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Journal articles on the topic 'Corporeality'

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Author: Grafiati

Published: 4 June 2021

Last updated: 22 June 2024

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1

Siliytina, O. "TO THE PROBLEM OF DETERMINING THE NATURE OF CORPOREALITY INTELLIGENCE OF PERSONALITY." Psychology and Personality, no. 1 (May 20, 2019): 171–81. http://dx.doi.org/10.33989/2226-4078.2019.1.164005.

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The article is aimed to reveal the theoretical review of corporeality intelligence of the individual essence problem. Different philosophical and psychological scientific views of corporeality’s role in human life are analyzed. The specificity of considering the «body image» and «physical self» personality in classical and contemporary scientific research is defined. The role of corporeality in the functioning of the individual in the modern conditions of the technogenic society is determined. The theoretical understanding of the essence of corporeality intelligence and its phenomenology in human behavior is described.Corporeality intelligence is described as an important component in self- consciousness and as a factor that determine the achievement of satisfaction in life and activity, personality’s self-realization success. Corporeality intelligence is defined a set of knowledge about the body and its nature, body skills and abilities of a person.

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2

Plach, Sandra K., Patricia E. Stevens, and Vicki A. Moss. "Corporeality." Clinical Nursing Research 13, no. 2 (May 2004): 137–55. http://dx.doi.org/10.1177/1054773803262219.

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3

Trunev, S. I. "Male Corporeality." Anthropology & Archeology of Eurasia 49, no. 1 (July 2010): 21–30. http://dx.doi.org/10.2753/aae1061-1959490103.

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4

Lynes, Krista. "Decolonizing Corporeality." Social Text 37, no. 4 (December 1, 2019): 23–49. http://dx.doi.org/10.1215/01642472-7794355.

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The violence in Mexico is frequently signified in documentary images by the visibility of the corpse, which abstracts the social conditions of disenfranchisement and vulnerability parsed unevenly on the basis of gender and sexuality. Specifically with respect to missing and murdered women across the Americas, the corpse frequently comes to signify abstract violence itself rather than the social conditions of disenfranchisement and vulnerability that women and queer and trans people face daily. Through a reading of installations and interventions by the Mexican artist Teresa Margolles, this article seeks to address how ethical encounters might be summoned through proximate, intimate encounters with the very absence of the disappeared body, represented through bodily fluids and fragmentary remains. The article argues that such aesthetic experiments point to decolonizing forms of intimacy that entail new forms of relationality, resisting a socially confined “rights-based” subject. Instead of structures of recognition, the decorporealized matter present in Margolles’s work both represents the biopolitical regulation of life and continues to impress themselves on the living from another social space. Finally, the article reflects on Margolles’s invitation to participate in performing her sculptures and on the circuits of debt, remittances, and gifts proffered by such intimate engagements with bodily and nonhuman life.

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5

MCGRATH, AOIFE, MARCUS CHENG CHYE TAN, PRARTHANA PURKAYASTHA, and TEREZA HAVELKOVÁ. "Editorial: Sounding Corporeality." Theatre Research International 46, no. 2 (July 2021): 108–14. http://dx.doi.org/10.1017/s0307883321000043.

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6

Barba, Fabian. "Research into Corporeality." Dance Research Journal 43, no. 1 (May 12, 2011): 83–89. http://dx.doi.org/10.5406/danceresearchj.43.1.0083.

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7

Barnard, Suzanne. "Construction and Corporeality." Theory & Psychology 10, no. 5 (October 2000): 669–88. http://dx.doi.org/10.1177/0959354300105005.

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8

Hogenová, Anna. "Time and Corporeality." AUC KINANTHROPOLOGICA 49, no. 2 (July 23, 2014): 18–22. http://dx.doi.org/10.14712/23366052.2014.2.

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9

Zorina, А., and I. Yapryntsev. "Images of Corporeality in Law: The Experience of the BRICS Countries." BRICS Law Journal 11, no. 1 (May 3, 2024): 58–83. http://dx.doi.org/10.21684/2412-2343-2024-11-1-58-83.

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This article presents the authors’ approaches to understanding the concept of corporeality in its normative dimension. The purpose of the study is to conceptualize the images of human corporeality that exist in the system of legal regulation. Based on the idea that the research category is a representation of certain characteristics of the human body, the authors substantiate the possibility of using institutional and functional-activity approaches to analyzing human corporeality. Both of these approaches are based on distinct foundations, which include social institutions, fields of activity and functional purposes of the human body. The common basis for the two approaches lies in the biosocial component, which is considered one of the defining characteristics of an image of corporeality. Depending on the approach used, the authors propose three classifications of images of corporeality: private and public, collective and individual and normal and abnormal. Regulatory practices that are aimed at consolidating these images of corporeality are analyzed within the framework of the current legal regulations in the BRICS countries. The authors conclude by noting that corporeality is a biosocial category that serves as the basis for legal subjectivity, while gaps in existing images of corporeality are the basis for its normalization.

