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The paper intervenes in current discussions within post-phenomenological geography. It analyzes the movement of people with visual impairments in order to develop an approach to post-phenomenology that emphasizes the in-betweenness of bodies in motion. Our perspective differs from phenomenological (and humanistic) geographies and from post-phenomenological geographies that are rooted in object-oriented ontology. They both rely on the differentiation between space and place, accept pointillism, treat places as points in space, time as exclusively chronological, and bodies as beings, not becomings. We analyze data from interviews with people with visual impairments. We first consider their movement through the perspective of humanistic (particularly phenomenological) geography. After acknowledging the limits of this approach, we turn to our actualized conception of post-phenomenological geography, which draws on Deleuze’s concepts of movement, path, refrain, and involuntary memory. With this conceptual repertoire, we go beyond the space-place dichotomy and highlight the in-betweenness and virtuality of movement. We explore difference-producing repetitions, which are constituted through refraining into paths. Our approach conceptualizing movement as “refraining into paths” is instrumental to studying the movement of people with visual impairment: It helps to dispute ableism, and it enriches the current discussion about post-phenomenological geography in its insistence on relations and becoming.

The article reformulates meaning in psychotherapy as contextual and emerging, giving primacy to practice through re-opening existentialism in the name of post-existentialism. It will be argued that existential psychotherapy has become stuck and is less likely to have the 'astonishing' and 'changing' essences of existentialism and more likely to be apolitical. [ABSTRACT FROM AUTHOR]

Post-humanism is a perspective within the humanities and social science that is concerned with how rapid changes in science and technology and the 4th Industrial Revolution affect individuals and wider society. The purpose of this study is to examine how education should change in the post-humanist era. The content of this study is as follows: Four perspectives of post-humanism in the postmodern era are identified and described. First, post-anthropocentrism claims that humans are no longer the best. Second, neo-materialism criticizes the limits of the human-centered perspective and suggests that the relationships between humans and tools and material and society should be re-established. Third, actor--network theory identifies behavior as not just a characteristic of humans, but a characteristic of a coalition of actors. Fourth is post-phenomenology. Next, the question of how education should change according to these four perspectives is addressed. The direction of education should first accept that humans are not the best through transcendental education. This means that education should reflect the fundamental characteristics of human beings, existence, and relationship with others, while including intellect and sensibility. Second, learning tools should have intrinsic meaning rather than only being a means of learning. Third, it is necessary to find the intersection between technology and ethics through participatory communication as a network of actors for technology. Post-phenomenology presents a perspective on learning in a different dimension from the existing humanistic view of knowledge and learning. [ABSTRACT FROM AUTHOR]

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The purpose of the current research is to analyze the researches on the use of virtual reality in teaching and learning based on the concepts of postphenomenology. To achieve this goal, a descriptive-analytical method has been used. Emphasizing on the most important concepts of post-phenomenology, articles on the use of virtual reality in education and learning between 2017 and 2022 were analyzed. The findings of the research in the field of virtual reality mediation in relation to the learner and the learning environment showed that among the relationships described in post-phenomenology, most of them are related to background and immersion and hermeneutic relationship, embodiment and alterity are in the next ranks. In the field of multiple applications of virtual reality technology, in the order of teaching, interaction, evaluation and motivation, it has been considered in the conducted researches. In the field of incremental structures of technology (what technology gives us), interaction and immersion, motivation, deep learning and participation can be dominant in researches, and in the field of decreasing structures of technology (what technology takes from us) in researches Such as high cost, insufficient reality, human communication, high cognitive load and losses for human health have been considered. Finally, it was suggested; so that the way of changing the experience and perception of the learners during the application of virtual reality in education and learning is investigated more closely, so that the dimensions and hidden angles of the technology are revealed for the policy makers and educational technology designers. On the other hand, it can be said that the results of this practice can help improve the quality of technology-based learning. [ABSTRACT FROM AUTHOR]

The purpose of this study is to investigate the post-phenomenological approach in virtual education and its implications for the educational system. Analytical and inference methods have been used to achieve this goal. The growing influence of information and communication technology in the education system; on the other hand, the large increase in the number of applicants for education has led to challenges such as the superiority of virtual education over face-to-face education and has led to changes in education and its methods. One of the latest developments in this area is virtual education. The educational system, as the official institution of education, cannot be unaware of these changes and must, along with the technical view of the development of new technologies to philosophical research and how to change the perceptions and experiences of educators and educators when using these new technologies. Post-phenomenology with a focus on technology is one of the promising qualitative approaches for transparency in this field. The research findings showed that each of the post-phenomenological concepts such as Technological relations, multistability, and transparency in virtual education had implications for the education system. As a result, simultaneous attention to both engineering and humanities approaches in designing virtual learning environments is essential in the education system. This research is an attempt in the field of humanities approach to new technologies along with its quantitative and technical development.

