scholarly journals The Discursive Problematization of Death, Dehumanization and Sociocultural identity: An Analysis of 'The Walking Dead'

2021 ◽  
Author(s):  
◽  
Victoria Skye

<p>The zombie is a significant cultural figure which is represented and produced as being symptomatic of and relevant to contemporary concerns about death and dehumanization. This thesis will focus on the ways that death and dehumanization are changing and being negotiated within popular cultural representations and discourses regarding zombies, particularly in Frank Darabont’s television series The Walking Dead. The thesis will consider the way in which the figure of the zombie is representative of issues and discourses that are indicative of a problematization of the category of the human, and the notion of the transcendental. This will involve an examination of the changing narratives of the body, with particular regard to consumerism and the insistence of the body as a major site of the truth and value of the self, in contrast to the horrifying bodily form of the zombie. The thesis will also examine the way that dehumanization is problematized in The Walking Dead, where the human/non-human distinction is shown to be increasingly precarious and difficult to sustain. Further, the thesis will examine how the zombie is represented as manifesting the collapse of identity, as agents become alienated from the social discourses, narratives and values which constitute and categorize the subject.</p>

2021 ◽  
Author(s):  
◽  
Victoria Skye

<p>The zombie is a significant cultural figure which is represented and produced as being symptomatic of and relevant to contemporary concerns about death and dehumanization. This thesis will focus on the ways that death and dehumanization are changing and being negotiated within popular cultural representations and discourses regarding zombies, particularly in Frank Darabont’s television series The Walking Dead. The thesis will consider the way in which the figure of the zombie is representative of issues and discourses that are indicative of a problematization of the category of the human, and the notion of the transcendental. This will involve an examination of the changing narratives of the body, with particular regard to consumerism and the insistence of the body as a major site of the truth and value of the self, in contrast to the horrifying bodily form of the zombie. The thesis will also examine the way that dehumanization is problematized in The Walking Dead, where the human/non-human distinction is shown to be increasingly precarious and difficult to sustain. Further, the thesis will examine how the zombie is represented as manifesting the collapse of identity, as agents become alienated from the social discourses, narratives and values which constitute and categorize the subject.</p>


2021 ◽  
pp. 124-147
Author(s):  
Daniel Juan Gil

Chapter 4 articulates more explicitly than the previous chapter the way resurrection beliefs in Vaughan’s poetry function as “critical theory” about selfhood, identity, and the social world. The chapter examines Vaughan’s devotional and religious “self-help” literature and Vaughan’s translation and expansion of a hermetic medical treatise. Vaughan’s immanent corporeal resurrectionist commitment to finding the “seeds” of resurrection leads him to posit an essential core of bodily life—the radical balsam—that seeks eternal life but that is sickened when it is penetrated and rewired by the social and historical world. The goal of Vaughan’s devotional writings and medicine alike is to rewire the self so that it reduces its investment in the historical and social world by having its life directed by the essential core, a move that is analogous to his poetic search for the seeds and signs of resurrection within himself his poetry (the subject of chapter 3). This vision anticipates Heidegger’s phenomenology and Bourdieu’s theory of habitus. Vaughan also describes a form of sexuality that anticipates Leo Bersani in imagining the body as socialized and yet as potentially unhinged from that social connectedness.


2008 ◽  
Vol 2 (2) ◽  
pp. 113-127 ◽  
Author(s):  
Gary Gurtler, S.J.

AbstractIn examining Ennead VI 4[22], we find Plotinus in conflict with modern, i.e., Cartesian or Kantian, assumptions about the relation of soul and body and the identification of the self with the subject. Curiously, his images and exposition are more in tune with Twentieth Century notions such as wave and field. With these as keys, we are in a position to unlock the subtlety of Plotinus' analysis of the way soul and body are present together, with sensation structured through the body and judgment coming from the soul. The problem of the self concerns not only the unity of the self in terms of body and soul, but also how the self is constituted in relation to other selves, both keeping its individuality and sharing its experiences at the same time.


2020 ◽  
Vol Varia (Articles) ◽  
Author(s):  
Laurence Lécuyer

International audience The ghunghat is a veiling practice of North India. Its peculiarity holds in the fact that it is not linked to a religion. It reveals the social and family organisation in India, is tightly linked with marriage practices and mirrors the representations of the self and of the body. An anthropological analysis of this practice reveals its multiple dimensions, especially a social, aesthetic and sacred dimension. A comparative study between the way the veil is conceived both in India and in France will allow to rethink the veil beyond the religious and political dimensions in which it is crystalized in the French context. Le ghunghat est un voile du Nord  de  l’Inde. Il a pour particularité d’être non confessionnel. Son lien est étroit avec les systèmes de parenté, d’alliance, d’organisation familiale d’Inde du Nord, et reflète les systèmes de représentations et de constructions du corps. Une analyse anthropologique de ce voile fait ressortir ses dimensions sociales, esthétiques, et son lien au sacré. Le voile en tant qu’objet polysémique doit être repensé selon une perspective comparative qui permet de sortir des cristallisations autour des seules dimensions religieuses et politiques dans lesquelles le voile a été enfermé dans le contexte socio-politique français.


