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    <div class="moz-cite-prefix">Dear Maxine and Colleagues,<br>
      <br>
      Concerning your presentation I have a couple of questions. About
      dance, first, let me inquire about another important aspect it may
      have, perhaps a "vital" one . In a number of species, dance is
      related to the mutual pre-exploration between potential
      reproductive partners. The individual fitness of the candidate(s)
      are evaluated quite strategically along the movements of dance, at
      least in the essential adaptive traits. Cultural layers of human
      societies may have created further "meanings" to dance (artistic,
      gimnastic, educative, therapeutic, etc.) but at the very roots of
      this human phenomenon the exploration between genders continues to
      be of the essence, I think. Those qualities you mention of
      tensional, linear, aerial, and projectional are in themselves
      excellent ways to observe the whole person: not only in the
      motoric dimension, but also concerning some related
      intellectual-emotional capabilities. The "gestalts" Alex mentions
      are colored very differently depending on the social/cultural
      contexts in which the same dance may take place. It is quite
      interesting that the folk inter-gender dance is performed in
      "safe" public spaces, and that it often conveys a feminine
      advantage (better synchronization of movements, more interest for
      fashionable pieces), etc. etc. Although perhaps it does not apply
      to most of present day "disco dance". Along your points, I was
      reminded that many years ago, someone in fis list wrote about the
      informational implications of "Tango" (originally a dance between
      castaway males in Argentina's immigrant squalors) ... it is a pity
      I can remember very little about that. <br>
      <br>
      And the second comment concerns the paleoanthropological tools.
      The analogy between the two major forms of tools and the two major
      tooth forms is very well developed.I quite agree, and also would
      like to ad a relationship with human gut-microbiome. We needed
      "artificial" teeth because with our terrific brain growth, the
      overall metabolic needs escalated almost 20%. However, at the same
      time the gut size (& contained microbiome) was reduced 50% in
      comparison with any Anthropoidea of our size. This is an
      impossible budget to maintain, unless the development of
      collective intelligence applied to our feeding and created
      completely original ways. These new ways were made possible by
      language, group identities, tools and artifact creation... but it
      was the new feeding style what pushed along this adaptive loop. We
      have called the new ways as "cooking", but actually it was a pre-
      or external digestion, achieved with those artifactual "molars and
      incisives", plus boiling, roasting, etc. And also by incorporating
      "external microbiomes"--fermentation-- for our service: bread,
      wine, beer, cheese, etc. The essential new foods of civilization<big><big><small><small>.
              Cooking made us humans... how a "social brain" was
              created, and how our phenomenology became captive of group
              collective thinking might be a topic deserving further
              analysis.<br>
              <br>
              Thanking in advance for the tolerance! <br>
              <br>
              Best--Pedro</small></small>  <br>
          <br>
        </big></big>
---------------------------------------------------------------------------------------------------------------------------------------------------------<small><br>
        <br>
      </small></div>
    <blockquote cite="mid:56C3470A.9040002@aragon.es" type="cite">
      <p class="MsoNormal" style="text-align:center;line-height:200%"
        align="center"><small><b style="mso-bidi-font-weight:normal"><span
              style="font-size:12.0pt;
              line-height:200%;font-family:Arial;mso-bidi-font-family:"Times
              New Roman"" lang="EN-US"><big><big>Phenomenology and
                  Evolutionary Biology</big></big><o:p></o:p></span></b></small></p>
      <small> <br>
      </small>
      <div align="justify"><b><span lang="EN-US"><span
              style="mso-spacerun:yes"></span></span></b><span
          style="font-family:Arial;mso-bidi-font-family:"Times New
          Roman"" lang="EN-US"><b>(1): Phenomenology<br>
          </b>As written in the Preface to the 2<sup>nd</sup> edition
          (1979) of The Phenomenology of Dance, “Certainly words carry
          no patented meanings, but the term ‘phenomenology’ does seem