Inspired by an idea that occurred to me during a walking holiday in Scotland, this article identifies a new dimension to place memory: namely, the way in which we can be unexpectedly reminded of one place in another that is, on first inspection, very different. Reflecting on this phenomenon has led me to propose (similar to Hayden Lorimer) that topographical features such as slope, camber and terrain are key to embodied memories and help explain why they are, on occasion, transportable. This thesis then becomes the springboard for a dialogue with the post-phenomenological approaches to landscape developed by John Wylie and others regarding the existential (im) possibility of there being any 'coincidence' between 'self and world'. My counter-argument proceeds via an exploration of different models of memory – in particular, Henri Bergson's work on déjà-vu – which helps explain our fleeting sensations of familiarity and belonging to particular locations. By this means, the notional indifference of the landscape (as construed by the post-phenomenologists) is emplaced. These conclusions return the discussion to wider debates in cultural geography about what we stand to lose, and exclude, through the move from phenomenological to post-phenomenological frameworks. [ABSTRACT FROM AUTHOR]

More and more marketing academic research is currently mobilizing conceptually innovative theories that rethink the distinctions commonly made between objects and subjects. In this perspective, this article proposes to introduce in marketing the post-phenomenological theory, recently developed in philosophy. It presents its main conceptual frameworks and translates them into an investigation guide. To illustrate the interest and scope of post-phenomenology, an empirical study is carried out on self-tracking technologies. The results allow us to appreciate the contributions of post-phenomenology. It invites to another way of thinking and questioning the consumption of technical objects, recognizing them as carrying an intentionality. It draws an alternative to the current theorizations on the agentivity of objects. It proposes a powerful analytical framework, which structures and systematizes the examination of the ways in which technical objects modulate consumers' relations to the world: not only their experience of the world but also their experience of that experience of the world. [ABSTRACT FROM AUTHOR]

Studies of quantification are an emerging academic interest due to the datafication and quantification trends in modern society. The existing literature on this interdisciplinary field involves two approaches: a history of science approach and a sociology approach. This article argues for adding perspectives from the philosophy of technology. The philosophy of technology raises otherwise neglected ontological, epistemological, and ethical questions about the technology of quantification. Quantification as social technology is non-neutral and exhibits social constructed features, which beyond the commonly perceived realist opinions. The social-constructed quantification also has the ability to influence social agents, mediating the way humans exist in and understand the life world. Ethical and political questions about quantification call for integration into an already rich ethical and political discourse surrounding technological artifacts, actions, and political agendas. • Quantification can be seen as social technology so that the philosophy of technology can enrich studies of quantification. • Quantification is non-neutral and exhibits social constructed features, which beyond the commonly perceived realist opinions. • Post-phenomenological analysis can point to how quantitative categories influence a subject's way of being. • Ethical and political questions about quantification can be better addressed by recent theories of philosophy of technology. [ABSTRACT FROM AUTHOR]

This essay examines recent literature that advocates for a postqualitative approach to research in the social sciences and humanities. Exploring across disciplinary boundaries, this essay interrogates parallel developments in the field of education, much of which are informed by non‐representational theories in geography as well as current trends within the discipline to advance postphenomenological and posthumanist methodologies. As a starting point, the on‐going contribution of qualitative methods to human geography is acknowledged alongside a questioning of their currency in the light of posthumanism. The extreme position—that 'conventional' qualitative methods are based on an outmoded view of the human subject and should, therefore, be discarded—is evaluated before presenting a 'softer' version of postqualitative inquiry which re‐thinks the subject and troubles method, rather than rejecting it outright. The essay continues by focussing on work within and beyond human geography that aims to advance a 'post‐' sensibility in relation to method—one that does not eschew method itself but rather the kind of proceduralism that qualitative methods often entail—and concludes by considering the practical implications of postqualitative approaches for human geography. [ABSTRACT FROM AUTHOR]