Problemos ◽  
2014 ◽  
Vol 66 (1) ◽  
pp. 102-115
Author(s):  
Olga Shparaga

The key task of my text is the justification of the use of on phenomenological model of the subject designated as a “my pain and my love”. First, such subject is seen as an alternative to the transcendental subject of the classical philosophy, which is characterized first of all as a rational subject. This rational subject is capable to give himself a generally valid rule of knowledge and action. Second, the phenomenological understanding of the subject represents a certain version of the “false consciousness”, which was developed from the “masters of the suspicion” (Marx, Freud, Nietzsche). Philosophy of the “masters” was intended to criticize the autonomy and absolutely self-determination of the rational subject and show the different forms of the conditionality on the Reason. Thirdly, the phenomenological understanding of the subject is a response to the different forms of philosophical reduction of subjectivity and self-consciousness. This response is developed in this text as a discussion with Manfred Frank. The phenomenological subject is the embodied or bodily subject. This embodiment has three dimensions (B. Waldenfels): World-relation (Weltbezug), Self-relation (Selbstbezug) and Others-relation (Fremdbezug). These dimensions allow to speak about the bodily subject as a Self, which is interpreted as my embodiment to the Other. “The I as my pain and my love” is a metaphor of this form of the Self, which means, that self-comprehension originates in the feeling of the pain and of the love, that is, in the certain experience of own body and in the act of love for this concrete Other. Such experience can be designated as a process of identification. The bodily subject as my embodiment to the Other is strongly connected with different praxis of the “socialization of the body”, which are in need of the philosophical analyses and criticism. Phenomenology proposes its own direction of criticism, which intends to justify that difference of the social and cultural praxis themselves is based on the originality of my embodiment to the Other and not vice versa. Thus the explication of the originality of the Self must be connected with the analyses and criticism of the “socialization of the body”, which includes a new non-classical ethical dimension.


2020 ◽  
Vol 28 (1) ◽  
pp. 121-142
Author(s):  
Annemie Halsema

In this paper, I argue for a revaluation of Paul Ricoeur’s notion of narrative identity in light of what Miriam Kyselo has coined “the body-social problem” in enactivism (Kyselo 2014). It is my contention that while phenomenological perspectives upon the body and the self are considered relevant in enactivism, the hermeneutical, discursive facets are understood as a less essential facet of the self, for instance as the self’s reflexive side, that gives expression to an experiential self (Zahavi 2007: 182-184, 2014: 57-59). Yet, it is in language that the self is addressed by others and that the self reflects upon itself and understands itself. Especially in order to understand aspects of identity which are of importance for the social situation of the self, such as gender, the way we are addressed by others and address ourselves by means of language need to be taken into account.


2018 ◽  
Vol 28 (5) ◽  
pp. 249-286 ◽  

The article focusses on how the body is constructed for immunology. Specifically, the complex and tangled bio-political genealogy of immunity is analysed in detail as the understanding of it hovers between social and biological discourses. In addition, the controversy between different models of the immune system is examined. The social studies of immunology conducted by Donna Haraway and Emily Martin are also highlighted. In these studies, the body-immune system is understood as a diversified heterogeneous construction consisting of components belonging to different ontological orders. The construction of the immune system does not end in the labora-tory or in the clinic. It continues in other places by other means. Nevertheless, the relationship between the body and the immune system is situational: the immune system could be completely identified with the body or be a part of it. Emily Martin’s ethnography of immune systems and Donna Haraway’s feminist anthropology provide the means for understanding how the immune system, as both academics and non-academics explain it, can be juxtaposed to and also coincide with the body and even the self,but nevertheless conform to the scale, concepts, laws and metaphors of the social world of everyday life. The immune system and immunity are assessed in terms of the physiological body and the self. On the other hand, the body as a biological “self” is abstracted from the physiological and social body, and in a sense it “lives a life of its own.” Therefore, our body is the outcome of a complex coordinating effort among different bodies: the physiological body, the one identified with the self, and the body on a different scale - the biological “self” which turns out to be “non-self” and not belong to the subject


