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Relevant bibliographies by topics / Human body (Philosophy) Immanence (Philosophy)

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Academic literature on the topic 'Human body (Philosophy) Immanence (Philosophy)'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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Journal articles on the topic "Human body (Philosophy) Immanence (Philosophy)"

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Schäfer, Elisabeth. "Figurations of Immanence." Performance Philosophy 3, no. 3 (December 21, 2017): 671. http://dx.doi.org/10.21476/pp.2017.33137.

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If anything, Deleuze and Guattari’s philosophy, makes all living beings, including the human subjects, very much ‘part of nature’. Calling for an embodied philosophy of radical immanence marks the start of a bodily philosophy of relations. The body in this perspective is a relation to what is not itself. It is basically a movement or an activity. Could certain processes of writing be described as immanent to such movements or activities?

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Biocca, Frank. "Inserting the Presence of Mind into a Philosophy of Presence: A Response to Sheridan and Mantovani and Riva." Presence: Teleoperators and Virtual Environments 10, no. 5 (October 2001): 546–56. http://dx.doi.org/10.1162/105474601753132722.

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This article considers the following question: What is the best foundation for a theory of presence? After establishing criteria for a philosophy of presence, the article applies these criteria to a set of articles on the philosophy of presence by Sheridan (1999), Mantovani and Riva (1999), and others. Although we share common goals, it is suggested that these articles advance a philosophy of presence that may be ill suited to support theory and research on presence. Several arguments are advanced to support this judgment. J. J. Gibson's work may be misinterpreted to accommodate relativistic models of physical reality. By directly referencing Gibson's writings, especially his concepts of ecological invariants, the article details how Gibson's work could not be used to support cultural, relativistic, or “engineering” arguments about “different realities”, perceptual or otherwise, without significant modification of Gibson's work and violation of his apparent intent. Another source of problems for a philosophy of presence is traced. There appears to be a terminological and theoretical confusion about the difference between epistemology and ontology. This article proposes that ontological debates about divine presence represented by these authors may be inappropriate or sterile for three reasons: (1) although perceptual presence (that is, phenomenal states of distal attribution) and “divine presence” (that is, immanence of God) share the term presence, they are fundamentally different philosophical problems; (2) the concept of divine presence and Sheridan's associated “estimation paradigm” is framed at such a level of generality to be incapable of supporting specific, actionable, and researchable theories about perceptual presence; and (3) any theory about “virtual reality”, a technology with a misleading oxymoronic term, provides no more ontological insight into reality than does theory and research on any other communication medium such as photography, film, or sound recording. Finally, the article proposes a remedy. The philosophy of presence might be most fruitfully approached via the philosophy of mind. Specifically, it is suggested that presence opens the door to related problems in the science of human consciousness, notably the mind-body problem. The article also suggests that the problem of presence bridges the philosophy of mind and the philosophy of technology on the issue of mediated embodiment, that is, the fuzzy boundary between the body and technological extensions of the body.

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Beaulieu, Alain. "L'Éthique de Spinoza dans l'œuvre de Gilles Deleuze." Dialogue 42, no. 2 (2003): 211–33. http://dx.doi.org/10.1017/s0012217300004492.

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AbstractDeleuze calls Spinoza the “Prince” of philosophers. He devotes two books to him, Spinoza et le probleme de l'expression and Spinoza. Philosophie pratique But Deleuze's entire body of work also gives him an opportunity to work on Spinoza's conceptuality. Deleuze does not arrive at Spinoza by making a leap from the principle of reason to reconquer an original and forgotten past. The immanence of Spinoza is more like an arrow found inadvertently and shot again into the immensity of the universe. We propose to define this timelessness by highlighting the main points of convergence between Deleuze's thought and that of Spinoza. These convergences will be examined using excerpts selected from the five parts of the Ethics in which the following themes will be broached: the principle of reason, panpsychism, experimentation of the body, notion of power, and liberty. We will see how Deleuze gives a new and yet strangely faithful spin to Spinozist thought on which he establishes his notions of pluricosmism, non-human becomings, ethology, deterritorialization, and escape lines.

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DYKE, CHRISTINA VAN. "Human identity, immanent causal relations, and the principle of non-repeatability: Thomas Aquinas on the bodily resurrection." Religious Studies 43, no. 4 (November 7, 2007): 373–94. http://dx.doi.org/10.1017/s0034412507009031.