          stretched beyond its limits when it is used to denote either
          mere reportorial renderings of perceptive behaviors or
          actions, or <i style="mso-bidi-font-style:normal">any</i>
          descriptive rendering at all of perceptible behaviors or
          actions. At the least, ‘phenomenology’ should be recognized as
          a very specific mode of epistemological inquiry, a method of
          eidetic analysis invariably associated with the name Edmund
          Husserl, the founder of phenomenology; and at the most
          ‘phenomenology’ should be recognized as a
          philosophically-spawned terms, that is, a term having a rich
          philosophical history and significance.” <o:p></o:p></span><small><br>
        </small> <small><br>
        </small><span
          style="font-family:Arial;mso-bidi-font-family:"Times New
          Roman"" lang="EN-US">A phenomenological analysis of
          movement given in The Phenomenology of Dance follows the
          rigorous methodology set forth by Husserl. The methodology is
          integral to understandings of phenomenology as well as to its
          practice. Husserl distinguished two modes of the methodology.
          One mode is termed “static,” the other is termed “genetic.”
          The aim in static phenomenology is to uncover the essential
          character of the phenomenon in question or under
          investigation. The aim in genetic phenomenology is to uncover
          the source and development of meanings and values we hold. <o:p></o:p></span><small><br>
        </small> <small><br>
          <span
            style="font-family:Arial;mso-bidi-font-family:"Times
            New Roman"" lang="EN-US"><big>The abbreviated
              phenomenological analysis of movement set forth below
              follows a static phenomenology. The abbreviated
              phenomenological analysis of the origin of tool-making
              follows a genetic phenomenology. The first analysis
              elucidates the inherently dynamic character of movement,
              and in ways quite contrary to the idea that movement is a
              force in time and in space and quite contrary as well to
              the dictionary definition of movement as a “change of
              position.” The second analysis answers questions that
              paleoanthropologists, archaeologists, and anthropologists
              leave unanswered. The analyses present basic aspects of
              animation that anchor the relationship between
              phenomenology and the life sciences. In particular, the
              point of departure for both phenomenology and the life
              sciences is <i style="mso-bidi-font-style:normal">animate</i>
              being not just in the sense of <i
                style="mso-bidi-font-style:normal">living</i> creatures,
              but in the sense of <i style="mso-bidi-font-style:normal">moving</i>
              creatures, creatures who, in and through movement, are
              sustaining their lives, mating and reproducing, and so on.
              In short, movement is fundamental to animation, a
              decidedly significant entrée to understanding basic
              aspects anchoring a relationship between phenomenology and
              the life sciences. Following these analyses is a final
              section on the descriptive foundations of both
              phenomenology and evolutionary biology and on their common
              concern with origins... <br>
              <br>
              (cont., see attached file) </big></span><font
            face="Arial"><br>
          </font><br>
          <br>
        </small>
        <div align="justify"><b><span
              style="font-family:Arial;mso-bidi-font-family:"Times
              New Roman"" lang="EN-US">(</span></b><b><big><span
                style="font-family:Arial;mso-bidi-font-family:"Times
                New Roman"" lang="EN-US"></span></big></b><b><span
              style="font-family:Arial;mso-bidi-font-family:"Times
              New Roman"" lang="EN-US">4) Descriptive Foundations<o:p></o:p></span></b><small><br>
          </small><b> </b><span
            style="font-family:Arial;mso-bidi-font-family:"Times
            New Roman"" lang="EN-US"></span><span
            style="font-family:Arial;mso-bidi-font-family:"Times
            New Roman"" lang="EN-US">While it is common to speak
            laudingly of the keenness and scope of <st1:city w:st="on"><st1:place
                w:st="on">Darwin</st1:place></st1:city>'s observations,
            it is not commonly <span style="mso-spacerun:yes"> </span>recognized,