The Anthropocene problematic calls for imaginative aesthetic experiments fostering more-than-human thought and sensibilities. In this thought experiment, I draw on a sensing device in conjuring a thermal imaginary that decenters the human, espying a glimpse of a strange and uncanny world-without-us. The imaginary is a speculative performance in elemental attunement – becoming-molecular, becoming-imperceptible in the generative potentia of planetary heat – opening a pathway in rethinking bodies and worlds as emergent in, and through, forces elemental and cosmic in scope. The thermal imaginary accentuates the elemental as exorbitant, anonymous, and nonpossessable, an earthly plenum beyond any final capture, possession, mastery and control. Elemental alterity, the very strangeness of the earth, rises in the thermal imaginary as a summons, a calling from the "outside," gesturing toward an immanent ethics of radical openness working in, and through, earthly bodies always already exposed and vulnerable in the force of the elemental. We must be open to the elemental summons, expanding capacities for what a body can do, moving beyond spinning reductive and redemptive Anthropocene narratives for saving this world. There can be no new bodies and worlds to come in the absence of an elemental ethics worthy of the earth itself. [ABSTRACT FROM AUTHOR]

The concept of positionality has long been at the heart of feminist geographic scholarship, though today it often remains unengaged within male-dominated segments of the discipline. In this article, I bring the concept of positionality to bear on one area of contemporary geographic theory, post-phenomenology, to highlight how feminist and other critical epistemological stances are rendered improbable, if not logically impossible, by the terms of debate of this emerging subfield. By deconstructing ideas of the subject, experience, identity, and social categories, post-phenomenology dispenses with the critical vocabulary at the heart of feminist claims to knowledge and critical epistemological thought more generally. Reaching beyond the frame of theoretical debate, I reflect on the reception of my own work in the field (through the process of peer-review) to demonstrate that these issues are not mere intellectual differences or positions that occur in some kind of social vacuum; rather, they illuminate the dynamics of identity and knowledge production in geography more broadly. Ultimately, I advocate for an attention to positionality as an antidote to the epistemological and theoretical limitations of post-phenomenology and as a way to foster more critical, inclusive, and accountable dialogues in this emerging field and geography more broadly. [ABSTRACT FROM AUTHOR]

In the contemporary landscape of technologically mediated healthcare, video consultations introduce a dynamic interplay of challenges and opportunities. Taking the notion of 'the art of medicine' as an analytical frame, and drawing on interviews with medical specialists as well as participant observation of video consultations with patients (carried out between February 2022 and January 2023), this article investigates how video consultation technology changes the practices of medical specialists in the Danish healthcare system. Informed by post-phenomenology, we approach video consultations metaphorically as 'windows' between medical specialists and patients, unveiling three pivotal dimensions characterizing these changes. First, the shift from a physical to a virtual consultation room requires a reevaluation of the authoritative nature of the clinic, emphasizing the need for negotiating and staging the clinical space online. Second, while video consultations limit doctors' ability to rely on traditional non-verbal cues such as body language, they offer glimpses into patients' home environments, exposing the influence of social preconceptions on medical evaluations. Third, the adoption of video consultations introduces new conditions for doctors' use of senses, accentuating the importance of reflecting on the roles of different sensory impressions in the art of medicine. Our study illuminates how video consultation technology simultaneously expands and constrains the engagement between medical specialists and patients. Despite their inherent limitations, video consultations bring medical specialists closer to some of the intricacies of patients' lives. This proximity offers new insights and renders visible the roles of caregivers and relatives in the patient's care. The metaphor of 'the video window' encapsulates this tension between distance and closeness in video consultations, portraying the patient as both fragmented and socially situated. Our study extends beyond traditional patient and provider satisfaction evaluations, providing nuanced insights into how video consultations reconfigure the art of medicine. • Qualitative study of video consultations in Danish medical specialist practice. • Video consultations reconfigure unspoken, intersubjective aspects of medicine. • Uses the metaphor the video window to show tensions between distance and closeness. • Calls for attention to the subtleties of clinical work in remote healthcare. [ABSTRACT FROM AUTHOR]

