It is through touch that we are able to interact directly with the world; it is our primary conduit of both pleasure and pain. Touch may be our most immediate and powerful sense—“the first sense" because of the central role it plays in experience. In this book, Matthew Fulkerson proposes that human touch, despite its functional diversity, is a single, unified sensory modality. Fulkerson offers a philosophical account of touch, reflecting the interests, methods, and approach that (...) define contemporary philosophy; but his argument is informed throughout by the insights and constraints of empirical work on touch. Human touch is a multidimensional object of investigation, Fulkerson writes, best served by using a variety of methods and approaches. -/- To defend his view of the unity of touch, Fulkerson describes and argues for a novel, unifying role for exploratory action in touch. He goes on to fill in the details of this unified, exploratory form of perception, offering philosophical accounts of tool use and distal touch, the representational structure of tangible properties, the spatial content of touch, and the role of pleasure in tactual experience. -/- Fulkerson’s argument for the unique role played by exploratory action departs notably from traditional vision-centric philosophical approaches to perception, challenging the received view that action plays the same role in all sensory modalities. The robust philosophical account of touch he offers in The First Sense has significant implications for our general understanding of perception and perceptual experience. (shrink)

In rural Cambodia the rampant allocation of state land to political elites and foreign investors in the form of “Economic Land Concessions (ELCs)”—estimated to cover an area equivalent to more than 50 % of the country’s arable land—has been associated with encroachment on farmland, community forests and indigenous territories and has contributed to a rapid increase of rural landlessness. By contrast, less than 7,000 ha of land have been allotted to land-poor and landless farmers under the pilot project for “Social (...) Land Concessions (SLCs)” supported by various donor agencies. Drawing on fieldwork conducted in two research sites in Kratie Province, this article sheds light on the mechanisms and discourses surrounding the allocation of ELCs and SLCs. Our findings suggest that large-scale and non-transparent land leases in the form of ELCs are discursively justified as land policy measures supporting national development, creating employment opportunities in rural areas, and restoring “degraded” and “non-use” land, while SLCs are presented by the government and its international donors as a complementary policy to reduce landlessness, alleviate rural poverty, and ensure a more equitable land distribution. We argue that the SLC pilot project is a deliberate strategy deployed by the Cambodian ruling elite to instrumentalize international aid agencies in formalizing displacement and distributional injustices, in smoothing the adverse social impacts of their very own land policies and in minimizing resistance by dispossessed rural people. (shrink)

The absence of ‘tactile art’ in Western culture is often associated with a marginalization of the sense of touch in the aesthetic experience of art. This paper considers several explanations for the apparent historical neglect of touch as an aesthetic sense. While dismissing the idea that the relevance of touch for aesthetic engagement with art depends on there being an art of touch, it also explores how tactual experiences might contribute to the aesthetic appreciation of artworks (...) across a variety of media. It argues that touch plays a crucial role in our engagement with artworks. Ultimately, it aims to enrich aesthetic theory by foregrounding the subtle yet significant influence of touch in art, proposing a broader, more inclusive understanding of sensory engagement in artistic practices. (shrink)

If a man born blind were to gain his sight in later life would he be able to identify the objects he saw around him? Would he recognise a cube and a globe on the basis of his earlier tactile experiences alone? This was William Molyneux's famous question to John Locke and it was much discussed by English and French empiricists in the eighteenth century as part of the controversy over innatism and abstract ideas. Dr Morgan examines the whole history (...) of this debate: Locke's own (negative) answer to the question, the contributions of Berkeley, Condillac, Diderot and Voltaire and the factual accounts of early cataract operations and modern laboratory studies. He shows how this debate is involved in the development and eventual separation of philosophy and experimental psychology after the eighteenth century and considers why the original question is effectively still unanswered. This is one problem-area with its intricate cluster of connected conceptual and technical difficulties which suggests the need for some reunion or at least collaboration between the two subjects. (shrink)

This paper addresses the nature of touch or ?tactual perception?. I argue that touch encompasses a wide range of perceptual achievements, that treating it as a number of separate senses will not work, and that the permissive conception we are left with is so permissive that it is unclear how touch might be distinguished from the other senses. I conclude that no criteria will succeed in individuating touch. Although I do not rule out the possibility that (...) this also applies to other senses, I suggest that the heterogeneity of touch makes it both distinctive and particularly problematic. (shrink)

How should we understand the special way in which two people are connected when they make eye contact? In this paper, I argue that existing accounts of eye contact —Peacocke’s Reductive Approach and Eilan’s Second Person Approach— are unsatisfactory. In doing so, I make a case for thinking that the source of this dissatisfaction and the path forward can be identified by reflecting on our tendency to describe eye contact on the model of touch. On this basis, I outline (...) a ‘Transactional Approach’ to eye contact. (shrink)

