scholarly journals Uso del cuerpo en la protesta política. Significación e implicancias subjetivas de la Autoinmolación en el plano de “Lo Político

2017 ◽  
pp. 56
Author(s):  
Igor Moraga
Keyword(s):  
Status Quo ◽  
The Body ◽  
The Political ◽  
Political Protest ◽  
Human Being ◽  
Individual State ◽  
De Re ◽  
Palabras Clave ◽  
The Individual ◽  
Self Immolation

<p align="center"><strong>Resumen</strong></p><p>La autoinmolación, como acto simbólico de sacrificio en la protesta política, rompe el proceso intrínseco del ser humano de la auto conservación, el escape al dolor y a la muerte trágica. En este punto, la utilización del cuerpo como medio de lucha reconfigura el concepto de soberanía que anteriormente Schmitt desarrollaría como forma última de justificar los procesos de expansión y preservación de la vida, todo esto en base a las ideas de dominio y propiedad territorial. Bajo este punto de vista, pensar en una “soberanía corporal” podría resultar clave a la hora de re significar una autoinmolación como mecanismo de protesta política, donde la pugna es resultado de la diada: individuo/poder totalizante; individuo/status quo y en última instancia, del Individuo/ Estado; además de entender la vida y la muerte como espacios claves de la pugna dóxica entre éstas. Este artículo aborda el acto de la autoinmolación, en su relación con el dominio corporal, el aspecto simbólico que ahí acontece y la resignificación de la muerte como forma de protesta política. Al final del escrito se defiende la tesis de que el acto de la auto inmolación en sí mismo, se configura como una herramienta de propaganda política y acto comunicacional que puede generar un impacto en la sociedad, cuando se es ejercida con un fin colectivo y concéntrico.</p><p><strong>Palabras Clave</strong>: autoinmolación, protesta política, soberanía, politización de la muerte, altruismo.</p><p> </p><p align="center"><strong>Abstract.</strong></p><p>The auto-immolation, like symbolic act of sacrifice in the political protest breaks the intrinsic process of the human being of auto-conservation, the escape to the pain and death. In this point, the use of the body like means of fight reconfigures the concept of sovereignty that previously Schmitt would develop like last form to justify the processes of expansion and preservation of life, all of this on the basis of the ideas of dominion and territorial property. Under this point, thinking in a corporal sovereignty would be able to result key to the hour to remaining an auto-immolation like mechanism of political protest, where the struggle is resulted of the dyad: Individual / Totalizing power; Individual / status quo and in last instance, of the Individual / state, in addition to understanding life and the death like ambits keys of the doxic struggle between them. This article talks about the act of the auto-immolation in his relation, to the corporal command, the symbolic aspect than there it happens and the re significance of the death like form of political protest. At the end of the article is defend the thesis of that the act of auto-immolation as such, it is configured like a tool of political advertising and act communicational that can generate an impact in the society, when this is exercised with a collective and concenctric.</p><p><strong>Keywords</strong>: self-immolation, political protest, sovereignty, politicization of death, altruism.</p>

scholarly journals Uso del cuerpo en la protesta política. Significación e implicancias subjetivas de la Autoinmolación en el plano de “Lo Político

2017 ◽  
pp. 56
Author(s):  
Igor Moraga
Keyword(s):  
Status Quo ◽  
The Body ◽  
The Political ◽  
Political Protest ◽  
Human Being ◽  
Individual State ◽  
De Re ◽  
Palabras Clave ◽  
The Individual ◽  
Self Immolation

