The Body between Religion and Spirituality

2009 ◽  
Vol 56 (2) ◽  
pp. 226-236 ◽  
Author(s):  
Giuseppe Giordan

The distinction between religion and spirituality, as it is increasingly understood in the contemporary sociology of religion, has led to a reconsideration of the relation between the individual and his/her own body. In the Christian ambit, and especially in the Catholic sphere, the traditional religious attitude has always been that of emphasizing the dichotomy between soul and body, setting a hierarchy that puts the soul in a position superior to the body's, according to an ascetic approach that, particularly in the Middle Ages, foresaw the “mortification of the body”. In the contemporary spiritualist perspective, body and soul are seen as profoundly united, and the previous dichotomy seems to leave room for a more serene and less conflictual connection with one's body: spirituality relates to the sacred by leaving room for (and deriving from) emotions, feelings, the physical and the sexual, and takes a holistic view of human nature. Such a shift from the religious dimension to the spiritual dimension in the relationship with one's body can be observed not only in popular culture but also within Catholicism itself.

2014 ◽  
Vol 48 (1) ◽  
Author(s):  
Danie Strauss

Greek philosophy informed the Medieval dualistic understanding of ‘body’ and ‘soul’, which continued to influence modern Humanism and Christian views during and after the Middle Ages. These fluctuating conceptions express the directing role of dialectical basic motives. It was mainly the Greek motive of matter and form which directed the thought of Plato and Aristotle, resulting in a dualistic view of the relationship between a so-called material body and rational soul. At the Council of Vienne (1312), the Aristotelian-Thomistic doctrine of the soul as the substantial form of the body was adopted. Within Protestant circles, the‘two-substances’ view caused a distinction between a (temporal) material body and an (eternal) rational soul (see article 7 of the Swiss Confessio Helvetica Posterior and the Westminster Confession Chapter 4, paragraph 2). Dooyeweerd shows how modern philosophy has received its deepest motivation from the dialectical motive of nature and freedom, which informed the development from Descartes up to Gould and Jaspers. Finally, in the last sections, the main contours of a biblically informed view are articulated with reference to the centrality of the human I-ness, to the theory of enkaptic interlacements and to the problem of supra-temporality.Siel en liggaam: Is dit moontlik om die dialektiese intellektuele erfenis van die Westevanuit ‘n integrale bybelse siening te bowe te kom? Die Griekse filosofie vorm die agtergrond van die Middeleeuse dualistiese verstaan van ‘liggaam’ en ‘siel’ wat op sy beurt die moderne Humanisme en latere Christelike opvattinge beïnvloed het – almal in die greep van dialektiese grondmotiewe. Dit was hoofsaaklik die Griekse basiese vorm-materie-motief wat die dualistiese siening van ’n materie-liggaam en ’n redelike siel tot gevolg gehad het, soos dit in die denke van Plato en Aristoteles beslag gekry het. By die Konsilie van Wenen (1312) is die Aristotelies-Thomistiese leerstuk van die siel as substansiële vorm van die liggaam aanvaar. In Protestantse kringe het die ‘twee substansies’-siening tot die onderskeiding tussen ’n (tydelike) materie-liggaam en ’n (ewige) redelike siel (vgl. artikel 7 van die Switserse Confessio Helvetica Posterior en die Westminster Confession Hoofstuk 4, paragraaf 2) aanleiding gegee. Dooyeweerd toon aan hoedanig die moderne filosofie sy diepste motivering vanuit die dialektiese grondmotief van natuur en vryheid ontvang, wat rigting sou gee aan diedialektiese ontwikkeling vanaf Descartes tot en met Gould en Jaspers. Aan die einde word die hoof-kontoere van ’n bybels-geïnspireerde siening geartikuleer, met verwysing na die sentrale posisie van die menslike selfheid, na die teorie van enkaptiese struktuurvervlegting en na die probleem van bo-tydelikheid.


Author(s):  
Joshua S. Walden

The book’s epilogue explores the place of musical portraiture in the context of posthumous depictions of the deceased, and in relation to the so-called posthuman condition, which describes contemporary changes in the relationship of the individual with such aspects of life as technology and the body. It first examines Alfred Hitchcock’s Vertigo to view how Bernard Herrmann’s score relates to issues of portraiture and the depiction of the identity of the deceased. It then considers the work of cyborg composer-artist Neil Harbisson, who has aimed, through the use of new capabilities of hybridity between the body and technology, to convey something akin to visual likeness in his series of Sound Portraits. The epilogue shows how an examination of contemporary views of posthumous and posthuman identities helps to illuminate the ways music represents the self throughout the genre of musical portraiture.


