to minimise noise when recording sound but also want to use it to improve the fidelity of the recording process. The catch is that noise is both an abstract idea and a concrete thing that does not sit comfortably in relation to systems that are deterministic/probabilistic, such as digital technologies. This is a fact that computer scientists know well but that is systematically overlooked in order to safeguard and improve the functioning of digital technologies, such as digital instruments. Indeed beyond the plethora of different kinds of noises, the comparison between analogue and digital technologies highlights the existence of just two types of noise: one that is naturally occurring (noise) and one that is humanly constructed (pseudo-noise). Digital technologies operate by moving from noise to pseudo noise, in order to then 1) crystallise reality into mathematical constructs and 2) create realities from mathematical constructs. This makes the digital realm a type of technology different from any other, namely, one in which noise is fiercely fought and used for the digitisation process but then relentlessly sought, and always denied, within the digital realm. This observation points to at least two further implications: one is that noise may point to essential differences between analogue and digital technologies; the second is that the presence or absence of noise may lead to either crippled or diverse phenomenologies. To this extent, digital technology, rather than revealing by challenging (Heidegger), has more to do with enabling a psychotic stance towards reality - one in which reality has been made to conform to our mathematically constructed idea of it … and one which might be too much even for a phenomenologist to overcome. These arguments will be developed from the perspective of a digital art practitioner.   BIO: I am a lecturer in Digital Arts at the University of Limerick (Ireland). My research interest lies at the crossroads between digital art practices, open source technology/culture and philosophy. These interests respond to a questioning of the relationships between art and technology and that has so far led me to question under what forms and forces truly creative efforts may, or may not, arise.   This recording is taken from the BSP Annual Conference 2020 Online: 'Engaged Phenomenology'. Organised with the University of Exeter and sponsored by Egenis and the Wellcome Centre for Cultures and Environments of Health. BSP2020AC was held online this year due to global concerns about the Coronavirus pandemic. For the conference our speakers recorded videos, our keynotes presented live over Zoom, and we also recorded some interviews online as well. Podcast episodes from BSP2020AC are soundtracks of those videos where we and the presenters feel the audio works as a standalone: https://www.britishphenomenology.org.uk/bsp-annual-conference-2020/   You can check out our forthcoming events here: https://www.britishphenomenology.org.uk/events/   The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast. Why not find out more, join the society, and subscribe to our journal the JBSP? https://www.britishphenomenology.org.uk/