By Miran Bozovic
Slovenian thinker Miran Bozovic's An completely darkish Spot examines the elusive prestige of the physique in early smooth ecu philosophy through interpreting its numerous encounters with the gaze. Its variety is amazing, relocating from the Greek philosophers and theorists of the physique (Aristotle, Plato, Hippocratic clinical writers) to early sleek 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 overseas mentalities haunted via difficulties of divinity, immortality, construction, nature, and wish, scary insights that invert universal assumptions in regards to 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 consciousness to aspect that's unheard of between Lacanian theorists. The technique makes for attractive interpreting, as Bozovic levels imagined encounters among prime thinkers, letting them communicate approximately topics that every explored, yet in a unique time and position. whereas its concentration is on a specific challenge within the background of philosophy, An completely darkish Spot will entice these drawn to cultural reviews, semiotics, theology, the historical past of faith, and political philosophy besides.
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Extra info for An Utterly Dark Spot: Gaze and Body in Early Modern Philosophy (The Body, In Theory: Histories of Cultural Materialism)
Having been denied transsexual surgery because of his criminal past, he becomes a serial killer of women. Why? By being denied transsexual surgery, he is in fact denied the Leibnizian transformation of the body that would always be animated by one and the same soul, and so he understandably chooses the only alternative available: the Pythagorean transmigration of the soul from the male to the female body. Thus, he kills women with the intention of inhabiting their bodies. Clearly sharing Aristotle's fascination with the metamorphosis of insects, he inserts the chrysalis of an insectthe death's-head moth-into the mouth of his flayed victims.
Hate toward the other who hates me arises from an analogous discord: the other hates me, and accordingly sees in me the cause of his sadness-I will hate him in return, that is, perceive in him the cause of my sadness, inasmuch as I do not perceive in me the cause of his sadness. If I return the other's love only inasmuch as I believe I have given him no cause for his love-how, then, and in what circumstances must the other come to see the object of his love, that is, the cause of his joy, in me, so that I will not see myself as the cause of his joy, and will not, through his love for me, love myself, but will love him in return?
The soul being finite and limited, sensations can quickly exhaust its capacity for thought, so that it cannot sense pain or pleasure and Simultaneously think freely about God. As minds, we were created "to know and love God,,,26 and in order to carry out this task we do not need the body. Since, strictly speaking, "we are not our body,,,27 we could exist without it. However, we do not know that "we are not our body," because God deliberately keeps us ignorant of our true nature. There is, then, in universal Reason an idea-the idea of our mind-that God is not willing to reveal to us despite all of our mind's attention.
An Utterly Dark Spot: Gaze and Body in Early Modern Philosophy (The Body, In Theory: Histories of Cultural Materialism) by Miran Bozovic