Author(s):  
Martin Eisner

This article investigates the significance of the manuscripts of Virgil and other classical poets that Dante might have read. Calling attention to the presence of musical notation (neumes) in copies that share the particular Virgilian readings Dante quotes, this essay explores the resonance of one of those passages (Aeneas’ dream of Hector) in Dante’s poem. It shows how Dante uses this Virgilian episode to craft his encounter with Manfred where he considers the relationship of body and soul that constitutes one of the major differences between classical and Christian thought, as Augustine frequently noted. Just as Christian anthropology maintains that the body constitutes an essential element of the human person, this essay argues that the materiality of the texts Dante read constitutes a crucial source for understanding how Dante interpreted these texts.


2021 ◽  
Author(s):  
◽  
Christine Reid

The study of animals in Shakespeare’s collected works has expanded over the last 30 years. While a number of different animals have been discussed, the importance of the worm in the larger scope of the canon has largely been ignored. By focusing on the perception and presentation of worms in relation to cultural ideas of death, corruption, and consumption, ideas surrounding the body and soul are brought to the forefront. Worms are integral to our understanding of the Early Modern cultural constructs of the body and soul as the presence of worms reveals the state of the individual or the broader environment. Overall, the depiction of worms in Shakespeare’s works serves as a way to understand the metaphysical processes surrounding death and corruption.


2020 ◽  

Heroic tales recount violence, which can be defined as a deliberate assault on the body of another against their will. The act of violence is a culmination of courage, determination, contempt for rules and the power to act; violence appears as a paradigmatic test of the individual. Violence forces those involved to position themselves in relation to it – perpetrators as well as victims, participants as well as bystanders, contemporaries as well as descendants. In this volume, three perspectives on the heroization, endurance and avoidance of violence structure different literary, historical, cultural and sociological approaches to identifying the relationship between the heroic and physical violence. An introductory essay identifies theoretical intersections between violence and heroism. With contributions by Ronald G. Asch, Cornelia Brink, Ulrich Bröckling, Olmo Gölz, Joachim Grage, Felix K. Maier, Vera Marstaller, Christoph Mauntel, Sotirios Mouzakis, Friederike Pannewick, Jan Philipp Reemtsma, Sven Reichardt and Cornel Zwierlein.


Author(s):  
Brooke Holmes

Much of western philosophy, especially ancient Greek philosophy, addresses the problems posed by embodiment. This chapter argues that to grasp the early history of embodiment is to see the category of the body itself as historically emergent. Bruno Snell argued that Homer lacked a concept of the body (sōma), but it is the emergence of body in the fifth century BCE rather than the appearance of mind or soul that is most consequential for the shape of ancient dualisms. The body takes shape in Hippocratic medical writing as largely hidden and unconscious interior space governed by impersonal forces. But Plato’s corpus demonstrates that while Plato’s reputation as a somatophobe is well grounded and may arise in part from the way the body takes shape in medical and other physiological writing, the Dialogues represent a more complex position on the relationship between body and soul than Plato’s reputation suggests.


Author(s):  
Maria Tapias

This chapter explores the elusive and porous boundaries of the body among Punata residents as well as the relationship between physicality and sociality. It also considers the conceptualizations people have about the “fluidity” of emotions and the predicaments inherent in the expression of emotions, larger Andean notions of corporeality, sociability, and the flow of substances between individuals. It shows that the individual and social bodies are intrinsically interconnected throughout the Andes: action in one physical or emotional sphere can exert effects in another. It explains how the boundaries of the body are deeply challenged in the context of Punata and offer insights into how illness processes are conceptualized and lived. The chapter concludes with a discussion of the politics of emotional expression; how the “mechanics” of the accumulation and elimination of emotions are inextricably linked to gender, class, ethnicity, and age.


Author(s):  
Margaret Ezell

During the late sixteenth and early seventeenth centuries, the soul, its nature, and its relationship with the body became focal points for religious, medical, political, and ethical debates, and the choice of vocabulary itself had profound implications in how human and divine nature were represented in early modern English writings. The perceived complexities of the relationship between the body and the soul as delineated in competing schools of classical philosophy provided English writers a fertile ground for analysing the human experience in general and the nature of individual identity. Debates over what happens to the body and the soul at death and at resurrection permeate the writings of the period. During the English Civil War years they were markers of both political and religious affiliations, and this chapter demonstrates how the medical turn in the late seventeenth century focused increasing attention on the separation of soul and mind.


