By Miran Bozovic
Slovenian thinker Miran Bozovic's An totally darkish Spot examines the elusive prestige of the physique in early smooth eu philosophy through studying its a number of encounters with the gaze. Its diversity is remarkable, 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 international mentalities haunted via difficulties of divinity, immortality, construction, nature, and wish, scary insights that invert everyday 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 recognition to aspect that's extraordinary between Lacanian theorists. The procedure makes for attractive analyzing, as Bozovic phases imagined encounters among prime thinkers, permitting them to communicate approximately topics that every explored, yet in a distinct time and position. whereas its concentration is on a specific challenge within the historical past of philosophy, An totally darkish Spot will entice these attracted to cultural stories, semiotics, theology, the background of faith, and political philosophy to boot.
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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)
28 It is, then, because of God's blinding us to our true nature that we mistakenly take ourselves to be our bodies and look after their preservation. God, then, expects us to maintain our union to the body we animate, to the thing that in fact weakens the union that we have with him. In order that the mind's concern for the preservation of the body to which it is united not distract it from fortifying its union to universal Reason, God, in the presence of bodies, produces in the mind various sensations, by which he informs us of the relations these bodies have with the one that we animate.
The beloved object is the cause of joy experienced by the lover. The beloved transforms himself into the lover insofar as he believes that he has given the lover no cause for his love. Suppose I have in some way affected with joy a thing like myself, that is, the other; he now loves me. By loving me, he sees in me the cause of his joy. When I perceive myself as the object of his love, I know that, in the other's eyes, I am the (external) cause of his joy. According to proposition 33, a demand for reciprocity necessarily ensues.
The other's sudden, unexpected hate is in my eyes, of course, inexplicable: no matter how hard I try, I cannot find anything in 34 Before the First Sight myself that could have affected the other with sadness, as the other now hates me simply because he has once seen me in the company of Y. Since I do not find the cause of his sadness in myself, it is simply impossible for me to regard myself with sadness-there is nothing for me to be ashamed of, since it is not me, but Y, who is the efficient cause of his sadness.
An Utterly Dark Spot: Gaze and Body in Early Modern Philosophy (The Body, In Theory: Histories of Cultural Materialism) by Miran Bozovic