<p align="center"><strong>Resumen</strong></p><p>La autoinmolación, como acto simbólico de sacrificio en la protesta política, rompe el proceso intrínseco del ser humano de la auto conservación, el escape al dolor y a la muerte trágica. En este punto, la utilización del cuerpo como medio de lucha reconfigura el concepto de soberanía que anteriormente Schmitt desarrollaría como forma última de justificar los procesos de expansión y preservación de la vida, todo esto en base a las ideas de dominio y propiedad territorial. Bajo este punto de vista, pensar en una “soberanía corporal” podría resultar clave a la hora de re significar una autoinmolación como mecanismo de protesta política, donde la pugna es resultado de la diada: individuo/poder totalizante; individuo/status quo y en última instancia, del Individuo/ Estado; además de entender la vida y la muerte como espacios claves de la pugna dóxica entre éstas. Este artículo aborda el acto de la autoinmolación, en su relación con el dominio corporal, el aspecto simbólico que ahí acontece y la resignificación de la muerte como forma de protesta política. Al final del escrito se defiende la tesis de que el acto de la auto inmolación en sí mismo, se configura como una herramienta de propaganda política y acto comunicacional que puede generar un impacto en la sociedad, cuando se es ejercida con un fin colectivo y concéntrico.</p><p><strong>Palabras Clave</strong>: autoinmolación, protesta política, soberanía, politización de la muerte, altruismo.</p><p> </p><p align="center"><strong>Abstract.</strong></p><p>The auto-immolation, like symbolic act of sacrifice in the political protest breaks the intrinsic process of the human being of auto-conservation, the escape to the pain and death. In this point, the use of the body like means of fight reconfigures the concept of sovereignty that previously Schmitt would develop like last form to justify the processes of expansion and preservation of life, all of this on the basis of the ideas of dominion and territorial property. Under this point, thinking in a corporal sovereignty would be able to result key to the hour to remaining an auto-immolation like mechanism of political protest, where the struggle is resulted of the dyad: Individual / Totalizing power; Individual / status quo and in last instance, of the Individual / state, in addition to understanding life and the death like ambits keys of the doxic struggle between them. This article talks about the act of the auto-immolation in his relation, to the corporal command, the symbolic aspect than there it happens and the re significance of the death like form of political protest. At the end of the article is defend the thesis of that the act of auto-immolation as such, it is configured like a tool of political advertising and act communicational that can generate an impact in the society, when this is exercised with a collective and concenctric.</p><p><strong>Keywords</strong>: self-immolation, political protest, sovereignty, politicization of death, altruism.</p>

The role of cultural production in celebrity politics: Comparing the campaigns of Jesse ‘The Body’ Ventura (1999) and Donald Trump (2016)

Politics ◽  
2019 ◽  
Vol 40 (2) ◽  
pp. 139-153
Author(s):  
David S Moon
Keyword(s):  
Cultural Production ◽  
The Body ◽  
Cultural Value ◽  
The Political ◽  
Political Elites ◽  
Political Protest ◽  
Political Campaign ◽  
Donald Trump ◽  
Celebrity Politics

This article draws out the significant similarities between the political insurgencies of Jesse Ventura in 1999 and Donald Trump in 2016, charting their own premillennial political collaborations as members of the Reform Party, before identifying wider lessons for studies of contemporary celebrity politicians through a comparison of their individual campaigns. Its analysis is based upon the concept of the ‘politainer’, introduced by Conley and Schultz, into which it incorporates Mikhail Bakhtin’s conception of the carnival fool. The heterodox nature of both Ventura and Trump’s political campaign styles, it argues, is in part explained by the nature of the cultural spheres within which their public personas were produced; specifically, the fact that these personas, which they carried over from the entertainment to political spheres, were produced within genres of popular culture generally positioned as having ‘low’ cultural value. This, it argues, furnished both with an anti-establishment ethos as ‘no bullshit’ straight-talkers, marking them as outsider candidates able to act as conduits for political protest by an electorate alienated from mainstream political elites. It concludes by emphasising the potential importance that political celebrities’ specific cultural production can play in shaping a subsequent political campaign in general.

scholarly journals Risk as Moral Danger: The Social and Political Functions of Risk Discourse in Public Health

1993 ◽  
Vol 23 (3) ◽  
pp. 425-435 ◽  
Author(s):  
Deborah Lupton
Keyword(s):  
Public Health ◽  
Body Politic ◽  
Modern Society ◽  
The Body ◽  
The Political ◽  
The Social ◽  
Divine Retribution ◽  
Multiple Meanings ◽  
The Individual ◽  
Risk Discourse

