Conclusion: Between Phenomenology and Structuralism

Schmidt, James

doi:10.1007/978-1-349-17869-8_5

Cited by 9 publications

(10 citation statements)

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“…From this perspective, the player-subject's world is the visual soccer field, and as that field is constituted by the player-subject, it is the property of that player-subject. But conversely, if it is the case that a subject constitutes a field, so too on Merleau-Ponty's view does the field constitute the subject (Schmidt, 1985). In this sense, if the soccer field is the property of the player-subject, the player-subject is equally the property of the soccer field.…”

Section: Player-artists and Body-subjectsmentioning

confidence: 99%

“…Rather, there are only embodied subjects perceiving, constituting and being constituted by, a plurality of fields relative to them. Merleau-Ponty is concerned to overcome not only the traditional divide between a conscious subject and an inert object world, but also the equally ancient abyss between conscious mind and inert body (Schmidt, 1985). His putative resolution of these dilemmas is to hold that all subjects are body-subjects.…”

Section: Player-artists and Body-subjectsmentioning

confidence: 99%

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The beautiful game and the proto‐aesthetics of the everyday

Inglis

Hughson

2000

Cultural Values

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Section: Player-artists and Body-subjectsmentioning

confidence: 99%

Section: Player-artists and Body-subjectsmentioning

confidence: 99%

The beautiful game and the proto‐aesthetics of the everyday

Inglis

Hughson

2000

Cultural Values

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“…Merleau-Ponty was concerned to mount his framework for understanding the relations between the human body and the world on foundations that superseded the ancient philosophical divide, stimulated most forcefully in recent centuries by Cartesianism, between the active mind on the one hand, and the inert body on the other (Schmidt, 1985). He held that the solution to this quandary was to show that human beings were neither purely 'minds' or 'subjects', or conversely mere 'bodies', but that the total nature of their being was best grasped if one referred to them as body-subjects (Merleau-Ponty, 1996).…”

Section: Merleau-ponty's Phenomenology Of the Bodymentioning

confidence: 99%

The Body in Sociology: Tensions inside and outside Sociological Thought

Howson

Inglis

2001

The Sociological Review

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The human body has in recent years become a 'hot' topic in sociology, not just in empirical research but also in sociological theorizing. In the latter context, the body has been variously a resource for broadening the parameters of traditional sociological thought deriving from the nineteenth century, and for overturning that paradigm and fundamentally reorienting the assumptions and concepts of sociological thinking. Attempts to abandon the old paradigm and foster a new one through the means of thinking about bodies are many and manifold, and in this paper we trace out the intricate history of moves towards a 'corporeal sociology'. We identify the dilemmas that have attended these developments, especially as concerns the ways in which new modes of thinking sociologically have tended to founder over the classical sociological dichotomy between social structure and social action. Through tracing out the various moves and counter-moves within this field, we identify a central contradiction that affects all contemporary sociological practice, not just that dealing with the body: an oscillation between judging the utility of conceptual tools in terms of criteria derived from the discipline of Cultural Studies, and evaluating the arguments created by those tools on the basis of the incompatible criteria of classical sociology. The paper challenges sociologists to choose one set of criteria or the other, for sociological practice cannot be based on both such antagonistic paradigms.

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“…Culture, according to such an approach, is an enormous repertorial stock of such units people are incredibly familiar with, but are not used to 'explain' or 'question'. Coming to anthropology, I learned :o appreciate a radically different concept of meaning as it is developed in the structuralist approaches of Roland Barthes (in Schmidt 1985, 108-111), Roman Jakobson (1978 and Claude Levi-Strauss (1962). Here, meaning does not appear as the typical experience of the cultural unit as a self, but as the result of a diacritical operation relating several cultural units or their formal constituents.…”

Section: Evidence From Other Ethnographic Reportsmentioning

confidence: 99%

Multiple levels of meaning and the tension of consciousness

Bekaert¹

1998

Arch. Dial.

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When can we say that a Bantu smith knows the ‘meaning’ of iron smelting - only when he explicitly recognizes the underlying sexual structure of it or simply when he knows how to go on smithing? Is structuralist theory, which considers meaning as codic and diacritical, really incommensurable with a phenomenological view of meaning as something primarily experiential? In this posthumous paper, Stefan Bekaert argues that the differences between both perspectives are gradual rather than fundamental. Drawing on the sexual metaphors in Sakata iron technology, he presents a tentative scale of meaning levels: the level of typified experience, the level of pragmatic motive, the level of (meta)physical intervention, the level of experiential gestalt, the level of explicit metaphor, and the level of codic oppositions. Rejecting the ‘one-world-ism’ predominant in many social sciences, he argues that humans inhabit and draw on many worlds at once. (DVR)

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Conclusion: Between Phenomenology and Structuralism

Cited by 9 publications

References 0 publications

The beautiful game and the proto‐aesthetics of the everyday

The beautiful game and the proto‐aesthetics of the everyday

The Body in Sociology: Tensions inside and outside Sociological Thought

Multiple levels of meaning and the tension of consciousness

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