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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 25 stycznia 2023

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1

José Salinas, KNOBSDesign: Disembodiment. Berlin: Jovis, 2009.

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2

Lam, Carla. New Reproductive Technologies and Disembodiment. Taylor & Francis Group, 2020.

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3

Randolph, Paschal Beverly. After Death: The Disembodiment Of Man. Kessinger Publishing, 2004.

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4

Shi, Ke. Embodiment and Disembodiment in Live Art. Taylor & Francis Group, 2019.

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5

Stanghellini, Giovanni. Schizophrenia and the disembodiment of desire. Oxford University Press, 2016. http://dx.doi.org/10.1093/med/9780198792062.003.0030.

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The schizophrenic person’s existential trajectory reflects the intolerable mixture of his desperate need for the Other and his hopeless attempts to orientate in human, and especially erotic, relationships. The schizophrenic person may turn away from actual reality into a mystical-romantic, ‘higher’ ideal, which like a dim mist protects him from the encounter with the real Other. Two features seem to best characterize this type of existence. One is his philosophy of life that indulges in cramping reflections concerned with spirituality, that is, rectitude, fidelity, nobility, and purity. The second is disembodiment. Sexual excitement is experienced as a storming, oppressing experience of something going through and travelling across one’s own body. The ‘higher’ ideal image of love seems to downplay this intolerable feeling and transform sexual excitement into a disembodied type of desire. The essential feature of this type of existence is its being disembodied.

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6

Randolph, Paschal B. After Death: The Disembodiment of Man. Health Research, 1996.

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7

New Reproductive Technologies and Disembodiment: Feminist and Material Resolutions. Taylor & Francis Group, 2016.

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8

Lam, Carla. New Reproductive Technologies and Disembodiment: Feminist and Material Resolutions. Taylor & Francis Group, 2016.

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9

Roberts, Anthony Lee. Beyond modernist identity: Questions of disembodiment and identity politics. 1996.

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10

Lam, Carla. New Reproductive Technologies and Disembodiment: Feminist and Material Resolutions. Taylor & Francis Group, 2016.

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11

Breathless: Sound Recording, Disembodiment, and the Transformation of Lyrical Nostalgia. Wesleyan University Press, 2002.

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12

Shi, Ke. Embodiment and Disembodiment in Live Art: From Grotowski to Hologram. Taylor & Francis Group, 2019.

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13

Shi, Ke. Embodiment and Disembodiment in Live Art: From Grotowski to Hologram. Routledge, 2021.

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14

Embodiment and Disembodiment in Live Art: From Grotowski to Hologram. Taylor & Francis Group, 2019.

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15

Shi, Ke. Embodiment and Disembodiment in Live Art: From Grotowski to Hologram. Taylor & Francis Group, 2019.

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16

Breathless: Sound Recording, Disembodiment, and the Transformation of Lyrical Nostalgia. Wesleyan, 2002.

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17

Shi, Ke. Embodiment and Disembodiment in Live Art: From Grotowski to Hologram. Taylor & Francis Group, 2019.

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18

Weiss, Allen S. Breathless: Sound Recording, Disembodiment, and the Transformation of Lyrical Nostalgia. Wesleyan University Press, 2012.

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19

Randolph, Paschal Beverly. After Death : The Disembodiment of Man: The World of Spirits, Its Location, Extent, Appearance. Creative Media Partners, LLC, 2015.

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20

Ganeri, Jonardon. Self and Subjectivity. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198702603.003.0034.

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This chapter investigates the concept of yati, the wandering ascetic of the Mānavadharmaśāstra. It highlights the phenomenology of the yati’s experience in relation to the overall architecture of the Manu cosmology. The wandering ascetic, having paid three debts, has his mind set on renunciation. The yati’s aim is to avoid being brought down by the collapse of the body as one nears death, but not to avoid death. Manu notes two spiritual exercises. One of imagined disembodiment: that is, one imagines the collapse and the fall into the alligator’s jaws, being brought down by old age and disease, how the very nature of embodiment is to be in pain. Manu’s second technique of the self aims to engender a sense of disgust in and alienation from the body.

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21

Hamou, Philippe. Locke and Descartes on Selves and Thinking Substances. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198815037.003.0008.

