Self-tracking(ST)has progressively increased since the turn of the millennium.Today,every smartphone is equipped with pre-installed“health apps”that cannot be deleted individually.With relatively inexpensive externa...Self-tracking(ST)has progressively increased since the turn of the millennium.Today,every smartphone is equipped with pre-installed“health apps”that cannot be deleted individually.With relatively inexpensive external sensors,such as wristbands,belts,and watches,a variety of parameters are monitored to calculate further data.Direct networking via smartphones allows users to share such data on social networks.The sociological implications of this behaviour,which can also be employed for self-optimisation,have been summarised.Selected ethical and philosophical issues—such as data security and epistemic justice have also been explored in detail.However,the phenomenological and philosophical question of how ST impacts the original perception of one’s own body has been considered quite sparingly thus far.The experience of“being oneself”—the subjective sensing and feeling of the bodily person in self-perception and in interpersonal encounters within the intersubjective bodily resonance space—remains under-explored.Extensive ST can lead to an embodiment of the body,as the supposedly“objective”body data of ST can dictate the primary bodily sensing and feeling.This results in a widening gap between the physical body and the animated body.In my view,this corresponds to a development analogous to the currently prevailing reductionist philosophy of mind,which offers strong materialistic simplifications(the brain generates consciousness solely through neuronal activities),where bodily experience or phenomenal consciousness through the subjective experiential content of mental processes(“qualia”)no longer plays a role.展开更多
文摘Self-tracking(ST)has progressively increased since the turn of the millennium.Today,every smartphone is equipped with pre-installed“health apps”that cannot be deleted individually.With relatively inexpensive external sensors,such as wristbands,belts,and watches,a variety of parameters are monitored to calculate further data.Direct networking via smartphones allows users to share such data on social networks.The sociological implications of this behaviour,which can also be employed for self-optimisation,have been summarised.Selected ethical and philosophical issues—such as data security and epistemic justice have also been explored in detail.However,the phenomenological and philosophical question of how ST impacts the original perception of one’s own body has been considered quite sparingly thus far.The experience of“being oneself”—the subjective sensing and feeling of the bodily person in self-perception and in interpersonal encounters within the intersubjective bodily resonance space—remains under-explored.Extensive ST can lead to an embodiment of the body,as the supposedly“objective”body data of ST can dictate the primary bodily sensing and feeling.This results in a widening gap between the physical body and the animated body.In my view,this corresponds to a development analogous to the currently prevailing reductionist philosophy of mind,which offers strong materialistic simplifications(the brain generates consciousness solely through neuronal activities),where bodily experience or phenomenal consciousness through the subjective experiential content of mental processes(“qualia”)no longer plays a role.
