LIFEWORLD (Term from sociology, philosophy and anthropology)

 the world we live in, the everyday

 the world of directly experienced, social reality - the world of shared social meanings, in which social actors live and interact - everyday spatio-temporal reality

 There is a contradiction between the subjective reality of the individual and the objective reality of society.

RADIO THEORY:  Alan Beck has coined the (research) term, the 'extra-radio world' ( 'the world to which listeners have access through production by the radio apparatus, especially the recording microphone, and which is represented through broadcast')

  See LIFEWORLD in Wikipedia.

See Realism or naturalism - SLICE-OF-LIFE - VERISIMILITUDE - ('like-to-reality-truth') - 'window on the world'


 The present moment is a moment of intersubjective lived experience - the mundane, modern, routinised life.
 It is lived nonconsciously on the level of implicit, rather than explicit, experience.
 It is not conscious, verbalized, or verbalizable, experience. Or can we study the Lifeworld through introspection and consciousness?
The presentness of lived experience is central.
 See Phenomenology (philosophy) - the consciousness, rather than the unconscious is the key mystery - the individual's being-in-the-world
 Everyday life has purposiveness. Our actions are directed at goals. We have conscious awareness, and organise our thoughts and actions. Winning and losing.
 Motivation is the set of reasons that determines one to engage in a particular behavior. (Wikipedia)
 Cognition is the scientific term for 'the process of thought', 'understanding and trying to make sense of the world'. (Wikipedia)
 'Everyday studies' (research on the 'everyday') defies traditional university research methods? These latter demand that research be useful and profitable.

Mind - Emotions (affective) - Everyday - EMBODIED/SITUATED

 We depend on 'affective know-how' - how one expects social exchanges to proceed. (Sheredos)
 The familiarity of things is partly constituted by a bodily feeling. It is dependent on on affective know-how - felt expectations of bodily feelings, gleaned from prior experiences in similar situations. (Sheredos & Ratcliffe)
 Background feelings are an internal report of bodily familiarity.
 BODILY FEELINGS: (1) consciousness awareness of bodily changes that occur during emotions (muscle activity, autonomic nervous system responses, and hormonal changes); (2) 'feeling-towards' phenomenally-charged psychological attitudes (Goldie)


 Goldie, P., 2000, The Emotions. New York: NY, OUP

Goldie, P., 2002, 'Emotions, Feelings, and Intentionality' Phenomenology and the Cognitive Sciences, 1:235-254

Ratcliffe, M., 2004, 'Interpreting Delusions', Phenomenology and the Cognitive Sciences 3: 25-48

Sheredos, Benjamin, 2009, Embodied Delusions and Intentionality. In [2009] Southern Society for Philosophy and Psychology, 101st Annual Meeting (Savannah, GA April 9-11).

Can we say that all lives, works, and deeds that matter were never anything but the undisturbed unfolding of the most banal, most fleeting, most sentimental, weakest hour in the life of one to whom they pertain? When Proust in a well-known passage described the hour that was most his own, he did it in such a way that everyone can find it in his own existence. We might almost call it an everyday hour.
(Walter Benjamin, 1969: 203)



Heidegger at the Hearth of Heracleitus

This anecdote was told first by Aristotle (De part.anim. AS, 645a17) and then again by Heidegger in the 'Letter on Humanism', a text reflecting on the question of the relationship of philosophical thought to action; to ethics and political practice. It concerns a moment in the everyday life of Heracleitus and it goes like this:

Some 'strangers' who had heard of Heracleitus and of his ideas decided to track him down and pay him a visit in his home. Heidegger citing Aristotle: 'Having arrived they saw him warming himself at a stove. Surprised they stood in consternation - above all because he encouraged them, the astounded ones, and called for them to come in with the words "here too the gods are present" (1976: 233)'. The visitors were surprised and disappointed to find 'the great thinker' in the very ordinary pose of an ordinary man. Heidegger then embellishes, emphasising that he was found 'not even baking bread at the stove'; not doing anything in effect, simply warming himself; engaged, that is dis-engaged from thought, in 'such an everyday and unexciting occurrence: doing almost nothing' (1976: 234).

Heidegger retells the anecdote in a text concerned centrally with the relationship between theory and practice, and it serves his discussion about human action (praxis) in a world in which the actor must act 'without guarantees'; in which there is, according to Sartre, 'reality only in action' (cited by Krell, 1976: 55). ...........................

The story about Heracleitus illustrates this in anecdotal, everyday form: it recalls just how unknown the simplest, most immediate and banal of 'actions' are, when seen only from within an everyday perspective. Heracleitus' remark to the visitors is a noting of what emerges out of the difference inherent in the everyday act, between itself and what is other within it. It records in effect, albeit in fictional illustration, an instance of the disjuncture of the everyday with itself; how the everyday act is never merely what it knows itself to be. It says 'do not too easily presume to know even what hand-warming is'.

Anderson, Norman, 1996, 'Cognitive Theory of Every Life', Chapter 1, A Functional Theory of Cognition, Lawrence Erlbaum Associates, New Jersey

A partial list of everyday concepts will illustrate the broad field for study:

Psychophysical sensations such as sweetness and loudness.
Perceptual judgments such as size, distance, and movement.
Physical concepts such as time and torque.
Decision concepts such as cost, benefit, and probability.
Physiological reactions such as thirst, fatigue, and pain.
Emotional reactions such as joy and fear.
Interpersonal reactions such as admiration and envy, love and hate.
Moral judgments such as fairness and blame.
Goal experiences such as failure and success.
Self-concepts such as pride and ability.
Ego defenses such as excuses and self-pity.
And many more.

Lefebvre, Henri, 1971 [1968], Everyday Life in the Modern World, trans. S. Rabinovitch, New York: Harper and Row.
Lefebvre, Henri, 1987, 'The Everyday and Everydayness' , Yale French Studies , 73: 7-11.
Lefebvre, Henri, 1988, 'Toward a Leftist cultural politics: remarks occasioned by the centenary of Marx's death', in C. Nelson and L. Grossberg (eds) Marxism and The Interpretation of Culture, Urbana and Chicago: University of Illinois Press: 75-88.
Lefebvre, Henri, 1991a[1947] Critique of Everyday Life, trans. J. Moore, New York: Verso.
Lefebvre, Henri, 1991b[1974] The Production of Space, trans. D. Nicholson-Smith, Cambridge, MA and Oxford: Basil Blackwell.
Lefebvre, Henri, 1996, Writings on Cities , trans. E. Kofman and E. Lebas, Cambridge, MA and Oxford: Blackwell Publishers.
Dienst, Richard, 1994, Still Life in Real Time: Theory After Television, Durham and London: Duke University Press.

De Certeau, Michel, 1984, The Practice of Everyday Life, trans. S. Rendall, Berkeley: University of California Press

Highmore, Ben, 2001, The Everyday Life Reader, London: Routledge

Highmore, Ben, 2002, Everyday Life and Cultural Theory, London: Routledge

How to analyse the Lifeworld?
' terms, necessarily, are caught up in the problem that they try to define. I can only gesture at my problem, and say why I think it matters' (p. 109).
Morris, Meaghan, 1990, 'Banality in cultural studies', in P. Mellencamp (ed.) Logics of Television, Bloomington: Indiana University Press: 14-43.

Everydayness is the space of all spaces, the life of all the lived.

Morris, Meaghan, 1990, 'Banality in cultural studies', in P. Mellencamp (ed.) Logics of Television, Bloomington: Indiana University Press: 14-43.
Morris, Meaghan, 1998, Too Soon Too Late, Bloomington and Indianapolis: University of Indianapolis Press.





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