Prof. Alia Al-Saji - 'Fanon and an Engaged Phenomenology of Affect: Touching the wounds of colonial duration'

Season 6 continues with another presentation from our 2022 annual conference, Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Spatiality. This episode features a presentation from Maxim Miroshnichenko, Pirogov Russian National Research Medical University.  Maxim Miroshnichenko 'The Painful Incorporation: Hybrid Intercorporeality in the Case of Dialysis and Chronic Kidney Disease'  Abstract: I am going to collide two approaches to technology in disability and chronic kidney disease: extension and incorporation. For the 4EA view, the metabolically considered living systems can include resources and processes beyond their bodies. The individual enacts autonomous self-monitoring, control of internal regulation, and exchanges. This ‘hybrid intercorporeality' exists with graded norms of vitality – health, sickness, stress, and fatigue. It is an incorporation that affords the individual to enact her sense-making through the integration of technologies, artifacts, and prostheses into her body schema. This view emphasizes the body-as-subject, in contrast to the extended cognition thesis characterized by the tendency to objectify the body. The central problem of this approach is its view of incorporation as fruitful and enabling. I want to concentrate on the case of dialysis in chronic kidney disease as painful and discomforting integration of technology. This shows the intertwinement of the lived body and biomedical body-as-object. Dialysis is prescribed for persons with end-stage renal disease (ESRD) – kidney failure. The patient needs to rid her blood from toxins. This leads to the need for a regular course of long-term dialysis accomplished with an artificial kidney–dialysis machine. Based on the phenomenological interviews with the patients going through dialysis, I will analyze their view of technology as a life-supporting machine and a trap. The patients feel disgust and abjection towards the body due to the aggressive and painful presence of equipment – tubes and needles, fluid filling the body, changes in body shape and weight, nausea and fatigue, immobility, and limited social activities. Based on the materials of the phenomenological interviews with the patients going through dialysis, I want to show how the incorporation of technology and bodily integrity is enacted through pain and discomfort.  Bio: I am a Senior Lecturer in Bioethics at Pirogov Russian National Research Medical University. Also, I am a visiting scholar at the Faculty of Philosophy at Vita-Salute San Raffaele University (remotely). I hold a Ph.D. in Philosophy from Higher School of Economics (2019). The dissertation committee included Catherine Malabou and Adam Berg. My recent studies revolve around embodiment, disability studies, bioethics, and media theory. Currently, I am finishing phenomenological research on relations between doctors, patients, and technologies in palliative care. Also, I am conducting the phenomenological interviews with patients going through hemodialysis under the condition of chronic kidney failure.  This recording was taken from our recent conference. The British Society for Phenomenology 2022 Annual UK Conference: ‘Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Sociality' (30 August – 1 September), convened by the University of Exeter, in person and online. This event was co-sponsored by the Wellcome Centre for Cultures and Environments of Health, Egenis, the Shame and Medicine research project, the Imagining Technologies for Disability Futures (itDf) research project, and the British Society for Phenomenology; and included two special panel series from the Shame and Medicine research project and the Imagining Technologies for Disability Futures (itDf) research project.  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? 

