In the article, we explore, from the perspective of genetic phenomenology, the embodied image consciousness in terms of two distinct cases, i.e.: surrealism as social and/or artistic movement as well as radiology as cognitive and/or social praxis. Both scientifically and socially, consciousness is still regarded as coextensive with language, which has its own logic and its own set of relations, and imposes its order that conceals the duration as well as the discontinuity of (lived) experiential states. Certain media are able to disclose the very logic of manifestation (movement as the ground of identity) better than direct perception. While analyzing these instances of mediation, we can, on the other hand, experience the true insistence of language and the symbolic order within embodied consciousness. Hence, individual identity can appear in many ways. These ways are also the correlates of modes of medical imaging and surrealist artistic techniques. Both, in turn, presuppose certain skills (adapted to the manifestation of environments) to stabilize the perceptual constancy of an object in its multimodal appearances.

In a media environment saturated with images and marked by armed conflicts that produce mass population displacements, it is crucial to examine the role that war images play in shaping empathy. From the perspective of embodied cognition and through phenomenological analysis, this article argues that such images do not operate solely as informative representations, but as tools that affect the lived experience of the viewer and activate perceptual, affective, and practical schemas. The text articulates three levels of analysis: a phenomenology of the image, an overview of the phenomenology of empathy, and an examination of social interactions in contexts of extreme crisis. Based on this framework, it is argued that image-mediated empathy is grounded in shared bodily vulnerability and in processes of intersubjective synchronization that precede rational inference. This theoretical reflection is complemented by direct experiences of interaction and reception of refugees and people displaced by war, which allow us to observe how, in the face of the breakdown of the usual social scripts, practices of caring for others emerge based on embodied interactions and daily rituals.

En un entorno mediático saturado de imágenes y marcado por conflictos armados que producen desplazamientos masivos de población, resulta fundamental examinar el papel que desempeñan las imágenes de guerra en la configuración de la empatía. Desde la perspectiva de la cognición encarnada y mediante un análisis fenomenológico, este artículo sostiene que dichas imágenes no operan únicamente como representaciones informativas, sino como herramientas que afectan al cuerpo vivido del espectador y activan esquemas perceptivos, afectivos y prácticos profundamente sedimentados. El texto articula tres niveles de análisis: una fenomenología de la imagen, un breve recorrido por la fenomenología de la empatía y un examen de las interacciones sociales en contextos de crisis extrema. A partir de este marco, se argumenta que la empatía mediada por imágenes se funda en la vulnerabilidad corporal compartida y en procesos de sincronización intersubjetiva previos a la inferencia racional. Esta reflexión teórica se complementa con experiencias directas de interacción y acogida de personas refugiadas y desplazadas por la guerra, que permiten observar cómo, ante la ruptura de los guiones sociales habituales, emergen prácticas de cuidado basadas en interacciones encarnadas y rituales cotidianos. Envío: 2/11/2025 – Decisión: 22/12/2025 - Revisión: 6/1/2026 – Publicación: 27/1/2026

The paper aims to provide a broad construct for understanding skills, what they are, and the ways in which they are situated, i.e., dependent on the conditions for their exercise. Adding to Hinchliffe's approach, we made skills' transferability not only a key aspect of their conceptualization but also a way of exploring their deeply embodied nature and their intricate relation with complex situations. While there is a growing body of research regarding concrete aspects of embodied cognition in learning environments, little attention is given to skilful performances while transferring them into different (mediatized and non-mediatized) learning environments. Our theoretical and empirical investigation offers a preliminary picture of how skills are reconfigured and redeployed in transitioning from one learning environment to another. Regarding the structure of skill, we enlarged Hinchliffe's approach, integrating the perspective of conversational analysis. The structure of skills can be made explicit if we follow their build-up from simple abilities and their integration into larger structures. According to our view, being skilful means that one can cope with scripted and unscripted interactions and move easily between them.

