An utterly dark spot : gaze and body in early modern - download pdf or read online

By Miran Bozovic, Slavoj Zizek

ISBN-10: 0472023195

ISBN-13: 9780472023196

ISBN-10: 047211140X

ISBN-13: 9780472111404

Slovenian thinker Miran Bozovic's An completely darkish Spot examines the elusive prestige of the physique in early smooth eu philosophy through reading its quite a few encounters with the gaze. Its diversity is extraordinary, relocating from the Greek philosophers and theorists of the physique (Aristotle, Plato, Hippocratic scientific writers) to early smooth thinkers (Spinoza, Leibniz, Malebranche, Descartes, Bentham) to fashionable figures together with Jon Elster, Lacan, Althusser, Alfred Hitchcock, Stephen J. Gould, and others. Bozovic presents startling glimpses into a number of international mentalities haunted via difficulties of divinity, immortality, construction, nature, and hope, frightening insights that invert customary assumptions concerning the courting among brain and body.
The standpoint is Lacanian, yet Bozovic explores the idiosyncrasies of his fabric (e.g., the our bodies of the Scythians, the transvestites remodeled and disguised for the gaze of God; or Adam's physique, which remained unseen so long as it used to be the one one in lifestyles) with an cognizance to element that's unheard of between Lacanian theorists. The process makes for enticing analyzing, as Bozovic phases imagined encounters among major thinkers, letting them communicate approximately matters that every explored, yet in a unique time and position. whereas its concentration is on a selected challenge within the background of philosophy, An totally darkish Spot will attract these drawn to cultural reports, semiotics, theology, the heritage of faith, and political philosophy as well.
Miran Bozovic is affiliate Professor of Philosophy on the college of Ljubljana, Slovenia. he's the writer of Der grosse Andere: Gotteskonzepte in der Philosophie der Neuzeit (Vienna: Verlag Turia & Kant, 1993) and editor of The Panopticon Writings by way of Jeremy Bentham (London: Verso, 1995).

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Unlike shame, I will not avoid love of esteem as, concerning myself, I strive to affirm whatever I imagine affects me with joy. Given this narcissistic attitude, how will I respond to the other's demand for reciprocity? Since I believe I have given the other just cause for his love, and since, accordingly, as the cause of my own joy, I love myself, it is not difficult for me to realize what it is that the other, in his demand for reciprocity, really wants from me. The other is trying to affect me with joy accompanied by the idea of himself as cause-that is to say, in order to see himself as the cause of his own joy, he is striving to be recognized by me as the cause of my joy.

Whereas the mind's union with God can be strengthened through knowledge of truth, the modifications occasioned in the mind by the body it animates weaken this union. l According to Malebranche, God, with his will, not only creates bodies, but also continues to "conserve" them in their existence from the moment that they pass from nothing into being. 2 Every body is in its place solely by the will of God: "only the one who gives being to bodies can put them in the places they occupy" (231). A body cannot be moved from its place unless God moves it.

Precisely this is the reason why in this moment "something much more serious" unfolds between the two. As long as Marianne is gUided by the desire to please, to be worthy of love, she pleases only herself, she loves only herself, while no one pleases her. She comes to find someone pleasing, that is, she perceives the cause of her joy in someone else, only when she no longer thinks of pleasing. In short, she becomes l'aimante, the lover, only when she abandons Ie soin d'etre aimable, the desire to please, to be worthy of love.

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An utterly dark spot : gaze and body in early modern philosophy by Miran Bozovic, Slavoj Zizek


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