This volume shows that the notions of embodied or situated cognition, which have transformed the scientific study of intelligence have the potential to reorient cultural studies as well. The essays adapt and amplify embodied cognition in such different fields as art history, literature, history of science, religious studies, philosophy, biology, and cognitive science. The topics include the biological genesis of teleology, the dependence of meaning in signs upon biological embodiment, the notion of image schema and the concept of force in cognitive semantics, pictorial self-portraiture as a means to study self-perception, the difference between reading aloud and silent reading as a way to make sense of literary texts, intermodal (kinesthetic) understanding of art, psychosomatic medicine, laughter as a medical and ethical phenomenon, the valuation of laughter and the body in religion, and how embodied cognition revives and extends earlier attempts to develop a philosophical anthropology. (Series A)

This book identifies the ‘cognitive humanities’ with new approaches to literature and culture that engage with recent theories of the embodied mind in cognitive science. If cognition should be approached less as a matter of internal representation—a Cartesian inner theatre—than as a form of embodied action, how might cultural representation be rethought? What can literature and culture reveal or challenge about embodied minds? The essays in this book ask what new directions in the humanities open up when the thinking self is understood as a participant in contexts of action, even as extended beyond the skin. Building on cognitive literary studies, but engaging much more extensively with ‘4E’ cognitive science (embodied, embedded, enactive, extended) than previously, the book uses case studies from many different historical settings (such as early modern theatre and digital technologies) and in different media (narrative, art, performance) to explore the embodied mind through culture.

The first interdisciplinary investigation of the cultural context of enactive embodiment, offering perspectives that range from the neurophilosophical to the anthropological. Recent accounts of cognition attempt to overcome the limitations of traditional cognitive science by reconceiving cognition as enactive and the cognizer as an embodied being who is embedded in biological, psychological, and cultural contexts. Cultural forms of sense-making constitute the shared world, which in turn is the origin and place of cognition. This volume is the first interdisciplinary collection on the cultural context of embodiment, offering perspectives that range from the neurophilosophical to the anthropological. The book brings together new contributions by some of the most renowned scholars in the field and the latest results from up-and-coming researchers. The contributors explore conceptual foundations, drawing on work by Husserl, Merleau-Ponty, and Sartre, and respond to recent critiques. They consider whether there is something in the self that precedes intersubjectivity and inquire into the relation between culture and consciousness, the nature of shared meaning and social understanding, the social dimension of shame, and the nature of joint affordances. They apply the notion of radical enactive cognition to evolutionary anthropology, and examine the concept of the body in relation to culture in light of studies in such fields as phenomenology, cognitive neuroscience, psychology, and psychopathology. Through such investigations, the book breaks ground for the study of the interplay of embodiment, enaction, and culture. Contributors Mark Bickhard, Ingar Brinck, Anna Ciaunica, Hanne De Jaegher, Nicolas de Warren, Ezequiel Di Paolo, Christoph Durt, John Z. Elias, Joerg Fingerhut, Aikaterini Fotopoulou, Thomas Fuchs, Shaun Gallagher, Vittorio Gallese, Duilio Garofoli, Katrin Heimann, Peter Henningsen, Daniel D. Hutto, Laurence J. Kirmayer, Alba Montes Sánchez, Dermot Moran, Maxwell J. D. Ramstead, Matthew Ratcliffe, Vasudevi Reddy, Zuzanna Rucińska, Alessandro Salice, Glenda Satne, Heribert Sattel, Christian Tewes, Dan Zahavi

From its beginnings, the theory of evolution has unsettled fundamental anthropological assumptions about the place of human beings in nature. The integration of human origins into natural history by Darwinism was countered by the philosophical anthropologies of the 20th century. Their attempts were to hold on to the special status of humans as beings open towards the world'. Today, evolutionary and philosophical anthropology have moved closer together via the paradigm of embodiment. Building on embodied cognitive science, this volume aims to establish how far the human mind and human cultural cognition can be attributed to the structures of human existence, structures which have emerged in the course of evolution and have in turn been affected by culture. Contributors: Terrence Deacon, Marie-Eve Engels, Gregor Etzelmuller, Thomas Fuchs, Shaun Gallagher, Duilio Garofoli, Miriam Haidle, Matthias Jung, Lambros Malafouris, Alexander Massmann, Erik Myin, Tailer G. Ransom, Christian Spahn, Magnus Schlette, Mog Stapleton, Christian Tewes, Annette Weissenrieder, Wolfgang Welsch, Christoph Wulf, Karim Zahidi, Jordan Zlatev

Culture as Embodiment utilizes recent insights in psychology, cognitive, and affective science to reveal the cultural patterning of behavior in group-related practices. Applies the best of the behavioural sciences to contemporary issues of behavioural cross-fertilization in global exchange Presents an original theory to be used in the gender and integration debates, about what the acceptance of newcomers from different cultural backgrounds really entails Presents a theory that is also applicable to youth culture and the split in modern society between underclass, modal class, and the elite Contains an original approach to the persistence of religion, and relates religious thought to the cognitive capacity of generic belief

A new edition of a classic work that originated the “embodied cognition” movement and was one of the first to link science and Buddhist practices. This classic book, first published in 1991, was one of the first to propose the “embodied cognition” approach in cognitive science. It pioneered the connections between phenomenology and science and between Buddhist practices and science—claims that have since become highly influential. Through this cross-fertilization of disparate fields of study, The Embodied Mind introduced a new form of cognitive science called “enaction,” in which both the environment and first person experience are aspects of embodiment. However, enactive embodiment is not the grasping of an independent, outside world by a brain, a mind, or a self; rather it is the bringing forth of an interdependent world in and through embodied action. Although enacted cognition lacks an absolute foundation, the book shows how that does not lead to either experiential or philosophical nihilism. Above all, the book's arguments were powered by the conviction that the sciences of mind must encompass lived human experience and the possibilities for transformation inherent in human experience. This revised edition includes substantive introductions by Evan Thompson and Eleanor Rosch that clarify central arguments of the work and discuss and evaluate subsequent research that has expanded on the themes of the book, including the renewed theoretical and practical interest in Buddhism and mindfulness. A preface by Jon Kabat-Zinn, the originator of the mindfulness-based stress reduction program, contextualizes the book and describes its influence on his life and work.

This volume is based on the theme session titled 'Embodiment via Body Parts', organized by Zouheir Maalej, Farzad Sharifian, and Ning Yu at the 10th International Cognitive Linguistics Conference held in Krakow, Poland, in July 2007.