Making Skin Visible

2018 ◽  
Vol 24 (1-2) ◽  
pp. 103-136 ◽  
Author(s):  
Janet L Borgerson ◽  
Jonathan E Schroeder
Keyword(s):  
Human Skin ◽  
Consumer Culture ◽  
Good Life ◽  
Meaning Making ◽  
The Body ◽  
Marketing Communications ◽  
The Good Life ◽  
Representational Practices

Human skin, photography, and consumer culture combine to produce striking images designed to promote visions of the good life. Branding and marketing imagery mobilize skin to resonate and communicate with consumers, which influences the meaning-making possibilities of skin more broadly. Representations of skin in consumer culture, including marketing communications, are anything but ‘blank’ backgrounds or ‘neutral’ meaning spaces. We analyse how skin ‘appears’ to work, and how its appearance in consumer culture imagery reveals ideological and pedagogical aspects of skin. Building upon psychodynamic and interdisciplinary understandings of skin, we discuss dimensions of the body that feed marketing communications and branding. We highlight representational fetishization and the epidermal schema as conceptual tools to interrogate the commodification of skin and as constitutive elements in processes of skin commodification. We provide theoretical insights to address the ways in which skin is implicated in new and emerging concerns of digital representational practices.

scholarly journals PERSONAL ASPIRATIONS, THE “GOOD LIFE” AND THE LAW

2005 ◽  
Vol 10 (1) ◽  
pp. 33-47 ◽  
Author(s):  
TIM KASSER
Keyword(s):  
Personal Growth ◽  
Consumer Culture ◽  
Good Life ◽  
Well Being ◽  
The Good Life ◽  
Legislative Agendas ◽  
The Law ◽  
Ecological Behaviour

[Many of the messages conveyed and laws created by capitalistic, consumer culture encourage the pursuit of goals for wealth, image and status. Sub- stantial research shows, however, that when individuals focus on such “ex- trinsic” goals, they report lower personal well-being and engage in more problematic social and ecological behaviour than when they are oriented towards “intrinsic” pursuits for personal growth, affiliation, and community feeling. Legislative agendas that are designed to increase “time affluence” and protect children from commercialisation are discussed as example ac- tivities lawyers could pursue to help increase intrinsic and decrease extrin- sic aspirations.] 

Il contenuto filosofico della psicoterapia corporea

GROUNDING ◽  
2009 ◽  
pp. 49-61
Author(s):  
Christoph Helferich
Keyword(s):  
Common Ground ◽  
Good Life ◽  
Therapeutic Process ◽  
The Body ◽  
Philosophical Tradition ◽  
The Good Life ◽  
Body Psychotherapy ◽  
Interactional Context ◽  
Major Attention ◽  
Point Of Departure

- The author presents an introductory clinical vignette and describes then the concept of the "good life" as a common ground between philosophy and body psychotherapy. But in comparison to the cura sui in the philosophical tradition, body psychotherapy pays major attention to the affective dimension of man. The body, too, is seen differently in body psychotherapy: it appears essentially in a biographic and interactional context, which represents the ground and the point of departure of the therapeutic process.Key words: Philosophy and life, body psychotherapy, man as an "inhibited being", spirituality of the bodyParole chiave: Filosofia e vita, psicoterapia corporea, l'uomo come "essere inibito", spiritualitŕ del corpo

“When possible, make a U-turn”

2012 ◽  
Vol 22 (1) ◽  
pp. 186-193 ◽  
Author(s):  
Elli P. Schachter
Keyword(s):  
Good Life ◽  
Meaning Making ◽  
The Good Life ◽  
Central Concept ◽  
Identity Processes ◽  
Meaning Systems ◽  
Construction Of Meaning ◽  
Evaluative Meaning ◽  
Explanatory Concept

This paper discusses the problematic consequences of labeling Bruner and MacIntyre’s work under the heading ‘narrative turn’. I argue that their focus on narrative was secondary to larger projects with more important implications for psychology which have unfortunately garnered less attention and have yet to be realized. Bruner’s intent was to establish meaning-making as the central concept of psychology. MacIntyre’s concern was with establishing grounds for moral living. Identity was conceived of as a crucial explanatory concept in the psychosocial construction of meaning and\or the good life. Understanding narrative however, although considered important, was not the primary goal of their efforts. I propose refocusing on these original goals and on identity processes, be they narrative or paradigmatic, as they are involved in the ongoing organization of interpretive and evaluative meaning systems that are the grounds for intentionality and agency.