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10

Jasim Khammas, Hanan. "Corporeality in Contemporary Iraqi Fiction." 452ºF. Revista de Teoría de la literatura y Literatura Comparada, no. 27 (July 30, 2022): 312–31. http://dx.doi.org/10.1344/452f.2022.27.17.

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The aesthetics of corporeality in post-2003 Iraqi fiction shows a development in perceiving the body both artistically and as a cultural sign. Corporeality is envisioned here on two levels: the first entails corporeality of the text as a dialectic space for the embodiment of corporeal experience. The second, involves the representation of the body as a technique to redefine and question corporeal and sexual identities. This article suggests that this new perception of corporeality indicates a new gaze towards the body in contemporary Iraqi fiction, manifested in: first, the dialectic relation between fragmented narration and fragmented corporeality as an embodiment of annihilation in a post-invasion and war context; second, the aesthetics of illness and disability as a mechanism to question normative bodies and to voice subaltern corporeality; finally, corporeal gender politics which build a novel perception of sexuality.

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11

Kadić, Snežana. "Semantic analysis of corporeality in the poetic discourse of Momčilo Nastasijević." Bastina, no. 51 (2020): 143–55. http://dx.doi.org/10.5937/bastina30-26915.

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The paper semantically analyzes the corporeality in the poetic discourse of Momčilo Nastasijević. The verses indicate the semantic structure of the body through its sensuous, affective and ontological segment. The conceptual distinction between the body and corporeality is emphasized, by pointing to the body as a conceptual domain that is conceptualized through the plant world and corporeality as a quality that arises in bodily intercommunication. Corporeality is semantically formed in the fusion of bodily relationship and the dynamics of its meaning finds the words whose semantic content is dynamic, and in most cases these words are lexemes that denote processes in the vegetative world. Corporeality is not limited to the material appearance of the body, but is recognized as a space in which the body exists incorporeal and immaterial. Corporeality arises in the human physical-physiological substance of the body, but at the same time it is in the human being an inseparable form with the soul (feelings). There is an ontological component of meaning of the corporeality based on Christian ethical theses. Corporeality is also a metaphysical presupposition of human existence. It is confirmed in the songs with verses about the insatiability of thirst, i.e., eros, which is not bare libido sexualis, but longing and necessity for another being, i.e., the necessity to know the spiritual and divine principle through another body (another being). The function of desire is also shown in conceptual representations of corporeality. According to the poet's essays, desire is the disharmonization of the human personality, and that connotation predetermines the negative meaning of corporeality. In that sense, the body is a state of death and carries the potential for perversion. Hence, the thought of bodily renunciation and prohibition of bodily desire appears in the verses, which is also the influence of Christian views on Nastasijević's poetics and semantics of corporality.

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12

Alekseeva, Ekaterina A. "Mediatizatsiya telesnosti i biopolitiki v kiberkul'ture." RUDN Journal of Studies in Literature and Journalism 26, no. 4 (December 29, 2021): 656–63. http://dx.doi.org/10.22363/2312-9220-2021-26-4-656-663.

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The article analyzes the ways of biopolitical control based on the corporeality deep mediatization in cyberculture. It is argued that such mediatization is inevitable process because of all-pervading interaction between bodies, technologies, media, etc. Thus, peoples corporeality includes in complex system of different mediatized lifeforms. The article concentrates on the two forms of the corporeality deep mediatization in cyberculture. The key features of these forms are pointed out and investigated. It is standed that specific of these forms makes people corporeality permeable for biopolitical control. The ways of mediatized biopolitical control and their dangerous are demonstrated. Besides, it is shown that the mediatized biopolitical control sometimes makes people to face with the choice between mediatization and death. The author proposes the question if the biopolitical control is inevitable due to the deep corporeality mediatization.

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13

Kost, Hanna, and Natalia Kuzyk. "Le lexique somatique dans le roman d’Alain Robbe-Grillet « Dans le labyrinthe » (interprétation linguistique et phénoménologique)." Romanica Wratislaviensia 69 (November 29, 2022): 131–41. http://dx.doi.org/10.19195/0557-2665.69.11.

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This study is a theoretical and practical assessment of corporeality and its characteristics. The article presents corporeality and somatic vocabulary through the prism of phenomenology as well as their linguistic and stylistic representation in the text. Corporeality is a phenomenological category based on the notion of the “corps sensible.” Its four characteristics are: constancy, reversibility, affectivity and kinesthesis. The study analyses peculiarities of these four characteristics and pays close attention to the phenomenon of kinesthesis. We considered this philosophical concept in the novel Dans le labyrinthe by Alain Robbe-Grillet, representative of the New Novel, who was notably influenced by phenomenology. The analysis of this novel has shown a body of somatic lexicon as one of the linguistic means of representing corporeality. The study has also analyzed the textual realization of the four characteristics of corporeality.

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14

Voigt, Katharina. "Corporeality of Architecture Experience." Dimensions 1, no. 1 (May 1, 2021): 139–48. http://dx.doi.org/10.14361/dak-2021-0118.