Since the 1970s, researchers have focused on visual joint attention as a way to observe and operationalize joint attention. I will argue that this methodological choice has neglected other modalities and as a consequence might be missing important elements in the account of the development of JA and the evolutionary history of JA. I argue that by including other modes of interaction, such as touch, we open the possibility of finding that non-human primates and younger human infants engage in (...) basic forms of JA. Moreover, I argue that touch, as a proximal mode of perception, is the ontogenetic precursor of social communication. (shrink)

This paper presents a qualitative study investigating the application of physiotherapists’ professional ethics in practice with respect to touch, intimacy, and corporeality during therapy, based on the experiences of elderly patients. As the relationship in a physiotherapy session is multidimensional, the study considered three levels: physical contact, verbal contact, and the conditions in which the therapy took place. The aim of this study was to find out what values are of importance to older people during a physiotherapy session, with (...) emphasis on the categories of touch, corporeality, and intimacy. The studied group consisted of sixteen male and female physiotherapy patients aged between sixty-six and ninety-two years. The study was conducted according to the grounded theory methodology. The research material consisted of transcriptions of free targeted interviews, which were subjected to a process of coding and analysis. As a result of data analyses, three superior categories have been identified—safety, anxiety, interpersonal relationship—and three a priori categories stemming from the characteristic features of the study area—touch, corporeality, and intimacy. The a priori categories did not appear independently in statements made by the respondents, but instead seemed to be components of superior categories. The most important values indicated by the respondents concerned the interpersonal relationship with their physiotherapist and the feeling of safety and care. In terms of touch, corporeality, and intimacy, the respondents indicated, among others, the importance of predictability, a sense of security, privacy, and acceptance of the body. (shrink)

The article discusses two claims from Seiberth's book Intentionality in Sellars: A Transcendental Account of Finite Knowledge, both of which bear on the question of what it takes to be in touch with the world. Seiberth claims, first, that the philosophical method known as transcendental analysis, which Sellars adopts from Kant, is more basic than Sellars's other methodological commitments, including the method of providing a conceptual analysis of the manifest and the scientific image of man-in-the-world. I ask whether the (...) results of transcendental analysis should be applied to the manifest image. Does Sellars think that the manifest image fulfills the transcendental conditions for any conceptual system that is a) about the world of which it is a part and that b) allows those using it to gain knowledge of that world? On Seiberth's reading of Sellars, the answer seems to be negative. Second, Seiberth claims that there is only one kind of vertical relation between the conceptual and the real, the non-semantic relation Sellars calls picturing. I contest that claim, arguing that Seiberth gives too strong an interpretation of Sellars's denial that meaning statements are relational statements connecting a word with an independently existing object. This precludes Seiberth from seeing that Sellars, just like Kant, is an empirical realist in a robust sense. I also argue that picturing provides a meagre substitute for what in my reading of Sellars we might call vertical 'semantical' relations between words and things after all. (shrink)

When one contrasts pain with the classic five senses, discussions generally focus on vision, which is taken as the paradigmatic example of perception. An intentionalist might argue that if the phenomenal difference between feeling and seeing bodily disturbances cannot be explained at the level of the content, it can be so at the level of the mode of presentation, and more particularly at the level of the structure of the spatial phenomenology of pain. Here I will argue that the spatial (...) phenomenology of pain shares some key features with touch by contrast to sight, but these similarities should not make us neglect major differences between these two types of bodily sensations. I shall then draw the consequences of these differences for the awareness of one’s body as one’s own. In brief, to fix the boundaries of the body that one experiences as one’s own, one must answer two questions: where does the body stop, and the rest of world start? and what matters for self-preservation? I will suggest that touch primarily answers the first question, whereas pain primarily answers the second question. (shrink)

I raise two questions that bear on the aesthetics of painting and sculpture. First, painting involves perspective, in the sense that everything represented in a painting is represented from a point, or points, within represented space; is sculpture also perspectival? Second, painting is specially linked to vision; is sculpture linked in this way either to vision or to touch? To clarify the link between painting and vision, I describe the perspectival structure of vision. Since this is the same structure (...) we find in painting, the link is that painting manifests the perspective of vision. Touch is also perspectival, but the perspective involved is different from that in vision. Thus we can answer my second question, concerning the relations of the art forms to the senses, by addressing the first, concerning the role of perspective in sculpture. I argue that sculpture exhibits neither the perspectival structure of vision, nor that of touch. It is not perspectival, and it is not linked to either sense as painting is to vision. I close by considering the aesthetic significance of these conclusions. (shrink)