Recent developments in metaphor theory stress its embodied character. This article brings together these transformational insights and considers them through the lenses of Dante’s approach, which we may call proto-phenomenological, to the phenomenon of evil. Despite the substantial work on different aspects of Dante’s oeuvre, concerning philosophy, theology and poetry, there has been little reflection on his specific phenomenological hermeneutics of the body and its importance for the whole poetic project. The article responds to this neglect with an analysis of the logic of embodied metaphor in relation to a specific, pre-modern context. Hence, the conceptual apparatus of embodied cognition and enactive phenomenology is used here as a method to support the thesis that the language of embodied metaphors grounds a new approach to ontological, epistemological and ethical aspects regarding the phenomenon of evil, which are already apparent in Dante’s work. Therefore, another important outcome of this research is the validation of the primacy of poetry on the grounds of this new (embodied) epistemology.

There are number of reasons why it might be problematic to compare surrealism and radiology and this article will address some of them. However, this does not mean that the embodied cognitive patterns that are involved in making and interpreting surreal images cannot be productively correlated with the specifics of radiology imaging. Thus, this article does not focus on diagnostic or aesthetic processes and goals but rather thematizes the experiences of embodied cognition, affect, self-apprehension, and embodied (perceptual) imagination which make the former possible. We show how a phenomenological-enactive perspective helps in understanding the constitution of and participation in shared meanings via possibilities structured by the specific ecologies of radiology and surrealist media. Hence, philosophical anthropology based on visual embodied cognition discloses structures that are not static but rather genetic in the process of the apprehension of such images. In the article we use the arguments (especially those regarding embodied cognition) of both classical phenomenologists (Husserl, Merleau-Ponty, Pato & ccaron;ka) and more critically minded ones who in one way or another extend or transform phenomenological ideas (Deleuze, Lacan, Gallagher). While the article aims to enrich philosophical discussions about the experience of images and the cognition involved, it also addresses the specific media of both radiology and surrealism and some assemblage-like relations between the two. For this reason, philosophical arguments are illustrated through the analysis of actual radiograms and surrealist paintings.

The article analyzes and compares the philosophical theology of Kierkegaard and Tillich. They are usually represented as exponents of the same (existentialist-Protestant) tradition, but a different perception of the main questions and possibilities for philosophical theology to answer them guides these philosophers to radically different conclusions regarding the philosophy of religion. A closer look at how they understand faith (pistis) unlocks new possibilities to interpret the ideas of Kierkegaard and Tillich rather than to accept "chrestomathic" analyses. Tillich's implicit loyalty to Platonic and Hegelian ideas subordinates the existential aspects of his system to answers, which can be described as a "gnostic" understanding of faith and knowledge. This violates the limits for theoretical knowledge set by Kierkegaard. Such a Tillichian ontological loyalty explains that an ontological search is implicated in every religious experience. This basic presupposition of interaction with the sacred for Tillich lets us view Kierkegaard's famous interpretation of biblical myths critically, and to argue that these stories do not mean that the only possible faith is "blind" faith. This opens a path for Tillich to rationalize every aspect of Christianity and to talk about "true God," God beyond the gods of actual religions.

The article is motivated by today’s practical realities and theoretical transformations that have affected education on a major scale. The shift from in-person to online classrooms at the beginning of the pandemic brought forward a series of issues related to embodied conditioning for creative strategies in the learning process. After presenting the shortcomings of the disembodied approach to education, we emphasize the role of the embodied (somatic, motoric, affective) aspects of education and discuss the embodied skills of creativity in a variety of learning environments. While so called embodied creativity became a fast-developing field due to mostly quantitative experiments in teaching-learning environments, it still lacks some conceptual clarification, especially in relation to its genesis in the paradigm of embodied cognition. Hence the main goal of this conceptual article is to extend, through the method of theory adaptation, the existing body of research on embodied cognition in academic environments to show how the embodied teaching and learning paradigm presents embodied creativity methods as an alternative to the disembodied approach to education and how technological environments provide an opportunity for such purposes.

The article discusses Paul Tillich’s ontology against the background of Kant’s transcendental philosophy, and attempts to show that Tillich criticizes Kant’s critical demarcation of knowledge, on the one hand, and incorporates the categorial forms of Kant’s transcendental philosophy into his ontology, on the other. When constructing the concept of ontology, Tillich uses Kant’s categorical analysis and critique of metaphysics. Thus, Tillich’s approach to Kant’s epistemology is polemical and requires a deeper analysis. Like Kant, Tillich raises the question of what it means to exist and how this existence relates to God. Although Kant’s transcendental dialectic justifies the impossibility of proving God through intellectual operations, the mind can contemplate ultimate reality. For both thinkers, the main problem becomes the application of reason beyond its theoretical competence.

