Abstract

The body, the bodily condition of the human being, or embodiment as an essential aspect of the human situation in the lived world are important topics of phenomenological research and phenomenologically oriented anthropology. On the other hand, today also cognitive research and neurosciences are dealing with the topic of embodiment, mainly focusing on so-called embodied cognition. Modern neuroscience claims that both, thought and action can only be interpreted in the light of interactions between brain, body and environment. New trends in phenomenology stress their familiarity with this position and focus on naturalizing phenomenology. In my view, this development disregards fundamental Husserlian claims concerning the naturalization of human subjectivity. In order to avoid such naturalizing effects, I focus on the transcendental-phenomenological interpretation of the lived body, and underline the intentional-genetic potential of Husserlian analyses. On this path, instead of relying on naturalizing embodiment, I develop a genetic understanding of the intentional embodiment of subjectivity and describe a peculiar form of intentionality as trans-bodily intentionality, thereby stressing its anthropological and socio-theoretical significance.