Trends in human science seek to expand and situate the concept of the psychological individual emphasizing biology,society,or culture as causes,catalysts,or contexts.I enter the conversation,synthesizing Bourdieu and ...Trends in human science seek to expand and situate the concept of the psychological individual emphasizing biology,society,or culture as causes,catalysts,or contexts.I enter the conversation,synthesizing Bourdieu and Plessner especially regarding ambivalent positionality,habitus,and the experience of communication.Bourdieu’s conception of the cleft habitus/hexis of bodies in social space is interpreted alongside Plessner’s rendering of the lived-body(leib)and body-lived(körper).Beyond the materiality of the body(human being),both reject any essentialist ontology of the human person(being human)in a liberating axiology of communication in which life is lead and done as an open question.Bourdieu(1992,p.72)describes habitus as anti-individualist,anti-deterministic,and“anti-narcissistic”.Likewise,we must resist a bio-semiotic temptation to read Plessner as a proponent of culture’s origins in the umwelt.Bourdieu and Plessner focus on structuralist-semiotic and constructivist-phenomenological conditions constraining and enabling the experience of existence.The fluid boundaries of human identity are grounded in the perception and expression of culture in social space.The psychological,then,is an ongoing,emergent product of communication.This perspective is consequential,nurturing the contemporary critique of psychocentric discourse and opening possibilities for postpsychological culture.展开更多
文摘Trends in human science seek to expand and situate the concept of the psychological individual emphasizing biology,society,or culture as causes,catalysts,or contexts.I enter the conversation,synthesizing Bourdieu and Plessner especially regarding ambivalent positionality,habitus,and the experience of communication.Bourdieu’s conception of the cleft habitus/hexis of bodies in social space is interpreted alongside Plessner’s rendering of the lived-body(leib)and body-lived(körper).Beyond the materiality of the body(human being),both reject any essentialist ontology of the human person(being human)in a liberating axiology of communication in which life is lead and done as an open question.Bourdieu(1992,p.72)describes habitus as anti-individualist,anti-deterministic,and“anti-narcissistic”.Likewise,we must resist a bio-semiotic temptation to read Plessner as a proponent of culture’s origins in the umwelt.Bourdieu and Plessner focus on structuralist-semiotic and constructivist-phenomenological conditions constraining and enabling the experience of existence.The fluid boundaries of human identity are grounded in the perception and expression of culture in social space.The psychological,then,is an ongoing,emergent product of communication.This perspective is consequential,nurturing the contemporary critique of psychocentric discourse and opening possibilities for postpsychological culture.