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AbstractCan the persistence of a human being's soul at death and prior to the bodily resurrection be sufficient to guarantee that the resurrected human being is numerically identical to the human being who died? According to Thomas Aquinas, it can. Yet, given that Aquinas holds that the human being is identical to the composite of soul and body and ceases to exist at death, it's difficult to see how he can maintain this view. In this paper, I address Aquinas's response to this objection (Summa Contra Gentiles, IV.80–81). After making a crucial clarification concerning the nature of the non-repeatability principle on which the objection relies, I argue that the contemporary notion of immanent causal relations provides us with a way of understanding Aquinas's defence that renders it both highly interesting and philosophically plausible.

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Ferm Almqvist, Cecilia, and Linn Hentschel. "The (female) situated musical body." Per Musi, no. 39 (April 11, 2019): 1–16. http://dx.doi.org/10.35699/2317-6377.2019.5288.

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The starting point for the study presented in this article is constituted by experiences of using Simone de Beauvoir’s philosophy and Iris Marion Young theories aiming to describe and understand the becoming of musical women in Swedish schools. Earlier research conducted outside the area of music shows that Beauvoir’s theories can help to explain – and provide means of change for – situations where there is a risk that traditional gender roles will be conserved. A majority of gender studies in the field of music education are based on the performativity theory of Judith Butler. In comparison, de Beauvoir states that repetitions and habits are stratified in the body as experiences, and that human beings are able to make choices in a situation. The aim of the study is to explore how caring is nurtured among girls in Swedish music educational settings. Material generated through two phenomenological studies conducted within specialist music programs in lower respectively higher secondary education in Sweden, constituted the empirical base for conducting re-analysis. This re-analysis followed a hermeneutical phenomenological analytical model. Examples of how caring seemed to be nurtured among girls in music education appeared at different levels and in different situations. It concerns actions made by the girls aiming to make the social and musical setting function in agreed upon ways, namely in the form of taking initiatives, filling “gaps”, and being flexible. Finally we reflect upon causes and changes in relation to actions that seem to establish and maintain female students as immanent, and non-able to run their own projects.

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de Pee, Christian. "Circulation and flow: Immanent metaphors in the financial debates of Northern Song China (960–1127 CE)." History of Science 56, no. 2 (June 2018): 168–95. http://dx.doi.org/10.1177/0073275317724706.

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The Song Empire (960–1279 CE) had a larger population, a higher agricultural output, a more efficient infrastructure, and a more extensive monetary system than any previous empire in Chinese history. As local jurisdictions during the eleventh century became entangled in empire-wide economic relations and trans-regional commercial litigation, imperial officials sought to reduce the bewildering movement of people, goods, and money to an immanent cosmic pattern. They reasoned that because money and commerce brought to imperial subjects the goods they required to survive, money and commerce must be beneficent, and because they were beneficent, they must conform to the immanent pattern of the moral cosmos, as did everything else that was enduringly sustaining of life and wellbeing. And because money and commerce conformed to the moral cosmos, officials attempted to understand their workings by analogy with other phenomena that sustained human life, such as the flow of water and the circulation of vital essences through the human body. During the 1030s and 1040s, officials and scholars believed that knowledge of the cosmic pattern lay within their grasp, and that this knowledge would allow them to align culture with nature, and the present with hallowed antiquity. By the 1080s, however, this intellectual optimism had been defeated by irreconcilable disagreements about financial and economic policy. The failure of the attempt to understand finance by natural analogy draws attention to the underlying ideological insistence on moral learning as the basis for political power, and to the very limited range of economic discourse that has been preserved in eleventh-century texts.

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Gupta, Meenu. "Reflections of Indian Philosophy in Deleuze's ‘Body without Organs’." Deleuze and Guattari Studies 12, no. 1 (February 2018): 13–28. http://dx.doi.org/10.3366/dlgs.2018.0293.

