The course on nature coincides with the re-working of Merleau-Ponty’s breakthrough towards an ontology and therefore plays a primordial role. The appearance of an interrogation of nature is inscribed in the movement of thought that comes after the Phenomenology of Perception. What is at issue is to show that the ontological mode of the perceived object – not the unity of a positive sense but the unity of a style that shows through in filigree in the sensible aspects has a universal meaning, that the description of the perceived world can give way to a philosophy of perception and therefore to a theory of truth. The analysis of linguistic expression to which the philosophy of perception leads opens out onto a definition of meaning as institution, understood as what inaugurates an open series of expressive appropriations. It is this theory of institution that turns the analysis of the perceived in the direction of a reflection on nature: the perceived is no longer the originary in its difference from the derived but the natural in its difference from the instituted. Nature is the “non-constructed, non-instituted,” and thereby, the source of expression: “nature is what has a sense without this sense having been posited by thought.”\\The first part of the course, which consists in a historical overview, must not be considered as a mere introduction. In fact, the problem of nature is brought out into the open by means of the history of Western metaphysics, in which Descartes is the emblematic figure. The problem consists in the duality at once unsatisfactory and unsurpassable – between two approaches to nature: the one which accentuates its determinability and therefore its transparency to the understanding; the other which emphasizes the irreducible facticity of nature and tends therefore to valorize the viewpoint of the senses. To conceive nature is to constitute a concept of it that allows us to “take possession” of this duality, that is, to found the duality. The second part of the course attempts to develop this concept of nature by drawing upon the results of contemporary science. Thus a philosophy of nature is sketched that can be summarized in four propositions: 1) the totality is no less real than the parts; 2) there is a reality of the negative and therefore no alternative between being and nothingmess; 3) a natural event is not assigned to a unique spatio-temporal localization; and 4) there is generality only as generativity.

Body Wisdom applies a non-dualist and phenomenological approach. It contends that our bodies are microcosms of the universe and bearers of its unspoken secrets. It describes how our egos arise from our bodies through language. When we focus our hearts on troubling questions, our bodies come through for us. Open questions posed to the unconscious act as the strange attractors of chaos theory. They enable the creative speech of discovery. Nietzsche, Merleau Ponty, holograms, chaos theory, Zen Buddhism, and fractal geometry bear witness.

Context: Seventeen years ago Francisco Varela introduced neurophenomenology. He proposed the integration of phenomenological approaches to first-person experience – in the tradition of Husserl, Heidegger and Merleau-Ponty – with a neuro-dynamical, scientific approach to the study of the situated brain and body. Problem: It is time for a re-appraisal of this field. Has neurophenomenology already contributed to the sciences of the mind? If so, how? How should it best do so in future? Additionally, can neurophenomenology really help to resolve or dissolve the “hard problem” of the relation between mind and body, as Varela claimed? Method: The papers in this special issue arose out of a conference organised by the Consciousness and Experiential Psychology Section of the British Psychological Society in Bristol, UK, in September 2012. We have invited a representative sample of the speakers at that conference to present their work here. Results: Various papers argue that the first-person methods of phenomenology are distinct from, and more robust than, the failed “introspectionist” methods of early modern psychology. The “elicitation interview” emerges as a successful and widely adopted method to have emerged from this field. Phenomenological techniques are already being successfully applied to neuroscientific problems. Various specific proposals for new techniques and applications are made. Implications: It is time to take neurophenomenology seriously. It has proven its worth, and it is ripe with the potential for further immediate, successful applications. Constructivist content: Varela’s key aim was to develop a non-dualising approach to the science of consciousness. The papers in this special issue look at the philosophical and practical details of successfully putting such an approach into practice.

Key words: Phenomenology, neuroscience, dynamical systems, first-person methods, second-person methods, the elicitation interview, introspection, consciousness

The terminological boxes into which we press the history of philosophy often obscure deep and important differences among major figures supposedly belonging to a single school of thought. One such disparity within the phenomenological movement, often overlooked but by no means invisible, separates Merleau-Ponty’s Phenomenology of Perception from the Husserlian program that initially inspired it. For Merleau-Ponty’s phenomenology amounts to a radical, if discreet, departure not only from Husserl’s theory of intentionality generally, but more specifically from his account of the intentional constitution of the body and its role in perceptual experience.

