Coda: Affect after the Affektenlehre

2020 ◽  
pp. 131-142
Author(s):  
Roger Mathew Grant

This concluding chapter places contemporary affect theory in conversation with the historical investigation outlined in the body of the book. It finds within recent affect theory a certain musicality and a tendency to rehearse dynamics that once played out within historical music theory. This final chapter closes with a call to restore diachronicity and movement to affect theory: to think affect historically, and to therefore pay close attention to the movements between the objects and subjects that have generated it.

Author(s):  
Chantal Jaquet

Lastly, on the basis of this definition, the author shows how affects shed light on the body-mind relationship and provide an opportunity to produce a mixed discourse that focuses, by turns, on the mental, physical, or psychophysical aspect of affect. The final chapter has two parts: – An analysis of the three categories of affects: mental, physical, and psychophysical – An examination of the variations of Spinoza’s discourse Some affects, such as satisfaction of the mind, are presented as mental, even though they are correlated with the body. Others, such as pain or pleasure, cheerfulness (hilaritas) or melancholy are mainly rooted in the body, even though the mind forms an idea of them. Still others are psychophysical, such as humility or pride, which are expressed at once as bodily postures and states of mind. These affects thus show us how the mind and body are united, all the while expressing themselves differently and specifically, according to their own modalities.


Author(s):  
Mark Franko

This book is an examination of neoclassical ballet initially in the French context before and after World War I (circa 1905–1944) with close attention to dancer and choreographer Serge Lifar. Since the critical discourses analyzed indulged in flights of poetic fancy a distinction is made between the Lifar-image (the dancer on stage and object of discussion by critics), the Lifar-discourse (the writings on Lifar as well as his own discourse), and the Lifar-person (the historical actor). This topic is further developed in the final chapter into a discussion of the so-called baroque dance both as a historical object and as a motif of contemporary experimentation as it emerged in the aftermath of World War II (circa 1947–1991) in France. Using Lifar as a through-line, the book explores the development of critical ideas of neoclassicism in relation to his work and his drift toward a fascist position that can be traced to the influence of Nietzsche on his critical reception. Lifar’s collaborationism during the Occupation confirms this analysis. The discussion of neoclassicism begins in the final years of the nineteenth-century and carries us through the Occupation; then track the baroque in its gradual development from the early 1950s through the end of the 1980s and early 1990s.


2016 ◽  
Vol 22 (2) ◽  
Author(s):  
Peter Martens

The central role of the body in producing music is hardly debatable. Likewise, the body has always played at least an implicit role in music theory, but has only been raised as a factor in music analysis relatively recently. In this essay I present a brief update of the body in music analysis via case studies, situated in the disciplines of music theory and music cognition, broadly construed. This current trajectory is part of a broader shift away from the musical score as the sole focus for analysis, which admittedly—though, in my view, delightfully—raises a host of challenging epistemological questions surrounding the interaction of performer (production) and listener (perception). While the concomitant research methodologies and technologies may be unfamiliar to scholars trained in humanities disciplines, I advocate for a full embrace of these approaches, either by individual researchers or in the form of cross-disciplinary collaboration.


Author(s):  
Dorothy H. Crawford

The Introduction outlines the structure of this VSI. The first two chapters introduce viruses, their structure and diversity, how they live, and their effects. Then the constant battle between viruses and the immune system of the infected individual is outlined, followed by chapters about infection by emerging viruses, epidemic viruses, pandemic viruses, and those that persist in the body for a lifetime. Later chapters look at how our knowledge of viruses has advanced through the ages and how the recent molecular revolution has enhanced our ability to isolate new viruses and to diagnose and treat virus infections. The final chapter speculates about how humans and viruses might interact in the future.


Author(s):  
Jonathan De Souza

This chapter takes performances by the deaf Beethoven as an instance of body-instrument interaction. Prior research in music theory, drawing on cognitive linguistics, suggests that Beethoven’s music was shaped by conceptual metaphors, which are both culturally specific and grounded in the body. Yet this chapter shows that players’ experience is not simply embodied but also technical. To that end, the chapter explores cognitive neuroscience, ecological psychology, and phenomenology. Patterns of auditory-motor coactivation in players’ brains are made possible by the stable affordances of an instrument. These auditory-motor connections support performative habits, and they may be reactivated and recombined in perception and imagination—supporting Beethoven’s auditory simulations after hearing loss, for example.