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As the title suggests, this paper looks at the Deleuzian concept of body without organs and compares it with Indian Philosophy. In the Indian context, the concept of moksha/nirvana comes near to it as both are practices that aim at liberation; here, ‘liberation’ is never the awaited end of the process but the process itself. The traditional western substantialism rests on things whereas Deleuze, like Indian Philosophy, celebrates ‘experience’ and the ‘incorporeal’. Thus, body without organs plays a role in individuation. It hints at a journey beyond ‘the self’ which is full of ecstasy or the ananda of the Indian thought system. The question of Being, which not only is conceptual identification, is presented in terms of the virtual and the actual. For Deleuze and Guattari, every actual body has a virtual dimension, a vast reservoir of potentials, and this is the body without organs. The actual emerges from it and carries it with it. Further, the plane of immanence is a field in which concepts are produced. It is neither external to the Self nor forms an external self or a non-self. It is ‘an absolute outside’, very much like Brahman. The pragmatics of Deleuzian theory is that it explains life to be ‘immanence of immanence, absolute immanence’ – an utter beatitude – which has a Vedantic counterpart where the essential Brahman is a combination of three attributes – sat (being), chit (mind) and ananda (bliss). Thus, this paper aims at the interesting comparison between Deleuzian theory and Indian Philosophy.

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Böhler, Arno. "Immanence: A life… Friedrich Nietzsche." Performance Philosophy 3, no. 3 (December 21, 2017): 576. http://dx.doi.org/10.21476/pp.2017.33163.

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I will argue in this text that the very foundation of a transcendent interpretation of life is based on a hidden aggression of living beings against life itself. Nietzsche was probably the first who discovered the fact that “metaphysical believes” are finally grounded in a false image of thought, which avoids––not arbitrarily, but constitutively––to have a close look at the instinctive activities, operative in a body.In order to understand what is finally at stake for Nietzsche in the problem transcendence versus immanence, one therefore has to understand his new concept of the body. The body, not as a massive thing in itself, but a worldwide being, exposed to a multitude of forces, subconsciously operative in the cellar regions of a body as well as in the worldwide affections, a body is exposed to in its being-in-the-world.In the second part of my paper I will address the research-festival Philosophy on Stage#4, Nietzsche et cetera (Tanzquartier Wien 2015) as an example, in which philosophy is realized as an artistic research practice that gives back to philosophy its corporeality, materiality and fleshly sensibility by staging philosophy. A way of philosophising, which counters the classical ascetic image of thought and thus demands a new species of “artist-philosophers,” able and willing to demand, in line with Nietzsche’s Zarathustra, to “stay true to the earth”.

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Bonai, Julija. "Psychological and Ontological Aspects of Causality According to the Philosophy of Sāṃkhya and the Philosophy of Gilles Deleuze." Deleuze and Guattari Studies 12, no. 1 (February 2018): 104–25. http://dx.doi.org/10.3366/dlgs.2018.0298.

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Sāṃkhya, or the philosophy of Yoga, is considered to be one of the most influential traditional philosophies in India. A close reading of it can lead to the conclusion that Sāṃkhya's and Deleuze's philosophy share similar ontological assumptions, especially regarding the material field of immanence that manifests itself through every mode of being. Both philosophies assume modes or degrees of material coexistence that extend from the virtual, potential field of immanence, as something conditional and causal, to actual manifestation that is more or less structured, graspable and shaped. Additionally, they both consider the human psyche to be material that, as materiality itself, manifests itself through different modes of (un)conscious existence. On the other hand, they also share the assumption about the transcendental field of impersonal consciousness immersed in the material field of immanence. This paper identifies and explains the causal relationship among these different modes of being from the point of view of a particular understanding of time, and offers insight into how the comprehension of causality could be implied in ethical theory.

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Bergo, Bettina. "Ontology, Transcendence, and Immanence in Emmanuel Levinas' Philosophy." Research in Phenomenology 35, no. 1 (2005): 141–80. http://dx.doi.org/10.1163/1569164054905474.

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AbstractThis essay studies the unfolding of Levinas' concept of transcendence from 1935 to his 1984 talk entitled "Transcendence and Intelligibility." I discuss how Levinas frames transcendence in light of enjoyment, shame, and nausea in his youthful project of a counter-ontology to Heidegger's Being and Time. In Levinas' essay, transcendence is the human urge to get out of being. I show the ways in which Levinas' early ontology is conditioned by historical circumstances, but I argue that its primary aim is formal and phenomenological; it adumbrates formal structures of human existence. Levinas' 1940s ontology accentuates the dualism in being, between what amount to a light and a dark principle. This shift in emphasis ushers in a new focus for transcendence, which is now both sensuous and temporal, thanks to the promise of fecundity. Totality and Infinity (1961) pursues a similar onto-logic, while shifting the locus of transcendence to a non-sexuate other. The final great work, Otherwise than Being or beyond Essence (1974) offers a hermeneutic phenomenology of transcendence-in-immanence. It rethinks Husserl's focus on the transcendence of intentionality and its condition of possibility in the passive synthesis of complex temporality. If the 1974 strategy 'burrows beneath' the classical phenomenological syntheses, it also incorporates unsuspected influences from French psychology and phenomenology. This allows Levinas to develop a philosophical conception of transcendence that is neither Husserl's intentionality nor Heidegger's temporal ecstases, in what amounts to an original contribution to a phenomenology both hermeneutic and descriptive.

