On being stuck: the pandemic crisis as affective stasis.

The Covid-19 pandemic put forth a new kind of affective exhaustion. Being forced to stay at home, diminish social interactions and reduce the scale of their everyday mobility, many people experienced boredom, sluggishness, and existential immobility. While state-imposed pandemic policies changed rapidly, everyday life remained strangely unmoving.

Connectomes as constitutively epistemic objects: Critical perspectives on modeling in current neuroanatomy.

The term "connectome" is commonly taken to describe a complete map of neural connections in a nervous system of a given species. This chapter provides a critical perspective on the role of connectomes in neuroscientific practice and asks how the connectomic approach fits into a larger context in which network thinking permeates technology, infrastructure, social life, and the economy. In the first part of this chapter, we argue that, seen from the perspective of ongoing research, the notion of connectomes as "complete descriptions" is misguided.

Mind Invasion: Situated Affectivity and the Corporate Life Hack.

In view of the philosophical problems that vex the debate on situated affectivity, it can seem wise to focus on simple cases. Accordingly, theorists often single out scenarios in which an individual employs a device in order to enhance their emotional experience, or to achieve new kinds of experience altogether, such as playing an instrument, going to the movies, or sporting a fancy handbag. I argue that this narrow focus on cases that fit a "user/resource model" tends to channel attention away from more complex and also more problematic instances of situated affectivity.

Critical neuroscience meets medical humanities.

This programmatic theory paper sketches a conceptual framework that might inspire work in critical Medical Humanities. For this purpose, Kaushik Sunder Rajan's account of biocapital is revisited and discussed in relation to the perspective of a critical neuroscience. Critical neuroscience is an encompassing positioning towards the recent public prominence of the brain and brain-related practices, tools and discourses.

Empathy's blind spot.

The aim of this paper is to mount a philosophical challenge to the currently highly visible research and discourse on empathy. The notion of empathetic perspective-shifting-a conceptually demanding, high-level construal of empathy in humans that arguably captures the core meaning of the term-is criticized from the standpoint of a philosophy of normatively accountable agency. Empathy in this demanding sense fails to achieve a true understanding of the other and instead risks to impose the empathizer's self-constitutive agency upon the person empathized with.

The brain as part of an enactive system.

The notion of an enactive system requires thinking about the brain in a way that is different from the standard computational-representational models. In evolutionary terms, the brain does what it does and is the way that it is, across some scale of variations, because it is part of a living body with hands that can reach and grasp in certain limited ways, eyes structured to focus, an autonomic system, an upright posture, etc. coping with specific kinds of environments, and with other people.

Affective intentionality and self-consciousness.

We elaborate and defend the claim that human affective states ("feelings") are, among other things, self-disclosing. We will show why affective intentionality has to be considered in order to understand human self-consciousness. One specific class of affective states, so-called existential feelings, although often neglected in philosophical treatments of emotions, will prove central.