Proper movement (anthropology)

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Under proper motion is in anthropology , as well as generally in the Behavioral Biology , the cognitive science and phenomenology active movement of living organisms , especially the human body , referred to as opposed to passive being moved. As a rule, the importance of active movement for perceptual processes and for the phenomenal awareness of space and time is emphasized. More recently, the concept of self-movement has been taken up in the New Phenomenology , the cognitive-scientific thesis of embodiment as well as in radical constructivism and in the environmental debate.

General

According to Aristotle , proper movement is the essence of living things, whereby the psyche (soul) is the principle (beginning, origin) of this proper movement. According to Aristotle, the movement is fourfold: according to what (genesis, reproduction), how (qualitative change), how much (growth and decay) and where (change of location). The core concept of the Aristotelian ontology of movement is a word coined by Aristotle himself: energeia or en-erg-eia, i.e. H. the being at work of a force, a potential (dynamis), which is the movement itself, towards its telos (end), where it is then completed (entelecheia, literally: to have oneself in the end). The living (plant, animal, human) is the being as that has the power to move itself in four ways. In modern science, starting with Descartes' ontological outline, local movement comes to dominate as a mode of understanding, under which the other types of movement are also subsumed.

Edith Stein first explicitly introduced the concept of proper movement into anthropology in her doctoral thesis "On the Problem of Empathy" in 1916:

“The idea of ​​a completely immobile living being is incomprehensible; to be fixed motionless in one place also means to "freeze to stone". Spatial orientation cannot be completely separated from free mobility. First of all, if the proper movement were to cease to exist, the perceptual manifolds would be so limited that the constitution of a spatial world (even the individual one) would be called into question. Then the possibility of a transfer into the foreign body and thus of a fulfilling empathy and gaining an orientation would disappear. Free movement is an indispensable part of building up the individual. "

Jakob Johann von Uexküll deals with the function of self-movement in his cybernetic environmental theory . For Uexküll, the perception of an organism depends, among other things, on its own movement, with which it measures its “effective space”. The connection between the living organism and the environment is organized as a functional circuit in which the real world and the memory world (i.e. the impressions of the world conveyed through self-movement and perception) form a unit. The specific environment of a living being is shaped by its internal organization, so that the organism thus becomes, so to speak, the "constructor" of its environment. According to Uexküll, life and perception can essentially be described as a form of "spontaneous self-movement". Uexküll's environmental theory exerted a strong influence on Arnold Gehlen , who in his philosophical anthropology also thematized the systematic connection between active movement and perception.

With Jean Piaget , too , self-movement plays a role in the child's cognitive development in two different ways . On the one hand, in the so-called sensorimotor period in the first two years of life, knowledge is gained primarily through perception and movement. Piaget describes the coordination of perception and movement as a “scheme”. On the other hand, Piaget describes a certain phase of cognitive development in which children only see objects that are capable of moving themselves as living beings.

Certain representatives of phenomenology such as Jan Patočka emphasize the " tactile - kinesthetic basis of our experience" in moving touch. Maurice Merleau-Ponty understands the intentional movement of the “phenomenal body”, which he distinguishes from the objective body of natural science, as “being-to-the-world”: “ my body (is) movement toward the world (...) and the world as the base of my body “In the phenomenology of Edmund Husserl , the idea is traced back that the concept of self-movement makes clear the ambiguity of the body, which recognizes itself as both subject and object. Bernhard Waldenfels addresses the alienation that comes with it when people no longer actively move around in their environment:

“The train passenger does not move on his own, but is transported, locked in the compartment like in a moving living cell. (...) The contrast between the moving and the unmoved is put into perspective, since the anchoring in the own movement is missing. The landscape can be transformed into the moving image sequence of a film. "

Buje Maaßen also addresses the no less destructive effects on ecology and climate due to the renunciation of self-movement, which is always also self-movement, and its increasing replacement by external movement, in particular by using engines.

