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

By Miran Bozovic

Slovenian thinker Miran Bozovic's An completely darkish Spot examines the elusive prestige of the physique in early glossy eu philosophy by means of studying its numerous encounters with the gaze. Its variety is extraordinary, relocating from the Greek philosophers and theorists of the physique (Aristotle, Plato, Hippocratic clinical writers) to early glossy 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 via difficulties of divinity, immortality, production, nature, and hope, scary insights that invert customary 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 reworked and disguised for the gaze of God; or Adam's physique, which remained unseen so long as it was once the one one in life) with an recognition to element that's unprecedented between Lacanian theorists. The technique makes for attractive examining, as Bozovic phases imagined encounters among top thinkers, permitting them to speak 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 completely darkish Spot will entice these attracted to cultural experiences, semiotics, theology, the historical past of faith, and political philosophy in addition.

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

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The other's mind will be affected by joy in spite of the fact that, this time, the efficient cause of the affect is absent. Thus, the thing that has affected the mind with the former affect will be the cause of the other's joy-not through itself, but accidentally. This thing will be loved by the other simply because he has regarded it with an affect of joy-of which, however, it was not itself the efficient cause. From this we understand, adds Spinoza in the scholium, how it can come about that someone should love a certain thing without knowing the cause.

Such a situation in which the other loves me for what is not in me, for something that is in me more than myself, is set out by Spinoza in propositions 15 and 16. Let us first take a brieflook at proposition 14, which underpins proposition 15 and proposition 16. According to proposition 14, 30 Before the First Sight the mind need only once have been affected by two affects simultaneously: thereafter, when it is affected by one of them, it will immediately be affected by the other also. In proposition 15 Spinoza says that any thing can be the accidental cause of joy and therefore the object of love, the beloved object.

L According to Malebranche, God, with his will, not only creates bodies, but also continues to "conserve" them in their existence from the moment that they pass from nothing into being. 2 Every body is in its place solely by the will of God: "only the one who gives being to bodies can put them in the places they occupy" (231). A body cannot be moved from its place unless God moves it. Hence a power capable of moving even the smallest of bodies from the places in which they are conserved by God would have to not only equal, but surpass the power of God.

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