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Dissertations / Theses on the topic "Human body (Philosophy) Immanence (Philosophy)"

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Brown, Lori Jean. "Enslaved to the species: the confluence of animality, immanence and the female body in Simone de Beauvoir's The Second Sex /." Connect to title online (Scholars' Bank), 2008. http://hdl.handle.net/1794/8704.

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Farmer, Linda L. "Matter and the human body according to Thomas Aquinas." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq26115.pdf.

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Todes, Samuel. "The human body as material subject of the world." New York : Garland Pub, 1990. http://catalog.hathitrust.org/api/volumes/oclc/20828551.html.

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Bellini, Ligia. "Representations of the human body in sixteenth-century Portugal." Thesis, University of Essex, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.293594.

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Tabone, Mark A. "Politics and Phenomenology of Embodiment in Adrienne Kennedy, Claudia Rankine, and Nicole Brossard." Fogler Library, University of Maine, 2009. http://www.library.umaine.edu/theses/pdf/TaboneMA2009.pdf.

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Classen, Constance 1957. "Inca cosmology and the human body." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=74329.

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In the Inca Empire, the human body served as a symbol and mediator of cosmic structures and processes through its own structures and processes. The structures of the body with cosmological relevance included the duality of right and left and the integrated unity of the body as a whole, while the processes of the body included reproduction, illness and sensory perception. Inca myths and rituals both expressed and enacted this corporeal and cosmic order.
With the arrival of the Spanish, the Incas were confronted with a radically different image of the body and the cosmos. The clash between the Spanish and Inca orders was experienced by the Incas as a disordering of the human and cosmic bodies. While the Spanish Conquest destroyed the Inca empire and imposed a new culture on its former inhabitants, however, many of the principles which ordered and interrelated the body and the cosmos in Inca cosmology have survived in the Andes to the present day.

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He, Jianjun. "The body in the politics and society of early China /." Connect to title online (Scholars' Bank) Connect to title online (ProQuest), 2007. http://hdl.handle.net/1794/6206.

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Thesis (Ph. D.)--University of Oregon, 2007.
Typescript. Includes vita and abstract. Includes bibliographical references (leaves 205-212). Also available online in Scholars' Bank; and in ProQuest, free to University of Oregon users.

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Hickin, Michael W. S. "Anthropology and exegesis human destiny and the spiritual sense in Henri de Lubac's use of Maurice Blondel /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Adamson, Timothy. "Measuring flesh : a phenomenology of bodily perception /." view abstract or download file of text, 2002. http://wwwlib.umi.com/cr/uoregon/fullcit?p3061930.

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Heinbockel-Bolik, Gina 1968 Carleton University Dissertation German. "Die Koerperlichkeit in der Rechtssprache des Mittelalters am Beispiel des Sachsenspiegel-landrechts Eike von Repgows." Ottawa.:, 1996.

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Books on the topic "Human body (Philosophy) Immanence (Philosophy)"

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Lodetti, Romolo. Corpo umano ed etica: Un modello strutturale immanente e trasce[n]dente, apre l'armonia della coscienza ad una società trans-nazionale. Roma: Edizioni dehoniane, 1998.

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Body, community, language, world. Chicago, Ill: Open Court, 1998.

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The body: Toward an Eastern mind-body theory. Albany: State University of New York Press, 1987.

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Samuel, Todes, ed. Body and world. Cambridge, Mass: MIT Press, 2001.

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The absent body. Chicago: University of Chicago Press, 1990.

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Heidegger's neglect of the body. Albany: State University of New York Press, 2009.

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The body as text: In a perpetual age of non-reason. New York: P. Lang, 1996.

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Nancy, Jean-Luc. Corpus. New York: Fordham University Press, 2008.

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Nancy, Jean-Luc. Corpus. Paris: A.M. Métailié, 1992.

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Schmitz, Hermann. Höhlengänge: Über die gegenwärtige Aufgabe der Philosophie. Berlin: Akademie Verlag, 1997.

