{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"4f7053d9-6508-49c8-9dd8-ec4dc5dadd53","title":"Bodies in code  interfaces with digital media","author":null,"edition":null,"publisher":null,"year":null,"isbn":"0415970164","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"4f7053d9-6508-49c8-9dd8-ec4dc5dadd53","id":"4f7053d9-6508-49c8-9dd8-ec4dc5dadd53","uuid":"4f7053d9-6508-49c8-9dd8-ec4dc5dadd53","title":"Bodies in code  interfaces with digital media","normalized_title":"bodiesincodeinterfaceswithdigitalmedia","author":null,"edition":null,"publisher":null,"year":null,"isbn":"0415970164","isbns":["0415970164","0415970156","9780415970167","9780415970150"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":348,"navigation_url":"https://workshop.closeclaw.top/ai/book/4f7053d9-6508-49c8-9dd8-ec4dc5dadd53","title_url":"https://workshop.closeclaw.top/ai/title/Bodies%20in%20code%20%20interfaces%20with%20digital%20media","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/4f7053d9-6508-49c8-9dd8-ec4dc5dadd53/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/4f7053d9-6508-49c8-9dd8-ec4dc5dadd53/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/4f7053d9-6508-49c8-9dd8-ec4dc5dadd53","page_url":"https://workshop.closeclaw.top/api/ai/books/4f7053d9-6508-49c8-9dd8-ec4dc5dadd53/page","search_url":"https://workshop.closeclaw.top/api/ai/books/4f7053d9-6508-49c8-9dd8-ec4dc5dadd53/search"},"page":{"printed_page":57,"pdf_page":70,"physical_index":70,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"76f5470e15de966d77a408ed33fdd6255c78ed23d4f31e76a95888844c72f38f"},"chapter":"bodies in code","content":"[T]he specular image offers the child a new perspective not only on her/his own body and her/his being-for-others (what we may call an “outside-in\" perspective) but simultaneously allows the child to project her/himself outside of her/his body into the specular image and, correspondingly, into the bodies of others (an “inside-out\" perspective). Although the former may indeed be a source of profound alienation, it is the latter, especially, that provides the ground for strong identifications with others, identifications that expand the parameters of the body image and accomplish its transition from an interoceptive, fragmented experience of the body to a social gestalt. In emphasizing the child's new understanding of visibility and spatiality, Merleau-Ponty displaces Lacan's emphasis on the temporal conflation of a future, complete “I\" with the present incomplete sense of self, a fundamental méconnaissance that is, for the latter, the source of deception that provides the necessary basis for the constitution of the “I.\" What Merleau-Ponty offers instead is the development of an intracorporeal spatiality accomplished through the mirror stage that provides a more positive and productive account of the formation of the body image (and of the I) as an intersubjective phenomenon that need not be grounded in deception. (13)\n\nFor all its keen attention to Merleau-Ponty's divergence from Lacan, this account fails to capture the essential adherence of the visual image—and the power of imaging as such—to the ontogenesis of the phenomenal body. Put another way, Weiss stops short of carrying the analysis through to its ultimate point (that is, of returning to the origin of intercorporeality: namely, the commonality of the body schema). Following Merleau-Ponty's initial (previously cited) remarks on the essentially public dimension of embodied life, it is the commonality of the body schema that grounds the incarnation of the distance opened by the mirror image and of the distance separating us from the images of the other's body.\n\nBODIES IN CODE\n\n57","previous_page":56,"next_page":58}