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Editorial Summary In »Corporeality of Architecture Experience« Katharina Voigt examines the embodied knowledge in the perception and the exploration of architectural spaces. She highlights embodiment, experience, and sensation as primary fields of investigation. The interrelation of architecture and the human body is described as dependent on bodily ways of knowing and movement as access to sensory encounters with architecture. Relating to the practice of contemporary dance and particularly the work of Sasha Waltz, she regards the body as an archive, generator, and medium of pre-reflexive knowledge, emphasizing its resonance with the space. She exploits the potential which an investigation of the body-based, sensory experience holds when being explicitly addressed and regarded as an integrated part of both, the perception and the design of architecture. [Uta Graff]

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15

Boyer, Dominic. "The corporeality of expertise." Ethnos 70, no. 2 (June 2005): 243–66. http://dx.doi.org/10.1080/00141840500141345.

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16

Voestermans, Paul. "Let's Take Corporeality Seriously." Theory & Psychology 6, no. 4 (November 1996): 761–64. http://dx.doi.org/10.1177/0959354396064011.

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17

Walczak, Anna. "Editorial: Corporeality and Subject." Horyzonty Wychowania 22, no. 62 (June 29, 2023): 5. http://dx.doi.org/10.35765/hw.2023.2262.01.

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In the modern humanistic and social discourse the questions concerning body and bod[1]iliness become increasingly more important than the questions about the subject and his identity analysed from the perspective of the existing paradigms. Also, the hitherto utter[1]ances referring to the subject which is embodied are increasingly more often criticised. The modern approach to the body and bodiliness changes the narratives concerning subjectivity, as well as the subject and his identity which, intermediated through the body and bodiliness, is created in the cycles of life and in borderline experiences (crises, trau[1]mas) as a result of which a person may experiences somatic changes.

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18

Miśkiewicz, Katarzyna, and Gabriela Dobińska. "(Non)corporeality in Online Studies – Reflections of Researchers on Conducting Online Focus Interviews." Horyzonty Wychowania 22, no. 62 (June 29, 2023): 131–40. http://dx.doi.org/10.35765/hw.2023.2262.14.

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RESEARCH OBJECTIVE: The aim of the article is to consider the presence and significance of the body in designing and conducting remote (online) ethnographic (field research) studies. THE RESEARCH PROBLEM AND METHODS: The research problem refers to answering the following question: What is the significance of corporeality in conducting remote (online) studies? In attempting to answer the research question we made use of autoethnography, treating it as method and research strategy. THE PROCESS OF ARGUMENTATION: Inspired by the conclusions drawn by Anna Kacperczyk regarding ways of defining corporeality in ethnographic studies, the authors intend to present their reflections regarding their own research conducted in virtual space in 2021. These considerations refer to studies on academic education during the pandemic. RESEARCH RESULTS: Reflections on corporeality in ethnographic studies allowed us to frame our experiences in three dimensions (perspectives): the body as a source of individual corpore- al experiences, the body (corporeality) of the researcher and of the respondent during an ethno- graphic study and the body as a topic of individual self-reflection and as a subject for theorizing. CONCLUSIONS, INNOVATIONS, AND RECOMMENDATIONS: (Non)corporeality turned out to be ambiguous, thus we decided to treat it in a multidimensional manner, considering corporeality as a value regardless of the circumstances of the study (in-person vs online). The significance and role of the body in ethnographic studies conducted remotely (online) are equally important to those in studies conducted in-person (traditionally). In remote studies corporeality is restricted to some extent for both researcher and respondent, however, focusing on other sensory impressions (e.g. auditory) allows us to experience another dimension of corporeality.

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19

Budanov, Vladimir Grigoryevich, and Tamara Andreevna Sinitcyna. "Quantum-synergetic ontology of generalized corporeality: from anthropology of theatre to humanization of artificial intelligence. The question of boundaries." Культура и искусство, no. 7 (July 2020): 13–28. http://dx.doi.org/10.7256/2454-0625.2020.7.33362.

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The question of understanding of corporeality in philosophy, science, medicine and culture goes back centuries and remains relevant until the present. This relates mostly to anthropological challenges of the crisis technogenic civilization that is trying to improve human nature, without understanding of its holism, taking into account existential issues of hybrid man-machine systems and socies, virtual and cyber-physical umvelts, within which corporeality becomes more of an atavism and a deterrent for the rapid worlds managed by the powerful artificial intelligence. In philosophy of the XX century, the understanding of generalized corporeality is associated primarily with the phenomenological project of E. Husserl and its advancement in the works of M. Merleau-Ponty, French poststructuralists A. Artaud, G. Deleuze, F. Guattari, who conceptualizes the idea of generalized corporeality in cultural terms, rather than in natural science. The author proposes the introduction of the ontologies of generalized corporeality based on differentiation of its functional manifestations in communication and theatrical art, referring to the modern representations on the mechanism and their potential implementation on the level of physiology and mental sphere of personality, as well as on the level of substantial factors of biology, psychophysics and robotics. For these purposes, the author attracts the concepts of synergetics and quantum theory as the grounds for such functional ontologies; at the same time, full ontology of generalized corporeality is presented by direct product of the ontologies of states and temporal ontologies of physical and mental processes of a human, which allows creating a semiotics of corporeality of acting or anthropomorphic avatar-robot. The article explores the boundaries of emulation of human corporeality by the modern means of IT technologies, and the question of unattainability of many creative and spiritual sub-bodies of a person using technical means.

