John Schumacher develops a language of posture to describe the kinds of places we make in the world with our bodies. "posture is the way a thing makes a place in the world." -- relative to itself, to its parts, and to that which stands around it. (p.18)"Through its posture a thing and that which stands around it are bound together." (p.21) The primitive structure of the order of posture is constituted by two differences; that of inside/outside, and that of together/apart or in-contact/at-a-distance. (p.20)
For Schumacher, the primary feature of posture is the relation of face to world. The face takes a hold on that which stand apart. He contrasts the bee, whose face is inseparable from the world, to the human, who sees the world as separate from his face. (cf. the description of the "unnatural couplings of wasp and orchid in Deleuze and Guattari) For Deleuze and Guattari, "The inhuman in human beings: that is what the face is from the start." (Thousand Plateaus p171) D+G seek to dismantle the face and facializations, on the road to the asignifying and asubjective Body without Organs.
According to Schumacher, in our original posture, we understood joint movement to be the very nature of the world. The world was connected to the face. But this connection has been loosened, and have assumed a posture of making a place at a point of view -- a distinct way of making a place in the world as if we were not really in the world at all. (Schumacher contrasts the point of view with the standpoint, which is connected to the ground.)
See also discussions of the infant's changing relation to the world in play.
Schumacher quotes James Gibson: "The optical information to specify the self, including the head, body, arms, and hands, accompanies the optical information to specify the environment. The two sources of information coexist. The one could not exist without the other. When a man sees the world, he sees his nose at the same time; or rather, the world and his nose are both specified and his awareness can shift....The supposedly separate realms of the subjective and objective are actually only poles of attention." (The Ecological Approach to Visual Perception, p 116)
For Shumacher the conditions for modern inquiry arise when the world and the nose stand apart, the former constituting the far side, and the latter constituting the near side. (pp76-77) To this order of visuality, he opposes an order of sensuality, of "natural movement." This order of sensuality is an order of "co-making", based on trust and touch, that creates consensus between. (see haptic / optic )