An Utterly Dark Spot: Gaze and Body in Early Modern by Miran Bozovic

By Miran Bozovic

Slovenian thinker Miran Bozovic's An totally darkish Spot examines the elusive prestige of the physique in early glossy ecu philosophy by way of interpreting its a variety of encounters with the gaze. Its variety is notable, relocating from the Greek philosophers and theorists of the physique (Aristotle, Plato, Hippocratic clinical 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 numerous overseas mentalities haunted via difficulties of divinity, immortality, construction, nature, and wish, scary insights that invert common assumptions concerning the courting among brain and body.

The point of view 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 life) with an awareness to element that's remarkable between Lacanian theorists. The method makes for enticing analyzing, as Bozovic phases imagined encounters among best thinkers, letting them speak approximately matters that every explored, yet in a special time and position. whereas its concentration is on a selected challenge within the historical past of philosophy, An totally darkish Spot will attract these attracted to cultural reviews, semiotics, theology, the heritage of faith, and political philosophy besides.

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Additional resources for An Utterly Dark Spot: Gaze and Body in Early Modern Philosophy (The Body, In Theory: Histories of Cultural Materialism)

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By claiming that the soul is inseparable from its body, Leibniz was able to avoid the numerous difficulties raised against the theory of the transmigration of souls, of which those raised by Montaigne are perhaps typical. What would happen to souls in the case that the number of dying animals proved to be greater than the number of those being born, that is, in the case that there were more souls than bodies? As souls are immortal, nothing fatal could befall them-possibly they would simply crowd each other, competing for a newborn body.

23 In his letters to Arnauld, this conclusion is illustrated by numerous examples of resuscitations, which occur after the apparent death of a body. For example: while deep sleep or ecstasies can sometimes be mistaken for death, one can awake from such a state and, as it were, arise from the dead; while the caterpillar that is enshrouded in its shell can be considered dead, a butterfly emerges from this shell after a certain period of time; while people who have frozen, drowned, or been strangled are apparently dead, they nevertheless can occasionally be brought back to life.

1 It is this sublime moment of love, the very metaphor of love in Spinoza's Ethics, that we shall deal with here. 2 For Spinoza, as for Lacan, love in the true sense of the word arises out of the radical discord between what the lover sees in the beloved and what the beloved perceives himself to be. There is only one passage in the Ethics where Spinoza deals with the sublime moment oflove in which the beloved turns into 25 An Utterly Dark Spot the lover, one of the rare occasions in which Spinoza's notorious fascination with the pathological forms of love briefly gives way.

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