This article investigates the origins of the experiences involved in the diagnostics (detection and normative evaluation) of biological entities in image-based medical praxis. Our specific research aim presupposes a vast discussion regarding the origins of knowledge in general, but is narrowed down to the alternatives of anthropomorphism and biomorphism. Accordingly, in the subsequent chapters we will make an attempt to investigate and illustrate what holds the diagnostic experiential situation together-biological regularities, manifestation via movement, conscious synthesis, causal categories, or something else. We argue that as long as knowledge originates out of practices, a promising way forward is to oscillate between the prominent although controversial ideas of the history of philosophy and observations of concrete human practices, such as, in our chosen example, image-based medical diagnostics of biological pathologies. Although a number of thinkers are involved in the discussion, Aristotle and Husserl are most important here as the representatives of historical paradigms on the matter. The body in this research was not taken solely as the physical entity (Körper) but rather as a transcendental, constitutive structure where diagnostic and biological processes synchronize in teleological movement (Leib). However, philosophical speculations are illustrated by actual radiograms, the interpretation of which brings us back to the aforementioned question of primacy regarding cognition.

Using the perspective of phenomenological-enactive embodied cognition, this paper examines the role of the body in constituting specific social interactions via specific media ecologies (war imagery) during the times of (refugee) crisis. Such media ecologies give affordances that can amplify social beliefs and turn subjective judgments into an intersubjective action. We consider the human body in relation to war media as playing an important role in sustaining social experiences and relations. To that end, the article explores the fundamental experience of empathy, combining the theoretical perspectives of phenomenology and enactivism with the examples from war imagery and refugee embodiment. It is shown that the classical phenomenological tradition offers different yet useful conceptualisations of empathy. We also argue that war images and/or messages should be viewed as means/tools for, rather than representations of, the enaction of certain important experiences. Hence, the article connects the analysis of the affection by war imagery with the subsequent social interactions in the context of refugee crisis.

This article examines the enactive approach to oncoradiology imaging and the diagnostic process involved. It investigates how diagnostically relevant knowledge is related to the radiologist’s (embodied) subjectivity and (professional) intersubjectivity. Besides identifying a number of correlations between the analysis of embodied cognition and image-based diagnostic praxis, the question of normativity in diagnostic praxis is thematized, which presupposes a social appropriation of biological processes and an urge to achieve optimality in the process of engaging with imaging technology and communication with professionally significant others. The theoretical claims of this research are supported and illustrated by the analysis of actual radiograms.

In this article we examine the role of the body in constituting specific social interactions via religious media ecologies from the perspective of the enactive embodied cognition. Religious media ecologies give affordances for conversation and interaction which amplify not only religious but also social beliefs and turn subjective judgements into an intersubjective reality. Hence, despite the traditional emphasis on rational, verbal forms of social interaction, we consider the human body to be something of a cognitive pattern or map, representing important social senses and relations. Thematizing the proximity between embodied cognition and religious media ecologies can bring together philosophy and sociology, while addressing a range of prominent thinkers in an original way.

This article examines the enactive approach to oncoradiology imaging and the diagnostic process involved. It investigates how diagnostically relevant knowledge is related to the radiologist's (embodied) subjectivity and (professional) intersubjectivity. The supporting data was gathered by way of ethnographic observations, which in turn were informed by front-loaded phenomenology.

This paper explores the body-schematic and body-imaginative processes that underlie individuals’ participation in the public sphere via religious media ecologies. Utilising embodied cognition and social critique, the authors outline how subaltern counterpublics make use of the body to enact micro-oppositions to mainstream discourses. The paper also discloses the origins of higher objectivities (identity, sense of togetherness, justice, plausibility, opposition and openness) in embodiment. Discussing counterpublics through the prism of embodied cognition, as found in Latin religious media ecologies, constitutes a valuable alternative to the logocentric understanding of public consent. While the dominant discourse privileges abstract formal cognition, Latino subalterns use bodily, affective and enactive affordances given by religious media ecologies. The latter offer affordances and alternative strategies for enacting social imagination, bridging the personal and the public in physically choreographed joint intentions. Embodied participation suggests a constitutive process of public meaning that makes use of the body as the most fundamental medium of communication.

