LECTURE 13
NON-VERBAL
COMMUNICATION IN
DEBATES
INTRODUCTION
1. Professor Albert Mehrabian, the most cited scientist when it comes to body language,
argues that three main factors play the most important role in communication
• what we say - 7%;
• how we say - 38%;
• our body language - 55%.
This ratio is known as the "Mehrabian rule".
2. It turns out that the subject of conversation is one of the least important elements of
conversation.
3. This in turn raises the question of a thorough study of the "body" factor, space and
spatiality, and how they are represented in cultures.
SPACE AND SPATIALITY
To understand the "body" as a tool of non-verbal communication, we
must first understand what Space is.
The human body during communication does not act in a theoretical
void, but in space, and at the same time is itself part of space and
includes "spatiality".
Differences in the spatial characteristics of a particular place can
seriously affect the perception of your body and its ability to
communicate non-verbally.
SPACE ACCORDING TO NEWTON, LEIBNIZ AND KANT
(PHYSICAL-PHILOSOPHICAL APPROACH)
There are three main concepts of understanding space in the history of Western
philosophy - Newton, Leibniz and Kant.
According to Newton, in understanding space, one should trust intuition.
1. Space is absolute: even if all things disappear, the place they occupy will
remain.
2. The disadvantage of this theory is its paradoxical nature: one has to close one's
eyes to the fact that space in the form of emptiness is difficult to think of as
existing.
3. Trying to smooth out the paradox, Newton proposed to consider emptiness as
filled with Ether, which, not being a thing, was at least something that exists.
4. However, this idea did not help to completely get rid of misunderstandings.
ETHER
1. Initially, in ancient Greek mythology, the word "ether" denoted the upper
(mountain), especially thin (rarefied), transparent and radiant layer of air that
the gods breathe.
2. Aristotle added ether as the fifth element to Empedocles' system of elements
- earth, water, air, fire.
3. In modern times, the concept of luminiferous ether was put forward in the
17th century by René Descartes. According to him, ether is a hypothetical allpervading medium, the vibrations of which manifest themselves as
electromagnetic waves and as visible light.
4. Ether was also considered as a material analogue of Newton's absolute space
LEIBNIZ AND SPACE
Leibniz, unlike Newton, denied absoluteness (independent existence) of
space and believed that space is a relative property of things
themselves.
He refused to equate space with emptiness, to consider it something
independent (substantial) or absolute.
He was guided by the following logic:
1. Extension (spatiality) belongs to things themselves;
2. This means that if all things disappear, then space will disappear too.
LEIBNIZ AND SPACE
Adhering to the Aristotelian principle "Nature abhors a
vacuum", Leibniz explained that space is a kind of
envelopment of one thing by another and in the absence of
the things themselves it loses all meaning.
The
disadvantage
counterintuitiveness.
of
this
interpretation
is
its
Usually we believe that after the elimination of all things, there
remains a place that itself cannot be eliminated.
KANT AND SPACE
• Kant proposed a revolutionary solution to the paradox of space. It came
to him as an insight after reflecting on the so-called principle of
incongruent similarities.
• The essence of the principle is simple: as we know, with complete
physical similarity, gloves are put on different hands, and shoes on
different feet.
• Therefore, space is not a property of the things themselves and
something relative, as Leibniz thought.
• So it is absolute, and Newton is right?
KANT AND SPACE
KANT AND SPACE
1. However, unlike Newton, Kant will say that space, although absolute, is not
objective.
2. It is not located in the same world where things themselves are located.
3. How is this possible? It's simple. It is enough to say that space is
irremovable (absolute), but is connected not with the objective world, but
with the Observer.
4. "Space is what is brought in by subjective observation itself and without which
observation is impossible."
5. Kant will subsequently consider the combination of the absolute and
subjective to be one of the meanings of the transcendental.
CONCLUSION 1
1. So, if we follow Newton, then our body is one of the objects in absolute
space.