Philosophy ◽  
1976 ◽  
Vol 51 (195) ◽  
pp. 47-55
Author(s):  
Geoffrey Madell

In ‘The Concept of a Person’ Ayer presents a theory of personal identity which has never, to my knowledge, attracted the close attention which it deserves. The theory puts forward bodily continuity as the central criterion of personal identity. In this, of course, Ayer does not differ from many other philosophers who have written on this subject. The real interest of Ayer's view is that it is quite explicit that the body is taken as the principle of unity underlying one's experiences, as that in virtue of which a series of experiences are the experiences of one person. Without the body, ‘not only is it not clear how the individual experiences are to be identified, but there appears to be no principle according to which they can be grouped together; there is no answer to the question what makes two experiences which are separate in time the experiences of the same self’ (pp. 113–114). Some link between experiences there must be. Memory cannot serve as this link, since remembering an experience already implies thinking of it as one's own. The only acceptable candidate is the body.


1929 ◽  
Vol 25 (7-8) ◽  
pp. 738-743
Author(s):  
N. L. Vodonos

Recently, the issue of helminthic invasion has become widely debated in the press, and by now a sufficient number of facts have accumulated that indicate that helminths are a social calamity that requires close attention. It has long been known what severe disorders can lead to helminthic invasion, especially ascaris, due to the ability of ascaris to crawl into all organs. Without dwelling on the symptomatology and the clinic of helminthic invasion, we will only point out here that the worms, in addition to purely mechanical harm, also cause various disorders, poisoning the body with the toxins they produce.


2020 ◽  
Vol 8 (10) ◽  
pp. 4881-4884
Author(s):  
Manjula 1

Ayurveda is the Shastra (science) which places great emphasis on prevention and encourages the mainte-nance of health through close attention to balance one’s life. Dinacharya, Ritucharya, Sadvruta, Ra-sayana, and Vajikarana play an important role to maintain the good health. There are Seven Dhatus pre-sent in the body such as Rasa, Rakta, Mamsa, Meda, Asthi, Majja and Shukra. The seven Dhatus are re-sponsible for the sustaining and development of human body. Shukra is the last Dhatu produced in the body among all the Dhatus. A person who has healthy Shukra has a brightness of confidence, with eyes and skin that seen to radiate light Shukra Dhatus also confirms strength, wisdom and power of the body. Specific Aahara and Vihara has been described in text of Ayurveda. Among Vajikarana treatment many of the formulations are told in the form of medicines and in the form of food preparation which helps for preservation of sexual potency of a healthy man as well as treatment of defective semen, disturbed sexual potency. Vajikarana promotes the sexual capacity and physical activities.


2019 ◽  
Vol 70 (296) ◽  
pp. 681-701
Author(s):  
Rachel Mann ◽  
Michael Gavin

Abstract This paper analyses seventeenth-century discourse of the human body over the Early English Books Online full-text corpus. Anatomy and medicine depict the body as a physiological object, knowable mainly through its parts and processes. Fiction and poetry tend to represent the body as a social entity, knowable primarily through intersubjective action and ethical ideals. In both contexts, bodies are perceived and described through close attention to their parts, but when bodies are conceived as such, they are described as abstract entities that organize the whole. This distinction is difficult to see at the level of close reading but unmistakable at larger scale. Deep conceptual structures at work underneath both anatomy and fiction, we argue, underlie a conception of the body that informs more particularized notions of mobility, sociality, and physicality.


Author(s):  
Will Stockton

The final chapter queries how the resurrection of Hermione from stone answers to Leontes’ paranoia about his wife’s infidelity. Sourcing the play’s creaturely imaginaries to Genesis 1 and 2, as well as to Paul of Tarsus’s typological conjunction of Christ and Adam in 1 Corinthians, I argue that Leontes operates on the premise that the human flesh to which he has joined himself in marriage is constitutively adulterated. Turning the resurrection scene, this chapter further argues that Leontes’ reaction recalls the Corinthian controversy over eating meat sacrificed to idols, and thereby signals that his anxieties over the purity of his wife’s flesh have not abated. Whereas numerous recent readings of The Winter’s Tale concern themselves with the faith that Paulina makes a requirement of Hermione’s resurrection, this chapter finally contends that Shakespeare’s romance is similarly ambiguous about faith’s connection to redemption. Instead of taking a Protestant, Catholic, or even secular approach to faith, Shakespeare’s play stages a series of redemptive possibilities – among them the possibility that marriage alone, not faith at all, offers the unbeliever membership in the body of Christ.


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