 The body provides not only the egocentric spatial framework for orientation towards the world, but also the constitutive contribution of its mobility. Perception does not involve a passive reception, but an active exploration of the environment. Husserl calls attention to the importance of bodily movements (the movements of the eye, manipulations by the hand, the locomotion of the body, etc.) for the experience of space and spatial objects. He further claims that perception is correlated to and accompanied by proprioceptive-kinaesthetic self-sensation or self-affection (Husserl 1973c). Every visual or tactile appearance is given in correlation to a kinaesthetic experience. When I touch a shaped surface, it is given in conjunction with a sensation of finger movements. When I watch the flight of a bird, the moving bird is given in conjunction with the kinaesthetic sensations of eye movement and perhaps neck movement. Such kinaesthetic activation during perception produces an implicit and pervasive reference to one’s own body. The implicit self-awareness of the actual and possible movements of my body helps shape the experience that I have of the world. To be clear, however, bodily self-awareness is not an awareness of the body in isolation from the world; it is embedded in action and perception. We do not first become aware of the body and subsequently use it to engage with the world. We experience the world bodily, and the body is revealed to us in our exploration of the world. Primarily, the body attains self-awareness in action (or in our dispositions to action, or in our action possibilities) when it relates to something, uses something, or moves through the  world.[4] 