Movement as a Somaesthetic Source of Subjectivity

Abstract

The paper discusses two opposite understandings of how the kinaesthetic experience of movement translates into the development of subjectivity. One of them, in which somatically experienced movement is regarded as a positive source of authentic self-fashioning, will be described within the framework of phenomenology. The other, which emphasises the inauthentic nature of movement, will be described in term of psychoanalysis. Subsequently, the two opposite interpretations will be discussed in the conciliatory perspective of aesthetic experience, in which the contradiction of spontaneity and conformity will be shown as a quasi-artistic factor which bolsters the dynamics of subjectivity development.

Artificial Intelligence Inheriting the Historical Crisis in Psychology: An Epistemological and Methodological Investigation of Challenges and Alternatives

“…This fact has been verified by schizophrenia studies, while the disturbance of the flow of activity impairs mental structures and processes, e.g., self-regulation ( Warner and Mandiberg, 2003 ; Marwaha and Johnson, 2004 ; Scherder et al, 2010 ; Meijers et al, 2015 ; Semenova, 2020 ). Additionally, the role of movement as a source of subjectivity has been noted in psychotherapy through the self-moving dynamic unity of body-mind (see e.g., Dobrowolski and Pezdek, 2021 ). However, unlike CHAT, the self-pattern theory and the standpoint focused on bodily actions and movements both represent enactivist/phenomenological versions of expressing the role of the flow of activity in forming the self, especially by considering the self to be a narrative; hence, this model represents a direct associationist-mechanistic and radical empiricist position (see e.g., Dennett, 1993 ; Gallagher, 2013 ; Popova and Ra̧czaszek-Leonardi, 2020 ).…”