2. If we follow Leibniz, then our body itself forms space in combination
with other bodies and objects, since it itself is a relative bearer of
extension (spatiality).
3. According to Kant, we ourselves as observers introduce space into the
world. This is possible due to the fact that we have innate forms of
sensuality – Space and Time. They form the first transcendental level of
knowledge of the world – Transcendental aesthetics.
CONCLUSION 1
1. According to Kant, space and time are not objective
characteristics of the world, but those fundamental structures
of the subject's own sensibility that form the world of objects
of our experience.
2. Space and time are experienced by all people in the same
way, and with all our efforts we are not given the ability to
imagine a world outside of time and space (to be convinced of
this, it is worth trying to do so).
CONCLUSION 2
Three approaches to understanding space give us three approaches to
positioning ourselves (our bodies and their non-verbal acts)
1. In Newtonian space, we encounter space as something independent of us, in
which we (our bodies) have yet to find our place. Space is perceived as
something unknown, as something hostile, or at least as a challenge.
2. In the Leibnizian space, we are already initially located in a spatial-objective
network (as one of the elements of a network of bodies and objects), which
itself forms space.
In this network, our bodies are connected with other bodies, and it obeys the
following rule: "An object remains an object as long as the relations between it
and the objects connected to it are stable and everything remains in its place."
CONCLUSION 2
At the same time, we (as corporeal objects) are included in various
networks. This is shown by the famous example of the Portuguese
galleon.
Level 1. The Portuguese galleon itself is a network - a network of hulls,
spars, sails, ropes, cannons, food warehouses, cabins and the crew itself.
Level 2. The galleon as a navigation network, including compasses,
ephemerides, astrolabes, quadrants, calculation tables, maps, navigators
and stars.
CONCLUSION 2
Level 3. The galleon as an object is included in the complex and
extensive network of the Portuguese Empire as a whole, with its ports
and warehouses, ships, military dispositions, markets and merchants,
etc.
In the case of argumentation and debate, we must take into account
the inclusion of our body in various kinds of networks in our nonverbal communication strategy.
That is, our body
networks/spaces.
can
simultaneously
exist
in
different
We exist adequately as long as we remain part of existing networks.
CONCLUSION 2
3. In Kantian space, we construct space ourselves, i.e. we are an active
subject. Space is something that does not yet exist in the physical world
and that we ourselves have to create. In the context of debates, this refers
to the fact that we can position our body and its non-verbal
manifestations by our will.
However, this does not mean that we should adhere to only one approach
to understanding space.
In the art of argumentation and debate, we can, for example, combine
approach 2 (Leibniz) and approach 3 (Kant).
"THE BODY" AS A SOCIAL AND CULTURAL
PHENOMENON
The body and its non-verbal forms of expression and communication are
not only related to physical space. The body and its non-verbal
communication channels are also directly related to the social and
cultural environment.
One of the first to ask the question of body research was the great French
anthropologist and sociologist Marcel Mauss (1872-1950).
As a direct participant in the First World War, he observed two cases that
prompted him to conduct research.
THE BODY AND CULTURE
• The first case. After the Battle of the Aisne (1914), the English Worcester Regiment
decided to hold a ceremonial march to the accompaniment of French military
musicians. The marchers' steps did not match the rhythm of the music. Therefore, after
six months, this action was canceled due to the fact that the Englishmen's foot
movements during the march still did not match the rhythm of the French music.
• The second case. While being treated in a hospital in New York, Marcel Moss,
observing nurses, noticed that their manner of movement, especially their walk,
seemed very familiar to him. Analyzing his memories, he realized that he had already
seen similar movements in popular American films. Upon returning to Paris, he
noticed the same gait in French women, who were also influenced by American
cinema.
THE BODY AND CULTURE
All of the above events played an important role in the development of
the category of “Body Techniques,” which he outlined in his eponymous
work of 1935.
Moss gave the following definition of body technique: “Traditional ways
in which people in different societies use their bodies.”
