In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The History Written on the Classical Greek BodyNassos PapalexandrouRobin Osborne. The History Written on the Classical Greek Body. Cambridge: Cambridge University Press, 2011. xv + 260 pp. 62 black-and-white ills. Cloth, $85.The title of this pithy book requires some unpacking. Osborne thinks of history both in terms of the familiar literary genre and as the actual lived experience by individuals and communities. Here he is interested in expanding (...) his field of evidentiary data from well-known texts (e.g., historical and juridical) to bodies seen and perceived within a culture that would have shared with us the same ideas about what constituted the “classical Greek body,” a category of recent coinage. His book reads as a very interesting experiment of sorts, one that seeks to shed light on what texts tell us about civic roles and values versus what we can read on bodies represented mainly in vase painting and sculpture. The bodies Osborne avails himself of are never the actual bodies of individuals that lived and breathed in Classical antiquity. I opened this book anticipating that some archaeological data, e.g., those gathered in numerous deposits during the recent Metro excavations in Athens, would have made it to his analysis. Archaeology uncovers skeletons and these can tell a great deal about the personal histories of individuals and their bodies (sometimes even more than we usually expect: dietary habits, diseases, physiques, lifestyles, and roles that may be deliberately distorted in visual monuments and texts). Burial deposits also illuminate constructions of various personae during funereal ceremonies. But Osborne is interested in the discursive body and its constructions, literary and visual, and their mutual interconnections or lack thereof. His experiment is welcome and refreshing—it constitutes a model for further research and testing by others—and his arguments are interesting and thought provoking. What troubled me throughout this book is Osborne’s overly optimistic handling of the material/visual evidence, especially his assumptions about our ability to explain what we see in terms of what was perceived by contemporary viewers. As he himself puts it, “classical Greece also offers us a past society about whose visual experiences we are particularly well informed” (19). Is this really the case? At this point, I should disclose that I am not a trained historian, a primary target audience for this book, but a classical archaeologist trained in the analysis of material and visual culture. As Osborne warns his readers, “the past that archaeologists and historians study is not the [End Page 525] same past” (6), so it may well be that an archaeologist’s understanding is not necessarily that of the historian. In the remainder of this review, I provide a brief outline of the book’s structure and arguments, and I highlight methodological problems and the controversial nature of the set of data mined by the author. Despite these problems, or precisely because of them, this book warrants close and attentive reading by a wide spectrum of specialists.Osborne’s analysis unfolds mainly in the format of various cases that test social oppositions recorded in ancient texts (e.g., citizen/non-citizen, local/foreign, polluted/non polluted, divine/human) vis-à-vis their demarcation (or lack thereof) in visual monuments that were more directly embedded in daily life than the texts in question. The texts at the historians’ disposal have obvious communicational limitations, paramount among which is that the inherent structure of language preconditions how a world is expressed in it. As a remedy, Osborne advocates that historians mine visual documents not only as corrective lenses but also as a means for gaining insights into ancient experiences that lie outside the interestedness and particularity of texts. He seems to think that visual culture affords understanding of context, texture, and nuance of psychological experience, evidence that is by default absent from ancient texts but also much wider in scope than the realm of verbal experience: “to write a history based on texts alone is to write a partial history, a history which treats just one of the systems humans have for understanding the world as the only way of understanding the world” (17).Despite his “textual” skepticism, it is precisely... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 42.1 (2004) 109-110 [Access article in PDF] Paul Stanistreet. Hume's Scepticism and the Science of Human Nature. Aldershot, England: Ashgate, 2002. Pp.xi + 226. Cloth, $69.95. Any new book on David Hume enters an already overcrowded field. There is no shortage of commentary on Hume's philosophy to be found in a broad range of journals such as Hume Studies, and in recent years (...) a steady stream of monographs and collections have appeared. In addition to this rapidly expanding body of literature, rigorous textual scholarship is being brought to bear on Hume's philosophical writings in the Clarendon edition of Hume's works; significant eighteenth-century editions of Hume are more widely available thanks to facsimile reprints; and a new edition of Hume's correspondence is in preparation. Moreover, this activity has not taken place in a vacuum, insofar as the study of the Scottish Enlightenment and of key figures like Francis Hutcheson, Adam Smith, and Thomas Reid has itself been something of an academic growth industry. Consequently, the interpretation of Hume now requires considerable intellectual expertise, a familiarity with an increasingly technical secondary literature, and a firm grasp on the divergent approaches to Hume that have emerged over the past quarter century.In Hume's Scepticism and the Science of Human Nature, Paul Stanistreet aims both to "provide the reader with an accessible guide to the most significant recent developments in Hume scholarship" and "[defend] a general interpretation of Hume's philosophy" (viii) that is largely based on a close reading of Book I of Hume's A Treatise of Human Nature. Although Stanistreet's introductory statement of his intentions may seem innocuous to the student readership his book is least partly intended for, the apparent innocence of his opening remarks masks a serious issue, namely the validity of grounding a reading of Hume primarily on the first book of the Treatise. A number of leading Hume scholars would argue, pace Stanistreet, that one cannot offer such an interpretation without reference to the two Enquiries and other texts by Hume. Furthermore, Hume himself can be read as opposing Stanistreet's approach. In the face of hostile critics like James Beattie and Thomas Reid, who focussed their attacks on the Treatise, Hume chose to exclude his first publication from the Humean canon and thereby deflect some of the ill-tempered criticism he had been forced to endure in his later years. Thus, in the "Advertisement" prefacing the 1777 edition of the Essays and Treatises on Several Subjects, he explicitly disavowed the Treatise and announced that his philosophical principles were to be found exclusively in the works included in the Essays and Treatises. For the long line of commentators fixated on the Treatise, the "Advertisement" poses questions of interpretation that cannot be ignored, and, for the benefit of his readers, Stanistreet therefore should have not only acknowledged that such questions exist, but also provided some justification for the approach to Hume he adopts.According to Stanistreet, the key to understanding Hume's philosophy is to see how he reconciles his positive programme of constructing a "science of man" with the apparently sceptical thrust of the major arguments advanced in Book I of the Treatise. To show how this reconciliation is achieved, Stanistreet first elucidates Hume's conception of the science of human nature and then proceeds to a detailed consideration of Hume's version of the theory of ideas, his treatment of causation and probable reasoning, and his analysis of our belief in objects external to and independent of ourselves. What emerges from Stanistreet's patient exposition of Hume's position is that Hume was no Pyrrhonian, but rather an advocate for a form of mitigated scepticism that was of a piece with his science of man. For anyone with even a passing familiarity with the Hume literature, this will hardly be a startling conclusion. Nor is it news that Hume was supposedly engaged in establishing a genuinely Newtonian science of the mind, as Stanistreet argues at length in Chapter 1... (shrink)

Desde que se completó la secuenciación del genoma humano, el hombre pierde su “esencia”, pasando a ser un texto interpretable y modificable: una subversión de la carne. D. Haraway (1995) ha sido una de las pioneras en el tema defendiendo al cyborg como una entidad polémica, un ciberorganismo que cuestiona, desde una cierta perspectiva de la filosofía de la técnica, –e incluso los feminismos– en la que se inscriben también Sloterdijk, Sandel. T. Aguilar, entre otros, la pretendida esencia humanista, misma (...) que queda cuestionada en torno a “lo humano” y su identidad unívoca. Se analizan derivas estéticas de Orlan, Sterlac y Kac. (shrink)

Accompanying the ‘moral panic’ about an obesity epidemic is a growth in female body dissatisfaction and dieting. This article maintains that feminist theology must play a vital role in returning the future to fat bodies at a time when the estimated spending on diet products in the US alone equals the projected costs of obesity. The theological nature of this task is essential given the way harmful theological systems and associations remerge within commercial dieting settings to help demonize food, (...) appetite and eating and reestablish ancient associations between women, food and sin. This article develops a feminist theology of food and fat by drawing on the lived experiences of women who diet. Engaging with my own ethnography, I argue that feminist theology must challenge the discourses of sin and salvation which resource the ‘secular’ commercial dieting industry, and instead construct theologies which are ‘good to taste’ and nourishing to our bodies. (shrink)

