Skinscapes

2015 ◽  
Vol 1 (1-2) ◽  
pp. 133-151 ◽  
Author(s):  
Amiena Peck ◽  
Christopher Stroud
Keyword(s):  
Human Subject ◽  
Power Relations ◽  
The Body ◽  
The Self ◽  
Linguistic Landscape ◽  
Landscape Studies ◽  
Future Selves ◽  
The World ◽  
Phenomenological Methodology ◽  
The Creation

The paper argues for extending linguistic landscape studies to also encompass the body as a corporeal landscape, or ‘moving discursive locality’. We articulate this point within a narrative of a developing field of landscape studies that is increasingly attentive to the mobility and materiality of spatialized semiotics as performative, that is, as partially determining of how we come to understand ourselves ‘in place’. Taking Cape Town’s tattooing culture as an illustration, we unpack the idea of ‘the human subject as an entrepreneur of the self, as author of his or her being in the world’ (Comaroff & Comaroff, 2012: 23), by using a phenomenological methodology to explore the materiality of the body as a mobile and dynamic space of inscribed spatialized identities and historical power relations. Specifically, we focus on: how tattooed bodies sculpt future selves and imagined spaces, the imprint they leave behind in the lives of five participants in the study and ultimately the creation of bodies that matter in time and place. The paper will conclude with a discussion of what studies of corporeal landscapes may contribute to a broader field of linguistic landscape studies.

‘A pinch of unseen, unguarded dust’: The World and Self in Thomas Hardy's Poems

2018 ◽  
Vol 8 (1) ◽  
pp. 49-66
Author(s):  
Monika Szuba
Keyword(s):  
The Body ◽  
The Self ◽  
Phenomenological Philosophy ◽  
The Earth ◽  
The World ◽  
The Universe ◽  
Recurrent Theme ◽  
Body Subject

The essay discusses selected poems from Thomas Hardy's vast body of poetry, focusing on representations of the self and the world. Employing Maurice Merleau-Ponty's concepts such as the body-subject, wild being, flesh, and reversibility, the essay offers an analysis of Hardy's poems in the light of phenomenological philosophy. It argues that far from demonstrating ‘cosmic indifference’, Hardy's poetry offers a sympathetic vision of interrelations governing the universe. The attunement with voices of the Earth foregrounded in the poems enables the self's entanglement in the flesh of the world, a chiasmatic intertwining of beings inserted between the leaves of the world. The relation of the self with the world is established through the act of perception, mainly visual and aural, when the body becomes intertwined with the world, thus resulting in a powerful welding. Such moments of vision are brief and elusive, which enhances a sense of transitoriness, and, yet, they are also timeless as the self becomes immersed in the experience. As time is a recurrent theme in Hardy's poetry, this essay discusses it in the context of dwelling, the provisionality of which is demonstrated in the prevalent sense of temporality, marked by seasons and birdsong, which underline the rhythms of the world.

Principles of compiling artificial languages

2020 ◽  
Vol 56 (07) ◽  
pp. 40-46
Author(s):  
Khayala Mugamat Mursaliyeva ◽  
Keyword(s):  
Natural Language ◽  
Modern World ◽  
Linguistic Landscape ◽  
Artificial Language ◽  
Natural Consequence ◽  
Modern Language ◽  
Artificial Languages ◽  
The World ◽  
The Creation

The explosion of information and the ever-increasing number of international languages make the modern language situation very difficult. The interaction of languages ultimately leads to the creation of international artificial languages that operate in parallel with the world`s languages. The expansion of interlinguistic issues is a natural consequence of the aggravation of the linguistic landscape of the modern world. The modern interlinguistic dialect, which is defined as a field of linguistics that studies international languages and international languages as a means of communication, deals with the importance of overcoming the barrier.The problem of international artificial languages is widely covered in the writings of I.A.Baudouin de Courtenay, V.P.Qrigorev, N.L.Gudskov, E.K.Drezen, A.D.Dulchenko, M.I.Isayev, S.N.Kuznechov, A.D.Melnikov and many other scientists. Key words:the concept of natural language, the concept of artificial language, the degree of artificiality of language, the authenticity of language

scholarly journals Próbowanie świata i siebie – Montaigne i Gombrowicz

Wielogłos ◽  
2021 ◽  
pp. 85-122
Author(s):  
Marian Bielecki
Keyword(s):  
The Body ◽  
The Self ◽  
The Public ◽  
The World