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Book chapters on the topic "Human body (Philosophy) Immanence (Philosophy)"

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Paić, Žarko. "Anti-philosophy of Immanence." In White Holes and the Visualization of the Body, 107–35. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-14467-8_4.

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ten Have, Henk A. M. J., and Jos V. M. Welie. "Medicine, Ownership, and the Human Body." In Philosophy and Medicine, 1–15. Dordrecht: Springer Netherlands, 1998. http://dx.doi.org/10.1007/978-94-015-9129-4_1.

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Dekkers, Wim J. M., and Henk A. M. J. ten Have. "Biomedical Research with Human Body “Parts”." In Philosophy and Medicine, 49–63. Dordrecht: Springer Netherlands, 1998. http://dx.doi.org/10.1007/978-94-015-9129-4_5.

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Verwey, Gerlof. "Medicine, Anthropology, and the Human Body." In Philosophy and Medicine, 133–62. Dordrecht: Springer Netherlands, 1990. http://dx.doi.org/10.1007/978-94-009-2025-5_9.

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Wildes, Kevin W. "Libertarianism and Ownership of the Human Body." In Philosophy and Medicine, 143–57. Dordrecht: Springer Netherlands, 1998. http://dx.doi.org/10.1007/978-94-015-9129-4_10.

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Illhardt, Franz J. "Ownership of the Human Body: Deontological Approaches." In Philosophy and Medicine, 187–206. Dordrecht: Springer Netherlands, 1998. http://dx.doi.org/10.1007/978-94-015-9129-4_13.

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Gracia, Diego. "Ownership of the Human Body: Some Historical Remarks." In Philosophy and Medicine, 67–79. Dordrecht: Springer Netherlands, 1998. http://dx.doi.org/10.1007/978-94-015-9129-4_6.

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Welie, Jos V. M., and Henk A. M. J. ten Have. "Ownership of the Human Body: The Dutch Context." In Philosophy and Medicine, 99–114. Dordrecht: Springer Netherlands, 1998. http://dx.doi.org/10.1007/978-94-015-9129-4_8.

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Althaus, Catherine. "Human Embryo Transfer and the Theology of the Body." In Philosophy and Medicine, 43–67. Dordrecht: Springer Netherlands, 2007. http://dx.doi.org/10.1007/978-1-4020-6211-7_3.

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Fagot-Largeault, Anne. "Ownership of the Human Body: Judicial and Legislative Responses in France." In Philosophy and Medicine, 115–40. Dordrecht: Springer Netherlands, 1998. http://dx.doi.org/10.1007/978-94-015-9129-4_9.

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Conference papers on the topic "Human body (Philosophy) Immanence (Philosophy)"

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Jakubovska, Viera. "POSTMODERN MODIFICATIONS OF THE HUMAN BODY�S IMAGING IN THE SLOVAK CULTURAL TRADITION." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s11.106.

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Itham Mahajan, Rajini. "THE INEVITABLE ORDER: Revisiting the Calibrated Biomimetics of Le Corbusier’s Modulor." In LC2015 - Le Corbusier, 50 years later. Valencia: Universitat Politècnica València, 2015. http://dx.doi.org/10.4995/lc2015.2015.895.

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Abstract: Biomimetics is a philosophy in Architecture that addresses issues not through mimicry but by understanding the rules governing natural forms. Biomimetics has gained popularity in the past few decades but it would be more apposite to state that this philosophy may have had its origins many years previously in the conceptualization of the Modulor, as Le Corbusier strived to unite Mathematics, Physiology & Design. Common knowledge shows that disturbed by application of generic Imperial and Standard systems of measurements, the Modulor was ideated to help perceive the built environment as a physical extension of the human body. Le Corbusier’s attempt to develop a harmonious scale towards the measurement of the absolute has been criticized for adopting industrial efficiency; though alienating human emotion was farthest from Corbusier’s thought. What then is the architectural paradox in comprehending The Modulor as the universal proportioning system- racial differences in anthropometry, mechanizing architectural built forms within and without or simply an apprehension of losing mannerisms in architecture? Trying to unravel the mysteries of nature through analytics of the numbering system, Corbusier was consumed by the all-pervasive need to find answers to eternal questions in scientific spirituality. This paper explores the inevitable order of Le Corbusier’s universe, revisiting the conceptualization of the Modulor, its relevance to architectural philosophies in general and Biomimetics in particular and the universal application of the same as a governing factor in Design methodologies. Keywords: Le Corbusier, Biomimetic, Modulor, Universal Application, Design. DOI: http://dx.doi.org/10.4995/LC2015.2015.895

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Petrović, Dragana. "TRANSPLANTACIJA ORGANA." In XVII majsko savetovanje. Pravni fakultet Univerziteta u Kragujevcu, 2021. http://dx.doi.org/10.46793/uvp21.587p.