Each society has its own habits, inherent only to it. The formation of these
habits, traditions, values, and the assimilation of experience occurs
based on these body techniques, including rituals, dances, and even
simple everyday movements.
MARCEL MAUSS'S CLASSIFICATION OF
BODY TECHNIQUES
1. Separation of body techniques between the genders. According to Moss, in
addition to the fact of learning, biological and psychological phenomena also
play an important role in the development of this process.
2.Variability of body techniques depending on age.
3. Classification of body techniques by effectiveness. This approach provides a
direct analogy with animal training. Running can be used as an example. When
learning to run, an individual learns a certain manner of movement, as well as
breathing techniques.
4. Transfer of the form of techniques. Being part of our experience, habits and
skills, body techniques are passed on from parents to children in the process of
upbringing and education. For example, Muslims are accustomed to doing
everything with their right hand, even if their left hand is better developed.
NON-VERBAL TECHNIQUES
• Since the art of argumentation and debate presupposes a certain distance between the
debaters, as well as between the debaters and the audience, the following disciplines
must be taken into account:
1. PROXEMICS
• It studies the distance between communicators.
• According to the classic of intercultural communications Edward Hall, the space
surrounding a person is divided into four zones depending on the distance established.
• 1. Intimate zone;
• 2. Personal zone;
• 3. Social zone;
• 4. Public zone.
PROXEMICS
PROXEMICS
Intimate zone
Usually it is up to 50 cm. It is observed by a person only when communicating with the
closest people - relatives, family members or very close friends.
If a person is not sociable enough, he will strive to expand the intimate zone, in
particular when communicating with strangers. Such a person may avoid public
transport or crowded places where people are in close physical contact with each
other.
If a person is aggressive, he can also increase the intimate zone, and he will do this
unconsciously. For example, he can stand with his legs wide apart, wave his arms
during a conversation or sit languidly on the couch, spreading his arms to the sides. If
someone suddenly invades "his" space, he may begin to show discontent or
aggression.
INTIMATE ZONE
1. People who like each other will be closer to each other.
2. At the same time, a person who does not like his interlocutor will move away from
him.
3. The distance between spouses with relationship problems will always increase.
Under normal conditions, you should not be too close to a person, otherwise you can
provoke a conflict.
When a stranger invades the intimate zone of one person, the body of the first will
release stress hormones, which causes mental mobilization aimed at repelling
aggression. This self-defense mechanism is inherent in us by nature.
PERSONAL ZONE OR SYMPATHY ZONE
This zone is characterized as a space for friendly and business
communication.
Distance - from half a meter to 1 meter 20 centimeters.
The size of the "sympathy zone" can vary dramatically among people,
depending on their personal characteristics.
For example, sociable people, optimists and extroverts reduce their
personal distance.
Withdrawn or insecure people who have a negative outlook on the
world, and introverts will increase this distance.
PERSONAL ZONE OR SYMPATHY ZONE
In some cases, a wide personal zone creates the illusion of security for a
person.
Personal distance can also depend on age factors.
Children and the elderly tend to be physically closer to those with whom
they communicate.
Young people and middle-aged people, on the contrary, feel more
comfortable being located further away from their interlocutors.
SOCIAL AND PUBLIC ZONES
• Social zone. The boundaries of the social zone are from 1.2 to 3.7 meters.
• Business communication almost always corresponds to these limits.
• In business communication, the "table" factor is important. Its size should correspond
to the social zone.
• In debates, such a distance between communicators is also considered optimal.
• Public zone. In it, the distance should be from 3.7 to 8 meters. The public zone is
intended for communication between a lecturer, speaker, and an audience.
• If the room is small, then you should be located at the minimum distance from the
audience for the public zone.
• If it is large, then the distance should be increased.
KINESICS
KINESICS - a discipline that deals with expressive movements,
manifested in facial expressions, postures, gestures and
glances.
SIX BASIC EMOTIONS
JOY, DELIGHT, SURPRISE, SKEPTICISM, GRIEF, SADNESS
BASIC GESTURES AND FACIAL
EXPRESSIONS