We experience our own body through both touch and vision. We further see that others’ bodies are similar to our own body, but we have no direct experience of touch on others’ bodies. Therefore, relations between vision and touch are important for the sense of self and for mental representation of one’s own body. For example, seeing the hand improves tactile acuity on the hand, compared to seeing a non-hand object. While several studies have demonstrated this visual (...) enhancement of touch effect, its relation to the ‘bodily self’, or mental representation of one’s own body remains unclear. We examined whether VET is an effect of seeing a hand, or of seeing my hand, using the rubber hand illusion. In this illusion, a prosthetic hand which is brushed synchronously—but not asynchronously—with one’s own hand is felt to actually be one’s hand. Thus, we manipulated whether or not participants felt like they were looking directly at their hand, while holding the actual stimulus they viewed constant. Tactile acuity was measured by having participants judge the orientation of square-wave gratings. Two characteristic effects of VET were observed: cross-modal enhancement from seeing the hand was inversely related to overall tactile acuity, and participants near sensory threshold showed significant improvement following synchronous stroking, compared to asynchronous stroking or no stroking at all. These results demonstrate a clear functional relation between the bodily self and basic tactile perception. (shrink)

The first communication between human beings, the one between the newborn and the mother, happens through touch. Strangely this first way of relating to each other has barely been considered by our education and our culture, which have favoured sight to the detriment of touch. And yet touching and being touched means experiencing ourselves as living beings. For lack of such a touch, we do not perceive the limits nor the sensitive potential of our bodies. Then we (...) remain immersed in a natural or a cultural universe, incapable of reaching our own individuation and of knowing our fundamental difference from the other(s). Desire, in particular sexuate desire, is a call for touching one another anew. But this touch requires us to have gained our autonomy and to be able to open up to and commune with the other as transcendent to ourselves while staying in ourselves. This book unveils and explores how touch can act as a basic living mediation in love and, more generally, in our comprehensive individual and collective human becoming. It also considers how touch can contribute to founding a culture respectful of difference instead of subjecting them to an ideal of sameness. We need touch as mediation to fulfil our humanity and to build a truly human thinking and world. (shrink)

As touch remains commonly defined by the closeness it physically implies and it rhetorically evokes, the mere notion of distant touch and of distal haptic perception seems peculiar. But Aristotle’s perspective, which I wish to take as a point of departure, is firm: we perceive the objects of touch, the hot and the cold, the hard and the soft, the curved and the sharp, through other things: δι' ἑτέρων. In this article, I would like to explore this (...) ἕτερος by showing how the otherness of perception always implies an intermediary, a middle point (μέσος), i.e. an other not so other, an other that is able to translate the much more distant otherness of the perceived object. To explore these forgotten layers of alterity that fall into what we commonly conceive of as the impalpable emptiness of distance, I propose to study the idea of distant touch from the perspective of phenomenological aesthetics. In order to do so, I will first examine some aspects of the Husserlian account of perception and will then focus on the phenomenology of distant touch in Alejandra Costamagna’s novel El Sistema del Tacto [The System of Touch] (2018). (shrink)

This thesis vindicates the common-sense intuition that touch is more objective than the other senses. The reason why it is so, it is argued, is that touch is the only sense essential of the experience of physical effort, and that this experience constitutes our only acquaintance with the mind-independence of the physical world. The thesis is divided in tree parts. Part I argues that sensory modalities are individuated by they proper objects, realistically construed. Part II argues that the (...) proper objects of touch are pressures and tensions, defined as pairs of real and antagonist forces. Part III argues that experiences of pressures are an essential part of the experience of physical effort and that the experience of physical effort (which amounts to the experience of resistance to our will), constitutes our only immediate access to the mind-independence of the physical world. (shrink)

In this paper, we argue that scientists working on the animal morality debate have been operating with a narrow view of morality that prematurely limits the variety of moral practices that animals may be capable of. We show how this bias can be partially corrected by paying more attention to the touch behaviours of animals. We argue that a careful examination of the ways in which animals engage in and navigate touch interactions can shed new light on current (...) debates on animal morality, like the study of consolation behaviour, while also revealing further forms that animal morality may take and that have been neglected so far, like capacities of tolerance or trust. This defence is structured as an analysis of the three main functions of touch: the discriminative function, the affiliative function, and the vigilance function. (shrink)

Aristotle is history’s most famous and influential proponent of the view that there are exactly five senses. But was he entitled to hold this view, given his other commitments? In particular, was he entitled to treat touch as a single sense, given the diversity of its correlated objects? In this paper I argue that Aristotle wished to individuate touch on the basis of its correlated objects, just as he had the other four senses. I also argue, contrary to (...) what is often supposed, that he was well-placed to do so, given his other commitments and views. (shrink)