Sociology of religion is an interdisciplinary formation at the intersection of sociology and religious studies. While trying to explain the relationship of religion -as a noticeable parameter- with other variables and analyze the current pattern, the unity of social sciences and basic Islamic sciences is occasionally needed. It is expected that the intersection points with the auxiliary sciences will be clearly explained, and the research will represent the field by positioning at the center of the sociology of religion. The valid (...) way for readers to understand texts that are written within the discipline of the sociology of religion is to increase the textual representation of research. The basic issue to increase this representation is locked on the determination of the method as in other sciences. Although it can be mentioned that the studies focusing on the method in the field of sociology of religion are based on the philosophy of science and methodology-oriented evaluations, it is clear that the subject does not receive the necessary attention. This study questions the schematic feasibility of the method that can be used in researches within the field of sociology of religion hypothetically. By schematizing, it is meant to show the main tricks of the method use in the sociology of religion and draw a design. For this reason, firstly the problems encountered in the determination of the method will be addressed and then methodological scheme that can be followed in the studies of the sociology of religion will be evaluated together with the mental, the actional and the semiotic process added as an original category. The article focuses on principal information on how to use the method while studying the sociology of religion; however, does not promise an in-depth study of how the method can be used in practice. The most general output of the research is that by following the signs shown in the study, in-depth examples for further studies can be presented. The study emphasizes that the method as the umbrella concept used jointly by the natural and social sciences is not the only mental processes such as induction and deduction, and also explains that it cannot be labeled as actional processes such as research technique, pattern, model, or theory and approach. It is suggested that the method, which is the product of both abstract and concrete effort, should be taken into account not only with its mental and actional aspects, but also with its semiotic process. In the specialized scheme, while the mental and actional categories have more in common with markers in other sub-branches of sociology, the semiotic side differentiates as a new category. The first point to be mentioned is the necessity to draw attention to the indicative meaning of every object seen in the scientific process. Before the research plan, when a sociologist of religion internalizes that every object around him/her is a part of the body of signs, countless inventories of topics worth investigating are presented. Various protocols suggested by semiotics are followed in the process of providing inventory. Secondly, the researcher is expected to discover his/her own semiotic identity. Since the scholars of the sociology of religion, have largely received theological education, there is a greater possibility that their embodied knowledge will be reflected in the text. Through the inclusion of the semiotic process in the method, the researcher learns before the mental process that he/she cannot conduct a scientific study with a subjective perspective in a way to legitimize his own values and tenets. Through this awareness, he/she recognizes his semiotic identity and reaches the kitchen of meaning. When the researcher is closest to objectivity, receptors understand that they are not reading dogmatic text. This situation, on the one hand, leads to an increase in the studies of the sociology of religion to be carried out in a free arena, on the other hand, it allows to establish a stakeholder with dehumanized sociology texts. The reflection of the principle, sociology not sociologies, to the texts improves the use of related concepts by developing the common language, and the arranged conceptual material helps to prevent schematic clutter. Also the researcher of the sociology of religion expands the doors of a cognitive process as much as possible to get more than they think. Reasoning forms such as induction, deduction or hypothetical-deduction determine the direction of whole and particular. The fact that the researcher takes into account both the whole and the part, and the multi-directional connection between them and indicate which mental process he/she followed according to the course of the research, enables the reader to comprehend the method. (shrink)

Historians of medicine and generation have long demonstrated how the female body was conceptualized as a site of secrecy in early modern Europe. This essay explores one oft-overlooked organ of the female body—the placenta, which was considered by early modern anatomists to be a particularly challenging secret to uncover. Anatomists who investigated this organ discovered that it was largely absent from the ancients’ accounts of their knowledge of generation, and their own studies of its structure and function revealed a complexity (...) difficult to understand. Through an analysis of anatomical treatises and midwifery guides, this essay investigates how textual and visual knowledge about the placenta was produced and shared by anatomists, medical practitioners, and female midwives. It argues that the secrets of the placenta presented a lucrative opportunity for anatomists to expand their intellectual and financial riches. The study provides fresh insights for historians of science, medicine, and gender and new perspectives on the history of reproduction and embryology. (shrink)