literature

  • Jakob von Uexküll and Georg Kriszat : " Forays through the environment of animals and humans - A picture book of invisible worlds / theory of meaning." Fischer Taschenbuch Verlag. Frankfurt am Main 1983.
  • Viktor von Weizsäcker : “The shape circle. Theory of the unity of perception and movement. ”4th edition, Verlag G. Thieme, 1968.
  • Maurice Merleau-Ponty: “Phenomenology of Perception.” 6th edition, Walter de Gruyter, 1974, ISBN 3110068842 .
  • Buoy Maaßen : “Let's go. A plea for people to move independently. ”Flensburg: Baltica-Verl. Glücksburg, 2006.
  • Sabine C. Koch : “Embodiment. The influence of self-movement on affect, attitude and cognition. Experimental basics and clinical applications. “Berlin: Logos 2011.

Web links

Individual evidence

  1. ↑ Aristotle De Anima Book I.
  2. ↑ Aristotle Phys. Book III
  3. ↑ Aristotle Metaphysics Book XII
  4. ↑ Michael Eldred The Digital Cast of Being: Metaphysics, Mathematics, Cartesianism, Cybernetics, Capitalism, Communication ontos verlag, Frankfurt am Main 2009/2011 §2.7
  5. ^ Descartes De Regulae ad Directionem Ingenii
  6. ↑ Edith Stein: "To the problem of empathy." E-artnow 2018, p. 71.
  7. ↑ Jakob Uexküll and Georg Kriszat: "Forays through the environments of animals and people - A picture book of invisible worlds / theory of meaning." Fischer Taschenbuch Verlag. Frankfurt am Main 1983, p. 16.
  8. ↑ Bernhard Irrgang : Posthumane Human Being ?: Artificial Intelligence, Cyberspace, Robots, Cyborgs and Designer People: Anthropology of Artificial Humans in the 21st Century. Franz Steiner Verlag, 2005, ISBN 3515085920 , p. 39.
  9. ^ Matthias Schlossberger: "Expressivity and Style: Helmuth Plessner's Philosophy of Senses and Expression." Akademie Verlag, 2008, ISBN 3050043342 , p. 169, fn. 4.
  10. ↑ Also with repeated reference to "own movement" Arnold Gehlen: Der Mensch. His nature and his position in the world. Part II: Perception, Movement, Language. 3rd volume of the complete edition. Vittorio Klostermann, 1993. p. 149 ff.
  11. ↑ Hans-Christoph Steinhausen : Mental disorders in children and adolescents: Textbook of child and adolescent psychiatry and psychotherapy. 7th edition, Elsevier, Urban & FischerVerlag, 2010, ISBN 3437210815 , p. 11.
  12. ↑ Ulrich Gebhard: Child and Nature: The importance of nature for psychological development. 3rd edition, VS Verlag, 2009, ISBN 3531163388 , p. 52.
  13. ↑ Claus Stieve: “From the intimate relationship to things.” Königshausen & Neumann, 2003, ISBN 3826023757 , p. 44.
  14. ↑ Jan Patočka: "The Movement of Human Existence: Phenomenological Writings II." Edited by Klaus Nellen, Jiří Němec, Ilja Srubar, Klett-Cotta Verlag, 1991, ISBN 3608914633 , p. 102 f.
  15. ↑ Quoted from Wolfgang Faust: Adventure of Phenomenology: Philosophy and Politics with Maurice Merleau-Ponty. Königshausen & Neumann, 2007, ISBN 3826035321 , p. 67.
  16. ↑ Sabine C. Koch: "Movement and Consciousness." In: Ruth Hampe, Peter B. Stalder (ed.): "Multimodality in Artistic Therapies." Frank & Timme GmbH, ISBN 3865963455 , p. 43.
  17. ↑ Quoted from Rainer Schönhammer: "Body, things and movement: The sense of balance in material culture and aesthetics." Facultas Verlag, 2009, ISBN 3708904605 , p. 25.
  18. ↑ Buoy Maaßen: “Let's go. A plea for people to move independently. ”Flensburg: Baltica-Verl. Glücksburg, 2006.