Ship of Theseus (Gandhi, 2013) an experimental film, presents an intriguing narrative of human and technology relations involving three characters namely Aaliya, who is a visually differently abled woman photographer, Maitreya, a monk diagnosed with liver cirrhosis and fighting against testing animals for drug validation, and that of Navin, a stockbroker, who after receiving kidney transplantation set out to help a poor man to get back his stolen kidney. This study examines the human-technology relations between Aaliya and her passion for photography that she took up after she lost the cornea in both her eyes. The film narrates the post-abnormal phase in her life and how she engages with the world without eyesight. However, regaining her eyesight following cornea transplantation, affords a different experience engaging with photography wherein she realizes that visuality squashes her ingenuity. The ocular-centric visual regime surrounding photography disables her from clicking pictures. Her feeling and sensing the world through technology is dictated by seeing unlike her embodied relations she experienced before her surgery. Analysed through the theoretical frameworks of phenomenology and post-phenomenology, this paper found out that, prior to regaining eyesight, Aaliya embodied camera and concomitant technologies to make sense of the world. Her embodiment of photo editing software, video chat with her mother online and other technological material objects anchored her sense of being. While Aaliya is caught in a tension between her embodied relations with technologies during the moments when she was visually differently abled and later when she regains eyesight, she comes across as a post-human establishing an intercorporeal relationship between Aaliya and technologies she uses in the film. Besides, her differently abled body represents a cyborgian body challenging the corporeal fetishism humanistic approaches advance. [ABSTRACT FROM AUTHOR]

In recent years there have been calls for scholars working within sport and physical culture to recognise the (increasing) confluence of nature and culture. Situated within an emerging body of new materialist research, such accounts have shown how various activities are polluted by, fused to, and assembled with non-human entities. However, more work is needed on the political possibilities afforded by non-human agency, and by extension, the implications that such flat ontological arrangements might raise for the management and governance of physical culture. Building on research conducted with mountain bike trail builders, this article seeks to explore what it means to know, to be, and to govern a human subject in the Anthropocene. Specifically, I draw on James Ash's (2019) post-phenomenological theory of space and David Chandler's (2018) notion of onto-political hacking to show how the playful, contingent, and transformative practices of the mountain bike assemblage confront the linear and calculated governance of the English countryside. In doing so, mountain bike trails are positioned as objects of hope that allow for a collective re-imagining of political democracy in a more-than-human landscape. [ABSTRACT FROM AUTHOR]

• Leisure paths can be suffused with multiple layers of affective politics. • Retail infrastructure spills-over onto non-commercial infrastructures. • Military infrastructure spills-over onto civilian infrastructures. • Non-representational methodologies account for these infrastructural politics. • Post-phenomenology assists in interpreting qualitative data around sound. The paper builds on recent literature on post-phenomenology to understand how politics suffuse the everyday experience of walking on an urban leisure path in Tucson, Arizona (USA). Beginning with non-representational accounts of affect, this paper then shifts to post-phenomenology to make sense of the findings on how walking the path is impacted by at least two other influences: the retail consumption infrastructure of shopping centres and advertising, and the military infrastructure of Air Force bases. Post-phenomenology helps us advance our understanding of how these power centers emit affective atmospheres while also situating their incompleteness and inability to fully control the production of subjectivity. By way of auto-ethnographic reflections, this paper displays (1) how retail spills into leisure space, and (2) how the materiality of warfare spills into civilian life. Post-phenomenology is a helpful approach for understanding a politics of affect in the absence of clear intentionality. [ABSTRACT FROM AUTHOR]

This article calls into question recent attempts to move beyond, to 'post' phenomenology by highlighting the continued relevance of key phenomenological concepts (intentionality and correlationism) for human geography. I show how these concepts are pivotal to addressing problems raised by post-phenomenologists themselves concerning affects and objects. Drawing on recent phenomenological theory, I develop a spatial account of how subject and object cohere in experience. I argue that the very relation between/entanglement of the human and more-than-/non-human can best be accounted for phenomenologically. Such a phenomenological approach promises new ways of understanding various phenomena such as landscape, weather or climate. [ABSTRACT FROM AUTHOR]

Background and Purpose: The purpose of this investigation was to gain insights into the experience of adoption and integration of an electronic tool in physiotherapy. Case Description: The research data was generated through close observation of eight clinical encounters in primary health care, where the electronic tool was used, and then the physiotherapists were interviewed in-depth on the experience of adopting and using it. Outcomes: The analysis, inspired by post-phenomenological theory and research, reveals how physiotherapists deploy their clinical reasoning skills in an active, critical appropriation of the eTool. Despite an ambiguous attitude toward the tool, they develop an ownership to the eTool that enables them to balance and combine two modes of practice; that of collecting data for research purposes and that of treating the patient. Discussion: It seems that this ownership development is crucial to stimulate continued use of the eTool. [ABSTRACT FROM AUTHOR]