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20

Yakushenkova, Olesya S. "The Unpredictable Corporeal Topos. A Review of F. Bork Petersen's Book “Body Utopianism. Prosthetic Being Between Enhancement and Estrangement." Corpus Mundi 4, no. 2 (December 25, 2023): 138–43. http://dx.doi.org/10.46539/cmj.v4i2.86.

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This is a review of Franziska Bork-Petersen's book “Body Utopianism. Prosthetic Being Between Enhancement and Estrangement”, which discusses the changes in corporeality and the use of various tools that have become an important part of contemporary culture. It explores the relationship between culture, the transformation of corporeality and our perception of these changes. The book offers an interesting perspective on the changing corporeality of the contemporary world and its socio-cultural implications.

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21

Rozin, Vadim Markovich. "Practices of corporeality as a social and semantic basis of the concepts of "body" and "corporeality"." Психология и Психотехника, no. 2 (February 2022): 42–53. http://dx.doi.org/10.7256/2454-0722.2022.2.38198.

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The article separates the ideas and concepts of the body and physicality. The statements about the physicality of V. Podorogi and Ya. Chesnov are quoted as interesting, but requiring reflection. Comparison of ideas about love in different cultures allows us to formulate a hypothesis about physicality. The basis for breeding and understanding the phenomena of the body and physicality, according to the author, are the practices of physicality. The author characterizes the practices of corporeality, which allowed the culture to form such prerequisites of the body as "flesh", "kind-form", "corpse", "bone", "belly". To analyze the formation of the concept of the body, the author takes two cases ‒ the history of the creation by Praxiteles of the sculpture of naked Aphrodite and the formation of the canon of ballet dance by Louis XIV, the Sun King. At the same time, he shows that in the process of becoming corporeality, one can distinguish, firstly, the crystallization of a new anthropological image of reality (for example, the feeling of being a god or a hero), and secondly, the alignment of other mental structures under this image of corporeality (the formation of bodies of love, dancer, musician, karate, etc.), inthirdly, the unfolding of a new practice of corporeality, and fourthly, the awareness of new formations of corporeality and their consolidation in the language. Building a new physicality, on the one hand, involves the invention of schemes and other narratives (metaphors, symbols, stories), which entails the formation of a new reality, on the other hand, the restructuring of feelings under the influence of a change in reality. The complexity of understanding corporeality, according to the author, is partly explained by the inclusion of the way of grasping corporeality in thought in the process of becoming bodies.

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22

Molzberger, Rita. "Un-Ordnungen des Leiblichen in pädagogischer Perspektive." Vierteljahrsschrift für wissenschaftliche Pädagogik 96, no. 1 (March 12, 2020): 89–103. http://dx.doi.org/10.30965/25890581-09601008.

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Abstract Dis-Orders of Corporeality in Pedagogical Perspective Corporeality and its concrete presence (the corporeal) will be presented as well as ›neat‹ and ›un-neat‹. The lived, felt, acting body infiltrates order and creates it at the same time. The question then arises, how to deal with a phenomenon that exhibits and points to such ambiguity. In order to illustrate that, an encounter of entanglement of corporeality and order in the school context is exemplarily represented on the basis of a condensed-scripted observation (›vignette‹).

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23

Sheleketa, Vladislav O., and Sophia V. Batzanova. "Corporeality in Context of Problem of Human Identity: Body of Protest as Form of Individual Social Representation." SHS Web of Conferences 50 (2018): 01164. http://dx.doi.org/10.1051/shsconf/20185001164.

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The article is devoted to socially representative dimensions of human corporeality, considered in the context of social experience. At the same time, social experience is taken by the authors, first of all, as a torture of protest, where the protest is conceived as a constituting factor of self-reflection. Analyzing the phenomenon of corporeality through the prism of the communicative element, as well as a representative of the manifestations of human consciousness, the authors proceed from a theoretical premise: corporeality returns itself, its presents in postmodern neo-postmodernism as a spontaneous sensuality of mass culture that breaks through taboo. The main aspect of corporeality is corporality, acting as the result of communicative action and presenting us to the other in the act of communicative action. At the same time, the authors introduce the concept of “prosthetic solidity” and prove that a demonstrative change in the body, in our opinion, is the most radical, vivid and ambiguous form of protest corporeality. In the article, the various forms of protest corporealityare analyzed. The main categories which were analyzed in the article are: protest corporality, communicative space, protest movement, social representation.

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24

Lin, Xiao. "Psychological and Educational Research on Physical Development in Music and Dance Education." Yixin Publisher 2, no. 2 (April 30, 2024): 57–61. http://dx.doi.org/10.59825/jhss.2024.2.2.57.

