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1

My Body—My Lived Body

100%
Böhme G.
Dialogue and Universalism
|
2014
|
issue 4
44-53
EN
In this essay about the philosophy of human corporeality Böhme asks about the sense of the I—body relation. He enters a polemic with Hegel, who wrote about the self- appropriation of the own body in acts of will, and points to passive acts of bodily sensing like experiencing pain or fear as that which builds an awareness of the own body’s “mineness.” Böhme calls this awareness affected self-givenness, linguistically articulated by the pronouns “mine” and “me,” which are genetically precedent to awareness and the pronoun “I”. Against this categorial background Böhme considers the argumentative role both these philosophical models of the I—body relation could play in contemporary debates on the diverse cultural forms in which the human body has been commercialised.
2

The therapeutic aspect of philosophical lived-body concept. Application into the area of medical praxis

100%
Hroncová P.
Studia Philosophiae Christianae
|
2011
|
vol. 47
|
issue 3
105-117
EN
The article is written in the intention of American philosophers Drew Leder and Glen A. Mazis, who consider the possibility of using the lived-body concept (Maurice Merleau-Ponty) within the frame of medicine. The conceptual ground consists of the Cartesian view of the body, phenomenological approach to the body and the distinction between them. Two basic problems of the traditional medical model of the body are underlined and are to be overcome by the lived-body concept. Medical intervention broadened of this concept is specified as reciprocal medicine of the lived-body. The examined issue leads to innovation of our relations to the world, which are principled assignation of our corporeality and also a result of the therapeutic effect of the admission of the lived-body concept into medical intervention.
PL
Artykuł podąża za koncepcjami amerykańskich filozofów Drew Ledera I Glena A. Mazisa, którzy rozważają możliwość zastosowania koncepcji „żywej cielesności” (Maurice Merleau-Ponty) w medycynie. Podstawą tej idei jest kartezjańskie rozumienie cielesności i fenomenologiczne do niej podejście. Wskazuje się dwa podstawowe problemy tradycyjnego medycznego modelu ciała i sugeruje, że można je rozwiązać w koncepcji „żywej cielesności”.
3

Being Human Well. A Proto-Ethic

80%
Böhme G.
Dialogue and Universalism
|
2014
|
issue 4
32-43
EN
Gernot Böhme discusses the nature of moral good in the light of what he calls proto-ethics, considering how to be human “well.” Here the predicate “good” takes on an adverbial and not an adjectival form, and Böhme refers to the Aristotelian distinction between praxis and poiesis to show that today's activistic civilisation with its emphasis on achievement as the effect of activity (poiesis) has deprived humans of their ability to focus on activity itself (praxis). Böhme rejects ideologies which profess the “enhance-ment” of humans by medical/pharmacological means, and instead postulates the recrea-tion of praxis skills by physical and spiritual training, especially in human relations with nature and the own body. Backing this postulate are numerous examples of how to be human “well.”
4

The Median Mode of Being

80%
Hoffmann G.
Dialogue and Universalism
|
2014
|
issue 4
77-89
EN
The author presents Gernot Böhme’s median mode of being theory, which attempts to find an anthropological middle ground between the rational and the irrational, the spiritual and the corporeal and the active and passive in human experience. Böhme’s reflections on the median mode of being are normative in character and linked to the concept of “sovereign man,” which he strongly defends and whose main characteristics Hoffmann outlines in the first part of the essay. Among others, Hoffmann argues against Böhme’s excessive emphasis on the controlling/restrictive functions of awareness at the cost of those functions which serve to protect and stimulate life, his non-distinction between the distance to a cognized object and its intellectual instrumentalisation, and his rather one-sided tendency to seek the sources of European rationalism in the Socra-tean tradition.
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