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Anthropologie als Grundlage der Philosophie
Eine ethnographische Studie über Hostessen auf Automobilmessen
Series: Gender Studies

techniques of the self. Pablo Abend and Mathias Fuchs12 First of all, self-tracking and methods of the quantified self signify a shift away from the examination of the consciousness and soul towards the examination of the body. In Greek and Christian terms, the self mainly consisted of the soul and the consciousness; in the present, however, the quantified self is concerned with the body and the mind as its control room. Quantifying the self encour- ages a somatisation of the self, which is well in line with modern “techniques of the body” described by Marcel Mauss

any creativity technique further involves routines, individual experiences, implicit knowledge, and subjective expectations or as- sumptions, all of which decisively shape the process and its result. Creativity techniques should thus be understood as cultural techniques and techniques of the body, which have been inherited through tradition and eventually be- come habitual. As “actions of a mechanical, physical, or physico-chemical or- der,” creativity techniques require the interaction of media, instruments, and the body, “man’s first and most natural technical

was neither simple nor primitive, but instead had just as long a history as modern western European cultural communities, even though the cultural memory of this civilisation had not been handed down in writing. In his lecture »The Techniques of the Body« delivered in 1934,4 Mauss showed how the various techniques of the body, that is to say, the modalities of physical habits (ranging from running to sexuality to techniques for falling asleep) depend on differing neural and muscular synergies shaped by different cultures. According to Mauss, conscious and

Embodiment of Tacit Knowledge Practices between Dispositifs and Interaction1 Michael Hubrich I. IntroductIon In his famous study “Techniques of the Body,” Marcel Mauss depicts the case of a young girl in the following words: A little girl did not know how to spit and this made every cold she had much worse. I made inquiries. In her father’s village and in her father’s family in particular, in Berry, people do not know how to spit. I taught her to spit. I gave her four sous per spit. As she was saving up for a bicycle she learnt to spit. She is the first

as a physical site or a location where various activities occur; a site that presents a series of events, an always already staged performance of sorts. In Techniques of the Body, Marcel Mauss defines the body as “man’s first and most natural instrument [...] natural technical object, and at the same time techni- cal means”.14 The body as object and means, as an instrument used for what? Our panel thinks through a forgetting of the body in a supposed “new era of general ecology”. But what is the body we forget? How can we forget when we don’t even know what

improvement of techniques of the body and sensation.1 At the intersection of all of these considerations is the question of the quality of the body as a bearer of knowledge, as a recipient of the disciplinary power of society, or as the repos- itory of a social praxis beyond language and discourse. The suggestion that a body might be an entity or an active dimension alongside other relevant actors such as the mind – which purportedly lies within, designs, or controls the body – has made a simple analogy seem attractive, namely to ascribe to the body that type of

. Matwyshyn, Andrea M.: »Corporate Cyborgs and Technology Risks«, in: Minnesota Journal of Law, Science & Technology (Band 11), Nr. 2 (2010), S. 573-98. Literatur 137 Mauss, Marcel: »Techniques of the Body«, in: Economy and Society (Band 2), Nr. 1 (1973), S. 70-88. McAffrey, Anne: The Ship Who Sang, New York: Walker & Co. 1969. McLuhan, Marshall, Quentin Fiore und Jerome Agel: War and Peace in the Global Village, renewed by Jerome Agel, Corte Madera: Gingko Press 2001 (1968). Osius, Alison: Second Ascent. The Story of Hugh Herr, Mechanisc- burg: Stackpole Books 1991

apprentice. This restricts the range of diffusion to that of personal contacts. 29 Fighting techniques as techniques of the body30 are socially transmitted and acquired through complex processes of implicit and explicit learning. At a basic level, fighters of the past were socialised into certain ways of using their bodies in combat. For this type of learning, descriptions and depictions were irrelevant. The only thing that mattered was skill and personal contact with other skilled fighters to allow learning by imitation. However, if we look at the fight books