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This article explores the psychological and educational significance of corporeality in the field of music and dance education, emphasizing that the body is not only a medium through which we perceive the world but also a crucial component of an individual’s psychological state. Body psychology, as an emerging branch that delves into the deep connections between the body and the psyche, reveals the distinction between “the body” and “corporeality.” The latter encompasses multiple dimensions including physiological, cultural, psychological, and meaning-making aspects, playing a decisive role in individual growth and personality development. Through a multidimensional analysis of the role of corporeality in artistic creation, performance, and perception, as well as its application in music and dance teaching methods, the article demonstrates how corporeality can enhance the expression of individual emotions and inner experiences, thereby influencing self-awareness and emotional development. Corporeality is a complex characteristic that integrates physical, psychological, biological, and spiritual aspects. It concerns not only physical health but is also a vital resource for an individual’s psychological well-being, having a profound impact on the psychological and emotional development of individuals in the field of music and dance education.

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25

Siliytina, O. "PERSONALITY’S CORPOREALITY INTELLIGENCE FORMATIONFACTORS RESEARCH." Psychology and Personality, no. 1 (May 20, 2021): 170–82. http://dx.doi.org/10.33989/2226-4078.2021.1.227221.

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The article presents the personality’s corporeality intelligence shaping factors - self-assessment, gender roles of the individual and his sexuality, regulatory, cognitive and emotional structures of the personality, assessment of their appearance and body image, health and subjective assessment – theoretical analysis results. The procedure and methodical bases of personality’s corporeality intelligence formation factors studying are described. The specifics of self- assessment, self-regulation, attitude to health and the severity of its emotional and social components empirical study results are presented. The indicators of the subjects quality of life body image influence, their sexual anxiety and the corporeality intelligence components severity – competence, self-perception, sexuality, self-regulation – are analyzed.

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Amel, Rodica. "Place and Person(a)." Pragmatics and Cognition 23, no. 3 (December 31, 2016): 404–15. http://dx.doi.org/10.1075/pc.23.3.05ame.

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Without any polemic intention, our present contribution will be concerned with the idea of corporeality as an ontological index, in positive and negative perspective. In the positive perspective, corporeality represents the definitional index of the human person. More specifically, we shall approach the (human) corporeality within the formative process of the person`s consciousness (persona). In order to make relevant our philosophical target, the idea of corporeality will be treated within the semiotic extension of the concept of place / locus (Romanian: loc, Latin: locus, French: lieu/place, Hebrew: makom ‘place/ locus’ — Hamakom ‘the Omnipresent God, the Omnipresent locus’), in conformity with the following three oppositions: (a) place as a physical index vs. human symbol; (b) place with reference to physical persona vs. spiritual persona; (c) place in profane sense vs. sacred sense. In the negative perspective, the absence of corporeality makes relevant a new meaning of the Judaic concept hamakom: Hamakom with the sense of ‘the Omnipresent God, the Omnipresent locus’. We intend to establish two targets for our research: 1. to follow the process during which the definitional index represents a formative agent of (self) consciousness; and 2. to establish the switching point where hamakom (“the place”) becomes Hamakom ‘the Omnipresent God, the Omnipresent locus’.

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Bazova, Vira. "CORPOREALITY IN NATIVE AMERICAN NOVELS." CONTEMPORARY LITERARY STUDIES, no. 16 (December 15, 2019): 10–14. http://dx.doi.org/10.32589/2411-3883.16.2019.187494.

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28

Koch, Erec R. "Cartesian Corporeality and (Aesth)Ethics." PMLA/Publications of the Modern Language Association of America 121, no. 2 (March 2006): 405–20. http://dx.doi.org/10.1632/003081206x129620.

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Founded on the dualism elaborated in Descartes's early metaphysical writings, such as the Discours de la méthode and the Méditations, most studies of corporeality in Descartes delimit the alienated body according to its mechanical functions. His later writings on ethics and the passions reappropriate the body for the subject and emphasize the sensible or “aesthetic” functions of corporeality. By analyzing Descartes's correspondence with Elisabeth of Bohemia during the last five years of his life and his late treatise Les passions de l'âme, this study examines the construction of the Cartesian aesthetic body and explores the ways in which that body, rather than the mechanical body, produces the ethical individual in society, a subject–body. Displacing the Aristotelian concept of sensus communis ‘common sense,’ Descartes turns the body into the source and target of affective ethical habit. I argue that Descartes's ethical doctrine is based on the cultivation, development, and deployment of that aesthetic body. (ERK)

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29

Lilly, Ingrid E. "The Corporeality of the Self." Dead Sea Discoveries 28, no. 3 (October 6, 2021): 396–422. http://dx.doi.org/10.1163/15685179-bja10026.

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Abstract A contribution to Western genealogies of the self, the corporeality of the Hebrew soul (nefeš) is explored through the lens of ancient medical discourses. Using the example of bitterness as an ethnomedical syndrome, this essay shows how the Hebrew idiom “bitter nefeš” acts as an embodied channel of flux in illness narratives about bodily suffering and healing.

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Gilleard, Chris. "The Corporeality of Late Age." Innovation in Aging 5, Supplement_1 (December 1, 2021): 590. http://dx.doi.org/10.1093/geroni/igab046.2265.