1. The most important aspect of touch is its relation to time and space, a relation which is established by the movement of touching itself. Referring to the ideas of E. Straus, the distinction between touching and being touched is elaborated in light of experiments done by us with animals. 2. Touching is: being in one's own limits and at the same time going beyond these limits, a situation in which the touched object is felt at the same time (...) as a "Gegenstand" and as "Mit-seiend." "Pour le tactile, c'est l'être à deux qui se place au premier rang". The awareness of being by the sense of touch is particularly poignant in the case of touching oneself, which is an exceptional unity of the active and the passive state of mind. 3. The tactile recognition of form also presents a dialectic of activity and passivity, a dialectic which takes place in the form of a development which conquers time, and this after a scheme produced during the act of grasping itself. We refer to the studies of V. von Weizsäcker on the "Gestaltkreis." We must also remember the basic restlessness of the hand, which becomes lasting in the play of the hand with an object. 4. The hand can hold an object. In doing so a schematic tactile image is given, an image which functions as a hypothesis or as an organizing principle of the proleptic development of further tactile exploration. The phenomenological analysis of touch with the hand appears as a prefiguration of thought by synthetic judgments. Thus, it is true, as Herder remarked, and as Gold-stein and Merleau-Ponty confirmed, that perception by man and spiritual existence are identical. 5. Referring to the research of Révèsz and Palagyi, the real nature of the tactile world is anlyzed. Tactile exploration is done according to a real development, during which take place anticipatory and retrospective determinations which assure the continuity of the event and its meaning. Tactile perception permits description of the continuous unity of the discontinuous phases which we can state objectively "as if" expectation and memory, preliminary judgments and their checking, conceptual fixations and corrections had been put to work. 6. Important is the affective and emotional aspect of tactile impressions and their connection with inter-human relationships. 7. By touch, man establishes in a "feeling" way a personal relationship with the matter of things, which is hidden to the distance senses. This participation has a double aspect. It is like the birth of a "mood," of a "Befindlichkeit," but at the same time it is the active point of departure of a "feeling," of an "understanding," of an "inner grasp," of a being moved, of a being struck by the touched object which is then in our presence as a real "quale," as a material object, as a being in itself. We remember the proper nature of the caress, by which the "being together" of the caressed object complements that of the active caresser. The usual concepts by means of which, in practical and gnostic life, the most important tactile qualities are indicated intend to refer us to the characteristics of the things which take up space in the geometric world and in objectively measurable space, and on which is founded our natural orientation. We remember von Hornborstel's research on the intermodal characteristics of tactile impressions. These show us how a "knowledge" which accompanies perception can change an impression of feeling. The affective relationship, determined by a shaded "knowledge" and by a system of values, changes tangible reality, the substantiality of the body, of the "flesh." This affective change of matter, this "phenomenal transsubstantiation," easily becomes a reality in connection with objects of which we know that they belong or did belong to someone. The meaning which a thing has changes the matter of the object, an object which precisely by the touch is present "in the flesh." This is illustrated more precisely by the phenomena of fetishism, and by simple experiences of daily life. If we look for an anthropological point of view from which touch, of which the hand realizes the point of view will have to be attempted starting from the unimaginable certitude that the ontological unity of nature and spirit is in man the reality of a possible participation, a participation which, in our existence, is only indicated. The "restlessness" of the hand, never fulfilled and always searching, which we noted, is the human token of our concrete existence. Thus touch shows us what Valery remarked about the mind: "The mind is at the mercy of the body, as the blind are at the mercy of the seeing.". (shrink)

Susan A. Salladay; Should Christians Use Therapeutic Touch?, Christian bioethics: Non-Ecumenical Studies in Medical Morality, Volume 8, Issue 1, 1 January 2002.

In 1932, Japanese psychologist Takano Kiyoshi conducted experimental research on vibratory sensations using hundreds of deaf schoolchildren as research subjects. This article examines the little-studied relationship between the global spread of oralism and the local formulation of knowledge about the vibratory sense—or senkaku 顫覚—in Japanese psychoacoustics. In the 1920s, American missionaries and educators helped spread oralism in Japan, and the Japanese state implemented the Blind and Deaf-Mute Schools Ordinance. There was also a notable development of experimental psychology in the country. (...) Influenced by German psychologist David Katz’s work, Takano viewed deafness as a physical “ability” or physiological “advantage” for his scientific project. A close reading of Japanese, German, and American psychologists’ works on the vibratory sense around the time reveals that it was considered not quite identical to hearing, nor to touch. The five senses framework—based on the ideas of touch, hearing, sight, smell, and taste—does not always function properly in sensory history; this prevalent framework can put aside the actual nuances and complexities of one’s varying understanding of the human sensorium across time and space. This study highlights the (anonymous) participation of deaf individuals as research subjects and draws attention to how people with impairments played diverse roles in the history of science. (shrink)