Season 6 continues with another presentation from our 2022 annual conference, Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Spatiality. This episode features a presentation from Liesbeth Schoonheim, Humboldt-Universität zu Berlin.  Liesbeth Schoonheim 'Posters, protests, and reclaiming the streets'  Abstract:   Street protests create spaces of appearance (Arendt) that galvanize public support for hitherto hidden forms of precarity and oppression. Put in these terms, street protests raise questions about their duration, as they rely on the physical proximity of people; they also raise issues of who can and cannot participate in this space of appearance and in what way, as public space is subject to various forms of policing(Butler). In this paper, I investigate these  limits of embodied resistance by looking at a different form of street protest, namely the feminist collectives that put up posters in the streets of Brussels denouncing gender-and sex-based violence. Some of these target street harassment by imploring passers-by to “laisse[r] les filles tranquilles”, while others focus on feminicide, publishing the name of victims of domestic violence. In different ways, these interventions relate isolated and privatized experiences of violence to patriarchal structures. First, deploying Arendt's political phenomenology, I argue that these artefacts are intended as a (semi-)permanent mark on the public space; and they invoke the victims of various forms of gender-and sex-based violence, reclaiming the streets as a site of commemoration and of free movement. Secondly, I show how they also presuppose passers-by that stop, read and respond to them. I suggest this interpellation should be understood as a moment of critique, in the sense in which critical phenomenologists (Guenther, Al-Saji, Salamon) have defined it as the suspension of everyday comportment and the exposure of historically contingent structures of oppression. Thirdly, I argue (contra Arendt) that protest does not always require the physical proximity of a group of people engaging in purposeful action-in-concert, but can also develop as a series (Sartre, Young), in this case, as the interpellation of passers-by as possible agents of social change, engaging in acts of indignant remembrance and of leaving women and other targeted groups alone.  Bio: Liesbeth Schoonheim is a postdoctoral researcher at Humboldt University, Berlin, working on the intersection of political theory, feminism, and social theory. Previously, she held a postdoctoral research fellowship at KU Leuven (Belgium) and an appointment as a lecturer at University of Amsterdam (Netherlands).    This recording was taken from our recent conference. The British Society for Phenomenology 2022 Annual UK Conference: ‘Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Sociality' (30 August – 1 September), convened by the University of Exeter, in person and online. This event was co-sponsored by the Wellcome Centre for Cultures and Environments of Health, Egenis, the Shame and Medicine research project, the Imagining Technologies for Disability Futures (itDf) research project, and the British Society for Phenomenology; and included two special panel series from the Shame and Medicine research project and the Imagining Technologies for Disability Futures (itDf) research project.  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? 

Season 6 continues with another presentation from our 2022 annual conference, Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Spatiality. This episode features a presentation from Eugenia Stefanello, University of Padova.  Eugenia Stefanello 'Empathy, Narrative Medicine, and (Mis)Representation of Illness: A Phenomenological Perspective'  Abstract:   It is often argued that mutual understanding is crucial in clinical encounters. In particular, narrative medicine proponents strongly believe that through mutual understanding and doctors' narrative skills it is possible to increase both empathy in the doctor-patient relationship and affiliation within the community of healthcare professionals (Charon, 2017; DasGupta & Charon, 2004). However, although empathy appears to be one of the main aims of narrative medicine, it has not been extensively analyzed by its supporters. For this reason, I argue that narrative medicine should discuss on the one hand what the role of empathy is in narrative medicine's proposal and, on the other hand, what kind of empathy should be involved in the clinical encounter. In this regard, I show that if the type of empathy involved in narrative medicine is understood as synonymous with the doctors' ability to simulate the patients' perspectives as proposed by Simulation Theory (Goldman, 2006), narrative medicine and the clinical encounter can be negatively impacted (Gallagher, 2007). In addition, when empathy is reduced to a simulation-plus-projection mechanism, it can not only radicalize the other's alterity triggering possible harm towards others (Bubandt & Willerslev, 2015) but also disregard whether and how deeply people want or need to share their perspectives and ignore the situatedness of the empathic understanding exacerbating existing inequalities (Hollan, 2008, 2017). Finally, I suggest that narrative medicine should explore alternative accounts of empathy. Specifically, the phenomenological approach (Scheler, 1913; Stein, 1917) offers one that is multifaceted and layered in which empathy has a specific but partial role in understanding others (Throop & Zahavi, 2020). Accordingly, I will try to show that phenomenological empathy seems able to provide healthcare professionals guidance to improve their narrative skills and achieve the ultimate goal of affiliation, without having to face the objections raised against a simulationist concept of empathy (Vendrell Ferran, 2015; Zahavi, 2014).   