continent. 2.2 (2012): 155–158 Michel Serres. Biogea . Trans. Randolph Burks. Minneapolis: Univocal Publishing. 2012. 200 pp. | ISBN 9781937561086 | $22.95 Conveying to potential readers the significance of a book puts me at risk of glad handing. It’s not in my interest to laud the undeserving, especially on the pages of this journal. This is not a sales pitch, but rather an affirmation of a necessary work on very troubled terms: human, earth, nature, and the problematic world we made. (...) It is this world that aspirates the silence (so to speak), and therefore the subject which, along with the development of the “made world” exports the excess augmentation of the cosmically missing, this silence of the natural, et cetera. Had we learned from Locke that lesson of “labor,” to consume what we need… but perhaps we need more than what matters? Serres’ Biogea has several functions on this manner, if it is indeed a book to be consumed. First, readers searching for novelistic entertainment have a place to dwell. Biogea deserves a place in your back pocket; biographical generosity and poetic fluidity should satisfy most textual fetishes. For lay philosophers who want to refresh their acumen, Biogea deserves a place on the book shelf, one already reads a sorely needed postmodern tune-up here. Serres’ style is clearly French; he leaves few cheese crumbs on his words, rather preciseness and breathing in the work give way to a sweeping manner that breaks the narrative line of sight. A circular narrative and anachronistic fragmentation of terms allows an abyssal atmosphere to swell, if only to pump into the book the externality of its broader text. Biogea aspires to a higher standard and the book, at times, is thinking this negentropic problem too. Univocal, the publisher, has crafted a book appropriate for the hands to hold and the translations are an achievement of an otherwise difficult writer to translate. Terms are the conditions of a broader text. It is important to note that Serres’ content is as much a thinking of terminal ports. There is a regard for the transportation technology of the written word. For me, this is the mark of genius, a craftiness that tells of a book device that I may trust. Serres is an accomplished thinker and a necessary voice to check the putative trendiness of anti-postmodernist and market-driven theory of endless cultural liquidation. Offering interventions on subjectivity as an open system we are given a chance to affirm the human, not merely to discard it, but to engage its poetic image emotion, the calibratory silent sense of the analogic world; the terms on which we base our efforts. 1 The human is the center of its own negation, constantly mediating it. Something deeper at stake appears in the work then, and it is quite obvious from the onset. Certainly, a book is an intensification of possible text and those who brought this actual book into existence have captured a rarity in regards to the subject matter and artistic accomplishment. I mentioned terms as conditions, so let us understand Biogea as bio-yea, a yes to bios . An affirmation of living and accepting presence for all of its defiance of images, words, and things temporal. Therefore Serres’ existence and its existants plays parts; out of linearity and still like a porous bone pumping blood it manufactures into the fleshy life it becomes. Starting from a man named silence chaos emerges, or the man “Old Taciturn” takes up a journey anticipating a great flood. In other words, a development akin to the one in Genesis. In dealing with this ancestral occupation, fusing Genesis with contemporary philosophical terms, Serres initiates this anachronistic fragmentation under the forming subjectivity of his own autobiography. This mutation in the open system is precisely one of Serres’ terms. There an abyss is at work, stated, but also measured by heels on the ground—the abyss dispatching earthen tensions, that which plays our tunes, that which we abide by and recognize in volcanoes, rivers, oceans, earthquakes and weaponry in the battles of the world. Set in later stages of the book, such tensions are harnessed through scientific principles in an attempt to unify the terms of natural force if only to terminate the world. Thus the elevation of the earth into the world is clearly set forth. Here already, and few pages in, a resonance is set forth under appellations such as the river Garonne, a subjectivity as much as it is inhuman, the river is the inhuman that makes us human. I get the sense that Serres is taking up a challenge issued by Wallace Stevens; namely, that the great poems of heaven and hell have been written, but that only the poem of the earth has resisted composition. 2 On this level we cannot avoid the killing factor of silence, given that our cognition blocks its pure, radical obliteration. Thus a silence of attunement to the earth is in a novel dialectic of the rithmic and rhythm. A technological world, a triumph of termination is set forth. If a text imposes its will given the reader who authorizes it, it is made to convey or convect a presupposition to a reader or its inhabitant(s). Text is therefore both, in-content, contenting, contentedness, and in reading it, a way to navigate self-destruction (dis-content). Here then would one note that the “inhuman” reveals itself, “an aperiodic rhythm of lovers and beloved…the sea as our friend…but as our enemy…maternal vivifying sea.” The sea is an open book, or vaginal birth canal, where the engagement of text comes forth: “…woman sea, open vulva.” One sees like the sea, but only after it, when the uninhabitable truth of inhabiting it switches the polarity of the sailors soul: “I was seeing like the sea” (9-11). In other words, we are invited to embrace the nonsense of the visible. At this point I am taken to Jean-François Lyotard’s work The Inhuman , specifically the first entry on negentropy that would be congruent with Serres’ thematic. 3 The human being exports, deports, or transplants its relation through text, through the system— and this is its sense or relation to silence, to music. Unaware of Serres’ proximity to this work, the concept of gender interrelation as regards a solar catastrophe runs clear. It would be, on this basis, that Serres references his peers, the other texts that, as mentioned above, are discarded in philosophy today. For students of philosophy what we have here is perhaps a gift, a needed project. If silence and death are at work, there is a political valence to deal with, and here, much like the domain of the text and the dominion of the reader, we confront the world of natural, fluid violence. The anti-postmodernist critique is in part based on a weak idea that the loss of ideology, of a world vision, motivates the “correlationist” project. 4 Serres seems to offer another way to view this when he notes that whereas persons “sometimes kill,” it is clearly “the collective” that “always kills” (17). What is the collective today, if not an organizing function we never see yet acts in its favor in the name of truth? One feels a sense of enigma here, if only to link to what Stevens remarked of communism as a “grubby faith,” providing this applies for capitalism as well, namely any ideology of progress overly interested in absolutes. Here we get the sense that the inhuman, silence, this type of killing, always killing, could not be matched by human-made, political dynamos. Or that if it comes to an equilibrium, a catastrophe is never too far from us to read with our heels. We are left to note that the forces of nature presuppose and permeate political systems, the more these systems obtain force, the more the system takes upon itself the proper name of nature that motivates its dissemination, albeit falsely. This note, that in an age of ecocide and technological captivity (sustainability and transparency) political regimes won’t grow our soul-learning ears any larger than our tongues, stands clear to us. The promise of technological desubjectification is here pushed aside. Regarding politics, Serres illustrates this fact: Where did this corpse come from? Who was it? Who killed it? I don’t know. I won’t try to find out. I refuse to get vengeance for it. And I only see Garonne. For our victims, today, are the rivers, too. Their waters have irrigated my life, enchanted my thought, invigorated my body; I’ve known them to be threatening, untamable, as dangerous as the sea when it rages. Yes, murderous. They decided to control their courses; dams, sometimes senseless, destroying sites and valleys, reduced entire populations to servile displacements; programs for the irrigation of thirsty farmland, often beneficial of course, completed their drying up.(22) Serres enters into his idea concerning the captivity of language from the natural into a world system: For thousands of years, we have been licking things with our tongues, covering and daubing them so as to appropriate things for ourselves. If language boils down to a convention, this convention took place between the speakers without consulting the thing named, become as a result the property of those who covered it in this way with their drawn or voiced productions. Malfeasance analyzes these acts of appropriation. Thus every inert object, every living thing as well, sleeps under the covers of signs, a little in the way that, today, a thousand posters shouting messages and ugly riots of color drown, with their filthy flood, the landscapes, or better, exclude them from perception because the meaning, almost nil, of this false language and these base images forms an irresistible source of attraction to our neurons and eyes. This appropriation covers the world’s beauty with ugliness. (38-39) Technological concealment coming to bear, we begin to get a sense of another commentary on the condition of sensing, driving home the necessity of a text dealing with such subject matter to be what its terms insist. Thus toward new openings: The new opening. As low beneath our feet as you like, the Biogea opens us to another space, high enough for us to be able to acquire a wisdom there, that of redeveloping this same place differently from our fathers, this place that’s still politically cut up by old hatreds, beneath the flood of tears and blood that we call history. Without this soft place, spiritually very old, but newly conceived in this way, without the juridical construction of a common good, opposed to our filthy ownership, I don’t see how our planet, hard, will survive. Hardness that depends on a softness, material belonging that depends on this temporary rented location (51). Serres enters into a summit on the content and the structure of his work. Archimedes is brought in with the concept of three volcanoes. Meaning fire, but as well earth, water, air. For it was Archimedes’ war machines that sought to lift the earth, thus bringing in the question of principles of science: “can a principle be invented while controlling its consequences?” (66-7). May the earth be put in a sentence, terminated by terminology, appellations, gone wild? By means of these element-dominating laws, this old physicist began to tear nature away from the ancient myths; by a strange return, today we’re plunging our successes back into the anxieties and terrors from which that ancient physics was born. Yes, our new history of science and technology is plunging, today, as though in a loop, into the fundamental human myths from which Empedocles’ first laws came. A major progression and a regression on the nether side of the origins. Consequently, the contemporary time requires that we try to return to that unity in which the principles of hate and love are at the same time human, living, inert and global. We will never attain a deontology of our knowledge and actions without thinking the subjective, the objective, the collective, and the cognitive all together simultaneously. Here, hate and love are the result of these four components.(71) Working then on the concept of fire-starting mirrors to the atomic annihilation of the Second War, Serres works into the subjectivity in question on the matter of rhythm—say rithmic— precisely at that point: Knowledge is changing today. The all-political is dying; the monarchy of the sciences said to be hard is coming to a close. The science of the things of the world will have to communicate just as much as the things of the world do, which do it much better than humans do, who don’t always want to do it. Let’s celebrate two changes this morning. The first one strikes a new blow to our narcissism. No, knowledge and the world don’t resemble our analytical enjoyments of refined cutting up, of endless debates and of exclusions full of hate. They, on the contrary, form a bloc and a sum, alliance and alloys. Uniting the fields of knowledge among themselves the way the things are connected among themselves, the second newness puts into place sets united by interlacing, webs and simplexes that combine with the things of the world, themselves combined, the combined knowledge that understands them.(130-1) Biogea closes on its opening flood thematic, approaching the initial telos of Genesis. Here the trees are brought into a position with atmosphere, the opaque abyssal reservoir, the tomb of the sun, sea in the polarity of the earthen heaven and hell. The poem of the earth then is silent but deadly, indeed, as funny as that phrase is, mainly a tomb gas. The meaning of the living and the non-meaning of things converge in the muteness of the world; this meaning and non-meaning plunge there and come out, the ultimate eddy. Mundus patet: through a fissure, through an opening, a fault, a cleft come noises, calls as small as these apertures. I’m listening, attentive, I’m translating, I’m advancing in the scaled-down meaning and science. Mundus patet: should the world open greatly, it will launch me into its silence. The totality remains silent. Knowledge expanded in elation. White origin of meaning, fountain of joy. (198) Final Remarks One test of a review is the long term trajectory the referee thinks the book will have. I see Serres’ text lending greatly into the vision of Biogea . In fact, in the vision of the novel inquiries of Stephen Jay Gould’s work there is something to be thought on the level of the individual and the species; namely, that humanity and its uniqueness is in its deferral, its thinking and naming, a thinking surrounded by silence that filters into everything, that pulls us through the world, the kinetic pulse we recognize, and all of that we cleave away in the base philosophical maxim of difference itself. Unique individuals are spatial creatures: we dwell, and we ought to get good at it. Yet this is an imaginative space that, if you are crazy enough to believe it, de-term-ine the conditions of its own terms. That is why we are not merely creating spaces on the acceleration of time, or so this ignoramus thinks, to accidentally transcend. Imagination already has this insatiable silence that we drink up and fail to manifest. Space is timeless. The imagination itself, shared by humans for themselves, their objects, and the species as a whole, is a non-defined space of relation; a whole human trajectory as part of nature, and part of worlds that are the other side of thinking nature, the consequence of it, at least our attempt to do so. Our survival is based on our deliberation, our caution, our natural deconstructive sense toward this silence that is already part of the song, sung, singing of this century without end. Good books will let us inhabit this space and recognize a form of life. Serres’ text moves toward dwelling, as noted, in masterful and accessible ways. The pitched battles are the falling replays of anemic and dead politics. As soon as we realize there is humanity, we may be able to enjoy the end of it, our inhuman capability of listening to silence. NOTES 1. See Michel Serres. The Parasite . Minneapolis: University of Minnesota Press. 2007. 2. Wallace Stevens, “Imagination as Value” [ca. 1945], in Collected Poetry and Prose . New York: The Library of America. 1997. 724-39. 3. Jean-François Lyotard. The Inhuman: Reflections on Time . Trans. Geoffrey Bennington & Rachel Bowlby. Stanford, CA: Stanford University Press. 1992. 4. See the introduction: Quentin Melliassoux. After Finitude: An Essay on the Necessity of Contingency . Trans. Ray Brassier. New York: Continuum. 2008. EDITOR'S NOTE: This review was updated on August 8, 2012. Substantial edits include block quotes from the book under review as well as the inclusion of comments from the author. (shrink)