Purpose The purpose of this paper is to advocate the consideration of consent and non-intrusiveness when designing Social Touch Technology (STT) – technology that allows people to touch each other remotely. Although STT is already available on the market, there are no standards to ensure consent in such technologymediated social touch. The paper is intended primarily for researchers and designers working on STT, but also addresses a broader audience of potential users. Design/methodology/approach The authors’ follow value-sensitive design (...) approach. They conducted a conceptual investigation, followed by an empirical investigation, where they relied on ethnographic research and two focus groups to elicit information about potentially intrusive situations for STT users. They further engaged in technical investigation and developed three intrusiveness-mitigating protocols, implemented them in a pair of haptic sleeves and assessed their effectiveness in a user study. Findings The findings indicated varying levels of success among the tested protocols in reducing perceived intrusiveness. Users reported all of the protocols to be helpful to some degree and emphasized the need for customizable solutions instead of fixed protocols. Originality/value They propose a typology of situations where technology-mediated social touch can be intrusive and non-desirable. They further demonstrate that intrusiveness-mitigating protocols can be built into STT and that they are effective. They propose directions for further development of these protocols and non-intrusive STT design. (shrink)

This book introduces readers to the ethical and goal-oriented functions of touch in professional practice. Touch is both an increasingly visible topic today and a core skill in many professions, especially in health, education and social work. This book combines helpful theoretical discussions and practical information, offering a balanced and culturally-informed introduction to an issue that both students and professionals often find difficult to navigate. Chapters discuss the various functions of touch and its uses, giving readers a (...) deeper understanding of the potential of tactile work practices. The authors offer clear legal and ethical guidance to empower learners. They discuss key issues such as harmful touch and the increasing digitisation of patient work. Activities, case studies and further readings promote learning and help readers reflect on their own relationship to touch. This book will be an invaluable resource for students in undergraduate and graduate courses in healthcare, nursing, education and social work, and to practitioners looking for guidance on this topic. (shrink)

In his experimental studies on tactile recognition, the German neurologist Kurt Goldstein observes a peculiar ‘twitching movement’ of the body in neurologically impaired patients suffering from mind-blindness. Drawing on Goldstein’s interpretation of these bodily movements as kinaesthetic reactions, the present article advances a symmetrical conception of tactility that relocates the bipolarity of the sense of touch within the human body. In line with this symmetrical approach, the kinaesthetic reactions will be construed as tactile self-activation or self-touch of the (...) body and conceptualized, following Michael Polanyi’s epistemological notion, as the ‘tacit dimension of touch’. Combining neuropathological aspects with a media theoretical and epistemological trajectory, this article aims at re-evaluating the centrality of the registers of the sense of touch as the fundamental ground for grasping the world in its concrete encounters as well as in its symbolic abstractions. (shrink)

In recent years, there has been a significant increase in research on mediated communication via social touch. Previous studies indicated that mediated social touch can induce similar positive outcomes to interpersonal touch. However, studies investigating the user experience of MST technology predominantly involve brief experiments that are performed in well-controlled laboratory conditions. Hence, it is still unknown how MST affects the relationship and communication between physically separated partners in a romantic relationship, in a naturalistic setting and over (...) a longer period of time. In a longitudinal explorative field study, the effects of MST on social connectedness and longing for touch among geographically separated romantic couples were investigated in a naturalistic setting. For 2 weeks, 17 couples used haptic bracelets, that were connected via the internet, to exchange mediated squeeze-like touch signals. Before and after this period, they reported their feelings of social connectedness and longing for touch through questionnaires. The results show that the use of haptic bracelets enhanced social connectedness among geographically separated couples but did not affect their longing for touch. Interviews conducted at the end of the study were analyzed following the thematic analysis method to generate prominent themes and patterns in using MST technology among participant couples. Two main themes were generated that captured the way the bracelets fostered a positive one-to-one connection between partners and the way in which participants worked around their frustrations with the bracelets. Detailed findings and limitations of this longitudinal field study are further discussed, and suggestions are made for future research. (shrink)

The paper discusses the phenomenology of touch by focusing on the peculiar phenomenon of _Empfindnis_, as articulated by Edmund Husserl and further elaborated by Emmanuel Levinas and Didier Franck. I begin with Husserl’s distinction between the phantom-thing and the material-causal thing, highlighting _Empfindnis_ as key to understanding the self-reflexive dynamics of touch. I examine in parallel Levinas’ conception of retention as the dephasing of proto-impression and his framing of _Empfindnis_ as immediate iteration. I then explore Didier Franck’s perspective (...) on the precedence of flesh over time, highlighting the role of _Empfindnis_ in bridging hyle and flesh. I show that both frameworks, Levinas’ and Franck’s, supplement each other in terms of phenomenological legitimation against the backdrop of Husserl’s phenomenology. I then argue that _Empfindnis_ functions within an _Empfindnis-horizon_, a structural framework that integrates temporal and spatial aspects of lived bodily experience, maintaining the living relevance of _Empfindnis_. This horizon sheds light on the intricate interplay between time, space, and embodiment in phenomenological thought. The study concludes that _Empfindnis_ is a fundamental phenomenon that redefines our understanding of time-constitution and bodily self-awareness. (shrink)