References Bubandt, N., & Willerslev, R. (2015). The Dark Side of Empathy: Mimesis, Deception, and the Magic of Alterity. Comparative Studies in Society and History, 57(1), 5–34. https://doi.org/10.1017/S0010417514000589 Charon, R. (2017). The principles and practice of narrative medicine. Oxford University Press. DasGupta, S., & Charon, R. (2004). Personal Illness Narratives: Using Reflective Writing to Teach Empathy. Academic Medicine, 79(4), 351–356. https://doi.org/10.1097/00001888-200404000-00013 Gallagher, S. (2007). Simulation trouble. Social Neuroscience, 2(3–4), 353–365. https://doi.org/10.1080/17470910601183549 Goldman, A. I. (2006). Simulating minds: The philosophy, psychology, and neuroscience of mindreading. Oxford University Press. Hollan, D. (2008). Being There: On the Imaginative Aspects of Understanding Others and Being Understood. Ethos, 36(4), 475–489. Hollan, D. (2017). Empathy across cultures. In The Routledge Handbook of Philosophy of Empathy. Routledge. Scheler, M. (1913). The nature of sympathy (W. Stark, Trans.). Routledge and KPaul. Stein, E. (1917). On the Problem of Empathy (W. Stein, Trans.). Springer Netherlands. https://doi.org/10.1007/978-94-017-5546-7 Throop, C. J., & Zahavi, D. (2020). Dark and Bright Empathy: Phenomenological and Anthropological Reflections. Current Anthropology, 61(3), 283–303. https://doi.org/10.1086/708844 Vendrell Ferran, Í. (2015). Empathy, Emotional Sharing and Feelings in Stein's Early Work. Human Studies, 38(4), 481–502. https://doi.org/10.1007/s10746-015-9346-4 Zahavi, D. (2014). Empathy and Other-Directed Intentionality. Topoi, 33(1), 129–142. https://doi.org/10.1007/s11245-013-9197-4  Bio:    Eugenia Stefanello is a PhD Student in Philosophy at the Department of Philosophy, Sociology, Education and Applied Psychology (FISPPA), University of Padova, Italy. Her research focuses on Phenomenology, Moral Philosophy, Bioethics, and Philosophy of Mind with a particular interest in empathy and its influence on the deliberative process.  This recording was taken from our recent conference. The British Society for Phenomenology 2022 Annual UK Conference: ‘Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Sociality' (30 August – 1 September), convened by the University of Exeter, in person and online. This event was co-sponsored by the Wellcome Centre for Cultures and Environments of Health, Egenis, the Shame and Medicine research project, the Imagining Technologies for Disability Futures (itDf) research project, and the British Society for Phenomenology; and included two special panel series from the Shame and Medicine research project and the Imagining Technologies for Disability Futures (itDf) research project.  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? 

Season 6 continues with another presentation from our 2022 annual conference, Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Spatiality. This episode features a presentation from Joshua Bergamin, University of Vienna.  Joshua Bergamin 'When is ‘my truth' true? Interpreting lived experience in phenomenological interviews'  Abstract: Many topics and methodologies for investigating subjectivity that have become widespread in the social sciences – for example, an emphasis on ‘lived experience' – have been significantly developed by applied phenomenologists. Yet phenomenology's own commitments often bring it into tension with giving full voice to its subjects. For example, the ‘bracketing' of prejudices may not take into account how those prejudices are constitutive of the subject herself. Furthermore, researchers are rarely trained to self-reflect on how their own history – cultural, sexual, professional – might colour their interpretation of a subject's ‘bracketed' responses. A risk therefore is that a subject's experience be distorted by the researcher's own interests. But at the same time, the latter's immersion in a broader investigative discourse offers insights to which their subject may have little access. My paper examines this tension as it manifests in an ongoing interdisciplinary research project, working with improvising musical ensembles. Centred on the co-creation of a ‘hermeneutic circle' between artwork, artist, and analysts, the project aims not only to render the research process itself transparent, but to consciously blur the distinction between researchers and research subjects, treating subjects as partners in a creative process in which all participants have a voice and an opportunity to learn/grow. After briefly outlining our methodologies, I dig deeper into the problems of truth and interpretation that this process exposes, namely: – At what points do ‘lived experience' accounts reach limits that might be better informed by critical distance or historical consciousness? – Is it essential to reconcile contradictions between levels of analysis? If so, how do we give weight to values like truth while doing justice to different lived realities? If not, can we avoid reperpetuating power imbalances between researcher and subject? I examine these questions with reference to particular case studies, while suggesting potential generalisable conclusions.  Bio: Joshua Bergamin is a philosopher at the University of Vienna and co-PI of the interdisciplinary artistic research project (Musical) Improvisation and Ethics, funded by the Austrian Science Fund (FWF). He has a PhD from Durham University, where he worked as an ‘applied phenomenologist,' an MA from the University of Queensland for work on Heidegger and cognitive science, and BAs from the University of South Australia. His academic work is supplemented by training and practical experience as a physical artist and musician (mostly percussion), and he has choreographed and performed at many festivals and immersive events.  This recording was taken from our recent conference. The British Society for Phenomenology 2022 Annual UK Conference: ‘Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Sociality' (30 August – 1 September), convened by the University of Exeter, in person and online. This event was co-sponsored by the Wellcome Centre for Cultures and Environments of Health, Egenis, the Shame and Medicine research project, the Imagining Technologies for Disability Futures (itDf) research project, and the British Society for Phenomenology; and included two special panel series from the Shame and Medicine research project and the Imagining Technologies for Disability Futures (itDf) research project.  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? 

