Carpool Karaoke: deconstructing the directly lived experience of hearing oneself singing

The various ways whereby spatial conditions afford to monumentalize culture and to appropriate geographically demarcated places in terms of individual and collective meaning structures has been amply documented in urban cultural studies. However, considerably less attention has been paid to how cultural identity is produced against the background of musical temporality. By way of a phenomenological inquiry into the staged spectacle of James Corden’s (the host of CBS Network’s Late Late Show) Carpool Karaoke, this paper addresses the issues of directly lived experience and authenticity as facets of cultural identity. By critically discussing the assumptions of self-presence and auto-affectivity while singing and listening to one’s sung voice against the background of pre-recorded songs, the notion of directly lived musical experience is put to the test. Furthermore, by examining the dramaturgical scaffolding of Carpool Karaoke, the analysis points to wider implications for post-modern cultural studies in terms of an identified ironic reversal of modernist universal criteria of legitimacy in favor of a celebration of post-modern being-with inauthentically. The analysis of the selected Carpool Karaoke corpus utilizes a resourceful blend of phenomenological method, semiotics and interpretive videography while challenging embedded orthodoxies in the extant literature.     

Like a Deer in the Headlights: The Paralysis of Stuckness

When describing how they experience moments of not-knowing, youth workers often talk about a sense of paralysis, as though their uncertainty becomes physically constraining. This chapter describes the first of five themes associated with youth workers' experiences of not knowing what to do: the paralysis of stuckness. In addition to describing and investigating the dominant theme of paralysis, this chapter discusses its three variations, as described by youth worker participants: (a) It's just me, and that's not enough, (b) It's like a mental freefall, and (c) That crushing becomes your world.     

The Trap

A professor is brought before a secret tribunalin his law faculty for the purpose of decidingthe appropriateness of a student's grade. Thegrounds of the grade appeal are that theprofessor had taught critically instead ofpractically and that he had done so with anacademic bias and prejudice. He is also allegedto have taught philosophy rather than law. After many hours of examination andcross-examination as a defendant and as anexpert witness, the professor, Flink, begins adialogue with a spirit in an effort tounderstand the nature and identity of law. Flink comes to appreciate that law is adisplacing discourse rather than a structure ofcategories signified in an official writing. The analytic method familiar to officials incommon law jurisdictions, Flink comes tounderstand, excludes the experiential meaningsthat are manifested through unwritten gesturesand rituals. Officials embody signs withexperiential expectations and past assumptions.The embodiment of meaning brings life intolegal language. But such an embodiment isforgotten as officials decompose textualfragments and reported social events intoanalytic units. Legal analysis is so successfulthat officials even forget that they hadforgotten something so important as theembodiment of meaning.The professor and the spirit also ask whetherjustice is an `ought' and where one can locatesuch an `ought'. They conclude that there is astructure within which legal officials reason.The exteriority of the structure is anunwritten `ought' realm. But the structurepossesses a gap, which enters into such anunanalysable object-less realm. Analyticreasoning has assumed that reason can take anofficial only so far until she or he mustjourney outside the structure to anunanalysable realm of personal values. However, the embodiment of meanings alsoincorporates unwritten collective values ofwhich officials, precisely because of thesuccess of the analysis project in forgettingthat something was forgotten, have never beenconscious. It is such an unanalysable realmthat grounds or authorises the analyticproject. The exterior authorising origin of theanalytic units of the structure rests upon apossibility that requires faith on the part ofthe officials, a faith that there exists afoundation, radically different from theanalytic units, on the other side of thestructure. The officials can, at best, imagineor picture the authorising origin, located asit is in the unanalysable object-less realmexterior to the written language of thestructure. The imagined origin takes the `form'of a bodiless spirit. The officials (and theprofessor and spirit) are haunted by thepossibility that the structure of humanlyposited rules are ultimately authorised by aspirit.     