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Locke’s construal of selves, persons, and thinking substances is notoriously difficult and the subject of wide controversy. In this chapter, it is suggested that we could go some way towards clarifying it by seeing it in the context of Descartes’s construal of the same or similar issues. The chapter argues that there are both strong threads of continuity (which may appear even stronger in the light of the recent reappraisal of Descartes’s so-called dualism) and a quite obvious (but often neglected) anti-Cartesian strand in Locke’s doctrine of the self. The target is to assess precisely where and why Locke departs from Descartes. The chapter shows, contrary to a common but misconceived view of Locke’s aim in Essay II. xvii, that it is not so much the Cartesian ‘substantiation’ of the self that Locke is arguing against, but rather its disembodiment.

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22

Morris, Pam. Conclusion. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474419130.003.0008.

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The foregoing chapters trace a profound literary response to a redistribution of the perceptible, a socio-cultural turning away from the tangible experience of existence to forms of abstraction. Drawing upon eighteenth-century empiricism, both Austen and Woolf oppose individualism and regimes that assert mind over matter. Disembodiment of experience, they show, veils our shared creaturely existence, awareness of which underpins the common life and fellowship. For both writers, embodied self, things, others, culture, and physical universe are inseparable from the compound existence that is life. Things constitute self, a shared world and the infrastructure of national and global reality. Neither Austen nor Woolf is revolutionary; they do not seek a redistribution of wealth or the social order. They articulate a redistribution of the perceptible. The experimental worldly realism, they practice, especially the innovative use of focalisation, evokes horizontal, mutually determining relationships between embodied people, things social and physical universes, an egalitarian writerly space in which potentially nothing is mute or invisible.

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23

Fuchs, Thomas. In Defence of the Human Being. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192898197.001.0001.

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With the progress of artificial intelligence, the digitalization of the lifeworld, and the reduction of the mind to neuronal processes, the human being appears more and more as a product of data and algorithms. Thus, we conceive ourselves “in the image of our machines,” and conversely, we elevate our machines and our brains to new subjects. At the same time, demands for an enhancement of human nature culminate in transhumanist visions of taking human evolution to a new stage. Against this self-reification of the human being, the present book defends a humanism of embodiment: our corporeality, vitality, and embodied freedom are the foundations of a self-determined existence, which uses the new technologies only as means instead of submitting to them. The book offers an array of interventions directed against a reductionist naturalism in various areas of science and society. As an alternative, it offers an embodied and enactive account of the human person: we are neither pure minds nor brains, but primarily embodied, living beings in relation with others. This general concept is applied to issues such as artificial intelligence (AI), transhumanism and enhancement, virtual reality, neuroscience, embodied freedom, psychiatry, and finally to the accelerating dynamics of current society which lead to an increasing disembodiment of our everyday life. The book thus applies cutting-edge concepts of embodiment and enactivism to current scientific, technological, and cultural tendencies that will crucially influence our society’s development in the twenty-first century.

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24

Stewart, Dustin D. Futures of Enlightenment Poetry. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198857792.001.0001.

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This book offers a revisionist account of poetry and embodiment from Milton to Romanticism. Scholars have made much of the period's theories of matter, with some studies equating the eighteenth century's modernity with its materialism. Yet the Enlightenment in Britain also brought bold new arguments for the immateriality of spirit and evocative claims about a coming spirit realm. Protestant religious writing was of two minds about futurity, swinging back and forth between patience for the resurrected body and desire for the released soul. This ancient pattern carried over, the book argues, into understandings of poetry as a modern devotional practice. A range of authors agreed that poems can provide a foretaste of the afterlife, but they disagreed about what kind of future state the imagination should seek. The mortalist impulse-exemplified by John Milton and by Romantic poets Anna Letitia Barbauld and William Wordsworth-is to overcome the temptation of disembodiment and to restore spirit to its rightful home in matter. The spiritualist impulse-driving eighteenth-century verse by Mark Akenside, Elizabeth Singer Rowe, and Edward Young-is to break out of bodily repetition and enjoy the detached soul's freedom in advance. Although the study isolates these two tendencies, each needed the other as a source in the Enlightenment, and their productive opposition didn't end with Romanticism. The final chapter identifies an alternative Romantic vision that keeps open the possibility of a disembodied poetics, and the introduction considers present-day Anglophone writers who continue to put it to work.

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