I present and analyze J.G. Herder’s aesthetics of sculpture, as an art form directed toward and appreciated by the sense of touch. I argue that Herder is unsuccessful in his attempt so to define sculpture, but his account is nonetheless fruitful, both in making salient and explaining signal aspects of sculptural appreciation and criticism and, more broadly and quite innovatively, in proposing an aesthetics of touch, even an embodied aesthetics.

This article explores the conceptual metaphor of intimacy as epistemic access in the Gospel of Philip, where erotic union functions as a sacramental pathway to divine knowledge. Drawing on cognitive linguistics and Gnostic theology, the study examines how metaphors of touch, fusion, and bodily presence encode a form of “wisdom through embodiment.” The Gospel of Philip frames holiness not as moral purity or ascetic withdrawal, but as a relational mode of knowing—one that privileges proximity, vulnerability, and shared essence. The (...) metaphorical structure of phrases such as “the bridal chamber” and “those who unite will receive light” suggests a mystical epistemology grounded in physicality and mutual recognition. By analysing these metaphors through the lens of Conceptual Metaphor Theory and sacramental phenomenology, the article argues that Gnostic holiness is not merely esoteric but deeply experiential. This reframing challenges dualistic readings of Gnostic texts and opens a dialogue between ancient mystical traditions and contemporary theories of embodied cognition. Ultimately, the study contributes to a broader understanding of how metaphors of intimacy can function as vehicles of theological insight, positioning erotic union as a site of wisdom and sanctification. (shrink)

Prey-catching behavior (PCB) in frogs and toads has been the focus of intense neuroethological research from the mid-twentieth century to the present and epitomizes some major themes in science and philosophy during this period. It reflects the movement from simple reflexology to more complex views of instinctive behavior, but it also displays a neural reductionism that denies subjectivity and individual agency The present article engages contemporary PCB research but provides a philosophically more promising picture of it based on Whitehead's nonreductionist (...) "philosophy of organism," which proposes that the flow of events from stimulus to response in organisms of all kinds is mediated by "the intervening touch of mentality " This approach resolves some basic mind-body and mind-nature issues that have long bedeviled modern philosophy and presents an image of a postmodern frog for a constructively postmodern science. (shrink)

The so-called “lower senses” of taste and smell have received some attention in philosophical aesthetics over the past two decades, but touch remains relatively neglected. This paper addresses some possible reasons for its neglect and indicates promising areas of exploration. Section 1 briefly reviews challenges to developing an aesthetics of touch, some ontological, some cultural, some historical. Section 2 indicates some aspect of the nature of touch relevant to aesthetics, Section3 addresses the question of whether touch (...) qualifies as a vehicle for aesthetic experience and suggests a notions of the aesthetic appropriate to touch. Section 4 turns to selected opportunities for reflecting on the aesthetics of touch in three broad areas: 1) art, craft and design 2) everyday and nature aesthetics 3) interpersonal touch. (shrink)

We value what we choose more than what is imposed upon us. Choice-induced preferences are extensively demonstrated using behavioural and neural methods, mainly involving rewarding objects such as money or material goods. However, the impact of choice on experiences, especially in the realm of affective touch, remains less explored. In this study, we specifically investigate whether choice can enhance the pleasure derived from affective touch, thereby increasing its intrinsic rewarding value. We conducted an experiment in which participants were (...) being touched by an experimenter and asked to rate how pleasant their experience of touch was. They were given either a choice or no choice over certain touch stimulus variables which differed in their relevance: some were of low relevance (relating to the colour of the glove that the experimenter would use to touch them), while others were of high relevance (relating to the location on their arm where they would be stroked). Before and during touching, pupillometry was used to measure the level of arousal. We found that having a choice over aspects of tactile stimuli—especially those relevant to oneself—enhanced the pleasant perception of the touch. In addition, having a choice increases arousal in anticipation of touch. Regardless of how relevant it is to the actual tactile stimulus, allowing one to choose may positively enhance a person’s perception of the physical contact they receive. (shrink)

Assumption: Sensory modalities are individuated by their proper objects. Hearing is the direct perception of sounds, sight the direct perception of colours, etc. Objection: There is no single type of proper sensibles in the case of touch (temperature, solidity, hardness, humidity, texture, weight, vibration...). Answer : 1. accept to distinguish the sense of pressure (touch strictly speaking) from the sense of temperature. 2. argue that pressures are the direct perceptual objects through which one perceives weight, texture, solidity.