This article discusses the artist, filmmaker, and writer Lana Lin’s “revisioning” of Audre Lorde’s The Cancer Journals (1980) to consider how the poetic encounter between two artists from different generations exemplifies the relational praxis that Lorde pursued throughout her life. In revealing the ways in which Lorde opens acoustic sensory spaces for contemporary readers and listeners of her work, I specifically focus on the political and aesthetic dynamic of recitation in Lin’s experimental documentary The Cancer Journals Revisited (2018). I trace (...) how recitation becomes a coalitional practice of feminist chorus through which readers and listeners embody the sonorous space they co-create through and with Lorde. The article further looks into the ways Lin pairs recitation performance with visceral images of body parts on the screen to argue that the film’s visuals dwell in and extend the form of the chorus; which is to say, the film expands the meaning and practice of chorus beyond the realm of the sonic. The bodies on the screen extend the chorus, immersing the audience in a participatory rethinking of the experience of cancer (particularly breast cancer) not merely as an individual misfortune or an aesthetic concern. In adjoining textual, visual, and acoustic elements, Lin’s film provides a powerful transformative sensory environment, reverberating through the reciters and the audience. (shrink)

In our study, our main concern, as inspired by the film “The Fountain”, is to reflect on the longing for eternity inherent in human nature and the complexity of confronting death. The film is significant in highlighting de-ath's meaning in human life and how one might come to terms with it pea-cefully. From the perspective of the philosophy of religion, topics such as death, immortality, and the afterlife will be examined through an analysis of “The Fountain”.This film, is a significant (...) contribution to the field as it explo-res the desire for immortality, fear of death, and the thoughts of philosop-hers who have contributed to these discussions. The philosophy of religion is a branch of philosophy that develops deep reflections on religion's funda-mental concepts and beliefs. “The Fountain” addresses two fundamental understandings of immortality—biological and spiritual immortality—by considering themes like death, immortality, the soul, and the body, allowing for connections with the philosophy of religion. The film's deep narrative, enriched with mythological elements, enables us to explore the profound meanings of immortality, death, and humanity's existential quest within the context of religious philosophy. This paper will employ textual analysis to examine the screenplay, characters, and dialogues related to death, immor-tality, and the after life in “The Fountain”. Philosophical and religious pers-pectives will be analyzed, evaluating the views of various philosophers and religious thinkers on death, immortality, and the afterlife. Using film analy-sis as a methodology, particularly through symbolic and metaphorical con-tent, helps make abstract philosophical concepts more understandable. Whi-le the philosophy of religion typically revolves around abstract concepts and theories, visual arts like cinema concretize these abstract subjects, offering new perspectives to the viewer and reader alike. When these themes are visualized, alongside traditional text-based methods, philosophical concepts can be explored in their multifaceted dimensions. The philosophy of religion is increasingly approached in an interdisciplinary manner in the modern world, and film analysis is a significant part of this trend. As a method at the intersection of philosophy, art, and culture, film analysis contributes to the enrichment of this field. Popular culture elements, such as cinema, serve as powerful tools in illustrating how society approaches deep religious and philosophical issues like death and immortality. Applying film analysis to the philosophy of religion helps us understand the modern perception of these concepts, expanding the boundaries of the discipline. (shrink)

Electronic text can be defined on two different, though interconnected, levels. On the one hand, electronic text can be defined by taking the notion of “text” or “printed text” as the point of departure. On the other hand, electronic text can be defined by taking the digital format as the point of departure, where everything is represented in the binary alphabet. While the notion of text in most cases lends itself to being independent of medium and embodiment, it is also (...) often tacitly assumed that it is in fact modeled on the print medium, instead of, for instance, on hand-written text or speech. In late 20th century, the notion of “text” was subjected to increasing criticism, as can be seen in the question that has been raised in literary text theory about whether “there is a text in this class.” At the same time, the notion was expanded by including extralinguistic sign modalities (images, videos). A basic question, therefore, is whether electronic text should be included in the enlarged notion that text is a new digital sign modality added to the repertoire of modalities or whether it should be included as a sign modality that is both an independent modality and a container that can hold other modalities. In the first case, the notion of electronic text would be paradigmatically formed around the e-book, which was conceived as a digital copy of a printed book but is now a deliberately closed work. Even closed works in digital form will need some sort of interface and hypertextual navigation that together constitute a particular kind of paratext needed for accessing any sort of digital material. In the second case, the electronic text is defined by the representation of content and (some parts of the) processing rules as binary sequences manifested in the binary alphabet. This wider notion would include, for instance, all sorts of scanning results, whether of the outer cosmos or the interior of our bodies and of digital traces of other processes in-between (machine readings included). Since other alphabets, such as the genetic alphabet and all sorts of images may also be represented in the binary alphabet, such materials will also belong to the textual universe within this definition. A more intriguing implication is that born-digital materials may also include scripts and interactive features as intrinsic parts of the text. The two notions define the text on different levels: one is centered on the Latin, the other on the binary alphabet, and both definitions include hypertext, interactivity, and multimodality as constituent parameters. In the first case, hypertext is included as a navigational, paratextual device; whereas in the second case, hypertext is also incorporated in the narrative within an otherwise closed work or as a constituent element on the textual universe of the web, where it serves the ongoing production of (possibly scripted) connections and disconnections between blocks of textual content. Since the early decades of early 21st century still represent only the very early stages of the globally distributed universe of web texts, this is also a history of the gradual unfolding of the dimensions of these three constituencies—hypertext, interactivity, and multimodality. The result is a still-expanding repertoire of genres, including some that are emerging via path dependency; some via remediation; and some as new genres that are unique for networked digital media, including “social media texts” and a growing variety of narrative and discursive multiple-source systems. (shrink)

In 1992, the much acclaimed prolific American writer Joyce Carol Oates publishes Black Water – a very harsh and condensed literary reenactment of a gruesome event having taken place more than twenty years before and known as the “Chappaquiddick incident”. Another twenty years later, through her 2012 novel Mudwoman, the author seems to revisit the topic that had haunted her for decades. This paper aims at establishing a certain narrative pattern connecting the two novels not only thematically, but also phantasmatically: (...) the sudden “resurrection” of Joyce Carol Oates’s character in the 2012 novel is, as we see it, far from being “incidental”. By “textual anastomosis”, we understand a subjective association of narratives in order to show how the disembodied consciousness “travels” from one character’s fictional body to another’s, triggering a whole bunch of personal memories which also resurrect in this other character’s fictional biography. (shrink)

Dance as a complex human activity is a rich test case for exploring perception in action. In this article, we explore a 4E approach to perception/action in dance, focussing on the intersubjective and ecological aspects of kinaesthetic attunement and their capacity to expand empathic and perceptive experience. We examine the question: what are the ways in which the performance ecology co-created in different dance practices influences empathic and perceptive experience? We adopt an enactive ethnographic and phenomenological approach to explore two (...) distinct dance forms: Contact Improvisation [CI], a duet-system based practice aimed at fostering interkinaesthetic awareness and challenging habits of movement; and Body Weather [BW], an anti-hierarchical movement practice sensitive to the surrounding environment. We argue that through intersubjective kinaesthetic attunement, CI scaffolds the development of perceptive awareness of subtle shifts within ourselves and others, allowing the cultivation of a capacity for flexibly traversing between conscious initiation of action, attuned responding, and the intersection between them. Similarly, we investigate the expansion of perceptive experience through kinaesthetic attunement in BW. We suggest that the capacity for empathy is enhanced in BW through drawing attention to, and perception of, the fullness of a place in a way that we do not typically experience. By focussing on the variations in which embodied perceptual skills are enacted in specific dance forms and the expansion of perceptive experience through kinaesthetic attunement, we stress the potential of the performing arts to cultivate and create new ways of empathic engagement with the world in which we find ourselves. (shrink)

