身體作為日常主體向外交織的媒介,是知覺產生所依賴的集體脈絡器官,亦是意識判斷的參考對象,而身體感正是當中身體變異不變的身體感受。
誠如梅洛龐蒂,我們從未停止生活在知覺的世界中,卻在理性上超越了世界,這類超越其實是種否定,我們異化為一種類機械式的身體模式,以被動式接受的先驗存有模式中斷了作為主體主動實踐的身體參與,亦即處於僵化的、被動的、有悖於身體圖示的意向性身體狀態。
我們又如何自覺,使自覺不限於只是發現的階段,而是透過作品顯現或誘發『如何』展現於整體,這裡的整體所指的既是主體在互動中所發展出的各自『屬我性版圖』,亦是(誘發如何)中,不斷被顯現出的多重領域之結合互動之必要性,達到身體優先於理性抑或喚醒身體的直覺意向性。
The body as a medium for everyday subjects to diplomacy, Physical consciousness relies on the collective context organ and is also a reference for the judgment of consciousness. The bodily sensation is a constant physical feeling in many body variations. Like Mermello Ponty, we have never stopped living in the world of perception, but we have surpassed the world in "rationality."
This kind of transcendence is actually a kind of negation. We degenerate into a kind of mechanical physical state. It passively becomes a pre-existing mode, which interrupts the body's active and practical actions as the subject.It is also a rigid, passive, and intentional physical state that contradicts the body's graphic representation. How can we be self-conscious? How can we make self-consciousness not limited to the stage of discovery only? How does the manifestation or induction of the work manifest in the whole?
What the whole refers to is not only the “self-identity map” that the subject has developed in the interaction, but also the necessity of combining and interacting in multiple fields that evoke what is being revealed. Reach out to the body to prioritize rational or arouse the intuitive intention of the body.
誠如梅洛龐蒂,我們從未停止生活在知覺的世界中,卻在理性上超越了世界,這類超越其實是種否定,我們異化為一種類機械式的身體模式,以被動式接受的先驗存有模式中斷了作為主體主動實踐的身體參與,亦即處於僵化的、被動的、有悖於身體圖示的意向性身體狀態。
我們又如何自覺,使自覺不限於只是發現的階段,而是透過作品顯現或誘發『如何』展現於整體,這裡的整體所指的既是主體在互動中所發展出的各自『屬我性版圖』,亦是(誘發如何)中,不斷被顯現出的多重領域之結合互動之必要性,達到身體優先於理性抑或喚醒身體的直覺意向性。
The body as a medium for everyday subjects to diplomacy, Physical consciousness relies on the collective context organ and is also a reference for the judgment of consciousness. The bodily sensation is a constant physical feeling in many body variations. Like Mermello Ponty, we have never stopped living in the world of perception, but we have surpassed the world in "rationality."
This kind of transcendence is actually a kind of negation. We degenerate into a kind of mechanical physical state. It passively becomes a pre-existing mode, which interrupts the body's active and practical actions as the subject.It is also a rigid, passive, and intentional physical state that contradicts the body's graphic representation. How can we be self-conscious? How can we make self-consciousness not limited to the stage of discovery only? How does the manifestation or induction of the work manifest in the whole?
What the whole refers to is not only the “self-identity map” that the subject has developed in the interaction, but also the necessity of combining and interacting in multiple fields that evoke what is being revealed. Reach out to the body to prioritize rational or arouse the intuitive intention of the body.