[Rehearsing the World and the Self – Montaigne and Gombrowicz] The article discusses intertextual, intellectual and poetological relations between Michel de Montaigne’s Essais and Witold Gombrowicz’s autobiographical project. The author shows that the Polish writer was inspired by the French classic’s open poetics and his concept of processual and interactional subject. Gombrowicz was also interested in more specific matters present in Montaigne’s work: philosophical praise of the body, criticism of scholasticism, opposition of the private to the public.

The Poetic and the Political in Valery Podoroga’s Analytical Anthropology

2021 ◽  
Vol 32 (5) ◽  
pp. 50
Author(s):  
Oleg Aronson
Keyword(s):  
Special Kind ◽  
Literary Work ◽  
Social Institution ◽  
Cultural Practice ◽  
The Body ◽  
The Political ◽  
The World ◽  
Life Itself ◽  
The Creation ◽  
Analytical Tools

The article is devoted to an analysis of the creative work of the Russian philosopher Valery Podoroga. It focuses on the special discipline he created, namely, “analytical anthropology”, and the book “Anthropograms”, in which Valery Podoroga sets out the basic principles and analytical tools of his philosophical work. Examining the books of the philosopher that preceded the creation of analytical anthropology and those that were written later, it is possible to single out two important lines of his research. First, the philosophy of literature and second, research in the field of the political. Podoroga’s understanding of literature is broader than that of a cultural practice or a social institution. For him, it is the space of the corporal experience of contact with the world, in which the affective aspect of thinking is realized. This line of analysis points to the “poetic” dimension of the experience of thinking, since the emphasis here is on what Jakobson called the “poetic function of language”, its orientation toward itself. It is precisely the literary aspect that becomes important when analyzing the texts of philosophers (Kierkegaard, Nietzsche, Heidegger); however, what is even more important is that in the very experience of fiction Podoroga is trying to find new means for philosophy. His “poetic line” is closely connected with the poetics of space (Bachelard) and the phenomenology of the body (Merleau-Ponty, Henry). It is the combination of poetics and phenomenology that allows Podoroga to overcome both the orientation of poetics exclusively toward language and the categorical apparatus of philosophy. The main result of Valery Podoroga’s work is the creation of an “anthropogram”, a special kind of scheme in which the action of the Work (a literary work, but not only) is immanent to the dynamics of the world. Is it possible to create such anthropograms outside the field of literature? Podoroga does not specify. The article attempts to show how Podoroga’s ways of working with literary texts correlate with his works dealing with the technologies of power and violence, transforming separate political and ethical terms into anthropograms, that is, forms of thought immanent to life itself.

Introduction

2019 ◽  
pp. 1-24
Author(s):  
Monika Szuba
Keyword(s):  
Human Subject ◽  
The Body ◽  
The World ◽  
Body Subject

Poïesis – production, creation, making – transforms and continues the world where thought, matter and time are mediated and attuned in and for the human subject. Following a certain phenomenological discourse, about which there is more to be said in this Introduction, what I will be calling throughout this study the body–subject becomes integrated with the world. Thus, through making, ...