Risk is a concept with multiple meanings and is ideologically loaded. The author reviews the literature on risk perception and risk as a sociocultural construct, with particular reference to the domain of public health. Pertinent examples of the political and moral function of risk discourse in public health are given. The author concludes that risk discourse is often used to blame the victim, to displace the real reasons for ill-health upon the individual, and to express outrage at behavior deemed socially unacceptable, thereby exerting control over the body politic as well as the body corporeal. Risk discourse is redolent with the ideologies of mortality, danger, and divine retribution. Risk, as it is used in modern society, therefore cannot be considered a neutral term.

scholarly journals Μισέλ Φουκώ: Η συγκρότηση του σύγχρονου πειθαρχικού υποκειμένου

Conatus ◽  
2017 ◽  
Vol 1 (1) ◽  
pp. 41
Author(s):  
Θάνος Κιοσόγλου (Thanos Kiosoglou)
Keyword(s):  
Everyday Life ◽  
Human Body ◽  
The Body ◽  
The Political ◽  
Human Being ◽  
Human Beings ◽  
Present Account ◽  
The Reformation ◽  
The Everyday ◽  
Political Technology

In his seminal Discipline and Punish: The Birth of the Prison, Michel Foucault aims at outlining the historical course that led to the promulgation and consolidation of the institution of imprisonment as a means of punishment as well as narrating how the corresponding human type, i.e. the contemporary disciplined subject, has been shaped. Obviously, the disciplined subject gradually took the place of the tormented subject. Consequently, this study aims at describing the sequential mutations of the imposed punishment as it progressively shifted from the spectacular slaughtering of the body to the strictly scientific manipulation of the non-material dimension of the human being. The reformation of the punitive practices “constructs” a docile body. It must be noticed, however, that this body is not necessarily guilty, since the disciplinary schemes concern everybody, even the most innocent sides of the everyday life as for example the hospital, the school or the barracks. Additionally, discipline is imposed through the division of the space, what Foucault calls the “art of allocation”, so that every working person is easily seen and supervised by the eye of the authority, while the disciplined subject is being forged gradually through the sense of responsibility before the flowing time. Foucault highlights the “political technology of the body”, that is its usurpation by the authorities, who aim at imposing to it adictated activity that produces palpable results in a binding frame of time. Although selective and brief, the present account of the punitive concepts of the three last centuries clarifies the fact that the authoritarian strategies are indissolubly interwoven with the different connotations of the human body, through the use of which they subdue human beings.

scholarly journals O MÉTODO DE CADEIAS MUSCULARES E ARTICULARES DE G.D.S.: UMA ABORDAGEM SOMÁTICA

2007 ◽  
Vol 4 (8) ◽  
pp. 41-49 ◽  
Author(s):  
Adriane Vieira
Keyword(s):  
Physical Education ◽  
Holistic Approach ◽  
Well Being ◽  
The Body ◽  
Traditional Practices ◽  
Human Being ◽  
Preventive Approach ◽  
The Individual

A abordagem somática, difundida por pesquisadores americanos, tem-se dedicado à investigação de propostas corporais que divergem das práticas tradicionais, redimensionando a compreensão de corpo nas áreas de Educação Física e Fisioterapia. O método de Cadeias Musculares e Articulares, condizente com tal abordagem, propõe novas leituras do corpo humano, visualizando-o na sua complexidade. Nesse método, considera-se que os problemas posturais não são decorrentes de uma ação inadequada de músculos isolados, mas de um conjunto de fatores que se relacionam à totalidade psicomotora e à vivência do indivíduo no decorrer dos anos. Valoriza-se a visão de unidade do ser humano e proporciona-se um maior conhecimento corporal ao aluno/paciente, permitindo lhe cuidar de si mesmo. Trata-se, sobretudo, de uma proposta preventiva que objetiva o bem-estar do indivíduo através de uma visão holística.The somatic approach taken by american researchers deals with corporal proposals that are different from traditional practices. The understanding of the body differs from those in Physiotherapy and Physical Education. The method of Muscular and /\rticulate Chainsm accord with the somatic approach considers the complexity of the body. In this method, one considers that postural problems are not due to an inadequate action of isolated muscles. Postural problems are considered as the result of a set of factors which relate to the psychomotor situation of a person as a whole and the person history. A human being is taken as a unity and a better knowledge of the body is offered to the pupil/patient so that he/she can take care of him/herself. It is a preventive approach that aims the well-being of the individual though a holistic approach.