The ubiquitous human practice of spontaneously gesturing while speaking demonstrates the embodiment, embeddedness, and sociality of cognition. Spontaneous co-speech gesture confirms embodied aspects of linguistic meaning-making that formalist and linguistic turn-type philosophical approaches fail to appreciate, while also forefronting intersubjectivity as an inherent and normative dimension of communicative action. Co-speech hand gestures, as linguistically meaningful speech acts, demonstrate sedimentation and spontaneity (in the sense of Maurice Merleau-Ponty’s dialectic of linguistic expression), or features of convention and nonconvention in a Gricean sense. Yet neither pragmatic nor classic phenomenological approaches to communication can accommodate the practice of co-speech hand gesturing without some rehabilitation and reorientation. Pragmatic criteria of intersubjectivity, normativity, and rationality need to confront the nonpropositional and nonverbal meaning-making of embodied encounters. Phenomenological treatments of expression and intersubjectivity must consider the normative nature of high-order social practices like language use. Reciprocally critical exchanges between these traditions and gesture studies yield an improved philosophy that treats language as a multi-modal medium for collaborative meaning achievement. The proper paradigm for these discussions is found in enactive approaches to social cognition. Relevance: The view in this paper is constructivist as it argues for a middle-way understanding of meaning co-construction as neither internal nor external, but rather as multimodal and multi-body enacting.

From the introduction: We will argue that OCD patients testify to the general condition that exercising an increased conscious control over actions can in fact diminish the sense of agency rather than increase the experience of freedom. Referring to Heidegger and Merleau-Ponty we argue that conscious control and deliberation may be useful when the natural flow of action is disturbed: for instance when a necessary tool is broken or missing or when one learns a new skill. However, deliberation itself may also disturb the flow of unreflective action. Too much deliberation on and analysis of one’s unreflective, habitual actions may cause insecurity and even a breakdown of what was once ‘second nature’. We introduce three different ways in which too much deliberation can have negative effects on patients with OCD, rendering them even more unfree.

Key words: Obsessive-Compulsive Disorder, free will, Heidegger, Merleau-Ponty, conscious control, phenomenology

Clear similarities may be found between enaction and Simondon’s philosophy of individuation. In this article, and in the wake of recent research in the field of enaction, I argue that Simondon’s work is relevant to our understanding of the articulation between life, subjectivity, and technics. In line with John Stewart, I define enaction as the dynamic relation whereby living organisms and their environment co-emerge, a process in which technics is revealed as “anthropologically constitutive.” I show that this process is truly enlightened by Simondon’s theory of imagination and invention.

Key words: life, subjectivity, technics, cultural integration, individuation, transduction, dialectic, co-emergence, imagination, invention, affectivity, enactivism, maurice merleau-ponty, gilbert simondon

Merleau-Ponty’s description of Cezanne’s working process reveals two things: first, cognition arises on the basis of perception and action, and, second, cognition arises out of frustration, when an agent confronts non-sense. We briefly present the history of the domain of philosophy and psychology that has claimed that perception-action comes before cognition, especially the work of Merleau-Ponty, Gibson, and Heidegger. We then present an experimental paradigm “front-loading” the Heideggerian phenomenology of encountering tools. The experiments consisted of a dynamical perception-action task and a cognitive task. The results reinforce the distinction between tools being experienced as ready-to-hand and turning into unreadyor present-at-hand when sense-ma kin g was thwarted. A more cognitive attitude towards the task emerged when participants experienced non-sense. We discuss implications of this for the movement sciences.

In this paper I would like to explain, defend, and draw out the implications of this claim. Since the intentional arc is supposed to embody the interconnection of skillful action and perception, I will first lay out an account of skill acquisition that makes explicit what Merleau-Ponty’s claim presupposes. I will then show how his account of skill and the intentional arc it establishes allows Merleau-Ponty to criticize cognitivism and introduce a new account of the relation of perception and action. Finally, I will suggest that neural-network theory supports Merleau-Ponty’s phenomenology, but that it still has a long way to go before it can instantiate an intentional arc.

Existential phenomenologists hold that the two most basic forms of intelligent behavior, learning, and skillful action, can be described and explained without recourse to mind or brain representations. This claim is expressed in two central notions in Merleau-Ponty’s Phenomenology of Perception: the intentional arc and the tendency to achieve a maximal grip. The intentional arc names the tight connection between body and world, such that, as the active body acquires skills, those skills are “stored”, not as representations in the mind, but as dispositions to respond to the solicitations of situations in the world. A phenomenology of skill acquisition confirms that, as one acquires expertise, the acquired know-how is experienced as finer and finer discriminations of situations paired with the appropriate response to each. Maximal grip names the body’s tendency to refine its responses so as to bring the current situation closer to an optimal gestalt. Thus, successful learning and action do not require propositional mental representations. They do not require semantically interpretable brain representations either. Simulated neural networks exhibit crucial structural features of the intentional arc, and Walter Freeman’s account of the brain dynamics underlying perception and action is structurally isomorphic with Merleau-Ponty’s account of the way a skilled agent is led by the situation to move towards obtaining a maximal grip.

Key words: mental representation, successful learning, maximal grip, skillful action, tight connection.