Maurice

2020 ◽  
pp. 127-153
Author(s):  
Finn Fordham
Keyword(s):  
Twentieth Century ◽  
The Body ◽  
The Self ◽  
Early Twentieth Century ◽  
Homosexual Orientation ◽  
The World ◽  
Resonant Term ◽  
Body And Soul ◽  
Edward Carpenter

As a queer bildungsroman, Maurice has a particular way of managing the relation between the body and the soul. Forster's exploration of the queer relationship between body and soul took place at a time when there was a battle over the nature of the soul, often defensive against materialism: concepts of identity and selfhood were undergoing radical contestations and the word 'soul' is a resonant term in modernist novels. How did emerging discourses, such as those of Havelock Ellis, Edward Carpenter, and many others, about homosexual orientation relate to these contemporary discourses around the self? The chapter focuses on two passages about body and soul, whose textual genesis reveals problems of phrasing, as Forster’s unprecedented investigation of sexuality takes him to the edge of identity. It then examines how certain spaces, such as windows and thresholds, become symbolic zones of transgressive encounters between inner and outer, soul and body. It concludes by showing how Forster avoids drawing up any consistent ‘doctrine’ of body and soul. As a work of fiction in which different visions of the world come into conflict with each other, Maurice is a unique and vital witness of transforming discourses about homosexuality in the early twentieth century.

Freedom and Culture

2018 ◽  
Vol 48 (2) ◽  
pp. 175-194 ◽  
Author(s):  
Shuchen Xiang ◽  
Keyword(s):  
Human Subject ◽  
Human Agency ◽  
The Self ◽  
Chinese Tradition ◽  
Symbolic Forms ◽  
The World ◽  
Book Of Changes ◽  
Philosophy Of Symbolic Forms ◽  
Symbolic Formation

Through a key passage (Xici 2.2) from the Book of Changes, this paper shows that Ernst Cassirer’s philosophy of symbolic forms shares similarities with the canonical account of symbolic formation in the Chinese tradition: the genesis of xiang (象), often translated as image or symbol. xiang became identified with the origins of culture/civilisation itself. In both cases, the world is understood as primordially (phenomenologically) meaningful; the expressiveness of the world requires a human subject to consummate it in a symbol, whilst the symbol in turn gives us access to higher orders of meaning. It is the self-conscious creation of the symbol that then allows for the higher forms of culture. For both the Xici and Cassirer, symbols and the symbolic consciousness that comes with it is the pre-condition for the freedom, ethics and the cultivation of agency. As for both the Xici and Cassirer, it is human agency that creates these symbols, it will be argued that the Xici is making a Cassirerian argument about the (ethical) relationship between human agency, symbols and ethics/freedom.

The Eye is the Lamp of the Body (Matthew 6.22–23=Luke 11.34–36)

1987 ◽  
Vol 33 (1) ◽  
pp. 61-83 ◽  
Author(s):  
Dale C. Allison
Keyword(s):  
Human Body ◽  
The Body ◽  
Ancient Greek ◽  
Similar Nature ◽  
Recent Contribution ◽  
Human Eye ◽  
The World ◽  
The Creation

The most significant recent contribution to the understanding of Matt 6. 22–23 (= Luke 11. 34–36: Q) comes from Hans Dieter Betz. In his article on ‘Matthew vi.22f. and ancient Greek theories of Vision’ Betz claims to find in the pre-Socratics, in Plato, and in Philo the clues by which the enigmatic logion about the eye as the lamp of the body can best be elucidated. He directs attention to the following texts in particular: (1) Plato, Timaeus 45B–46A. In discussing the creation of the human body by the gods, Plato speaks of the ‘light-bearing eyes’(φωσφόραμματα), and he asserts that, within the human eye, there is a type of fire, a fire which does not burn but is, as Bury translates, ‘mild’. When we see, this fire, which is both ‘pure’ (είλıκρωές) and ‘within us’ (έντòς ὴμῶν), flows through the eyes and out into the world, where it meets the light of day. Now since like is attracted to like, the light of the eyes coalesces with the light of day, forming one stream of substance. And then, to quote Plato, ‘This substance, having all become similar in its properties because of its similar nature, distributes the motions of every object it touches, or whereby it is touched, throughout all the body, even unto the soul, and brings about the sensation which we term seeing.’ In fine, we see because we have within us a light that streams forth through our eyes.

