Taking Watsuji online: betweenness and expression in online spaces

Abstract

In this paper, we introduce the Japanese philosopher Tetsurō Watsuji’s phenomenology of aidagara (“betweenness”) and use his analysis in the contemporary context of online space. We argue that Watsuji develops a prescient analysis anticipating modern technologically-mediated forms of expression and engagement. More precisely, we show that instead of adopting a traditional phenomenological focus on face-to-face interaction, Watsuji argues that communication technologies—which now include Internet-enabled technologies and spaces—are expressive vehicles enabling new forms of emotional expression, shared experiences, and modes of betweenness that would be otherwise inaccessible. Using Watsuji’s phenomenological analysis, we argue that the Internet is not simply a sophisticated form of communication technology that expresses our subjective spatiality (although it is), but that it actually gives rise to new forms of subjective spatiality itself. We conclude with an exploration of how certain aspects of our online interconnections are hidden from lay users in ways that have significant political and ethical implications.

Political emotions and political atmospheres

“…However, this concern, we suggest, is premised on a conception of our experience of others online being disembodied and our online interactions as being unable to be interaffective. We suggest, contrary to this conception, that we can and do experience others' expressivity online and that we can and do experience one another interaffectively online (Osler 2020(Osler , 2021bKekki 2020;Osler & Krueger 2021).…”

“…Like all perceptual experiences (Ratcliffe 2008; Zahavi 3 Indeed, we would go so far to defend the idea that we can bodily apprehend others even in the case of mediated social experiences online and thus can experience interpersonal atmospheres online. See : Osler 2020: Osler , 2021bKrueger & Osler 2019;Kekki 2020;Osler & Krueger 2021 for work on online sociality that would underpin such an argument. 4 For a more detailed account of our experience of interpersonal atmosphere as a fully-embodied form of empathy, see Osler (2021a).…”

Absent Bodies: Psychotherapeutic Challenges during COVID-19

“…which proved to be extremely helpful especially in the last 2 years, allowing many of us to cope with difficult situations (such as being abroad alone during one of the lockdowns, or with no possibility to physically attend seminars or other activities because of the quarantine). Furthermore, I acknowledge that, like Osler [ 12 , 13 ] describes, despite the reduced perceptual richness and the different temporal structures, online interactions are indeed proper interactions: they represent a specific “subjective extendedness” [ 14 ] − a specific way we live spatiality, and they have a peculiar style and intensity. Osler argues that even the activity of texting (for instance, in WhatsApp chats) owns a communicative style, thanks to which we can perceive the conversation's rhythm like in a face-to-face meeting.…”

Sociality and Embodiment: Online Communication During and After Covid-19

“…While some companies have attempted to instigate “virtual water cooler” sessions (Collins, 2020 ), these are still notably controlled forms of encounter. Friesen ( 2014 ) highlights that what is lost online are our “transitional spaces”, our corridors, our accidental bumping into people, our shared coffee runs, what we might call the “in-between” (also see Berger 2020 ; for a contrasting view, see Osler & Krueger 2022 ). The design and use of online platforms often seem to promote “explicit action” at the expense of less regimented forms of interaction (Friesen, 2014 , 22).…”