This study investigates the effects of information supplied by selftracking technologies on the human-technology relationship through a postphenomenological approach. Self-tracking technologies, which have become increasingly popular among users since 2000, nowadays, provide biodata to individuals in many different areas from daily step count to heart rhythm or from sleep quality to symptom tracking. The first part of the paper revisits post-phenomenological approach that is a relatively new approach analyzing the human-technology relation. The empirical focus of the study is grounded on the motivation for applying self-tracking gadgets, perceptions of gathered data, potential changes in the conception of the self-knowledge through mediated data and its possible consequences. For the empirical research an open-text survey is conducted with 26 people who were users of a selftracking device. The findings suggest that self-tracking activity through wearable technology affects the perception of self-knowledge and preliminary results also indicate a dependency to measured data more than it is needed. The results contribute to a more nuanced understanding of adoption of the emerging wearable technology in daily life. [ABSTRACT FROM AUTHOR]

The article consists of two parts, Introduction and/or Conclusion and a Meditative Enquiry, to be read in any order, if indeed we do 'read' meditative enquiry. Meditative enquiry here concerns the meditative writing and/or reading of this article on presence. The enquiry is divided into numerous subheadings that encourage a slow and circular, rather than linear, narrative, and a participative reading approach, in which each section aims to return to, or arrive in, the present moment. The materiality of our presence is continuous, whether or not we are conscious of being in the present. The article also enacts resistance to, or an apparent inability of conscious awareness to arrive in, and stay with, what is happening in this moment. Implications are, firstly, the unmaking of: a qualitative researcher-participant's 'Self'; and the autoethnographic self within writing as creative practice. Secondly, validating a dual contribution of meditation to philosophy and writing on presence. [ABSTRACT FROM AUTHOR]

The article aims to overcome the post-phenomenological dualism between embodied and hermeneutic interfaces, enhancing these theoretical concepts to describe more accurately the human-technology interactions disclosed by new digital media. For this purpose, in the first section, the post-phenomenological epistemology, its main theoretical proposals, and its most recent developments will be introduced. In the second section, this philosophical frame will be challenged by some technologies that, in McLuhan's term, can be cold-embodied or warmhermeneutic. The Canadian thinker will not only allow us to overcome the postphenomenological dualism, but he will also give us a pragmatic-speculative hypothesis that will have its own test bench in the following two sections. In these parts, starting from the specific materiality of some media interfaces, we will develop our main theoretical proposal, i.e. we will propose two new possible relationships with the interface: one hypnotizing is specific of those technologies with high perceptual immersivity, which usually establish a warm-hermeneutic relationship; the other, hallucinatory, belonging to technologies with operational immersivity, that activate a cold-embodied relationship. In conclusion, we will mention the ethical-pedagogical issues raised by the former and a redefinition of the concept of prosthesis made possible through the la6er. [ABSTRACT FROM AUTHOR]

This article identifies two major problems within emerging formulations of 'post-phenomenology' in geography: its approach to the subject and its limited analytical engagement with concepts of social difference. I review these problems at length before putting post-phenomenology into conversation with another contemporary strand of phenomenological thought, critical phenomenology, which has responded to similar problems in classical phenomenology while retaining a focus on subjectivity and social difference. Ultimately, I recommend that post-phenomenologists learn from critical phenomenology and bring its insights together with developments in contemporary human geography in order to address these shortcomings in its theoretical foundations. [ABSTRACT FROM AUTHOR]

Critical phenomenology is gaining currency as a progressive philosophy of emancipation, but there is no consensus on what its "criticality" entails. From a Derridean perspective, critique can be said to involve radical self-interrogation; a philosophy that questions its own conditions of possibility or grounds is one that opens itself to its auto-deconstruction. Deconstruction produces undecidability, however, which means that the philosophy in question can no longer account for its political claims or its normative force. This is the predicament in which critical phenomenology, like any other critical theory, will find itself when it takes its critical injunction to heart. [ABSTRACT FROM AUTHOR]

