scholarly journals Urenhedsforestillinger i den monastiske kultur

Author(s):  
Oluf Schönbeck

A number of statements by the eleventh centurt ascetic Peter Damian concerning purity, impurity and purification are interpreted by means of the so-called Container Schema formulated by George Lakoff and Mark Johnson. According to Lakoff and Johnson humans experience teir bodies as containers and as things in containers. Containers are characterized by the following structural elements: interior, boundary, exterior. Peter Damian is shown to describe impurity as a state of defilement, disease of bodily injury - all phenomena that are caused by a threatened or an actual breakdown of the boundary of the container, i.e. the human skin, the main purpose of which is to separate the interior  from the m enacing exterior. Basically then, impurity is seen as a result of an invasion of the body by foreign substances through the natural orifices, e.g. the senses, or through lesions - substances that may in their turn bring about unwanted discharges in the shape of e.g. semen or - in a metaphorical sense - sinful behaviour. Acts of purification are described by Damian in terms of the same container metaphor. Finally, it is suggested that the container metaphor may serve as a tool in analysing ideas of impurity outside a Christian, monastic context.

2019 ◽  
Vol 61 (1) ◽  
pp. 26-39
Author(s):  
Gregory E. Sterling

AbstractThis essay considers Philo of Alexandria’s metaphor in which he used the dual nature of embodied existence (body and soul) to argue that both literal and allegorical readings are legitimate. It examines the metaphor in the framework of Conceptual Metaphor Theory (CTM) developed by George Lakoff and Mark Johnson that argues that experience is the key to meaning. A metaphor occurs when we apply a pattern that we have observed in one setting (gestalt) to another. In this case, Philo has drawn on a Platonic/Stoic understanding of being human and applied it to contested hermeneutics within the Alexandrian Jewish community in an effort to maintain a sense of unity among two groups. The metaphorical experience is the recognition that Scripture is polyvalent in the same way that being human is.


2008 ◽  
Vol 14 (1) ◽  
Author(s):  
Golan Gur

Studies by George Lakoff and Mark Johnson in the field of cognitive linguistics give rise to a theory of meaning that bestows a central role on metaphorical thinking and the body. This essay explores the ramifications of physical embodiment on Jean-Philippe Rameau’s conceptualization of tonal harmony. My examination will show that Johnson’s theory of the bodily basis of metaphor is not sufficiently adequate to account for all the aspects of Rameau’s harmonic theory, and additional sources for metaphorical projection should be taken into account for its full rendering.


Screen Bodies ◽  
2018 ◽  
Vol 3 (1) ◽  
pp. 23-36
Author(s):  
Daisuke Miyao

The process of modernization in Japan appeared as a separation of the senses and remapping of the body, particularly privileging the sense of vision. How did the filmmakers, critics, and novelists in the 1920s and 1930s respond to such a reorganization of the body and the elevation of vision in the context of film culture? How did they formulate a cinematic discourse on remapping the body when the status of cinema was still in flux and its definition was debated? Focusing on cinematic commentary made by different writers, this article tackles these questions. Sato Haruo, Ozu Yasujiro, and Iwasaki Akira questioned the separation of the senses, which was often enforced by state. Inspired by German cinema released in Japan at that time, they explored the notion of the haptic in cinema and problematized the privileged sense of vision in this new visual medium.


2021 ◽  
Author(s):  
Hao Zhao ◽  
Jingwen Xu ◽  
Haitao Yuan ◽  
Endong Zhang ◽  
Nan Dai ◽  
...  

Inspired by the skin biofunction of protecting the body from microorganism invasion, artificially manufacturing human skin in vitro with promising antibacterial capability and cell affinity is urgently required in wound...


1989 ◽  
Vol 8 (5) ◽  
pp. 853-859 ◽  
Author(s):  
Ronald C. Wester ◽  
Howard I. Maibach

Contaminants exist in ground and surface water. Human skin has the capacity to bind and then absorb these contaminants into the body during swimming and bathing. Powdered human stratum corneum will bind both lipid-soluble (alachlor, polychlorinated biphenyls [PCBs], benzene) and water-soluble (nitroaniline) chemicals. In vitro (human skin) and in vivo (Rhesus monkey) studies show that these chemicals readily distribute into skin, and then some of the chemical is absorbed into the body. Linearity in binding and absorption exists for nitroaniline over a 10-fold concentration range. Multiple exposure to benzene is at least cumulative. Binding and absorption can be significant for exposures as short as 30 min, and will increase with time. Absorption with water dilution increased for alachlor, but not for dinoseb. Soap reversed the partitioning of alachlor between human stratum corneum and water. The PCBs could be removed from skin by soap and water (70% efficiency) for up to 3 h and then decontamination potential decreased, due to continuing skin absorption. The model in vitro and in vivo systems used should permit easy estimation of this area of extensive human exposure effect on risk assessment.