In company with its sister volume, Arts-Based Research Across Textual Media in Education explores arts-based approaches to research across media, including film and comics-related material, from a variety of geographic locations and across a range of sub-disciplines within the field of education. This first volume takes a textual focus, capturing process, poetic, and dramaturgical approaches. The authors aim to highlight some of the approaches that are not always centered in arts-based research. The contributors represent a variety of arts-based practices and (...) methods, and they weave this marrying of artistic and scientific expertise and experience into the fabric of the chapters themselves. Authors from international contexts speak to the importance of utilizing artistic approaches for research processes. From multimodal field notes to poetic forms to the dramaturgical, chapters in this book represent steps forward in educational inquiry to bringing together both the creative and credible. The book includes multiple images and rich descriptions shared from the field. This first volume covers amongst other topics: co-created narratives; creative fiction in research; analytic portraits; dramatic representation, and critical poetic inquiry. It would be suitable for graduate students and scholars interested in qualitative inquiry and arts-based methods, in Education and the social sciences. (shrink)

Inspired by Judith Butler's conceptualization of drag as ‘gender parody’, I develop the conceptual frame of ‘textual drag’ in order to define and examine the relationship between parody, satire and gender. I test this frame by reading two seminal feminist works, Virginia Woolf's Orlando and Monique Wittig's Le Corps lesbien. Both texts lend themselves particularly persuasively to analysis with this frame, as they each use parodic strategies to facilitate proto-queer satirical critiques of reductive gender norms. Orlando deploys an exaggerated nineteenth-century (...) biographical style, which foregrounds the protagonist's gender fluidity and her developing critique of the norms and systems that surround her, while Le Corps lesbien rewrites canonical romance narratives from a lesbian perspective, challenging the heterosexism inherent in these narratives and providing new modes of thinking about gender, desire and sexual interaction. (shrink)

This paper looks to evolve a discourse about the body in medieval women's mystical experience via an understanding of the life and work of Saint Catherine of Genoa as écriture-féminine. Drawing upon Catherine's resolution of binarism through the articulation of sexuality and textuality, I argue that the female mystic's experience of the body as site of struggle helps move beyond analysis of a binary experience to a politics of speaking the body directly.

Body care is considered a key aspect of nursing and imperative for the health, wellbeing, and dignity of older people. In Scandinavian countries, body care as a professional practice has undergone considerable changes, bringing new understandings, values, and dilemmas into nursing. A systematic mapping review was conducted with the aims of identifying and mapping international nursing research on body care of older people in different institutionalized settings in the healthcare system and to critically discuss the dominant assumptions within the research (...) by adapting a problematization approach. Most identified papers reported on empirical research with a biomedical approach focusing on outcome and effectiveness. Conceptual papers, papers with a focus on the perspectives of the older people, or contextual and material aspects were lacking. The research field is dominated by four dominant assumptions: Body care as an evidence‐based practice, body care as a relational ethical practice, the body as a body‐object and a body‐subject, the objects in the body care practices as nonrelational materialities. Given the complexities of professional body care practices, there is a need for other research designs and theoretical perspectives within nursing that expand our understanding of body care taking into consideration the multiple social and material realities. (shrink)

The Printed Reader explores the transformative power of reading in the eighteenth century, and how this was expressed in the fascination with Don Quixote and in a proliferation of narratives about quixotic readers, readers who attempt to reproduce and embody their readings. The collection brings together key debates concerning quixotic narratives, print culture, sensibility, empiricism, book history, and the material text, connecting developments in print technology to gendered conceptualizations of quixotism.

By critically analyzing the status and differentiation of bodies and their lives, the author expands the vision of governmentality beyond the West in order to define the body beyond the pacified techno-promises of their emancipation through fragmentation, calculability and programmability. By elaborating the nature, power, and promises of dominant digital technologies and technobodies, the author conceptualizes them in relation to the shift between bio- and necropolitics/power and in relation to violence, (digital) coloniality, and racialization to which bodies are (...) exposed. It is about the normality of violence against the Other, also in relation to the principle of separation of virtual bodies and “surplus flesh,” which increases exponentially with technological development. The author seeks to understand how we have come to the point where techno-objects are humanized, given agency, while the body and life of the Other are dehumanized, deprived of any rights. The article contextualizes and re-politicizes the shifting relations between subject and object, particularly within our forensic contemporaneity. (shrink)

`The work develops and articulates a brilliant and original central thesis; namely that modern individuals are best understood as complex bodies of thought, as embodied symbolic and material beings. Future work on mind, self, body, society and culture will have to begin with Burkitt's text' - Norman K. Denzin, University of Illinois `After his excellent Social Selves, Ian Burkitt has produced a new theory of embodiment which will become required reading for those working in the areas of social theory, (...) sociology, cultural studies and social psychology. Steering between constructionist and realist theories of the social actor, Bodies of Thought provides an innovative assessment of Foucaultian, Eliasian, and feminist approaches to the body and a sustained critique of Cartesian notions of the subject' - Chris Shilling, Department of Social and Historical Studies, University of Portsmouth In this incisive and truly impressive book, Ian Burkitt critically addresses the dualism between mind and body, thought and emotion, rationality and irrationality, and the mental and the material, which haunt the post-Cartesian world. Drawing on the work of contemporary social theorists and feminist writers, he argues that thought and the sense of being a person is inseparable from bodily practices within social relations, even though such active experience may be abstracted and expanded upon through the use of symbols. Overcoming classic dualisms in social thought, Burkitt argues that bodies are not purely the constructs of discourses of power: they are also productive, communicative, and invested with powerful capacities for changing the social and natural worlds. He goes on to consider how such powers can be developed in more ethical forms of relations and activities. Bodies of Thought will be essential reading for students and academics in social theory, social psychology, cultural studies, feminist theory and the sociology of the body. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Kennedy Institute of Ethics Journal 12.2 (2002) 215-224 [Access article in PDF] Bioethics Inside the Beltway Expanding Human Research Oversight Ellen Holt [Table]Overwhelmed by all the changes and proposed changes in the system to ensure human subject protection? It is an important subject and one in which everyone is interested. Being for human subject protection is like being for Mom. However, we all know that Mom sometimes can be (...) a handful! So I shall quickly review how we got to where we are, what is being done, and who is doing it. The table at the end of this article provides an additional summary of the current state of human subject protections. How We Got Here The current system of human subject protection was built 30 years ago with Institutional Review Boards (IRBs) as the cornerstone. Some well-publicized system failures in the last decade prompted evaluations that identified increasing volume and research complexity as primary threats to the system's effectiveness. In response, the Department of Health and Human Services (DHHS) Office of Inspector General (OIG 1998), and the National Bioethics Advisory Commission (NBAC 2001) issued recommendations calling for education and reform. Since then, initiatives in pursuit of these objectives have been rolling out non-stop. What Is Being Done The Office of Human Research Protections (OHRP) is leading the effort for DHHS, holding noncompliant research organizations accountable, while expanding the government's capacity for oversight, monitoring, and educating the research community. OHRP already has leveraged resources by: (1) implementing a unified federal registration system for all IRBs that identifies where IRBs are, how they are constituted, what kinds of research they are reviewing, and what volume of work they handle; (2) implementing a streamlined assurance process allowing all federal agencies to recognize a single, common assurance and avoid redundancy. The assurance is a commitment from any entity that receives federal funds for research to follow federal rules for protection of research subjects; and (3) redeploying resources from the process of negotiating assurances to supporting [End Page 215] quality improvement, including increasing the number site visits and providing IRBs with tools for self assessment and guidance for improvement.The goal is to prevent problems before they occur, and positive reinforcement and supportive training are the preferred themes. OHRP does wield a big stick and can shut down clinical studies in response to lax oversight, but it also has developed a big carrot by creating a national awards program to recognize excellence in protection of human research subjects—e.g., best practices, innovations in protecting research volunteers, and lifetime achievement for outstanding protection activities.Dr. Greg Koski, Director of OHRP, also is working with other government agencies to consolidate and build a comprehensive program. OHRP has four goals for a new oversight framework: Simplicity, Uniformity, Efficiency and Effectiveness. Selecting representatives from throughout the federal government, Dr. Koski has created the "SUEE" task force to identify and eliminate inefficiencies between the various agencies' human testing regulatory approaches. In addition, the SUEE task force will suggest improvements to current OHRP practices that can be achieved relatively quickly and easily.OHRP is working in concert with the Food and Drug Administration (FDA), which in October 2001, established the Office of Good Clinical Practice (OGCP) to improve the conduct and oversight of clinical research and to promote the protection of participants in FDA-regulated clinical research. Congressional Developments Although Dr. Koski is leading an aggressive charge to consolidate oversight across the federal government, many feel that reform will require legislation to succeed.Action on Capitol Hill is encouraging Bush administration efforts to reform oversight of clinical research. The House International Relations Committee has approved a measure that protects individuals in clinical trials overseas. A six-part Washington Post series (17-22 December 2000), "The Body Hunters," prompted an amendment to the Export Administration Act that, if finalized, will require drug companies to show that a U.S. ethics committee has approved the clinical trial as part of the application for authorization to export the investigational product.Members of Congress also are considering legislation to expand federal oversight of... (shrink)