            certainly not explicitly, that his observations, as written,
            describe his experiences. His written observations are in
            fact equivalent to his experiences in the sense that they
            detail what he saw, felt, heard, smelled, and even tasted.
            Though focal attention is consistently--one might even say,
            exclusively--riveted on <span style="mso-spacerun:yes"> </span>his


            <span style="mso-spacerun:yes"> </span>theory <span
              style="mso-spacerun:yes"> </span>of natural selection, <st1:city
              w:st="on"><st1:place w:st="on">Darwin</st1:place></st1:city>'s


            descriptive writings are of fundamental significance, for it
            is these descriptive writings <span
              style="mso-spacerun:yes"> </span>that ground <span
              style="mso-spacerun:yes"> </span>his theory, that are its
            foundation. More broadly, evolutionary understandings and
            explanations of Nature are in the end tethered to an
            experientially-derived descriptive literature. Reading this
            literature, we learn a good <span style="mso-spacerun:yes"> </span>deal
            about <span style="mso-spacerun:yes"></span>nonhuman
            animals. We learn <span style="mso-spacerun:yes"> </span>that
            <span style="mso-spacerun:yes"> </span>they are perceptive,
            <span style="mso-spacerun:yes"> </span>thoughtful, and <span
              style="mso-spacerun:yes"> </span>affectively moved <span
              style="mso-spacerun:yes"> </span>by creatures and <span
              style="mso-spacerun:yes"> </span>things in their
            environment, and <span style="mso-spacerun:yes"> </span>we
            learn further that their perceptive, affective, and
            thoughtful ways are intimately related<span
              style="mso-spacerun:yes">  </span>to our own. In short, <st1:city
              w:st="on"><st1:place w:st="on">Darwin</st1:place></st1:city>'s


            descriptive accounts of the natural living world reveal
            something about the lives of others and in turn something
            about our own lives.<o:p></o:p></span><small><br>
          </small> <small><br>
          </small><span
            style="font-family:Arial;mso-bidi-font-family:"Times
            New Roman"" lang="EN-US">I highlight the descriptive
            foundations of evolutionary theory in part because these
            descriptive foundations have fallen by the wayside,
            particularly in the highly visible present-day writings on
            evolution by neuroscientists and cognitive scientists.
            “Darwinian bodies” are not automatons. Neither are they
            robots lumbering <span style="mso-spacerun:yes"> </span>about
            <span style="mso-spacerun:yes"> </span>on behalf <span
              style="mso-spacerun:yes"> </span>of selfish genes nor are
            they head-end neurological mechanisms, as per cognitivists
            of all stripe who collapse bodies into brains. I highlight
            the descriptive foundations of evolutionary theory equally
            to call attention to experience, specifically to the fact
            that descriptive foundations are grounded in experience.
            Descriptive foundations do not come by way of reducing the
            living world to genes, collapsing it into brains, or
            modeling it along the lines of a computer. Descriptive
            foundations are laid by way of direct experience of the
            living world. Only by hewing to experiences of that world
            have we the possibility of arriving at veridical descriptive
            accounts of nature and in turn, at explanations of nature.</span><small><br>
          </small><span
            style="font-family:Arial;mso-bidi-font-family:"Times
            New Roman"" lang="EN-US"><o:p></o:p></span><small><br>
          </small> <span
            style="font-family:Arial;mso-bidi-font-family:"Times
            New Roman"" lang="EN-US">I follow up these aspects of
            Darwinian evolutionary biology to show their confluence with
            phenomenology. Phenomenology, like Darwinian evolutionary
            biology, is methodologically essential to understandings of
            human nature; like Darwinian evolutionary biology, it too is
            tethered to experience and is basically a descriptive
            project; and again, like Darwinian evolutionary biology, it
            too is concerned with origins. What we think of and separate
            academically as disparate fields of knowledge are
            undergirded by descriptive foundations. The descriptive
            challenge lies in languaging experience and being true to
            the truths of experience, a challenge common to both fields
            of study.<br>
            <br>
          </span></div>
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<![endif]--> </pre>


</blockquote>

<pre class="moz-signature" cols="72">-- 
-------------------------------------------------
Pedro C. Marijuán
Grupo de Bioinformación / Bioinformation Group
Instituto Aragonés de Ciencias de la Salud
Centro de Investigación Biomédica de Aragón (CIBA)
Avda. San Juan Bosco, 13, planta X
50009 Zaragoza, Spain
Tfno. +34 976 71 3526 (& 6818)
<a class="moz-txt-link-abbreviated" href="mailto:pcmarijuan.iacs@aragon.es">pcmarijuan.iacs@aragon.es</a>
<a class="moz-txt-link-freetext" href="http://sites.google.com/site/pedrocmarijuan/">http://sites.google.com/site/pedrocmarijuan/</a>
-------------------------------------------------
</pre></body></html>