scholarly journals Είναι και λόγος. Μονή και ίδρυσις των υποστάσεων

2000 ◽  
Author(s):  
Ιωάννης Πλεξίδας
Keyword(s):  
The Body ◽  
Specific Work ◽  
Human Being ◽  
The Real ◽  
Saint John ◽  
John Of Damascus ◽  
Flowing Material ◽  
The Individual ◽  
The Church

Our choice to study the meaning of hypostasis in the work of Saint John of Damascus, is not accidental. The hypostasis, which is assimilated with the person and the individual, constitutes the cornerstone of the holy author’s tuition. Before we proceed to the formulation of the conclusions in which our inquiry was led, we are obliged to make a short reference to the interpretative method we pursued in order to approach the flowing material.We chose consciously to confine to the minimum the bibliographical data, in order to allow the text to speak for itself, revealing to us its intimate truth. Additionally, we adopted two fundamental principles of reading. The first one is related with the entire reading of the flowing material. The entire reading presumes the study of a whole specific work, for example the work of Dialectica, but it is also necessary to study all the books of the specific writer. The second principle refers to the structural reading, which is the greatest development of the textual connections and which helps us to achieve the inner connection of the treatise’s sections. The restriction of the bibliographical data does not indicate imperfect informing on the particular bibliography. Very important studies about John of Damascus, like the studies of B. Studer and G. Richter were utilized but their role is purely subsidiary.As we have already said, our inquiry exhibited the conception of hypostasis into a basic conception, on which the theological edifice of Damascene was structured. John of Damascus identifies the meanings of hypostasis, person, individual and attributes to them the sense of the exact human being. Oppositely to the meaning of the person (hypostasis, individual), we can find the meaning of essence. It is identified with the notion of nature and the notion of form. We observed the passage from the essence, that is the final result of a rational subtractive proceeding, to the hypostasis, which is the only factual. We attended this passage in the thought of the out wise and in the thought of the Church’ s Fathers. Moreover, we searched for the role of the unseparated accidents (external corporal features) and the separated (wishes-actions) in the proceeding of the hypostasis’ formation.Afterwards, we examined the role of the accidents into Christ’s hypostasis. We perceived that Christ had only one face and not two. We examined the possibility of the existence of a sententious wish a possibility, which we rejected. Finally, we mentioned Christ’s example as a human being’s icon.We scrutinized the acceptation of the Triadic hypostasis. We investigated the resembalncies and differences which exist between the human and the divine hypostasis. We denied the adjustment of Aristotle’s denominations related to God’s case, and we were restricted to talk about the relative character that we can gave comparatively to God’s existence.Finally, we referred to the inner of human’ s existence and we sought the soul’ s forces that can help us be aware of the prudent proceeding.We discussed especially the role of fantasy that is able to create images composing pieces of the real, according to John of Damascus. These images are presented to be real. Fantasy can offer to mind a false reality, preventing it from distinguishing the real and the untrue.Damascene’s phrase: «I will not say something that is mine» (έρώ έμόν ούδέν), which is found almost in all his works, became the body of this project. We followed roads which were engraved by the predecessors of our tradition concerning our apprenticeship on the texts. We were subjected to them, while listening and taking all these edifying elemets they can give.

scholarly journals La salute dell’uomo tra scienza medica e filosofia La medicina estetica nell’assistenza olistica