Season 6 continues with another presentation from our 2022 annual conference, Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Spatiality. This episode features a presentation from Tom Hey, Lancaster University.  Tom Hey 'A Phenomenological Approach to Bulimia'  Abstract: Bulimia has been medically and socially constructed as an illness afflicting affluent, young, white women, which is to be cured through weight gain and the resumption of a ‘normal' relationship with food. This myopic depiction of bulimia represents a predilection to ‘make sense' of illness experiences in medically- and/or culturally-intelligible terms, and constitutes epistemic violence towards sufferers through its erasure of diverse forms of suffering and its disavowal of the subjective complexities of recovery. The pervasiveness of the eating disorder memoir, which dominates written representations of bulimia and positions linear recovery (expressed in narrative terms) as an experiential norm, further marginalises ongoing experiences of suffering; as Angela Woods argues, ‘[n]arrative does not have a monopoly on expressivity' (Woods, 2013: 124).   In this paper I will use a phenomenological approach informed by affect theories, specifically Sara Ahmed's work on orientations and attachments, to engage with embodied experiences of bulimia. I will read Bulimics on Bulimia (2009), a collection of fragmented, first-person, present-tense accounts of bulimia edited by Maria Stavrou, to propose that living with bulimia can engender individualised, affectively-charged attachments between selves, objects, and spaces through which each is destabilised and redrawn. Aiming to ‘provide a sample of insight into what life is like living with bulimia' (Stavrou, 2009: 7), Bulimics on Bulimia seeks to address the privileged articulacy of narrativized accounts of bulimia through its representation of moments of intensity situated within social worlds from a polyphony of voices. Using an engaged phenomenological methodology which provides new ways of listening to written accounts of living with bulimia, I will seek to rearticulate bulimia as an object around which surges illogical, ambivalent feelings and emotions.  Bio: Tom Hey is an AHRC-funded PhD student at Lancaster University, researching representations of eating disorders in contemporary literature through the intersecting frameworks of the medical humanities, postcolonial theories, and affect theories.  This recording was taken from our recent conference. The British Society for Phenomenology 2022 Annual UK Conference: ‘Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Sociality' (30 August – 1 September), convened by the University of Exeter, in person and online. This event was co-sponsored by the Wellcome Centre for Cultures and Environments of Health, Egenis, the Shame and Medicine research project, the Imagining Technologies for Disability Futures (itDf) research project, and the British Society for Phenomenology; and included two special panel series from the Shame and Medicine research project and the Imagining Technologies for Disability Futures (itDf) research project.  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? 

