II　生成する身体

錯綜身体・制度身体と拡張身体・浸透身体

抄録

　In sociology, the body has been investigated from the positivistic viewpoints as is typically seen in Marcel Mauss's work, especially in his techniques du corps. We attempt here, however, to examine it as the lived body, because we are living it as well as we have it. So our concern is with the phenomenological understanding of the body.
　The-body-in-the-world is, like our consciousness, both immanent in the world and transcendent beyond the world. Because of this ambivalent mode of existence, we will call it the intricate body. Without this idea of the intricate body, we will not be able to understand the becoming of the body. On the other hand, the intricate body produces the institution to control itself through experiences. We will call it the institutionalized body. The intricate body may alienate itself in institutionalization, but, by doing so, it sets a framework for itself which reduces the complexity caused by the dual meaning of its existence. If our bodies are not institutionalized, we will not be able to get the stable pattern of activities in everyday life.
　When we consider the institutionalized body with relation to the intricate body, we will need two more ideas of the body based on them. One is the extended body, by which we mean the body whose original ability is extended by incorporation with something - like instruments - outside the body. For example, a walking stick can be regarded as the extended hand for a blind person. The other is the immediate body, which is often experienced when we play sports or enjoy arts; and this immediate body has a power to change the schema established by the institutionalized body. It is these two - the extended body and the immediate body- which are concerned with the becoming of the body.