2007 ◽  
Vol 56 (2) ◽  
Author(s):  
Maria Teresa Iannone
Keyword(s):  
Subjective Experience ◽  
The Body ◽  
Health Staff ◽  
Ethical Behaviour ◽  
Human Being ◽  
Human Beings ◽  
Scientific Culture ◽  
Ethical Practice ◽  
Aesthetic Medicine ◽  
The Individual

La Bioetica ci insegna quanto sia importante che la Medicina sia disposta a guardare e a trattare l’uomo che soffre nella sua interezza spirituale e corporea, opponendosi a quella cultura scientifica che ha perso il senso della unità dell’individuo, curando la patologia e non il malato. La prospettiva olistica è quella che meglio comprende il concetto di salute, in quanto definisce la salute come abilità di conseguire gli scopi vitali riferendosi all’uomo nella sua interezza. In questa modalità di affrontare l’uomo nella sua globalità, entra in gioco la corporeità, base necessaria per la relazione con i propri simili. La Medicina estetica si basa sull’intuizione che individua come il malessere del corpo possa andare ben oltre il corpo; ricorrervi deve significare rispettare l’umanità che è in ognuno di noi nella ricerca di un equilibrio psico-fisico che richiama ad una duplice moralità: quella del medico che deve prestare la sua opera senza tradire gli scopi dell’arte medica e quella dell’utente che deve rispettare la sacralità della sua persona. Affrontare una diagnosi di malattia è difficile; il malato vaga in una condizione di incredulità e sgomento che possono far dimenticare che c’è un viso che “chiede” e un corpo che “parla”; l’attenzione alla componente estetica della nostra persona nei percorsi di malattia può aiutare a riportare l’attenzione e assumere la corporeità al centro dell’interesse del paziente. Ciò non comporta alcun riduzionismo soggettivista, tutt’altro: permette di non mistificare l’esperienza soggettiva mettendo in luce il ruolo della dimensione della malattia nella definizione delle nostre più intime esperienze. In questa particolare situazione, in un contesto condiviso e supportato dall’intero staff sanitario, la Medicina estetica può portare un contributo per interagire con un corpo che può desiderare di essere riscoperto: il suo apporto, in un approccio integrato al paziente, tende a far sì che la cura del paziente possa operare su tutte le quattro dimensioni della salute, organica, psichica, socio-ambientale, etico-spirituale, ognuna delle quali investe tutta la sua persona: per far sì che, se esistono malattie inguaribili, non debbano mai esistere malattie incurabili. ---------- Bioethics teaches us the importance of Medicine being open to consider and treat suffering people in their spiritual and corporeal wholeness, thus opposing a scientific culture which has lost the sense of unity of the individual, as it deals with the treatment of organs or pathologies rather than of patients. The holistic perspective interprets the concept of health in the best way, in that it defines health as the ability of achieving vital goals, and refers to the human being as a whole. This way of dealing with the total human being implies a role for corporeity, intended as a necessary basis for inter-individual relationships. Aesthetic Medicine is based on the intuition according to which it is possible to identify how physical discomfort may extend well beyond the body itself; therefore, resort to it must mean respect for the human beings we all are, and continuous search for psychic and physical equilibrium, which implies two aspects of morality, i.e., ethical practice by physicians, who must dispense their services without failing in the aims of the art of medicine, and ethical behaviour by users, who must respect the holiness of their own persons. It is difficult to face a diagnosis of disease; sick persons fall a prey to feelings of disbelief and dismay such that they may be induced to neglect their own “asking” faces, and their own “talking” bodies. So, the attention to the aesthetic component of our persons during the course of the illness may help to focus again both the attention and the interest of patients on corporeity. This does not imply any sort of subjectivist reductionism, quite the contrary. Rather, it allows to not mystify the subjective experience, by emphasizing the role played by the importance of the disease within the definition of our most intimate experiences. Then, in the particular situation herein referred to, that is, within a context which is shared and supported by all the health staff, Aesthetic Medicine can make its contribution to interact with a body which it is really possible to rediscover. The contribution of Aesthetic Medicine – within a patient- focused approach – is intended to allow that patients’ care may act for all four aspects of health, i.e., organic, psychical, socio-environmental, and ethical-spiritual ones, each of which concerns their whole persons. And this, so that – even if non-healing diseases exist – “not curable” diseases shall never exist.