An expanded and updated edition of this classic collection.

Descriptions of body imagery and body parts are evident in expressions of Old Testament texts. Although there is no single term for ‘body’ in the Hebrew mind, the concept of ‘body’ functions in its different parts. As part of anthropomorphic descriptions of God and expressions attached to humankind, body parts have special significance, contributing to the theological dimension of texts. The poems in the Psalter are no exception. Several body parts are mentioned in Psalm 38, an individual lament song. In (...) addition to God’s hand (v. 3) and an allusion to his voice (v. 16), several body parts describe the psalmist’s condition. These include ‘flesh’ (bāšār, 3, 8), bones (‘ætsæm, 3), head (rôsh, 5), loins (kæsæl, 8), heart (lēb, 9, 11), eyes (‘yn, 11), mouth (pæh, 14, 15), and feet (rægæl, 17). In addition, allusions to the ear (14, 15) and injured body (wounds, 6) form part of the psalmist’s lamenting experience.Contribution: This presentation touches on the general meaning of these body imagery in the Old Testament and their specific function and meaning in the text of Psalm 38. A textual analysis will portray their theological significance. (shrink)

The nature of the self is an important point at which philosophy and literature intersect. Text, Body and Indeterminacy acknowledges this connection by forging a link between the philosophical concept of the self and the category of the literary character. The philosophical horizon of Text, Body and Indeterminacy is delineated by the neo-pragmatist debate on selfhood. The book entwines the ideas of Richard Rorty and Richard Shusterman by stressing similarity in their aestheticizing of ethics and by showing the difference in (...) their understanding of the self as textual or bodily. The characters created by Pater and Wilde are freshly assessed within this dual philosophical perspective. Their doppelgngers are seen as the forerunners of postmodernist concepts: the cerebral fl[neur is reflected in Rortys model ironist, and the sensuous aesthete returns through Shustermans notion of the somatic self. Text, Body and Indeterminacy establishes how Pater renders his protagonists through discursive patternstropes of Decadence, philosophical theorems, and mythsonly to subvert these vocabularies and to emphasize the reality of the body, the extra-textual dimension of the self. It also shows how Wildes sensuous personae, both bodily and indeterminate, transcend the vocabularies available to the Wildean fl[neurs. Through its interpretations, Text Body and Indeterminacy uniquely combines literary portraits by Pater and Wilde, highlights interlocking themes and, in every reading, points to the ethical gains of tilting the idea of selfhood into the somatic realm. (shrink)

This is a unique study, contuining the work of Merleau-Ponty and Heidegger, and using the techniques of phenomenology against the prevailing nihilism of our culture. It expands our understanding of the human potential for spiritual self-realization by interpreting it as the developing of a bodily-felt awareness informing our gestures and movements. The author argues that a psychological focus on our experience of well-being and pathology as embodied beings contributes significantly to a historically relevant critique of ideology. It also provides an (...) essential touchstone in experience for a fruitful individual and collective response to the danger of nihilism. Dr Levin draws on Merleau-Ponty's phenomenology to clarify Heidegger's analytic of human beings through an interpretation that focuses on our experience of being embodied. He reconstructs in modern terms the wisdom implicit in western and semitic forms of religion and philosophy, considering the work of Freud, Jung, Focault and Neitzsche, as well as that of American educational philosophers, including Dewey. In particular, he draws on the psychology of Freud and Jung to clarify our historical experience of gesture and movement and to bring to light its potential in the fulfilment of Selfhood. Throughout the book, the pathologies of the ego and its journey into Selfhood are considered in relation to the conditons of technology and the powers of nihilism. (shrink)

We present the first large-scale, quantitative examination of mind and body concepts in a set of historical sources by measuring the predictions of folk mind–body dualism against the surviving textual corpus of pre-Qin (pre-221 BCE) China. Our textual analysis found clear patterns in the historically evolving reference of the word xin (heart/heart–mind): It alone of the organs was regularly contrasted with the physical body, and during the Warring States period it became less associated with emotions and increasingly portrayed as the (...) unique locus of “higher” cognitive abilities. We interpret this as a semantic shift toward a shared cognitive bias in response to a vast and rapid expansion of literacy. Our study helps test the proposed universality of folk dualism, adds a new quantitative approach to the methods used in the humanities, and opens up a new and valuable data source for cognitive scientists: the record of dead minds. (shrink)

A novel theoretical framework for an embodied, non-representational approach to language that extends and deepens enactive theory, bridging the gap between sensorimotor skills and language. -/- Linguistic Bodies offers a fully embodied and fully social treatment of human language without positing mental representations. The authors present the first coherent, overarching theory that connects dynamical explanations of action and perception with language. Arguing from the assumption of a deep continuity between life and mind, they show that this continuity extends to (...) language. Expanding and deepening enactive theory, they offer a constitutive account of language and the co-emergent phenomena of personhood, reflexivity, social normativity, and ideality. Language, they argue, is not something we add to a range of existing cognitive capacities but a new way of being embodied. Each of us is a linguistic body in a community of other linguistic bodies. The book describes three distinct yet entangled kinds of human embodiment, organic, sensorimotor, and intersubjective; it traces the emergence of linguistic sensitivities and introduces the novel concept of linguistic bodies; and it explores the implications of living as linguistic bodies in perpetual becoming, applying the concept of linguistic bodies to questions of language acquisition, parenting, autism, grammar, symbol, narrative, and gesture, and to such ethical concerns as microaggression, institutional speech, and pedagogy. (shrink)

Echo phonology was originally proposed to account for obligatory coordination of manual and mouth articulations observed in several sign languages. However, previous research into the phenomenon lacks clear criteria for which components of movement can or must be copied when the articulators are so different. Nor is there discussion of which nonmanual articulators can echo manual movement. Given the prosodic properties of echoes (coordination of onset/offset and of dynamics such as speed) as well as general motoric coordination of various articulators (...) in the human body, we expect that the mouth is not the only nonmanual articulator involved in echo phonology. In this study, we look at a fixed set of lexical items across 36 sign languages and establish that the head can echo manual movement with respect to timing and to the axis/axes of manual movement. We propose that what matters in echo phonology is the visual percept of temporally coordinated movement that repeats a salient movement property in such a way as to give the visual impression of a copy. Our findings suggest that echoes are not obligatory motor couplings of two or more articulators but may enhance phonological distinctions that are otherwise difficult to see. (shrink)