This article considers what broadcasts of video game play, transmitted through livestreaming platform Twitch.tv, can contribute to discussions around technology, materiality, embodiment and affect in videogaming – an interdisciplinary set of concerns for researchers in the humanities and social sciences. Specifically, I outline the methodological value of Twitch as a tool for addressing video game play as a post-phenomenological concern – providing a perspective of play as not emerging from an autonomous human subject, but from exchanges between humans and non-humans. To demonstrate this, this article discusses observations of livestreamed play of the popular PC-based rhythm game Osu. These observations spotlight how video game play operates as a messy and ongoing relation between bodies and technology, as well as demonstrates how Twitch streams can attend to the often taken-for-granted relations between non-human objects in play, which in turn shape the status of the body as it meets the game. [ABSTRACT FROM AUTHOR]

Broadcasts of esport have come to function as technological intermediaries that shape how individuals engage with videogames in an everyday capacity. This article focuses on the moments of bodily tension when spectators of esport attempt to emulate techniques and strategies derived from broadcasts of esport matches. I present findings from a wider study which reveal three tensions: (1) antagonistic relations between players' bodily faculties and techniques shown in esports, enculturated through esports' popularity, and its perpetuation of bodily mastery and technological competency as key ways of engaging with videogames; (2) an inability to habituate the timings of body required in emulating high-level techniques and (3) the emergence of negative affective states – such as panic or anxiety – in attempting to replicate strategies. I propose the concept of 'bodily finitude' to describe and analyse these tensions. [ABSTRACT FROM AUTHOR]

In this article, I think retrospectively with art and passages of writing produced in connection to a study on aesthetic activity and urban nature with two classes of fifth graders attending school in a city of the American Midwest. For this, I take on the art philosophy of Deleuze, Deleuze and Guattari and Deleuzian scholars to discuss how aesthetics and processes of art-making can inform empirical gestures based on distance from and invention of worlds. Art extracts sensations from chaotic forces that function in excess, variation, and proliferation, offering valuable practices to attune toward the affectivity of post-phenomenological life worlds. [ABSTRACT FROM AUTHOR]

Resistance—political, physical, or philosophical—emerges in thresholds of contact where the "sides" engage, and sometimes one side gives way to the other. This study works in the thresholds of political resistance and an unsettled philosophical stance to examine a singular event in which the author's intentional being in the protest "gave way." It attends to two incompatible notions of subjectivity—an oriented/intentional lived subjectivity that is potentially available to, and claimed by, human experience and post-intentional, posthuman subject assemblages that are not accessible to human experience—to examine the potential of resistance for both civil disobedience and post-phenomenological qualitative inquiry. [ABSTRACT FROM AUTHOR]

This article recounts a day-trip to the Chernobyl Exclusion Zone and the ruined town of Pripyat through a series of ethnographic vignettes from the point of view of a tour guide. This article offers an approach that begins with questions of embodiment, materiality and agency in order to research worldly forces, such as radiation, without reducing them to only matters of language and thought. In responding to these challenges of the radioactive landscape of the Chernobyl Zone and Pripyat, the article offers 'exposure' as a model of subjectification, applicable beyond radioactive landscapes, which is based upon passivity, vulnerability and a foundational relation-with worldly others which exceed our perceptual, representational and bodily capacities. I introduce the work of Merleau-Ponty as a key theorist behind landscape geographies. In particular, the rejection of dualism and distance is shown to be a vital starting point when understanding tourism and guiding in the radioactive landscape of the Zone. Through the crackling and chirruping of the Geiger counter, the halting, careful movements of visitors and my own uncertainties, I illustrate how radiation is first encountered as a bodily exposure; which is only ever apprehended after-the-fact and experienced as vulnerability. I argue that a more passive, vulnerable sense of embodiment is needed than phenomenology provides, for which I bring the work of Irigaray into conversation with recent post-phenomenological work in geography. [ABSTRACT FROM AUTHOR]

Post‐phenomenological geographies have critiqued the idea that the world appears for humans alone. In turn, these geographies have begun to develop concepts to investigate the way entities appear to one another in ways that exceed or confound human sense, while recognising that these entities can only be investigated through human modes of access. Addressing the absence of explicit spatial theorisation in this literature, the paper develops a post‐phenomenological account of space. Building on relational and phenomenological geographies and expanding the work of Tristan Garcia, the paper analyses space in terms of the comprehension and form of entities. In doing so, it defines space as a dual process of differentiation and distanciation that produces different modes of nearness and farness that are specific to the intercomprehension of particular entities. Through this analysis the paper offers an account of power as tied to the spatiality of entities, where power is defined as the inequality of comprehensions between entities and how these inequalities are designed to provoke and encourage particular forms of engagement. The paper develops a post‐phenomenological account of space. Building on relational and phenomenological geographies and expanding the work of Tristan Garcia, the paper analyses space in terms of the comprehension and form of entities. In doing so, it defines space as a dual process of differentiation and distanciation that produces different modes of nearness and farness that are specific to the inter‐comprehension of particular entities. [ABSTRACT FROM AUTHOR]