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Even the mere mention of "transplantation of human body parts" is reason enough to deal with this topic for who knows how many times. Quite simply, we need to discuss the topics discussed from time to time !? Let's get down to explaining some of the "hot" life issues that arise in connection with them. To, perhaps, determine ourselves in a different way according to the existing solutions ... to understand what a strong dynamic has gripped the world we live in, colored our attitudes with a different color, influenced our thoughts about life, its values, altruism, selflessness, charities. the desire to give up something special without thinking that we will get something in return. Transplantation of human organs and tissues for therapeutic purposes has been practiced since the middle of the last century. She started (of course, in a very primitive way) even in ancient India (even today one method of transplantation is called the "Indian method"), over the 16th century (1551). when the first free transplantation of a part of the nose was performed in Italy, in order to develop it into an irreplaceable medical procedure in order to save and prolong human life. Thousands of pages of professional literature, notes, polemical discussions, atypical medical articles, notes on the margins of read journals or books from philosophy, sociology, criminal literature ... about events of this kind, the representatives of the church also took their position. Understanding our view on this complex and very complicated issue requires that more attention be paid to certain solutions on the international scene, especially where there are certain permeations (some agreement but also differences). It's always good to hear a second opinion, because it puts you to think. That is why, in the considerations that follow, we have tried (somewhat more broadly) to answer some of the many and varied questions in which these touch, but often diverge, both from the point of view of the right regulations and from the point of view of medical and judicial practice. times from the perspective of some EU member states (Germany, Poland, presenting the position of the Catholic Church) on the one hand, and in the perspective of other moral, spiritual, cultural and other values - India and Iraq, on the other.

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Canina, Marita. "Biodesign: Overcoming Disciplinary Barriers." In ASME 2008 9th Biennial Conference on Engineering Systems Design and Analysis. ASMEDC, 2008. http://dx.doi.org/10.1115/esda2008-59458.

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A new discipline has been introduced into today’s multicultural scientific context — Biodesign. Behind the main philosophical concept of Biodesign is the human body; considered a psycho-biological unicum. Research activities aim at developing artificial devices which can be fully integrated into the human body, or rather into the prosthetic human being. During the last decade, the interest of design research and the study of solutions specifically focused on the human being gave rise to a number of disciplines characterized by the prefix “bio”, which comes from the Greek word for life. This prefix may refer to various thematic areas such as: engineering, medicine, architecture, physics and chemistry. These areas can be considered as already well-established disciplines. This means that these sectors have already reached certain solutions that led them to concentrate their efforts on an in-depth study of the human-being, in order to tackle what could be called the “bio” problem. Each discipline, therefore, performs research proposes new solutions, and discusses possible future scenarios in the light of its own particular philosophy. In design along with the other disciplines, a significant movement towards of renewal has been developing with human beings; with their bodies as the hub. The biodesigner, in an attempt to solve the medical-biological problems involved, makes use of industrial design methods, sharing their experience with interdisciplinary teams. Biodesign should not be considered merely design applied to medicine. It may indeed be more clearly defined as an entirely new discipline; whose use of an interdisciplinary approach and close cooperation with the medical-biological sciences are essential to its objective. Biodesign one of the most interesting fields of research currently under way, aimed at innovative application of biorobotic devices, that involves the design and use of new technology, such as MEMS and bioMEMS. This paper gives the research results that were developed in cooperation with two Faculties: Design and Engineering. The main research objective is to identify the intervention area and the role of industrial design in the micro (MEMS) and nanotechnology applications. In particular it’s fundamental in biorobotics to determine both the methodology and the right instruments needed. This paper is divided into two conceptual parts; the first is theoretical and the second is application driven. In the introductory analytical part, theoretical basis are put in order to show the importance of designer cooperation in the micro-technologies study and in their innovative applications. Designers can make cooperation amongst experts easier, co-ordinating design process’ among several research fields and skills. In the first part; problems, complexities, application fields and design methodologies connected to biorobotic devices are highlighted. The second part of the research is developed with the methodology defined by C. Fryling as “through (o by)”. This methodology is a research approach done throughout projects and lead by experience. One case history is used to demostrate such an approach.

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