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Abstract In a study of over a thousand Germans, Paul Baltes and his colleagues observed that most respondents saw age 80-84 as the preferred age to reach before dying. Living beyond 85 was only desired by a minority. Perhaps this is because this age seems to many the point when bodily disease and physical weakness render life not just unpleasant but actively burdensome. Such views underpin the social imaginary of an undesirable fourth age. This paper discusses the significance of corporeality as both representation and lived experience, raising the question of whether the disparity between real and imagined corporealities resides as much from an ‘other’ within as without.

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31

Frascari, Marco. "A New Corporeality of Architecture." Journal of Architectural Education (1984-) 40, no. 2 (1987): 22. http://dx.doi.org/10.2307/1424925.

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32

Diprose, Rosalyn. "Giving corporeality against the law." Australian Feminist Studies 11, no. 24 (October 1996): 253–62. http://dx.doi.org/10.1080/08164649.1996.9994823.

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33

Sophia, Zoë. "Virtual corporeality: A feminist view." Australian Feminist Studies 7, no. 15 (March 1992): 11–24. http://dx.doi.org/10.1080/08164649.1992.9994641.

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Frascari, Marco. "A New Corporeality of Architecture." Journal of Architectural Education 40, no. 2 (January 1987): 22–23. http://dx.doi.org/10.1080/10464883.1987.10758419.

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Sousa, Catarina Carneiro de. "Virtual corporeality and aesthetic experience." Virtual Creativity 7, no. 1 (June 1, 2017): 7–28. http://dx.doi.org/10.1386/vcr.7.1.7_1.

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Hammers, Corie. "Corporeality, Sadomasochism and Sexual Trauma." Body & Society 20, no. 2 (March 19, 2013): 68–90. http://dx.doi.org/10.1177/1357034x13477159.

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Bayer, Gerd. "Letter Matters: Corporeality, Physicality, Epistolarity." Restoration: Studies in English Literary Culture, 1660-1700 47, no. 1 (September 2022): 121–37. http://dx.doi.org/10.1353/rst.2022.0014.

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Nechytalyuk, Iryna. "Тілесність у проекті Олександра Довженка «Земля»: аспекти перформативності." Bibliotekarz Podlaski Ogólnopolskie Naukowe Pismo Bibliotekoznawcze i Bibliologiczne 51, no. 2 (August 16, 2021): 123–36. http://dx.doi.org/10.36770/bp.603.

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With the emergence and development of the cinema as art, a definition of corporeality was attributed with a new sense. Cinema as an art type is programmed towards interactions with corporeality. Performance researchers, Fisher-Liсhte in particular, consider it significant to implement something or transform something towards a corporal practice. Such an example may be exchange of energy during a theatrical performance, in the course of an active interaction between actors. In the paper the performative aspects of corporeality are studied in details, Ivan’s Death and Natalka’s Wailing episodes in particular. It is concluded that in Dovzhenko’s view, the body is beautiful despite age (a close-up of the old man whose face is shining like the face of a saint), sex or a social role. Oleksandr Dovzhenko’s findings as the director and Danylo Demuztsky’s work as the photography director reflect the performative features of corporeality and influence its understanding by the public. In La Terra, common things get sacral meaning, spirituality is perceived through the body aspect.

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Glinkowski, Witold P. "Cielesność w obrębie dramatu ludzkiego istnienia." Humaniora. Czasopismo Internetowe 35, no. 3 (September 15, 2021): 31–44. http://dx.doi.org/10.14746/h.2021.3.2.

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One of the authors to include the issue of the human body in the discourse of philosophical anthropology was Helmuth Plessner, who perceived it as: 1) a physical (Körper), 2) and a biological object (Leib), as well as 3) a substrate of the subject that refers to the previous two. Plessner argued that man’s attitude to his own corporeality creates a space to manifest human “eccentricity.” In Tischner’s conception, however, “eccentricity” gains a new and more dramatic dimension. Unlike the “eccentricity” perceived as a biological, ethological and ontic phenomenon, Tischner’s corporeality becomes an indispensable constituent within the arena of human drama, both internal and external. As part of the arena, corporeality is a component within the man as the subject of drama, while externally, it reveals its other meaning since it often determines purely ontic frames of human existence. Man refers to various meanings of his corporeality. While some remain within the scope of existential and dramatic valorisation – both positive (egotistic solidarisation) and negative (egotistic desolidarisation) – others expand beyond this horizon.

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Adel'geim, Irina. "“Man is Soul, Body, and Narrator”: Olga Tokarczuk’s Narrative Strategy." Central-European Studies 6 (2023): 273–95. http://dx.doi.org/10.31168/2619-0877.2023.6.10.