This article proposes that the urgent task for feminist sociology is to recuperate those lost or residual `body matters' which lurk, unattended to, on the sidelines of the social. Feminist sociology must carefully negotiate the complex space between sociality and corporeality. The new feminist philosophies of the body tend sometimes to grate against this project by valorizing the body but de-valorizing gender. The new sociology of the body is recuperating the body within sociology, but pays insufficient attention to the ways (...) in which gendered bodies have always enjoyed varying degrees of absence or presence in the sociological imaginary - in the guise of `female corporeality' and `male embodiment'. By revisiting the classical texts of sociology, such as those of Durkheim, Weber and particularly Simmel, I explore the textual strategies whereby `the body' and `the social' were dissociated in the first place and how, simultaneously, woman is saturated with, while man is divested of, corporeality and she is divested while he is invested with sociality. The absent women in sociology were the women in the body excluded from the social. It is male bodies which animate the social - they appear for a fleeting moment, only to disappear immediately, in the space between `corporeality' and `sociality'. Thus, it is not simply a case of recuperating bodies into the social, but of excavating the gendered subtexts whereby gendered bodies were differently inscribed into and out of the social in the first place. The crucial point here is not the more familiar story of her saturation with corporeality but the less familiar one of what happened to his body - how, that is, did male sociologists effect the disappearance of their own bodies in the textual strategies of sociology? (shrink)

This article is an expanded commentary on the essay “The Social Life of ‘Scaffolds’: Examining Human Rights in Regenerative Medicine.” In discussing the limits and possibilities of the essay, this commentary suggests that problematizing scaffolds in regenerative medicine as a kind of infrastructure rather than prosthetic opens the way for an understanding of the genesis of regenerative assemblages in ways that help to reframe inherent issues of human rights. Ultimately, it proposes the notion of experimental ecologies as a way (...) of thinking about an ethically driven productive entanglement of bodies, environments, and technology. (shrink)

ABSTRACTThis article draws attention to the presence of a previously unnoticed transliterated telestich in the transformation of stones into bodies in the episode of Deucalion and Pyrrha in Ovid's Metamorphoses. Detection of the Greek intext, which befits the episode's amplified bilingual atmosphere, is encouraged by a number of textual cues. The article also suggests a ludic connection to Aratus’ Phaenomena.

Nursing and nursing practice both construct and are in turn constructed by the context in which they operate. Texts play a central part in that construction. As such, nursing and nursing practice can be considered to represent a reality that is textually mediated. This paper explores the notion of nursing as a textually mediated reality and offers the reader the possibility of engaging in reflection on what implications this has for nursing and their own nursing practice. The analyses provided draw (...) on aspects of die work of both Foucault and Derrida. Foucault's notion of discourse provides a vehicle for die exploration of nursing as textually mediated, as does Derrida's concept of binary oppositions. The paper thus illustrates some of die possibilities afforded nursing by poststructural analyses. In particular it does this by exploring one of the central textual constructions, impacting on die way that nursing and nursing practice are conceptualized, the mind/body binary opposition. (shrink)

Paul of Aegina's (fl.c. 630)Pragmateiais the only extant Greek medical text from antiquity that discusses the extraction of arrows and small missiles. In his book on surgery, Paul details how to extract arrows according to their properties and the parts of the body which they have wounded (6.88). He prefaces his instructions by describing how arrows differ in their material, figure, size, number, mode, and power. Paul's account of arrow varieties appears to reflect the environment of his medical practice, seventh-century (...) Alexandria, for he refers to Egyptian arrow types when listing the material composition and sizes of different arrows. (shrink)

This essay examines how Brazilian literature has broached changes in the country’s political and social scenario since 2013. Literary production has not only considered socio-political upheavals such as the 2013 protests, the 2016 impeachment of President Dilma Rousseff, and, more recently, the assassination of Rio city council member Marielle Franco as well as the 2020-21 COVID-19 pandemic. Literature has also expanded the signification of “democracy,” broadening the democratic lexicon by employing a language of both demands and entitlements and dispute. (...) By creating a democratic imaginary that oscillates between vindication and exigency, contemporary Brazilian literature delineates the tensions inherent to present-day democratic culture, poised between expanding rights and what scholars have called a "democratic erosion."Keywords: Democracy. Democratic Erosion. Literature. Poetry. ResumoEste ensaio examina como a literatura brasileira tem abordado mudanças no cenário político e social do país desde 2013. A produção literária não aborda apenas levantes sociopolíticos como os protestos de 2013, o impeachment da presidente Dilma Rousseff em 2016 e, mais recentemente, o assassinato da vereadora Marielle Franco e a pandemia COVID-19. A literatura também tem expandido o significado de “democracia”, ampliando o léxico democrático ao empregar uma linguagem de demandas, direitos e disputa. Ao criar um imaginário democrático que oscila entre a reivindicação e a denúncia, a literatura brasileira contemporânea delineia as tensões inerentes à cultura democrática atual, equilibrada entre a expansão de direitos e o que os estudiosos chamam de "erosão democrática".Palavras-chave: Democracia. Erosão Democrática. Literatura. Poesia. (shrink)

Decisions of regulatory government bodies and courts affect many aspects of citizens’ lives. These organizations and courts are expected to provide timely and coherent decisions, although they struggle to keep up with the increasing demand. The ability of machine learning (ML) models to predict such decisions based on past cases under similar circumstances was assessed in some recent works. The dominant conclusion is that the prediction goal is achievable with high accuracy. Nevertheless, most of those works do not consider (...) important aspects for ML models that can impact performance and affect real-world usefulness, such as consistency, out-of-sample applicability, generality, and explainability preservation. To our knowledge, none considered all those aspects, and no previous study addressed the joint use of metadata and text-extracted variables to predict administrative decisions. We propose a predictive model that addresses the abovementioned concerns based on a two-stage cascade classifier. The model employs a first-stage prediction based on textual features extracted from the original documents and a second-stage classifier that includes proceedings’ metadata. The study was conducted using time-based cross-validation, built on data available before the predicted judgment. It provides predictions as soon as the decision date is scheduled and only considers the first document in each proceeding, along with the metadata recorded when the infringement is first registered. Finally, the proposed model provides local explainability by preserving visibility on the textual features and employing the SHapley Additive exPlanations (SHAP). Our findings suggest that this cascade approach surpasses the standalone stages and achieves relatively high Precision and Recall when both text and metadata are available while preserving real-world usefulness. With a weighted F1 score of 0.900, the results outperform the text-only baseline by 1.24% and the metadata-only baseline by 5.63%, with better discriminative properties evaluated by the receiver operating characteristic and precision-recall curves. (shrink)

“Body positivity” refers to the movement to accept our bodies, regardless of size, shape, skin tone, gender, and physical abilities. The movement is often implicitly understood as the effort to celebrate diversity in bodily aesthetics and to expand our narrow beauty standards beyond their present-day confines. Like other feminists, I question whether the push to broaden beauty norms should occupy as central a role as it does now in the movement’s mainstream incarnations, and I believe that, beyond challenging confining (...) beauty standards, body positivity should teach us that all bodies are worthy—for example, of care and respect. My aim in this paper is to offer a general account of body positivity. I argue that body positivity should be understood as the transition from limiting body shame to proper body pride. I adopt a pluralistic approach to body positivity, incorporating the idea that we should not only expand aesthetic standards, but also celebrate such aspects of embodiment as our capacity for bodily pleasure or our bodily abilities. What is common to these different ways of developing empowering relations to our bodies is the move to resist all forms of body shame that limit our flourishing and to cultivate proper pride in one’s body. I conclude by considering several avenues toward embodying such pride and, thus, embracing body positivity: expanding beauty ideals; promoting equal access to physical activities and celebrating the accomplishments of all athletes, regardless of body size or level of ability; and consciousness-raising. (shrink)

This meticulous textual-historical study explains why medieval theologians disputed whether or not the human body assimilated food, and traces the evolution of the question. It illumines the development of scholastic method and the changing attitude of theologians to natural philosophy and medicine.