2020 ◽  
Vol 134 ◽  
pp. 39-59
Author(s):  
Louis Sicking

Zuiderzee towns in the Baltic. ‘Vitten’ and ‘Vögte’ – Space and urban representatives in late-medieval ScaniaThe Scania peninsula in the southwest of present-day Sweden was one of the most important trading centres of medieval Northern Europe due to the seasonal presence of immense swarms of herring which attracted large numbers of fishermen and traders. Streching back from the beach of Scania were the so-called vitten, which the traders, grouped by region or city, held as their own, legally autonomous trade settlements, from the Danish King. Initially, these were seasonal trading colonies that were occupied only for the duration of the fair, which began in August and ended in November. In the late Middle Ages the vitten developed into miniature towns, modest off-shoots from the traders‘ mother city. The presence on a small peninsula (c 50 km2) of so many fishermen and merchants who did business together and came from different cities could easily have led to tensions and conflict. What was the relationship between the spatial arrangement of the vitten at Scania and the urban representatives of the vitten, the so-called vögte or governors? This question is addressed by focusing on the vitten of the Zuiderzee towns. Their vitten, among which were numbered those of eastern Zuiderzee cities like Kampen and Zutphen as well as those of western cities like Amsterdam, Brielle and Zierikzee, were part of the Hanse. However, the vitten of these cities have been virtually neglected in historiography. The territorial or local-topographical development of these vitten was characterized by regional concentration: the Zuiderzee vitten were located close or adjacent to one another. The new vitten of Zierikzee and Amsterdam bordered on that of Kampen. Traders from cities and towns without their own vitte were housed in a vitte of a neighboring city: those of Deventer and Zwolle, for instance, in the vitte of  Kampen, those of Enkhuizen and Wieringen in the Amsterdam vitte and those from Schouwen island in the vitte of Zierikzee. The vitten of the eastern Zuiderzee towns were founded at the beginning of the fourteenth century, that is on average half a century earlier than those of the western Zuiderzee towns. The count of Holland and Zealand initially appointed the Zierikzee vogt or governor for all his subjects. Later on, the cities in his counties then had their own governors, first appointed by the count, later by the city (with or without the count‘s approval). The development of the representation of Holland and Zeeland towns in Scania differs from what was characteristic of the eastern Zuiderzee towns. Neither the Count /Duke of Guelders nor the bishop of Utrecht (as overlord of the Oversticht) attempted to interfere with the individual towns‘ governors or the vitten. The trend towards territorialisation in Scania was unmistakable. Although foreign traders, by reason of their origins, were subject to the jurisdiction of their mother city (the personality principle), a fact reflected in the responsibility of the vogt for the citizens in question, they were also increasingly spatially limited in Scania. This was a consequence of the limited space available, of the pursuit of control over one’s own community, and of the goal of allowing different urban groups to live together peaceably, prevent conflicts and guarantee the conduct of international trade. In this way the vitten, in particular those of the Zuiderzee towns that were further away from their mother cities, can be understood as urban colonies overseas.


2017 ◽  
Vol 5 (3) ◽  
pp. 272
Author(s):  
Jordi Morell Rovira

The article explores the relationship of the person with the hole through both literal and metaphorical situations. On the one hand, it points up the body in seclusion and suspended in a time interval, as in the case of the accident at the mine in San José (Chile) or works by artists like J. Wall, G. Schneider or R. Ondák. In this way, opposed feelings evoke the experiences of waiting and/or punishment, which are explanatory of a confined body or a hole. Literature, cinema and art deal with these events from multiple aspects, which become existential allegories about the individual. On the other hand, the act of digging gains prominence as a symbol of work, but also of the absurd. Recalling the ambivalence that may suggest a person making a hole, this article carries out a drift through works by artists of different generations and contexts, such as C. Burden, M. Heizer, F. Miralles, Geliti, S. Sierra, F. Alÿs, M. Salum, X. Ristol or N. Güell. A series of clearly performative or conceptual works, where the act of digging, drilling, burying or unburying become common practices that show the diversity of meanings and intentions.


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