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The article is devoted to the prose of Olga Tokarczuk, one of the greatest Polish writers of the turn of the twenty-first century. The most important constant of Tokarczuk’s worldview is the category of corporeality/materiality. The logic of corporeality/materiality on different levels determines the organization of texts, generates connections across motives and a common semantic field. The narrative of corporeality/materiality, leveraged by means of the writer’s frequent use of empathetic narrative, acts as a special construct by means of which Tokarczuk explores the reality of the surrounding world, but also communicates with it (through the potential recipient of the text). The article analyses the specificity of Tokarczuk’s visualisation of body practices in her prose (representations of the body, interaction of bodies, interaction of the body with the environment) and significant elements of the narrative structure directly connected with corporeality/materiality: the system of characters, the specificity of comparisons, basic ideas, the role of boundaries as an aesthetic and ethical category, as well as an artistic tool, and the moral purpose of the narrative.

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Kyrölä, Katariina, and Hannele Harjunen. "Phantom/liminal fat and feminist theories of the body." Feminist Theory 18, no. 2 (March 23, 2017): 99–117. http://dx.doi.org/10.1177/1464700117700035.

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This article brings together two concepts, ‘phantom fat’ and ‘liminal fat’, which both aim to grasp how fat in contemporary culture becomes a kind of material immateriality, corporeality in suspension. Comparing the spheres of representation and experience, we examine the challenges and usefulness of these concepts, and feminist fat studies perspectives more broadly, to feminist scholarship on the body. We ask what connects and disconnects fat corporeality and fat studies from ways of theorising other embodied differences, like gender, ‘race’, disability, class and sexuality, especially when thinking through their perceived mutability or removability, and assumptions about their relevance for subjectivity. While it is important to consider corporeality and selfhood as malleable and open to change in order to mobilise oppressive normativities around gendered bodies and selves, we argue that more attention should also be paid to the persistence of corporeality and a feeling of a relatively stable self, and the potential for empowerment in not engaging with or idealising continuous transformation and becoming. Furthermore, we suggest that the concepts of phantom fat and liminal fat can help shed light on some problematic ways in which feminist studies have approached – or not approached – questions of fat corporeality in relation to the politics of health and bodily appearance. Questions of weight, when critically interrogated together with other axes of difference, highlight how experiential and subjugated knowledges, as well as critical inquiry of internal prejudices, must remain of continued key importance to feminist projects.

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Sherman, Matthew J. "Corporeality As a Weapon: Siegmund Breibart's Embodiment of Muskeljudentum." German Politics and Society 30, no. 2 (June 1, 2012): 21–37. http://dx.doi.org/10.3167/gps.2012.300202.

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Ideations of corporeality are situated at the crux of "muscular Judaism" in early twentieth- century Europe. The sporting event was viewed as a battlefield for equalization. In the ideological context of Muskeljudentum, the apathy of Talmudjudentum (Talmudic Judaism) was replaced by exercise, in which the strengthening of the corporeal would rejuvenate the psychical. Jewish strongman Siegmund Breitbart capitalized on his masculine feats of strength and aesthetic appeal by creating public performances, which displayed not only militarized corporeality, but also provided a stage for the promotion of "muscular Judaism," through both symbolic and literal representations of Zionist ideology. Breitbart reappropriated masculine Jewish corporeality, embodied corporeal notions of reciprocity at the core of Muskeljudentum, and found individual agency through the militarized aesthetic and motion of his body.

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Fedorin, Vladimir Vladimirovich. "Human genetic modification: prospects, inevitability, and the question of moral-ethical justification." Философская мысль, no. 12 (December 2020): 30–41. http://dx.doi.org/10.25136/2409-8728.2020.12.34403.

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The subject of this research is the genetic engineering of a human, risks it produces, prospects, and moral-ethical aspects. Technological progress inevitably leads to infiltration of cultural sphere into human corporeality through genetic engineering. The development of innovative technologies in the area of manipulation with the genetic code necessitates to choose how these technologies would be used. In this regard, there is a possibility of transition towards a new type of corporeality, not limited by biological predetermination alone, but rather culturally substantiated, being a result of implementation of the human-created project, which underlines the need for socio-humanitarian analysis conducted in this article. Viewing medicine as one of the fields of culture allows concluding that humanity to some extent has already faced certain projection with regards to human corporeality. In this aspect, medicine manifests as a tool for implementation of the project of a “healthy human”, and genetic engineering, as its part, would inevitably implement this project, and gradually expand the field of culture and fulfill the project of an “improved human” as a natural advancement of the idea of expansion of freedom through modification of corporeality.

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Byshenko, Tetiana. "PHENOMENON OF CORPOREALITY IN UKRAINIAN MODERN NOVELS." LITERARY PROCESS: methodology, names, trends, no. 13 (2019): 76–80. http://dx.doi.org/10.28925/2412-2475.2019.1312.