Season 6 continues with another presentation from our 2022 annual conference, Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Spatiality. This episode features a presentation from Ida Djursaa, Centre for Research in Modern European Philosophy, Kingston University, London. Ida Djursaa 'Towards a Critical Phenomenology of the Erotic' Abstract: This paper seeks to advance a phenomenological notion of sexuality as a modality of bodily sensibility through the lens of Merleau-Ponty.    Feminist philosophers such as Judith Butler (1989) and Elizabeth Grosz (1994) have critiqued Merleau-Ponty's analysis of sexuality in the Phenomenology of Perception for presenting sexuality in a universalist (hence masculinist) way, abstracted from the reality of gender difference and non-heterosexual identities. Drawing on Alia Al-Saji's (2008) and Tom Sparrow's (2015) work on sensibility, however, this paper argues that Merleau-Ponty's notion of sexuality should be understood as a modality of sensibility that operates prior to, and as generative of, categorisations into sexual identities. I show how Merleau-Ponty's analysis of sexuality, rather than making a claim about the universalist character of desire such as it must be for everyone, in fact makes a more basic claim about the strictly bodily, that is, the sensible dimension of our most intimate intercorporeal relations.    Insofar as sensibility designates the pre-reflective and pre-perceptual binding of bodies, then, understanding sexuality as a modality of sensibility, this paper argues, allows us to investigate the ways in which bodies live desire prior to perception and reflection. In this respect, Merleau-Ponty's description of sexuality as the ‘blind linking of bodies' (Merleau-Ponty, M., Phenomenology of Perception, p159) is thus not reducible to sexual identity but is rather descriptive of the erotic as the life force that motivates attractions and repulsions – affective ‘pulls' – between bodies.   Finally, the paper asks how this erotic life force itself, and hence our bodies' (in)capacity for intimacy, is structured by our socio-politico-historical contexts, including the reality of gender norms? Can a critical phenomenology of sexuality help us to not only understand but also empower the erotic lives of bodies? Bio: I am a PhD candidate at the Centre for Research in Modern European Philosophy, Kingston University, London. My research project critically traces the phenomenological notion of transcendence such as it operates in Husserl, Levinas, and Merleau-Ponty. It argues that transcendence works, most basically, at the level of bodily sensibility rather than consciousness or perception. Ultimately, I employ this notion of sensibility to investigate how the particular ways in which our bodies move are structured by our individual history as well as the socio-cultural-historical contexts which invisibly prescribe normative ways of moving and acting based on gender, race, class.

Season 6 continues with another presentation from our 2022 annual conference, Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Spatiality. This episode features a presentation from Kira Meyer, Kiel University. Kira Meyer 'Ecophenomenology as a Contribution to Transformation' Abstract:   Engaged phenomenology does not only have the potential to transform socio-political realities and power relations between human beings, but also those between man and nature. Currently, anthropocentrism, namely the view that nature has only an instrumental value which is relative to the ends of human beings, governs these realities and relations. Phenomenology can contribute to transform them by including the lived body in the self-understanding of human beings. Understanding the lived body as the “nature that we are ourselves” (Böhme, 2019) would involve a different conception of nature as well: Man and nature wouldn't be dichotomic anymore, rather human beings would be part of nature. Embracing such an ecophenomenological (cf. Brown and Toadvine, 2003) conception would have important normative implications. I will present them in three steps. Firstly, I argue that the instrumental value of nature for the fulfillment of human basic needs and health can be particularly well justified based on an ecophenomenological approach for it is precisely man's corporeality by virtue of which he has these needs and through which health (or illness) manifest themselves. Secondly, sentience is inseparable from