The aesthetics of minor intimacy: precarious attachments and queer feelings in the autobiographical fiction of J. M. Coetzee

This essay offers a new perspective on the queerness of the encounters between self and other in Coetzee’s autobiographical fiction. It attends to the dynamics of openness and reservation, immediacy and mediation, desire and longing played out between Anya and Señor C in Diary of a Bad Year (2007) and John and his female cousin, who is represented by the characters Agnes in Boyhood: A Memoir (1997), Ilse in Youth (2002), and Margot in Summertime (2009). Building on Lauren Berlant’s notion of minor intimacy—which asks us to pay attention to encounters without a canon and to desires too elusive for heterosexual conventions— it offers a framework for uncovering modes of attachment in Coetzee’s autobiographical fiction that do not obey the strictures of the couple form. I draw on queer studies on intimacy and phenomenological studies on emotions and embodiment to explore the modes of attachment between self and other.     

试论儿童的现象学

并非只有成人才有可能掌握与运用现象学的方法。由于儿童较少“前设性”和“成见性”;由于儿童在游戏中与事物融为一体,达到了接近事物并直接面对事物本身的状态;由于儿童常常“固执已见”也摆脱权威中介,直接面对事物本身;由于儿童的思维主要是具体形象思维,故儿童有其自己的现象学。其特点为自发性、易受主观性及自我中心思想的影响。研究儿童现象学对儿童研究和成人现象研究具有重要意义。     

反对主客二分：从现象学美学到实践存在论美学

朱立元先生作为实践论美学的代表人物，提出了“实践存在论美学”的理论体系。本文的目的，是通过分析现象学美学对主客范畴的理解，就“实践存在论美学”应该如何看待主客二分对立的思维模式以及如何寻找到真正的理论问题展开探讨。     

论米肖特实验现象学方法的基本特征

米肖特的实验现象学研究方法具有如下基本特征:在研究立场上,通过区分物理世界与现象世界,来关注意识经验;在研究思路上,通过描述来发现经验的本质结构;在研究操作上,通过演示现象的不同侧面,来获得经验的本质结构。米肖特由此将现象学方法落实到实验研究层面,实现了现象学研究的操作性与严谨性,这对于当今人文科学心理学乃至心理学具有重要的现实意义。     

My Stomach Fell Through the Floor: The Moment of Not-Knowing What to Do

Youth workers routinely experience moments in their professional practice with young people when, despite their experience and training, they are simply at a loss for what to do, how to respond, and how to be helpful to the youth. These experiences of not-knowing are seldom shared with other youth workers, which contributes to a climate of shame and humiliation. Professional supervision seldom attends to how youth workers experience these moments and their personal and vocational costs. This study presents a phenomenological investigation of how youth workers experience moments of not knowing what to do, identifies five central themes of the experience, and makes recommendations for improved youth work practice and supervision. This chapter presents the research question and its significance to the field of American youth work.     

Contextualizing Not-Knowing: Terminology and the Role of Professional Identity

This chapter provides a context for the concept of not-knowing, including a discussion of how the concept was framed. The experience of not-knowing in professional youth work is framed in relationship to other concepts explored by the social work and therapeutic literature (including vicarious trauma, helplessness, secondary trauma, and burnout), as well as those offered by the limited youth work and nursing literature discussing similar concepts (disruption and hurt, suffering, commitment in spite of conflict, and the struggle to go along when you do not believe). The standing of youth work in the professions and its own struggles to professionalize are explored, with attention to how not-knowing affects and is affected by these efforts.     

It's Just a Little Too Human: Questions of Vocation

SUMMARY

Among youth workers who experience moments of not-knowing what to do, many often describe their thoughts and reactions to the phenomenon in vocational and existential terms. They ask what right they have to work in the helping professions if they find themselves simply unable to be helpful. In many cases, the vocational crises following experiences of not-knowing contribute to burnout and youth workers' decisions to leave the field altogether. This chapter describes the fourth of five themes associated with youth workers' experiences of not knowing what to do: questions of vocation. In addition to presenting the dominant theme, this chapter discusses the three variations on it, as described by youth worker participants: (a) What am I supposed to do? (b) Who am I to deal with this? and (c) Maybe the problem is me.