发表机构
MESON, Inc.（MESON公司）
机构由 AI 辅助整理，请以论文原文为准。AI 中文总结
本文通过减法方法区分在场稳定条件、韧性表达与先验给予性，论证为我性是体验的基础，并借沉浸式媒体作为解离装置，连接操作研究与现象学传统。
AI 中文摘要
在场研究常常通过加法进行，将沉浸感、具身性、能动性、所有权、共在、互惠性和时间同时性视为稳定“在此”感的条件。然而，沉浸式视频表明，其中若干条件可以在不消除在场的情况下被削弱。基于“无身体在场”与“无身体在场性”，本文追问当这些条件被逐步减去时所揭示的内容。我区分了不应混淆的三个层次：增强或支持在场的稳定化条件；在场作为“此时此地”被体验的经验上具有韧性的表达形式；以及关于经验的第一人称给予性的先验限制条件。减法为“此时此地”的韧性提供了证据，但经验上的韧性本身并不能确立构成性或先验必然性。我基于现象学而非实验的理由论证，为我性命名了任何此类空间或时间表达得以被体验的限制条件。本文在操作性的在场研究与胡塞尔的给予性、活生生的在场和图像意识之间架起桥梁；将“无身体在场”重新解读为揭示“此地”的韧性；将“无身体在场性”重新解读为揭示“此时”的韧性；并通过扎哈维的前反思自我意识发展出在场的一个分层说明，同时认真对待德里达对自我在场的批判。最后，本文提出将沉浸式媒体作为解离装置，用以松解通常耦合在经验性“此在”中的条件。
英文摘要
Presence research has often proceeded by addition, treating immersion, embodiment, agency, ownership, co-presence, reciprocity, and temporal simultaneity as conditions that stabilise the sense of being there. Yet immersive video suggests that several of these conditions can be weakened without eliminating Presence. Building on Bodyless Presence and Bodyless Presentness, this paper asks what is disclosed when such conditions are progressively subtracted. I distinguish three levels that should not be conflated: stabilising conditions that strengthen or support Presence; empirically resilient articulation-forms through which Presence is lived as here and now; and a transcendental limit-condition concerning the first-personal givenness of experience. Subtraction provides evidence for the resilience of here and now, but empirical resilience does not by itself establish constitutivity or transcendental necessity. I argue, on phenomenological rather than experimental grounds, that for-me-ness names the limit-condition within which any such spatial or temporal articulation can be experienced at all. The paper bridges operational Presence research with Husserlian givenness, Leibhaftigkeit, and image consciousness; rereads Bodyless Presence as exposing the resilience of here; rereads Bodyless Presentness as exposing the resilience of now; and develops a stratified account of Presence through Zahavi's pre-reflective self-awareness while taking Derrida's critique of self-presence seriously. It concludes by proposing immersive media as dissociation apparatuses for loosening conditions ordinarily coupled within experiential there-ness.
Comments9 pages