Philosophy and the Good Life: Hume's Defence of Probable Reasoning

Dialogue ◽  
1996 ◽  
Vol 35 (3) ◽  
pp. 485-504
Author(s):  
David Owen
Keyword(s):  
Good Life ◽  
The Body ◽  
Body Of Christ ◽  
The Good Life ◽  
The Real ◽  
Real Presence ◽  
Probable Reasoning

At the beginning of his section “Of Miracles,” Hume mentions an argument of Dr. Tillotson. The doctrine of “the real presence” seems contradicted by our senses. We see a piece of bread, but are asked to believe it consists in the substance of the body of Christ.

scholarly journals Zorba, Socrates, and the good life

2011 ◽  
Vol 22 (1) ◽  
pp. 193-206
Author(s):  
Filip Kovacevic
Keyword(s):  
Good Life ◽  
A Priori ◽  
The Body ◽  
The Good Life ◽  
Way Of Life ◽  
General Terms ◽  
Literary Figure ◽  
Economic Developments ◽  
The One ◽  
The Individual

How should one live in order to live well? What are the defining characteristics of the good life? These questions - the perennial concern of classical scholars - have in the last 25 years become the subject of debates in contemporary social and political theory as well. Foucault (1986), Taylor (1989), Kekes (1995), Cottingham (1998) and Nehamas (1998) have all stressed the importance of the ?art of living? or ?caring for the self? in light of contemporary political and economic developments. This article, as my contribution to the debate, offers the analysis of two models of the ?good life?: the one as presented by Plato and embodied in the literary character of Socrates, and the other as presented by Nikos Kazantzakis and embodied in the literary figure of Zorba. In general terms, Socrates advocates the rule of reason and the denigration and submission of the bodily Eros, while Zorba remains suspicious of the mind - ?a careful little shopkeeper? - and stresses the significance of bodily experiences as ways of linking oneself with the rest of the universe. Hence in the article I formulate an ethic of sensual Eros by focusing on Zorba?s way of life and contrast it to the Socratic ethics. I conclude that the concern and respect for the body, for the house in which Eros dwells, is the necessary a priori for the living of the good life. This way of life is not one that rejects reason altogether, but what it does reject is the desire of reason to monopolize the individual?s life processes.

Growth and a Good Life Story

2021 ◽  
pp. 100-132
Author(s):  
Jack Bauer
Keyword(s):  
Good Life ◽  
Life Story ◽  
Meaning Making ◽  
Value Orientation ◽  
The Good Life ◽  
Orientation Structure

This chapter integrates theories of the good life and the life story, showing how the two phenomena scaffold each other into existence—and form a good life story. The chapter first examines concepts of time, narrative, change, development, and growth. Metaphors that suggest growthiness are listed, but growth proper emerges in narrative meaning-making. The chapter provides an overview of how the facets of value are shaped and conveyed via narrative tone, theme, and structure. Tone conveys whether an event turns out well subjectively (i.e., value fulfillment). Theme conveys why an event is subjectively important (i.e., value orientation). Structure conveys the objective degrees of value perspectivity by which events, tones, and themes are interpreted. Like the three facets of value, narrative tone, theme, and structure combine to convey the four superordinate categories of a good life story—happiness, love, wisdom, and growth—toward which a transformative self aims.

scholarly journals AS PAIXÕES EM PLUTARCO: O PAPEL DO SILÊNCIO NA CURA DA TAGARELICE.

Sapere Aude ◽  
2019 ◽  
Vol 10 (19) ◽  
pp. 73-92
Author(s):  
Vanderley Nascimento Freitas
Keyword(s):  
Present Article ◽  
Good Life ◽  
Well Being ◽  
The Body ◽  
The Good Life ◽  
Parallel Lives

Plutarco de Queroneia (45-125), maior expoente do médio platonismo, é autor de uma vasta obra, cujos textos conservados foram divididos em dois grandes grupos, as Vidas Paralelas (Bioi Paralleloi) e as Obras Morais (Moralia). Interessa-nos aqui examinar os vários âmbitos em que é possível reconhecer uma reflexão acerca das paixões em Plutarco, inserindo-a na busca pela boa vida preconizado pelo filósofo, a fim de evidenciar os caminhos para a cura de um páthos em particular: a tagarelice. No presente artigo, examinaremos mais de perto quatro tratados do corpus de Plutarco, a saber, Sobre a Tagarelice, Como Ouvir, O Banquete dos Sete Sábios e Das Doenças da Alma e do Corpo: quais as mais nefastas? Entrevendo o horizonte do bem viver, buscaremos mostrar como o filósofo faz com que o silêncio emerja como um ingrediente particular ao se pensar no tratamento de uma alma flagelada pelas paixões. Buscaremos, ainda, trazer à luz as fontes do pensamento antigo nas quais Plutarco se inspira, sobretudo no que diz respeito ao tema relacionado às paixões.ABSTRACTPlutarch of Chaeronea (45-125), the highest exponent of Middle Platonism, is the author of a vast work, whose conserved texts were divided into two great groups, the Parallel lives (Bioi Paralleloi) and the Moral works (Moralia). We are here interested in examine the various fields in which it is possible to recognize a reflection upon the passions in Plutarch, inserting it in the search for the good life recommended by the philosopher, in order to highlight the ways for the healing of a particular pathos: the chatter. In the present article, we will look over more closely four treatises on Plutarch's corpus, namely, On talkativeness, On listening to lectures, Dinner of the seven wise men and Whether the affections of the soul are worse than those of the body. Glimpsing the horizon of well-being, we shall try to show how the philosopher makes silence emerge as a particular ingredient in thinking about the treatment of a soul plagued by passions. We will also try to bring to light the sources of ancient thought in which Plutarch inspired himself, above all regarding the theme related to the passions.KEYWORDS: Plutarch. Passions. Ethic. Silence. Soul.

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