In this paper, the theory and practice of therapeutic touch (TT) is scrutinized from a number of perspectives. Firstly, the alleged close relationship between TT and Martha Rogers’ Science of Unitary Human Beings is evaluated. Secondly, the employment of the language of modern physics in Rogers’ theory and TT is critically examined. The authors then review the research literature on TT's efficacy, completing their critique by discussing the ethical issues involved in the practice of TT. As each of the (...) perspectives considered reveals some concerns, the paper concludes that TT is a questionable intervention, underpinned by a very weak theoretical, clinical and research base. (shrink)

Touch is standardly taken to be a proximal sense, principally constituted by capacities to detect proximal pressure and thermal stimulation, and contrasted with the distal senses of vision and audition. It has, however, recently been argued that the scope of touch extends beyond proximal perception; touch can connect us to distal objects. Hence touch generally should be thought of as a connection sense. In this paper, I argue that whereas pressure perception is a connection sense, thermal (...) perception is not. Thermal perception is a proximal sense distinct from touch. One significant consequence of this is that it motivates an alternative explanation of how we detect the thermal properties of the things we touch and what they are. (shrink)

To form a coherent percept of the environment, our brain combines information from different senses. Such multisensory integration occurs in higher association cortices; but supposedly, it also occurs in early sensory areas. Confirming the latter hypothesis, we unequivocally demonstrate supra-additive integration of touch and sound stimulation at the second stage of the auditory cortex. Using high-resolution fMRI of the macaque monkey, we quantified the integration of auditory broad-band noise and tactile stimulation of hand and foot in anaesthetized animals. Integration (...) was found posterior to and along the lateral side of the primary auditory cortex in the caudal auditory belt. Integration was stronger for temporally coincident stimuli and obeyed the principle of inverse effectiveness: greater enhancement for less effective stimuli. These findings demonstrates that multisensory integration occurs early and close to primary sensory areas and—because it occurs in anaesthetized animals—suggests that this integration is mediated by preattentive bottom-up mechanisms. (shrink)

Humans are by nature social beings tuned to communicate and interact from the very beginning of their lives. The sense of touch represents the most direct and intimate channel of communication and a powerful means of connection between the self and the others. In our digital age, the development and diffusion of internet-based technologies and virtual environments offer new opportunities of communication overcoming physical distance. It however, happens that social interactions are often mediated, and the tactile aspects of communication (...) are overlooked, thus diminishing the feeling of social presence, which may contribute to an increased sense of social disconnection and loneliness. The current manuscript aims to review the extant literature about the socio-affective dimension of touch and current advancements in interactive virtual environments in order to provide a new perspective on multisensory virtual communication. Specifically, we suggest that interpersonal affective touch might critically impact virtual social exchanges, promoting a sense of co-presence and social connection between individuals, possibly overcoming feelings of sensory loneliness. This topic of investigation will be of crucial relevance from a theoretical perspective aiming to understand how we integrate multisensory signals in processing and making sense of interpersonal exchanges, this is important in both typical and atypical populations. Moreover, it will pave the way to promising applications by exploring the possibility to use technical innovations to communicate more interactively in the case of people who suffer from social isolation and disconnection from others. (shrink)

This chapter identifies two contrasting methodological reductions utilized in philosophical scepticism: withdrawal/doubt [R–]; immersion/attention [R+]. Moving toward a feminist ethics grounded in phenomenological scepticism, Aumiller explores how reduction relates to experiences of personal and global uncertainty such as a pandemic. Reduction involves our entire embodied being, challenging how we are fundamentally in touch with the world. How we respond to being disrupted makes all the difference.

In The Quantity of the Soul, Augustine puts forward the view that the soul is immaterial and that its quantity (quantitas) must be understood in terms of power rather than spatial extension. Against this view, his friend and interlocutor Evodius raises an important objection, The Objection from Touch, which argues that the soul’s exercise of tactile sensation requires that it be extended through the parts of the body. This paper examines Evodius’s objection and Augustine’s response to it. Particular attention (...) is given to certain features of Augustine’s theory of sensation that this exchange reveals, especially his view that the eyes undergo passion-at-a-distance or are acted on at a place where they are not present. (shrink)

According Aristotle's On the Soul, the first and most important form of sensation which we human beings share with other animals is a sense of touch. Without touch animals cannot exist. The first part of my article presents Aristotle's teaching about the internal connection between the soul and the sensory powers, especially as regards the sense of touch. The second part consists of a collection of the classical considerations about this subject. The third part then deals with (...) the actuality of some Aristotle's thesis about touch with reference to current research in neurophysiology on kinesthesia and haptic perception. (shrink)

