移動性人文學試圖對新移動範式進行補充及深化。從現象學的角度來看，動覺感知成為了我們探討移動性人文學的「線索」；而我們通過現象學的方法論，可以證實生活世界里各種運動的經驗和現象的本質，並構建出更為嚴密的移動存在論。此外，胡塞爾對於動覺感知的現象學的描述，說明了主體自身的主動運動感知與空間事物感知之間的關係。這些描述能夠幫助我們動態地認知運動主體與運動對象之間的知識論關係。除此之外，動覺感知也可以擴展到實際的運動感覺或運動能力的範疇中，而這就要求我們將失衡的運動主體化，繼而建立起移動價值論，以恢復運動之全貌。因此，根據以上論述，本論文認為在現代社會中，對動覺感知概念的探討是研究移動和流動的生活形式的本質、意義和價值等人文學的前提。

Mobility humanities pursue complementing and deepening of the new mobilities paradigm. Kinaesthesis in the phenomenological perspective might serve as a “thread” through these mobility humanities. By means of phenomenological methodologies, we can identify the essences of various experiences and phenomena related to mobilities in the life-world and establish subtler ontologies of mobilities. Moreover, Husserl’s phenomenological descriptions of kinaesthesis refer to the correlation between the sensation of voluntary movement of the agent’s body and spatial perception. Drawing on these descriptions, we can establish a more dynamic epistemology of mobilities, which focuses on the epistemic relations between the moving subject and the moving objects. Furthermore, this concept of kinaesthesis can expand toward the practical kinaesthesis or motility, which might lead to axiology of mobilities that thematizes uneven motility to recover justice in mobility. Based on these considerations, this article proposes that mobility humanities deal with the essence, meaning, and value of the mobile and fluid form of life in modern society and pay attention to this concept of kinaesthesis.