Download An utterly dark spot : gaze and body in early modern by Miran Bozovic, Slavoj Zizek PDF

By Miran Bozovic, Slavoj Zizek

Slovenian thinker Miran Bozovic's An totally darkish Spot examines the elusive prestige of the physique in early glossy eu philosophy by means of reading its quite a few encounters with the gaze. Its variety is striking, 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 offers startling glimpses into a number of international mentalities haunted by way of difficulties of divinity, immortality, construction, nature, and wish, frightening insights that invert commonplace assumptions in regards to 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 was once the single one in lifestyles) with an recognition to aspect that's remarkable between Lacanian theorists. The process makes for enticing studying, as Bozovic phases imagined encounters among best thinkers, permitting them to speak approximately matters that every explored, yet in a distinct time and position. whereas its concentration is on a selected challenge within the historical past of philosophy, An completely darkish Spot will attract these attracted to cultural experiences, semiotics, theology, the historical past of faith, and political philosophy as well.
Miran Bozovic is affiliate Professor of Philosophy on the collage of Ljubljana, Slovenia. he's the writer of Der grosse Andere: Gotteskonzepte in der Philosophie der Neuzeit (Vienna: Verlag Turia & Kant, 1993) and editor of The Panopticon Writings through Jeremy Bentham (London: Verso, 1995).

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Even though I now affect him with no different an affect than on the previous occasion, the other, besides the neutral affect, now experiences something more, that is, the affect of joy that is-in the absence of the efficient cause of the affect-awakened in him by the neutral affect itself that I am affecting him with. Although I behave toward the other in exactly the same way as I did when he first saw me, although I display an equally cool disinterest in him, although I do not want anything from him-the other now nonetheless loves me.

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.

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 is now striving, as far as he can, to bring it about that I should love him in return; he wants me to return his love. According to proposition 41, whether I will return the other's love or not depends on whether or not I believe I have given him cause for his love: If I believe I have given just cause for the other's love, I shall exult at being esteemed.

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