By tracing the political resonances of the concept of the "real" in its different theorizations – particularly in relation to singularity and border, and its opposite, multiplicity and entanglement – we highlight in this paper the existing relation between epistemological frameworks and political imaginaries or horizons. In order to undertake this task, we offer a critical conceptual triangulation between Chantal Mouffe's account of the current "populist moment" and the theorization of the real in the work of Jacques Lacan and Maurice Merleau-Ponty. By mobilizing a dialogue between psychoanalysis and (post-)phenomenological thinking, we suggest that if the real is not conceptualized as an ontological negativity that the empty signifier needs to tame, but as an aesthetic, embedded, and embodied experience of multiplicity, we can think beyond the logics of dichotomist antagonism and instead embrace the ethos of fleshy relationality that informs our co-dependence, precarity, and vulnerability. [ABSTRACT FROM AUTHOR]

Gilles Deleuze has an ambiguous relationship with phenomenology to say the least, which has been characterized by his commentators as everything from mutual opposition, to critical development, and to complementarity or even full compatibility. Within the French philosopher's own oeuvre, the different strands of 20th century phenomenology play an important, if not immediately evident, role, offering both the conceptual and thematic starting ground for a good deal of Deleuze's own philosophy, which, characterized under the heading of "transcendental empiricism", resonates a good deal with the original project of phenomenology. In this text, I aim to show how Deleuze's reading of phenomenologists not only shaped his own philosophy, but also informed the shape that metaphysics would more recently take, and how current metaphysicians in the continental tradition end up engaging with phenomenology through the mediation of Deleuzian criticisms and conceptual loans. He will be shown to hold an important role as mediator, not only for the transmission of phenomenological ideas outside of phenomenology, but also for providing the perspective with which post-Deleuzian thinkers return to and read phenomenological philosophers. [ABSTRACT FROM AUTHOR]

While previous studies have established correlations between rooftop solar adoption and various factors, a comprehensive understanding of the underlying causal mechanisms has been limited by the intricate interrelationships among these variables. To address this gap, we propose a Bayesian causal inference approach that examines the interplay of various factors influencing rooftop solar adoption across multiple cities. By employing post-phenomenology, we uncover latent variables encompassing place, people, and process, shedding light on how they shape public responses to emerging energy technologies. We analyze the causal effects of these factors and highlight the significance of housing and built environment attributes in determining energy expenditure and rooftop solar adoption, emphasizing the need for policies that target energy equity. Additionally, we reveal the influence of neighborhood spillovers on adoption, indicating the role of social norms and information diffusion. The observed city-level variability underscores the importance of local contexts and location-specific factors in the adoption process. Furthermore, we highlight the need to consider causal relationships and the indirect effects of people-related attributes mediated through place-related attributes. Overall, these findings contribute to a deeper understanding of the factors shaping rooftop solar adoption via causal modeling and underscore the importance of tailored policies to promote adoption. • Analyzing urban rooftop solar adoption using Bayesian causal inference. • Leveraging post-phenomenology to identify latent variables. • Examining causal mechanisms among place, people, and process. • Comparing model results between causal and association models. • Highlighting energy inequity, spillovers, city-level effects, and indirect effects. [ABSTRACT FROM AUTHOR]