Research literature concludes that caring touch contributes to physical and psychological wellness. However, in health practice, touch is constructed as acceptable in some situations and not in others. Utilising interviews with nurses and other health professionals, the aim of this study was to explore the discourses shaping the role and purpose of caring touch in health practice. Poststructural methodology, drawn from the work of Michel Foucault, was employed to make visible what discourses of caring touch were (...) legitimised or marginalised in a health setting. At times, caring touch was constructed as an expression of humanness, whilst at others it was expressly part of a professional practice. Findings showed that discourses shaping choices to engage in acts of caring touch with patients were linked to the social construction of the relationship between the patient and the professional. Whilst some practitioners talked about integrating caring touch into practice with little difficulty, for others, caring touch was constructed as an ‘extra’. Discourses that shaped professional subjectivities were key to those differences. Findings from this paper build on existing understandings of caring touch in literature by highlighting the unique interplay of discourses in practice. (shrink)

Neither denying the senses nor reducing sensibility to the auditory or the visual, the Parmenidean poem unfolds a zone where diverse living bodies are involved in various ways of touching and contact that together describe τὸ ἐόν (typically translated: being) as a differentiated contiguity ever-exceeding itself through—by means of—touch. Thematic stress on contact animates the poem of Parmenides, texturing an opening scene with detailed images of contact and touch that position the narrator as well as the narrated speaker (...) Thea, deepening the narrated embodiments of the poem’s diverse figures. This study articulates modes of touch and contact throughout the poem’s conventional three-part division, illustrating the extent to which touch-contact permeates the text and restoring touch and embodiment to the Parmenidean poem. (shrink)

The paper posits a relationship between the sensory modality of touch, including a sense of active movement, and early modern knowledge of active powers in nature. It seeks to appreciate the strength and appeal of knowledge built on the active-passive distinction, including that which was retrospectively labeled animist. Using statements by Descartes, Hobbes, Locke, Spinoza, Leibniz, and Stahl, rather than detailed new readings of texts, the paper asks whether scholars drew on phenomenal, or conscious, awareness of activity as effort (...) encountering resistance when they reasoned about activity in the world. How were there relations and analogies between descriptions of psyche’s relation to body, of the relation of living forces to matter, of relations among material objects, of God’s relationship to His creation, and of relations involving causal agency generally? It is possible to understand what were later called animistic theories as belonging to the mainstream of the new natural philosophy, not to a residue of unscientific argument. Early modern theories of active and vital powers cannot be dismissed because they were based, in error, on mere analogy to human action. Rather, they had a central position in reasoning grounded in phenomenal awareness of action-resistance when a person is “in touch.”. (shrink)

This paper explores the sense of touch in relation to social cognition offering a new take on multisensory integration in the brain, within the framework of Embodied simulation (ES) theory. ES provides a new empirically based notion of intersubjectivity, viewed first and foremost as intercorporeality. In relation to touch, by means of ES we do not just “see” a sensation experienced by someone else and then understand it through an inference by analogy. By means of ES we can (...) map others’ sensations by re-using our own motor, somatosensory and viscero-motor representations. ES provides an original and unitary account of basic aspects of intersubjectivity, demonstrating how deeply our making sense of others’ living and acting bodies is rooted in the power of re-using our own motor, somatosensory and viscero-motor resources. (shrink)

To situate my words in the context of Maurice Merleau Ponty’s inheritance, I will introduce them with two quotations. The first is of Machiavelli and it is drawn from the book of Merleau Ponty Eloge de la philosophie (In Praise of Philosophy): ‘Men generally judge with their eyes more than with their hands. Every man can see, but very few men can touch. Everyone easily sees what one seems, but almost none can identify what one is really, and this (...) little number of penetrating spirits do not dare to contradict the multitude which has, as shield, the majesty of the state’ (cf. ‘Note sur Machiavel’ in Eloge de la philosophie, Folio Essais, p. 296; cf. ‘Note on Machiavelli’ in In Praise of Philosophy). Merleau Ponty comments on these words saying that it is thus a fundamental condition of politics to be practised according to appearances (idem). Be that as it may, it is on a ‘communion’ between citizens that Machiavelli intends to found a republican community. Now a communion has more to do with touch than with sight. The second quotation is drawn from the treatise De Anima, in which Aristotle claims that ‘the sense of touch is (…) the only one the privation of which leads to the death of animals’ (De l’âme, III, 13, Nécessité du toucher, p. 97; De Anima, III, 13, Necessity of Touch (435 b)). And, for Aristotle, ‘animals’ means all living beings endowed with locomotion, thus also human beings. (shrink)