2021 ◽  
Vol 5 (1) ◽  
pp. 247-262
Author(s):  
Nguyen Anh Quoc ◽  
Nguyen Minh Tri ◽  
Nguyen Anh Thuong ◽  
Dinh The Hoang ◽  
Nguyen Van Bung

Man and nature is a unity between body and individual in behavior. Humans are liberty, creative, happy subjects in behavior and labor. By behavior and labor, humans produce tools, spare parts, machines, and robots to replace internal organs, lengthen the senses, and lengthen defective body parts. Evolution is no longer a mutation in the body but the assembly of accessories into organs, senses, and body parts when needed. People use devices that are manufactured to be used for what people want depending on specific conditions and circumstances. Labor and behavior make objectification of people, but alienated behavior and alienated labor make humanize the object. The time to enjoy liberty, creativity, and happiness is human, and the time to perform alienated behavior and alienated labor is the time to live for the non-human. People are corrupted into slavery to standards, money. It is the process of self-torture, torturing oneself; and the nobility of standards, the wealth of money is the unhappy product of life. Humans are liberty, creative and happy subjects; alienated human beings are all helpless, unhappy, deceit. Money, standards are products of helplessness, unhappiness, lies. Standards, money remove people from life.


M/C Journal ◽  
2000 ◽  
Vol 3 (4) ◽  
Author(s):  
Ulf Wilhelmsson

Editors' Preface When Ulf Wilhelmsson first contacted us about including his "Dialogue on Film and Philosophy" in the M/C 'chat' issue, we were initially taken aback. True, the notion of chat surely must include that of 'dialogue', but Wilhelmsson's idea, as he put it to us, was that of a Socratic dialogue about film. The dialogue "Film och Filosofi" already existed in Swedish, but he had done an initial rough translation of the dialogue on his Website. Since Wilhelmsson put this to us in the very early days of the submission period, we decided to have a look. Wilhelmsson had omitted to mention the fact that his dialogue was amusing as well as informative. Playing Socrates was ... Quentin Tarantino. Tarantino was not just discussing film, but he was moderating a hefty grab-bag of influential philosphers, film-makers, film-scholars and the odd Beatle (John Lennon). Furthermore, creeping in to many of the utterances in the discussion was Wilhelmsson's take on Tarantino's vernacular -- keep an eye out for "Bada boom bada boom, get it?" and "Oh Sartre. Dude, I would also like to provide a similar example". The philosphers sometimes also get a chance to break out of their linguistic bonds, such as Herakleit, who tells us that "War is the primogenitor of the whole shebang". Occasionally, Wilhelmsson lets his conversants get rowdy (St Thomas of Aquinas and Aristotle yell "Tabula Rasa!" in unison), put on accents (Michel Chion with French accent: "Merci merci. Je vous en pris that you are recognising tse sound"), be "dead sure of themselves" (George Lakoff and Mark Johnson; Noam Chomsky thanks us for our attention) and wander in and out of the dialogue's virtual space (at the end, Immanuel Kant returns to us after his daily walk around town). Unfortunately, due to its length, the dialogue can not be supplied in regular M/C 'bits', and so we have made it available as a downloadable Rich Text Format file. Felicity Meakins & E. Sean Rintel -- M/C 'chat' co-editors Download "Dialogue on Film and Philosophy" in Rich Text Format: Citation reference for this article MLA style: Ulf Wilhelmsson. "Dialogue on Film and Philosophy." M/C: A Journal of Media and Culture 3.4 (2000). [your date of access] <http://www.api-network.com/mc/0008/dialogue.php>. Chicago style: Ulf Wilhelmsson, "Dialogue on Film and Philosophy," M/C: A Journal of Media and Culture 3, no. 4 (2000), <http://www.api-network.com/mc/0008/dialogue.php> ([your date of access]). APA style: Ulf Wilhelmsson. (2000) Dialogue on Film and Philosophy. M/C: A Journal of Media and Culture 3(4). <http://www.api-network.com/mc/0008/dialogue.php> ([your date of access]).


Augustinianum ◽  
2021 ◽  
Vol 61 (1) ◽  
pp. 103-135
Author(s):  
Nello Cipriani ◽  

In De immortalitate animae Augustine is not satisfied with completing his proof of the immortality of the soul – which had been left open in the second book of the Soliloquies –; he also answers some possible objections, demonstrating that the rational soul cannot cease to exist, it cannot die, nor can it change into an irrational body or soul. Furthermore, remaining faithful to the programmatic declaration of never wanting to stray from the authority of Christ (Acad. 3, 20, 43), he specifies the ontological status of the soul by affirming that it is, in itself, mutable and therefore not of a divine nature, as Varro had argued. Nor is it a substance foreign to the body, as the Platonists claimed, because the soul has an appetitus ad corpus and, if it questions itself, it easily discovers that it desires nothing else «except to do something, to know with intelligence or with the senses, or only to live, as far as this is in its power» (nisi agendi aliquid, aut sciendi, aut sentiendi, aut tantummodo vivendi in quantum sua illi potestas est).


Author(s):  
Gillian Knoll

This section argues that Lyly’s and Shakespeare’s characters process and experience eros through the primary metaphor of motion. These introductory pages explore the philosophical and conceptual underpinnings of this metaphor through the example of Shakespeare’s Angelo in Measure for Measure. Drawing from the work of cognitive linguistics George Lakoff, Mark Johnson, and Zoltan Kövecses, this section explores the broad metaphorical structures that shape Angelo’s erotic experience as both a passion and an action. Things happen within Angelo well before he ‘acts out’ his sexual pursuit of the novitiate Isabella. The remainder of this section investigates the relationship between erotic potentiality and actuality, or entelechy, in Aristotle’s Physics and Metaphysics. In Aristotle’s writings, as in Shakespeare’s play, the boundary between potency and actuality is fluid rather than fixed. As a result, Angelo’s metaphors dramatize the capacity of erotic potentiality to create drama. For him, as for so many of Lyly’s and Shakespeare’s characters, desire is itself a frenzied action.


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