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This research is devoted to the theoretical basement of the practical analysis of body and corporeality in the texts. The analysis of the body in the artistic text is based on its semantic and structural influence, which makes it possible to consider its text-creating function as an important factor in the formation of a modern novel. Body and corporeality are the factors which create a figurative and narrative component of text, and through them completely new artistic category is synthesized. Considering the body as a factor in creating a text is possible with an anthropological, cultural and literary model, through the prism of physical-mimetic analysis, gender studies and moduses of perception. Body is a method of interpretation of the surrounding world, this is a reason why it is studied by literary scholars in corporeality, sexuality, gender aspects, and traumatic experience (war, torture, injure). It is necessary to distinguish the categories of «body», «corporeality» to maintain the clarity of interpretation, thus retaining the duality between the biological and spiritual beings. The analysis demonstrates theoretical features of these categories on the researches of Ukrainian and foreign literary critics. The transformation of the image of corporeality in modern Ukrainian literature is demonstrated on the novels written by L. Dashvar, M. Matias, Yu. Wynnychuk and V. Lys. The proposed model for analyzing artistic text is universal, and can be actively used to interpret novels, in which the body acts as a narrator, regardless of whether the novel itself is an erotic.

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Budanov, Vladimir Grigoryevich, and Tamara Andreevna Sinitcyna. "Quantum-synergetic ontology of generalized corporeality (II): post-nonclassics, temporality, and reflection of acting." Культура и искусство, no. 10 (October 2020): 49–66. http://dx.doi.org/10.7256/2454-0625.2020.10.34181.

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In this article, the author advances the idea of generalized corporeality in its functional manifestations in the acts of communication, activity, and theatrical art. The work is dedicated to the problem of “smart body”, in other words, conscious and manageable generalized corporeality is one of the core themes in development and self-improvement of acting skills and onstage genuineness. The key problem is the problem of harmony, unity between inner and outside, words and doings, thoughts and actions, realized by the actor just partially, so is by the stage director and audience. The author attempts to describe this problem by means of post-nonclassical philosophical methodology offered by V. S. Stepin, concepts of post-nonclassical practices, synergy of motion and state, which marks the synthesis of the ontologies of states of generalized corporeality and temporal ontologies, introduced in the previous article. The author also attracts the concept of unconscious reflection of V. Lefebvre, which describes a special type of reflection as a certain unconscious component of generalized corporeality that creates a specific interpretation of the skill and work with time in post-nonclassical context. Interpretation of the acquired acting skills that taught in many schools of classical and contemporary theatre, from K. Stanislavski and M. Chekhov to A. Artaud and E. Barba, are also viewed through the prism of reflection of synthetic ontologies of generalized corporeality. In conclusion, the author introduces theatrical interpretation of the twofold activity triad, which allows embracing the relationship between various observers, the actors of theatrical event: actor – stage director – audience.

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Kyrchanoff, Maksym W. "Femine Body in the Mass Culture of Iran: between Nudity and Marginalization." Corpus Mundi 2, no. 3 (November 9, 2021): 70–124. http://dx.doi.org/10.46539/cmj.v2i3.42.

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The author analyses the problems of visualisation and marginalisation of female corporeality in developments of Iranian political and cultural identity from the early modernisation project of the 19th century and the radical modernisation of the 1920s – 1970s to the Islamic Revolution of 1979, which changed significantly the vectors and trajectories of the visualisation of the female body in public spaces and the discourse of Iranian culture. The author believes that Iran / Persia in the 19th century belonged to the number of Muslim countries that were under stable European influences. Russia and Great Britain became the main sources of cultural changes. Cultural exchange with these countries stimulated changes in Persian identity. The author analyses the features of corporeality in the visual art of Iran from the Qajars to the Islamic revolution and its mutations during the process of radical Islamisation of the social life inspired by it. The author believes that the early modern project of the Qajars was the first attempt to visualise female corporeality and map in the centre of cultural coordinates which in fact simulated European discourse. The identity project of the Pahlavi period became an attempt to transform and adopt Western concepts to the Iranian national canon. The Islamic Revolution of 1979 marginalised the visual and visible forms of female corporeality, presented earlier in public and cultural spaces. The project of Islamisation inspired subordination of the female body, marginalising attempts to visualise in ways Western intellectuals did it. Modern feminine corporeality in Iranian culture develops as a dichotomy of official religious identity and its secular alternative, represented by the “high” cultural segments of the consumer society. The author analyses how and why Western strategies of visualisation of female corporeality coexist with its religious rejection. It is assumed that the Iranian mass culture assimilated Western practices of visualising femininity, although the official cultural discourse continues to reproduce the canon of the body imagined as predominantly religious construct.

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Winters, Ben. "Corporeality, Musical Heartbeats, and Cinematic Emotion." Music, Sound, and the Moving Image 2, no. 1 (June 2008): 3–25. http://dx.doi.org/10.3828/msmi.2.1.2.

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Bogachenko, V. V. "HUMAN CORPOREALITY – “ETUDE” OF HUMANISTIC VALUES." Perspectives. Socio-political journal, no. 3 (2019): 4–11. http://dx.doi.org/10.24195/spj2310-2896.2019.3.1.

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Segarra, Paulina, and Ajnesh Prasad. "Theorizing and Corporeality in Organization Studies." Academy of Management Proceedings 2016, no. 1 (January 2016): 10389. http://dx.doi.org/10.5465/ambpp.2016.10389abstract.

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Lennon, Kathleen. "Imaginary Bodies : Ethics, Power and Corporeality." Women’s Philosophy Review, no. 16 (1996): 20–21. http://dx.doi.org/10.5840/wpr19961639.

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