Do the nonverbal signals used to make social judgements differ depending on the type of judgement being made and what other nonverbal signals are visible? Experiment 1 investigated how nonverbal signals across three channels (face: angry/fearful, posture: expanded/contracted, lean: forward/backward), when viewed together, were used for judgements of emotion, threat, and status. Experiment 2 replicated Experiment 1 and explored how use of the body channels differed in making social judgements when the face channel was obscured. Both experiments found facial (...) anger linked to high anger, threat, and status ratings; facial fear was linked to low ratings. Expanded body posture increased threat and status judgements, while backward lean decreased anger and threat. With the face channel blocked (Experiment 2B), the influence of body posture increased across emotion, threat, and status judgements, while body lean was more consistent. Findings demonstrate that despite the face’s importance across types of social judgements, the body channels differentially contribute to judgements of emotion, threat and status. Further, they are differentially affected by the absence of facial information. How much face and body-related channels are used in social judgements is moderated by the type of judgement being made and the availability of other (particularly facial) channel information. (shrink)

Expands our understanding of the human potential of spiritual self-realization by interpreting it as the developing of a bodily-felt awareness informing our ...

Shows the inseparability of textuality, materiality, and history in discussions of the body.

This article thinks the place of the body, agency and movement in politics through the body of the asylum-seeker. Asylum-seekers do not have ample space to politically voice their experiences, but their bodies and ways of taking agency are fluid. The Agambenian idea of exceptional space and bare life privileges the power of the sovereign, leaving little space for agency for its subjects. It leads to an impasse, as it offers no viable option of thinking the possibilities of opposing (...) sovereign rule. We have resorted to Jean-Luc Nancy’s philosophy in order to read to the contrary: to sketch the potential of the body to move beyond the reach of sovereign power and to communicate itself and its relations to others. The untenability of the sovereign subject pointed to by Nancy’s ontology of bodies allows seeing the asylum-seeker’s body as expressive and moving body that reorganizes its relations to others and turns it to an active agent from which events of the body politic emerge. With its focus on crisscrossing movement of the body and between bodies, the notion of choreography assists us in envisioning that the space for political agency and community do not pre-exist, but are articulated through bodies’ movements. We argue that either purely textual analysis or focus on administrative rationality is bound to leave possible expressions of political agency aside, and thus to ignore the challenge the bodily choreographies of asylum-seekers pose to political theory. We illustrate our argument with vignettes from Fernand Melgar’s 2008 documentary film The Fortress. (shrink)

George Du Maurier’s best-selling novel, Trilby (1894), is as important because of its defiance of social and cultural norms as it is for its apparent compliance with them. Trilby is a fiction that, like its eponymous heroine, attempts to negotiate the perilously fine line between the highbrow and the lowbrow, or to put it another way, between fine art and political commentary on one side, and pornography and sensationalism on the other. This article examines the way that Du Maurier engages (...) his readership in this textual tease – his seduction of the reader – by suggesting the possibility of a peep show where everything that Victorian respectability abhors may be on display, and then his narratological dressing of the text, to ensure that where there is sexual non-conformity there is also moralism, and where there is social confrontation there is also historical distance. Understanding the textual appeal of Trilby as a character, the artist’s model who enchanted the fin-de-siècle reading public, is essential to appreciating how the discourses of pornography and fine art interact and have consequently evolved. This article therefore examines why Trilby succeeded with the Victorians where other, similarly sexually active heroines – such as Thomas Hardy’s Sue Bridehead – failed. Trilby the novel and Trilby the woman are both broken down by their author into manageable parts, a pornographic fetishistic technique that simultaneously eroticises, and makes more palatable, the textual and the physical bodies. (shrink)

Félix Guattari spent his entire working life at La Borde psychiatric clinic where a radicalised form of psychoanalysis, ‘schizoanalysis’, was applied, based on the theory that emerged in Anti-Oedipus and was elaborated in A Thousand Plateaus. In the medium of this non-Oedipalised therapeutic plane lies the ‘body without organs, a body not fully organised but open to every form of expression and metamorphosis. The ideas and practice involved in schizoanalysis, which have now been in effect for fifty years in every (...) social and cultural field, have produced a new hybrid of Lacanian analysis and schizoanalysis, with the recent queering psychoanalysis expanding further the revolutionary character of the latter. The general logic and the determinate ideas of A Thousand Plateaus were applied as a reciprocal presupposition between content and form: free expression, interconnectedness, becoming-woman and -imperceptible, a deterritorialisation of models, roles and relations. (shrink)

History can be understood as involving a problematic interplay between the long-term legacy of human evolution, still tempered into the human body today, and the shorter-term heritage of civilization from its beginnings to the present. Each of us lives in a tension between our indigenous bodies and our civilized selves, between the philosophy of the earth and that which I characterize as “the philosophy of escape from the earth.” The standard story of civilization is one of linear upward progress, (...) a story that I contest with an alternative philosophy of history, picturing history instead as a set of concentric circles. I have devised a new philosophy of history with a three-part approach to understanding human development, taking civilization not as a linear advance of progress, but rather as a progress in precision, paradoxically counteracted by a regression in mind: history as a contraction of mind. I describe three stages in the contraction of mind: 1) animate mind as the evolved outlook of foraging life; 2) anthropocentric mind as representing the contracting transformation of consciousness produced by agriculturally-based civilization; 3) mechanico-centric mind as representing a further contraction from human-centered to a machine-centered consciousness, produced by the rise of modern civilization and the mechanical scientific worldview. Hence, this progressive contraction is marked by a turn from original practical and reverential attunement to the living earth in hunting and gathering societies, or animate mind, to a narrower focus of anthropocentric mind beginning with the development of early civilizations, where the human element became central and the wild devalued. And it moves to an even more narrow focus of mechanico-centric mind, expanding out of late medieval Europe and the development of modern science, where the machine became model of the ultimate, the objectivist filter through which the world is to be understood and made to fit. Far from controlling nature, humans have been consuming it in an unsustainable Malthusian-like trajectory whose limits are being reached in our time. (shrink)

Through an empirical analysis of YouTube videos, blogs, and interviews, this article explores how partners experience intimacy and desire in relation to trans men’s body modifications. Building on Salamon’s conception of trans bodies as emerging within relations of desire, I argue that partners’ experiences of trans men’s bodies are crucially shaped by their intimate bonds with trans men as people, rather than reducible to generic parts. Partners continue to experience trans men as essentially the same people through gender (...) transition, despite fears that testosterone might alter their personalities. Their intimate bonds with trans men also open up space for new relations of desire to emerge, including attraction to bodily changes they might otherwise find unattractive. These partnerships work to expand ideas about which bodies can be desired as male or masculine, and undercut the literalness of sexual identity labels. Thus, the lived realities of gender transition, as they materialize within this context, challenge hegemonic conceptions of gender, sexuality, and desire. (shrink)

Judith Butler’s 2021 essay “Bodies That Still Matter” offers a compressed rehearsal of themes and moves that are developed in more detail in their 2020 book, The Force of Nonviolence: An Ethico-Political Bind. In both projects, Butler spotlights the term feminicidio as an instructive indicator of brutality and violence against feminized individuals, including trans women. Feminicidio exemplifies the violence of “unequal grievability” that Butler’s recent work seeks to overcome; therefore, in particular relation to their recent work on nonviolence, Butler (...) insists that the horror of feminicidio should be closely linked to analysis that mobilizes against the full social force of the crimes. Following the work of Montserrat Sagot, Butler calls for analysis that links the brutality of the killings with a structure of social domination and terror. Additionally, Butler introduces questions for further exploration about representation, social organization, and the relation of sexual terror to domination, extermination, or a general theory of sexuality and violence. In this article, I make a start on the set of questions that come along with the term feminicidio in the work of some of its key theorists such as Diana Russell, Marcela Lagarde, Monserrat Sagot, and Alicia Schmidt Camacho. Here, in support of Butler’s claim that feminicidio should be analyzed in ways that mobilize comprehensive resistance, this article (1) defends Lagarde’s definition of feminicidio as an institutionalized crime, especially against Russell’s objection; (2) develops Sagot’s analysis of femicide in relation to Achille Mbembe’s concept of necropolitics, (3) considers Schmidt Camacho’s critique of the term in the context of maquiladora labor in Mexico, and (4) excavates the salience of Foucault’s concept of biopower as an important model for Butler’s analysis. Finally, this article (5) argues that Butler’s work challenges nonviolence researchers to expand their interest and understanding of grieving as a form of resistance. (shrink)