Perhaps my previous post (see below) was too hasty. There I characterized 'absorption' as an experiential modality. This means that absorption is a property of experiences rather than a property of the objects of experience. Thus, when I see this black cheese grater here on my desk, I do not say that my experience is black--rather, the cheese grater is black. My experience is visual, and thus an experiential property rather than a worldly property. So, to use Heidegger's familiar example, hammering a nail does not "have" the property of absorption. Rather, absorption is a property of the experience of hammering a nail. In this case I am not reflecting on my activity, I am simply absorbed by it. (Experiential properties presuppose a subject of experience).
I also characterized absorption as dangerous. Of course, I did not intend for this to be a blanket characterization--that is, there's certainly nothing wrong with being absorbed in hammering, or playing music for that matter; in fact, absorption may be a better experiential modality for these sorts of things. When I said that absorption could be dangerous, I meant that experience which rules out reflection is prone to violating other subjects. While driving to the hoop in a game of pick-up basketball, absorbed in my activity, the bodies and limbs of my opponents are merely things inhibiting my purposeful activity. (The reflective attitude of basketball is thus embodied by the referee, whose task it is to not become absorbed in the game and to remain detached from it). One can see how venerating an experiential modality that rules out reflection could have dehumanizing consequences. The subjectivity of others is not acknowledged. Persons become bodies. Lives become means to the telos guiding my absorbed activity. (Yes, this is all very loose, but its a blog--ah, I'm reflecting!)
But what I may have overlooked in my last post was the possibility of a modality of experience that could be called absorption, but with the modification of being an absorption-like modality specifically oriented to the subjectivity of others. This would mean a direct, intuitive, noninferential awareness of foreign subjectivities that would be more than just empathy (for that is what empathy is) in that it would include an additional experiential-property-aspect that we might describe as 'moral attunement'. I believe Levinas approaches ethics in a manner along these lines. For him, the experience of the other--the experience and not the other himself--grounds the first and foremost ethical principle not to violate the other. In Levinas' colorful prose, the "face" of the other "calls out" to me, demanding moral recognition.
If there is to be such a thing as moral phenomenology it would undoubtedly have to address this issue of a moral experiential modality. Regardless, the difficulty still remains as to whether this would be moral philosophy proper and not merely a descriptive treatment of moral experience.