2019 ◽  
Vol 14 (1-2) ◽  
pp. 278-282
Author(s):  
Kirill A. Popov

This review is devoted to the monograph by Jan Nedvěd “We do not decline our heads. The events of the year 1968 in Karlovy Vary”. The Karlovy Vary municipal museum coincided its publishing with the fiftieth anniversary of the Prague spring which, considering the way of the presentation, turned the book not only to scientific event but also to the social one. The book describes sociopolitical trends in the region before the year 1968, the development of the reformist movement, the invasion and advance of the armies of the Warsaw Pact countries, and finally the decline of the reformist mood and the beginning of the normalization. Working on his writing, the author deeply studied the materials of the local archive and gathered the unique selection of the photographs depicting the passage of the soviet army through the spa town and the protest actions of its inhabitants. In the meantime, Nedvěd takes undue freedom with scientific terms, and his selection of historiography raises questions. The author bases his research on the Czech papers and scarcely uses the books of Russian origin. He also did not study the subject of the participating of the GDR’s army in the operation Danube, although these troops were concentrated on the borders of Karlovy Vary region as well. Because of this decision, there are no materials from German archives or historiography in the monograph. In general, the work lacks the width of studying its subject, but it definitively accomplishes the task of depicting the Prague spring from the regional perspective.


Divine Bodies ◽  
2019 ◽  
pp. 1-21
Author(s):  
Candida R. Moss

The resurrection of the body is a key place to think about who we are and which facets of ourselves are integral to ourselves. The introduction to this book places the resurrection of the body within the context of ancient anxieties about the self: What makes us who we are? It also reviews the history of scholarship on this question and traces the way that ideas about resurrection have been divorced from broader thinking about the self.


Author(s):  
Cristóbal Pera

ABSTRACTIf the human body is really a fabric, should surgeons be considered architects, as some surgeons describe themselves today? The author raises and analyzes this question, and he concludes that vsurgeons cannot be considered as such: the architect is the creator of his work —fabric or building—, but the surgeon is not the creator of this complex biological fabric —vulnerable and subject to deterioration and with an expiration date— which is the human body. This body is the object upon which his hands and instruments operate. The surgeon cures and heals wounds, immobilizes and aligns fractured bones in order to facilitate their good and timely repair, and cuts open the body’s surface in order to reach its internal organs. He also explores the body with his hands or instruments, destroys and reconstructs its ailing parts, substitutes vital organs taken from a donor’s foreign body, designs devices or prostheses, and replaces body parts, such as arteries and joints, that are damaged or worn out. In today’s culture, dominated by the desire to perfect the body, other surgeons keep retouching its aging façade, looking for an iconic and timeless beauty. This longing can drive, sometimes, to surgical madness. The surgeon is not capable of putting into motion, from scratch, a biological fabric such as the human body. Thus, he can’t create the subject of his work in the way that an architect can create a building. In contrast, the surgeon restores the body’s deteriorated or damaged parts and modifies the appearance of the body’s façade.RESUMEN¿Si el cuerpo humano fuera realmente una fábrica, podría el cirujano ser considerado su arquitecto, como algunos se pregonan en estos tiempos? Esta es la cuestión planteada por el autor y, a tenor de lo discurrido, su respuesta es negativa: porque así como el arquitecto es el artífice de su obra —fábrica o edificio— el cirujano no es el artífice de la complejísima fábrica biológica —vulnerable, deteriorable y caducable— que es el cuerpo humano, la cual le es dada como objeto de las acciones de sus manos y de sus instrumentos. El cirujano cura y restaña sus heridas, alinea e inmoviliza sus huesos fracturados para que su reparación llegue a buen término, penetra por sus orificios naturales o dibuja sobre la superficie corporal incisiones que le permitan llegar a sus entrañas, las explora con sus manos o mediante instrumentos, destruye y reconstruye sus partes enfermas, sustituye órganos vitales que no le ayudan a vivir por los extraídos de cuerpos donantes, y concibe, diseña y hace fabricar artefactos o prótesis, como recambio fragmentos corporales deteriorados o desgastados, como arterias o articulaciones. Otros cirujanos, en la predominante cultura de la modificación del cuerpo, retocan una y otra vez su fachada envejecida ineludiblemente por el paso del tiempo, empeñados en la búsqueda incesante de una belleza icónica y mediática e intemporal, una pretensión que puede conducir, y a veces conduce, al desvarío quirúrgico. En definitiva, el cirujano es incapaz de poner de pie, ex novo, una fábrica biológica como la del cuerpo humano y, por lo tanto, no puede ser su artífice, como lo es el arquitecto de su edificio. A lo sumo, es el restaurador de sus entrañas deterioradas y el modificador de su fachada, de su apariencia.


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