scholarly journals Signifying Bodies: Artistic Representations of Embodiments in the Works of Samir Khaddaje, Rabih Mroué and Lina Saneh

2015 ◽  
Vol 1 (1) ◽  
pp. 70-81
Author(s):  
Zéna Meskaoui M.
Keyword(s):  
The Body ◽  
Human Being ◽  
Artistic Representations ◽  
The Individual

This essay highlights and examines a number of works by the artists Samir Khaddaje, Rabih Mroué and Lina Saneh that present and represent different forms of embodiment: the body pillar, the body ghost, the body in ruin, and the body battlefield. The inquiries of the artists draw on a number of underlays that characterize the contexts the works stem from, contexts that belong to different periods in time, yet present a number of common characteristics in which violence and silence are dominant. The works converge in both their sharing of the same topos: the body, and in their thinking about the meaning of the individual, the human being. The topos of the body allows them to anchor and exceed any given certitude about the individual, and exposes the fact that it is a reliable site despite, and maybe because of, its ability to encompass paradoxes.

Communicative Capitalism and Revolutionary Form

2019 ◽  
Vol 47 (3) ◽  
pp. 326-340 ◽  
Author(s):  
Jodi Dean
Keyword(s):  
The Body ◽  
The Political ◽  
The World ◽  
Political Form ◽  
The Individual ◽  
Winner Take All ◽  
Communicative Capitalism ◽  
Take All ◽  
The Way

This essay considers the political form that is presupposed in questions of resistance and revolution. It situates resistance and revolution in communicative capitalism, a setting characterised by intense winner-take-all inequality, the decline of symbolic efficiency, and the shift from the use to the circulation value of communicative utterances. It draws out the way that this setting inflects the body the question of resistance and revolution presupposes. Is it the world, the individual, the network, or the party? I argue that the party is the form we need to assume when we ask about revolution because it is the party that has the capacity to strategise, to plan and to arrange itself with an eye to revolution. Capitalismo comunicativo y forma revolucionaria

Thomas Aquinas on Bodily Identity

2017 ◽  
Author(s):  
Antonia Fitzpatrick
Keyword(s):  
Fifteenth Century ◽  
Thomas Aquinas ◽  
The Body ◽  
Human Being ◽  
Human Beings ◽  
Substantial Form ◽  
Fundamental Conception ◽  
The Individual ◽  
Mendicant Orders ◽  
Over Time

This is a study of the union of matter and the soul in human beings in the thought of the Dominican Thomas Aquinas. At first glance, this issue might appear arcane, but it was at the centre of Catholic polemic with heresy in the thirteenth century and of the development of medieval thought. The book argues that theological issues, especially the need for an identical body to be resurrected at the end of time, were vital to Aquinas’s account of how human beings are constituted. The book explores how theological questions shaped Aquinas’s thought on individuality and bodily identity over time, his embryology and understanding of heredity, his work on nutrition and bodily growth, and his fundamental conception of matter. It demonstrates how Aquinas used his peripatetic sources, Aristotle and Averroes, to further his own thinking. The book indicates how Aquinas’s thought on bodily identity became pivotal to university debates and relations between rival mendicant orders in the late thirteenth and early fourteenth centuries, and that quarrels surrounding these issues persisted into the fifteenth century. Not only is this a study of the interface between theology, biology, and physics in Aquinas’s thought; it also fundamentally revises the generally accepted view of Aquinas. Aquinas is famous for holding that the only substantial form in a human being is the soul; most scholars have therefore thought he located the identity of the individual in their soul. This book restores the body through a thorough examination of the range of Aquinas’s works.

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