scholarly journals THE FACT OF CREATION AND THE LIMITS OF SCIENTIFIC KNOWLEDGE

2020 ◽  
Vol 4 (1) ◽  
pp. 85-101
Author(s):  
Ion Marian CROITORU ◽  
Keyword(s):  
New Physics ◽  
The Body ◽  
Christian Theology ◽  
The World ◽  
The Creation ◽  
Science And Theology ◽  
To Come ◽  
The Times ◽  
The Moment ◽  
The Universe

Although scientific research is in full bloom regarding, for instance, the environment, the fact of creation cannot be ignored either, even if some scientists deny it, while others ascertain it, albeit from perspectives, however, foreign to the patristic vision specific of the Orthodoxy. Consequently, the limits of cosmology are structured as well by Christian theology, which shows that the study of the world, guided by laws of physics in a limited framework, is carried out inside the creation affected by the consequences of the primordial sin, so that the reality of the world before sin is known only to those who reach spiritual perfection and holiness, therefore, from an eschatological perspective, since they, too, go through the moment of separation of the soul from the body, waiting for the general resurrection. Therefore, a new way of being is affirmed in the Orthodox Church, by the personal experience of each believer, which is a transformation on the personal and cosmic level, according to Jesus Christ’s resurrected body, which means the reality of a new physics, which concerns both the beginning of the universe, but also its new dimension, at the Lord’s Second Coming, when heaven and earth will be renewed by transfiguration. Regarding the existence of the universe, the differences are given by the perceptions of two cosmologies. Thus, the theonomous cosmology highlights man’s purpose on earth, the necessity of moral and spiritual life, and the transfiguration of creation, explaining God’s presence in His creation, but also His work in it, namely the transcendence and the immanence in relation to the creation. The autonomous cosmology engenders the evolutionist theory, which leads to secularism and, consequently, to the gap between the contemporary man’s technological progress, and his spiritual and moral regress. Today, more scientists are turning their attention also to the data of the divine Revelation, the way it makes itself known by its organs, the Holy Scripture and the Holy Tradition, in the one Church, which will mean a deepening of the dialogue between science and theology in favour of the man from everywhere and from the times to come.

scholarly journals Embodying Asceticism: Masculinity, Manliness, and the Male Body in Muḥammad al-ʿArabī al-Darqāwī’s Majmūʿ Rasā⁠ʾil

2020 ◽  
Vol 4 (1-2) ◽  
pp. 128-154
Author(s):  
Brittany Landorf
Keyword(s):  
Natural Environment ◽  
The Body ◽  
The Self ◽  
Male Body ◽  
Material World ◽  
Hierarchical Relationship ◽  
The World ◽  
Gender Hierarchies ◽  
Corporeal Body

Abstract This study examines the logics of masculinity, manliness, and the corporeal male body in shaykh Muḥammad al-ʿArabī ibn Aḥmad al-Darqāwī al-Ḥasanī’s (d. 1239/1823) Majmūʿ Rasā⁠ʾil (“Collection of Epistles”). It argues that al-Darqāwī’s Rasā⁠ʾil constructed a prescriptive pious masculinity defined by mastery of the body and self, practical acts of ascetic devotion and humility, the hierarchical relationship between a Sufi master and his disciples, and the denigration of normative masculine virtues and behaviours. While al-Darqāwī instructed his followers to practice tajrīd, or divestment from the material world, and to eschew the habits of the men of murūʾa, this act did not seek to completely transcend the masculine body. Rather, his understanding of prescriptive pious masculinity was centred in embodied ascetic acts which created an analogous relationship between the physical act of purifying the corporeal body with the disciplining of the self (nafs). Mastering the body and the self, al-Darqāwī wrote, would lead to both growing near to God as well as, importantly, his Sufi followers’ mastery over other men, their wives and children, and even the natural environment. Al-Darqāwī’s Rasā⁠ʾil highlight the tension between Sufism as a spiritual and mystical path that seems to transcend gender hierarchies with its imbrication in epistemologies, ontologies, and cosmologies shaped by a masculine way of being in the world.

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