corporeality. Therefore, insofar as it is a concern of the ecophenomenological approach to take corporeality and its implications seriously, sentient beings deserve direct moral consideration. Thirdly, natural entities build an integral part of the good life of human beings, hence they deserve indirect moral consideration because of their eudaimonic value (Chan et al., 2016). As corporeal beings, humans can enjoy nature aisthetically, that is via their senses: The beautiful, the sublime, but also nature as home, as offering leisure and recreation, spirituality and transformation (Krebs et al., 2021). Taking corporeality into account, that is embracing an ecophenomenological account, thus leads to a deep anthropocentric position (Ott, 2016) and facilitates the transformation of current power relations and thereby shaped human-nature-relations. (301 words exclusive of literature) Literature:BÖHME, G. 2019. Leib: Die Natur, die wir selbst sind, Berlin, Suhrkamp.BROWN, C. S. & TOADVINE, T. 2003. Eco-Phenomenology. An Introduction. In: BROWN, C. S. & TOADVINE, T. (eds.) Eco-phenomenology: Back to the Earth Itself. New York: State University of New York Press.CHAN, K. M. A., BALVANERA, P., BENESSAIAH, K., CHAPMAN, M., DÍAZ, S., GÓMEZ-BAGGETHUN, E., GOULD, R., HANNAHS, N., JAX, K., KLAIN, S., LUCK, G. W., MARTÍN-LÓPEZ, B., MURACA, B., NORTON, B., OTT, K., PASCUAL, U., SATTERFIELD, T., TADAKI, M., TAGGART, J. & TURNER, N. 2016. Why protect nature? Rethinking values and the environment. Proceedings of the National Academy of Sciences, 113, 1462–1465.KREBS, A., SCHUSTER, S., FISCHER, A. & MÜLLER, J. 2021. Das Weltbild der Igel. Naturethik einmal anders, Basel, Schwabe Verlag.OTT, K. 2016. On the Meaning of Eudemonic Arguments for a Deep Anthropocentric Environmental Ethics. New German Critique, 43, 105-126. Bio:   Kira Meyer is a doctoral candidate in the field of environmental ethics at Kiel University. In her dissertation project she investigates the connection between the lived body and a relational understanding of freedom and argues on this basis for the compatibility of (strong) sustainability and freedom. Her research focuses on (eco-)phenomenology, new phenomenology, environmental ethics, and the concept of political freedom.

Season 6 continues with another keynote presentation from our 2022 annual conference, Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Spatiality.   ‘Is Heidegger’s Other Thinking necessarily an Ecological Thinking? Reflections on the Absence of Nature and the Destiny of Technology’ This year saw the 50th anniversary of The Limits of Growth, the publication by the Club of Rome, which for many was the trigger of the birth of climate activism. The message was that action on global warming now was necessary immediately – but nothing much happened until the Fridays for Future movement, which appeared as if it just occurred to us that there might be a problem. About a decade after the publication of The Limits of Growth, parts of the ecological movement wondered why nothing happened and turned towards the critique of technological rationalism, following Nietzsche and Heidegger, to provide an explanation for that inaction and to open the way for a more radical ecological thinking. While the insight that nothing would change as long as ecology would either be swallowed up by the same technological rationalism that caused the crisis, nor by some middle-class Europeans ‘moving off grid’, did give rise to more than a decade of engagement, what in turn has happened to this movement, which claimed that ecology can only be meaningful when joining postmodernism’s turn to language, while also claiming that postmodernism is essentially an ecological thinking? Again, nothing. Instead, all we wonder about today is whether Heidegger was an antisemite or not. In this talk I will reflect on the reasons for which Heidegger’s other thinking has become so unpalatable in our age and why these reasons are the same that should still engage us with the problems of global heating and globalization and the critique of the feverish search for technical solutions to the problem of technology. Ullrich Haase is Principal Lecturer at the Manchester Metropolitan University. His research centres on 19th and 20th Century German and French Philosophy, especially Hegel, Nietzsche, Heidegger, Merleau-Ponty, Derrida and Blanchot. He served as the editor of the Journal of the British Society for Phenomenology from 2005 to 2020.