This article thematizes the specific process of cancer detection in radiology, which presupposes a delicate synthesis of the specifics of oncoradiology images and the skilful actions performed by the radiologist. The enactment of cancer via meaningful action rather than recognizing static depiction puts the structures of image consciousness into the wider context along with memory, free imagination and amodal completion, among others. Hence, by way of reinterpreting phenomenological projects via enactivism and incorporating them into the radiologist’s work (cases, radiograms), medical diagnostics in general and oncoradiology in particular presuppose a multimodal categorial structuring (of meaning) that goes far beyond direct sensory givens. In most branches of radiology, we cannot tell what the cancer is without attending to the multitude of its appearance and the perceptual and imaginative strategies of those who make it appear. As such, this article also considers the wider problem of how knowledge is related to the (embodied) subjectivity in a particular social setting.

The main objective of this article is to analyse strategies of embodied cognition and the intersubjective ground for individual intentions in the process of image-based oncoradiology diagnosis. The article presents a range of both oncoradiology imaging specifics and concrete operations performed by radiologists during their daily professional routine. This data shows how the embodied diagnostic cognition based on medical imaging is structured. Hence, this paper proposes an enactive theory of oncoradiology imaging and considers the wider problem of how knowledge is related to the (embodied) subjectivity in a particular social setting.

An ever-evolving phenomenological-enactive perspective can expand our reflection on the entanglement between enactive subjects and their living ecologies. This article applies certain classical phenomenological projects and their enactive extension to public phenomena (objects, spaces, events, etc.). As an instance of the embodied cognition discourse, this research also aims to thematize the enactive, affective, and intersubjective aspects of the relation to the (urban) Lebenswelt. This may help in understanding both the potential of the phenomenological-enactive methodology and the processes of an embodied intersubjective co-constitution of a public ethos. Theoretical ideas presented in the article are illustrated with reflections on some concrete public phenomena.

This paper presents qualitative field research conducted at a radiology department in the USA. It examines 'the radiologist at work' and analyses the intersubjective ground for her individual diagnostic intentions and personalized strategies for enacting diagnostically-relevant experiences via imaging technology. The paper incorporates the radiologists' use of 'enactive proofs'-observations and professional memories made explicit through their interaction with medical imaging technology and other practitioners in the field. The observations strongly support the development of enactive phenomenology and provide a critique of representationalism and of the primacy of inference in cognition. The results demonstrate the crucial role of shared intentions, providing insight into expert performance in the form of concrete dealings with imaging technology, habituality, the origin of mistakes, multilayered communication, and discovering new ways for improving professional praxis. The findings have much to offer to philosophy, anthropology and radiological practice.

This paper uses novel qualitative research methods (phenomenology, ethnography and enactivism) to understand the cognitive processes through which radiologists interpret medical images to arrive at a diagnosis. From this perspective, diagnosis is not simply a matching of findings to retrieved mental images, but more properly an act of embodied or situated cognition, one that involves perception along with the actualization of professional memory and imagination and an expert-level understanding of the involved technology. Image interpretation involves a diverse set of factors, each of which is critical to arriving at the correct diagnostic interpretations, and conversely, may be the source of mis-interpretations and diagnostic error. Interpretation depends on the radiologist’s understanding of the imaging modality that was used, a deep appreciation of anatomy and comprehensive knowledge of relevant diseases and how they manifest in medical imaging. A range of personal and inter-personal factors may also come into play, including understanding the actions, values and goals of the patient, the imaging technicians and the clinicians and other medical professionals involved in the patient’s care. This multi-dimensional perspective provides novel insights regarding the cognitive aspects of diagnostic radiology and a novel framework for understanding how diagnostic errors arise in this process. Some of the findings of this research may have applications for diagnostic praxis in general, that is, beyond radiology diagnostics.