Humanistic and phenomenological scholarship has long tended to regard home as a fundamental place of existential and experiential stability. In recent times, the notion of home has been critically re‐examined, however, and home is now regarded as a more complex and multi‐faceted phenomenon. Drawing on interviews with prospective buyers in two cities of the Czech Republic, I explore the complexity of home and pay particular attention to the internal tensions and paradoxes of home as imagined by people buying a flat in which to make their home. I specifically attempt at opening home as a theme and field for post‐phenomenological inquiry which has so far relatively neglected it despite the rich phenomenological tradition. In analysing the complex and seemingly contradictory imaginary home‐to‐be expressed in the interviews, I employ a Deleuzian notion of territorialisation and argue that it can be used to productively account for the inner paradox of home as both a stable and secure place to put down roots and a rhizomatic place of temporary and transplantable instance of being at home. The paper proposes to infuse phenomenological understanding of home with Deleuzian insights and as such represents an answer to the calls for instilling post‐phenomenological geography with post‐structuralist contributions. This I argue may help geographers to develop post‐phenomenological geography of home while overcoming the limitations of a phenomenological approach. At the same time, it can allow for bringing the emerging post‐phenomenology of home closer to the more established critical geographies of home on both a thematic and theoretical level and open up a space for potential cross‐fertilisation of concepts and ideas. Drawing on interviews about how buyers imagine home in their acquired properties, I explore the complexity of home, pay particular attention to the internal tensions and paradoxes of imaginary home‐to‐be and employ a Deleuzian notion of territorialisation to productively account for the inner paradox of home as both a stable and secure place to put down roots and a rhizomatic place of temporary and transplantable instance of being at home. In doing so, I attempt to open home as a field for post‐phenomenological inquiry. [ABSTRACT FROM AUTHOR]

Post‐phenomenology has emerged as a diverse and conceptually challenging movement within human geography, one that is now positioned at the forefront of debates concerning the more‐than‐human constitution of social and cultural life. In recent years, these conversations have been further energised through the influence of various "object‐oriented ontologies" on post‐phenomenological thinking. By questioning the ontological primacy of the intentional subject, object‐oriented approaches have enabled geographers to problematise the anthropocentricism of phenomenology's Husserlian tradition. While sympathetic to the overall spirit of these endeavours, this paper takes issue with a significant and often unacknowledged constraint placed on post‐phenomenology by object‐oriented approaches: the reduction of reality to a collection of individuated terms. By merely replacing one kind of individual (subject) with another (object), object‐oriented ontology inherits an image of thought that remains profoundly phenomenological in its privileging of individuals over relations. Turning to the work of Gilles Deleuze, this paper strives to resituate geography's post‐phenomenological critique upstream of either subject or object, focusing instead on the distinction between relations and terms. For Deleuze, to think beyond phenomenological coordinates is to affirm the irreducibility of relations to individuated terms, whatever form these terms might take. Returning to his early work on Hume, the paper explores how Deleuze's invocation to think relations as such raises important questions in terms of how geographers situate the problem of post‐phenomenology within contemporary social research. I conclude by reflecting on the practical implications of these questions for thinking beyond objects, paying particular attention to three key themes within human geography: relationality, materiality and empiricism. This paper explores the relevance of Deleuze's philosophy for broadening post‐phenomenological geographies beyond the current interest in objects. Turning to Deleuze's early writings on the philosophy of David Hume, the paper suggests the need for a more thoroughgoing critique of the phenomenological tradition, one that is no longer based on the ontological primacy of the individual. This has important implications for how geographers make sense of the world, which the paper addresses through the themes of relationality, materiality and empiricism. [ABSTRACT FROM AUTHOR]

The domain of early hominin stone tool making and tool using abilities has received little scholarly attention in mainstream philosophy of technology. This is despite the fact that archeological evidence of stone tools is widely seen today as a crucial source of information about the evolution of human cognition. There is a considerable archeological literature on the cognitive dimensions of specific hominin technical activities. However, within archeology and the study of human evolution the standard perception is stone tools are mere products of the human mind (or brain or innate cognitive capacities). A number of recent approaches to cognition challenges this simplistic one-way-causal-arrow view and emphasizes instead the functional efficiency of tools or artifacts in transforming and augmenting human (or hominin) cognitive capacities. As a result, the very idea that tools or artifacts are intimately tied to human cognitive processes is fast becoming an alternative within the cognitive sciences and a few allied disciplines. The present study intends to explore its implications for philosophy of technology. The central objective of this paper is to examine the dynamic and intricate tool-mediated activities of the early hominins through the lens of Don Ihde's post-phenomenological theory of human-technology relations and Lambros Malafouris' Material Engagement Theory. Highlighting the key points where these two research approaches, despite their subtle nuances, converge and look capable of mutually catalyzing each other, the paper attempts to show why it is important to bring these approaches together for a more refined understanding of the controversial role these stone tools played in human evolution. [ABSTRACT FROM AUTHOR]