Season 6 continues with another keynote presentation from our 2022 annual conference, Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Spatiality. ‘Varieties of incorporation: beyond the blind man’s cane’ In post-phenomenology and other disciplines, “incorporation” refers to the assimilation or integration of tools into the body. In Phenomenology of Perception, Merleau-Ponty had already discussed examples of tool-incorporation—including, famously, the example of the blind man and his cane. Merleau-Ponty's analysis refers to what he called the “body schema”: our prereflective awareness of ourselves in terms of what we can do and perceive in the world. Subsequent discussions of incorporation have similarly focused on the integration of tools into the tacit (or even unconscious and sub-personal) sensorimotor body. In my talk I want to draw attention to the fact that we can incorporate tools in other ways, too, because we experience ourselves not just as tacit sensorimotor bodies. First, we can also incorporate tools into the so-called “body image”—the experience of our body as an intentional object of awareness, which can itself be distinguished into various (sub)experiences. Second, we can incorporate tools into our “lived seen body”—our sense of how we appear to others. I will illustrate these distinctions with examples and empirical evidence, and conclude with some reflections about the relationship between experiences of incorporation and the much discussed notion of the “extended mind”.   Giovanna Colombetti is Professor of Philosophy in the Department of Social and Political Sciences, Philosophy, and Anthropology of the University of Exeter (UK). She was educated in Italy and the UK, and after receiving her PhD from the University of Sussex in 2004, she was a postdoctoral researcher at the universities of York (Canada), Trento (Italy), and Harvard. Since 2007 she has worked and lived in Exeter, temporarily visiting various research centres in Europe, Asia, and Australia. At Exeter she is also member of EGENIS (The Centre for the Study of the Life Sciences), where she leads the Mind, Body, and Culture research cluster. She is further affiliated with the University of Southern Denmark, where since 2021 she has been Adjunct Professor in Philosophy at the Faculty of Health Sciences, and collaborates with its research cluster on Movement, Culture, and Society. She is also Associate Editor of Phenomenology and the Cognitive Sciences. Her primary research interests lie at the intersection of philosophy of cognitive science (especially embodied and situated cognition), philosophy of emotion, phenomenology, and material culture studies. She has worked the notions of emotion and affectivity, and on their relation to theories of cognition, embodiment, enaction, and extended mind. She is the author of several articles and book chapters in which she argues that, from an embodied-enactive perspective, cognition and emotion are not separate mental faculties, and rather emotion is a primordial and all-pervasive dimension of the mind. In 2010-2014 she was Principal Investigator of a Starting Grant funded by the European Research Council, titled “Emoting the Embodied Mind”, during which she wrote her monograph The Feeling Body: Affective Science Meets the Enactive Mind (MIT Press, 2014). Since then, she has worked mainly on the notion of “situated affectivity” and is currently writing a second monograph on how we use objects to influence our affective life.

The BSP Podcast Season 6 begins with the first keynote speaker from our 2022 annual conference, Engaged Phenomenology II.   'Fanon and an Engaged Phenomenology of Affect: Touching the wounds of colonial duration' Surrounding Frantz Fanon's work is a persistent, and at times reductive, debate on method: phenomenological, psychoanalytic, psychiatric, Merleau-Pontian, Sartrean, afropessimist, or decolonial. What is often forgotten is that the originality of Fanon's philosophy comes from the multiplicity of approaches he was able to weave together. More so, in attempts to read Fanon through other philosophers (e.g. Merleau-Ponty, Sartre, or Lacan), his contemporaneity with these thinkers is elided. I propose it might be time to read phenomenology through Fanon, rather than centering analysis on Fanon's assumed debt to Merleau-Ponty's body schema. In this paper, I focus on the question of phenomenological method (without assuming this to be the defining method of Fanon's work). My argument is not one from continuity. Rather, I want to show how Fanonian phenomenology is one of rupture with, and ungrounding of, the phenomenological tradition—how Fanon creates his own method through an engaged phenomenology of racialized affect and touch that breaks with the perceptual spectacle at the centre of most phenomenologies before him. This is to say that Fanon's phenomenology is not mere description, that he invents a critical, distinctly temporal, and anticolonial method from the affective territory in which he has had to dwell.   Alia Al-Saji is Associate Professor of Philosophy at McGill University. Her work brings together phenomenology, critical philosophy of race, and feminist theory, with an abiding interest in questions of time, affect, and racialization. Notable among her works, she is the author of “The Racialization of Muslim Veils” (Philosophy and Social Criticism, 2010), “Decolonizing Bergson” (Beyond Bergson, SUNY 2019), and “Glued to the Image: A critical phenomenology of racialization through works of Art” (Journal of Aesthetics and Art Criticism, 2019). Al-Saji argues for the philosophical, political, and lived importance of affective hesitation, and is currently completing a monograph entitled Hesitation: Critical Phenomenology, Colonial Duration, and the Affective Weight of the Past.