Wikipedia
“The Subject-Object Problem”
The subject-object problem, a longstanding philosophical issue, is concerned with the analysis of human experience, and of what within experience is “subjective” and what is “objective”.
April 27th, 2011 § Comments Off on The subject-object problem, a longstanding philosophical issue, is concerned with the analysis of human experience, and of what within experience is “subjective” and what is “objective”. § permalink
Like everything else in the world, we have a nature: we’re bodily, we can’t control what happens around us, and we are constantly the objects of other people’s judgments. Sartre called this part of ourselves “being-in-itself.” But at the same time we’re subjects, or what he, following Hegel, called “being-for-itself”: we make choices about what we do with our bodies and appetites, experience ourselves as the center of our worlds and judge the passing show and other people’s roles in it. For Sartre, the rub is that it’s impossible for us to put these two halves of ourselves together. At any given moment, a person is either an object or a subject.
June 20th, 2010 § Comments Off on Like everything else in the world, we have a nature: we’re bodily, we can’t control what happens around us, and we are constantly the objects of other people’s judgments. Sartre called this part of ourselves “being-in-itself.” But at the same time we’re subjects, or what he, following Hegel, called “being-for-itself”: we make choices about what we do with our bodies and appetites, experience ourselves as the center of our worlds and judge the passing show and other people’s roles in it. For Sartre, the rub is that it’s impossible for us to put these two halves of ourselves together. At any given moment, a person is either an object or a subject. § permalink
“Lady Power”
Nancy Bauer in The New York Times, June 20, 2010
She is referencing Sartre’s book, Being and Nothingness, which discusses being-for-itself.
Mortal Bodies.
September 9th, 2006 § Comments Off on Mortal Bodies. § permalink
“Bodies, Languages Truths”
Alain Badiou’s lecture delivered at the Victoria College of Arts, University of Melbourne, Sept 9th, 2006.
In order to validate the equation existence = individual = body, contemporary doxa must courageously absorb humanity into a position vision of animality.
September 9th, 2006 § Comments Off on In order to validate the equation existence = individual = body, contemporary doxa must courageously absorb humanity into a position vision of animality. § permalink
“Bodies, Languages Truths”
Alain Badiou’s lecture delivered at the Victoria College of Arts, University of Melbourne, Sept 9th, 2006.
Negri is right concerning what the postmoderns ‘know’: the body is the only concrete instance for desolate individuals aspiring to enjoyment.
September 9th, 2006 § Comments Off on Negri is right concerning what the postmoderns ‘know’: the body is the only concrete instance for desolate individuals aspiring to enjoyment. § permalink
“Bodies, Languages Truths”
Alain Badiou’s lecture delivered at the Victoria College of Arts, University of Melbourne, Sept 9th, 2006.
The great majority of artists, today, choreographers, painters, videomakers, try to expose the secret of bodies, of the desiring and machinic lives of bodies. It is the global trend of arts which proposes us a body art… They all impose upon the visible the hard relationship of bodies to the great and indifferent noise of the universe.
September 9th, 2006 § Comments Off on The great majority of artists, today, choreographers, painters, videomakers, try to expose the secret of bodies, of the desiring and machinic lives of bodies. It is the global trend of arts which proposes us a body art… They all impose upon the visible the hard relationship of bodies to the great and indifferent noise of the universe. § permalink
“Bodies, Languages Truths”
Alain Badiou’s lecture delivered at the Victoria College of Arts, University of Melbourne, Sept 9th, 2006.
There are only bodies and languages.*
September 9th, 2006 § Comments Off on There are only bodies and languages.* § permalink
“Bodies, Languages Truths”
Alain Badiou’s lecture delivered at the Victoria College of Arts, University of Melbourne, Sept 9th, 2006.
*Take this statement with a grain of salt. Badiou isn’t stating this as an absolute; he is answering his own question:
“What is the dominant ideology today?” He then states, “There is the free market, the technology, the money, the job, the blog, the reelections, the free sexuality, and so one. But I think all that can be concentrated in a single statement.” (And then he says: “There are only bodies and languages.”)
The entire series of spasms in Bacon is of this type: scenes of love, of vomiting and excreting, in which the body attempts to escape from itself through one of its organs in order to rejoin the field or material structure.
January 1st, 2003 § Comments Off on The entire series of spasms in Bacon is of this type: scenes of love, of vomiting and excreting, in which the body attempts to escape from itself through one of its organs in order to rejoin the field or material structure. § permalink
“Francis Bacon: The Logic of Sensation”
Giles Deleuze, University of Minnesota Press, 2003, page 12.
“The body’s power is increased or diminished. Emotions are bodily changes plus ideas about these changes which can help or hurt a human.” It happens when the bodily changes we experience are caused primarily by external forces or by a mix of external and internal forces. Spinoza argued that it was much better for a person, himself or herself, to be the only adequate cause of bodily changes, and to act based on an adequate understanding of causes-and-effects with ideas of these changes logically related to each other and to reality; when this happens the person is active, and Spinoza describes the ideas as adequate.
January 1st, 1883 § Comments Off on “The body’s power is increased or diminished. Emotions are bodily changes plus ideas about these changes which can help or hurt a human.” It happens when the bodily changes we experience are caused primarily by external forces or by a mix of external and internal forces. Spinoza argued that it was much better for a person, himself or herself, to be the only adequate cause of bodily changes, and to act based on an adequate understanding of causes-and-effects with ideas of these changes logically related to each other and to reality; when this happens the person is active, and Spinoza describes the ideas as adequate. § permalink
Wikipedia entry on the passions. First two sentences are from Spinoza’s Definitions. On the Origin and Nature of the Emotions, 1883.
Or, they become mesmerized by the mirror-like other and attempt, as they previously had done in controlling their own body, to assert their will.
January 1st, 1807 § Comments Off on Or, they become mesmerized by the mirror-like other and attempt, as they previously had done in controlling their own body, to assert their will. § permalink
Wikipedia, in an article discussing Hegel’s Master-Slave dialectic.
Indeed, we must no longer try to situate passion in a casual succession, or halfway between the corporeal and the spiritual; passion indicates, at a new, deeper level, that the soul and the body are in perpetual metaphorcal relation… soul and body are always each other’s immediate expression.
January 3rd, 1700 § Comments Off on Indeed, we must no longer try to situate passion in a casual succession, or halfway between the corporeal and the spiritual; passion indicates, at a new, deeper level, that the soul and the body are in perpetual metaphorcal relation… soul and body are always each other’s immediate expression. § permalink
“Madness & Civilization”
Michel Foucault, Random House, 1965 page 88.
One more step, and the entire system becomes a unity in which body and soul communicate immediately in the symbolic values of common qualities.
January 2nd, 1700 § Comments Off on One more step, and the entire system becomes a unity in which body and soul communicate immediately in the symbolic values of common qualities. § permalink
“Madness & Civilization”
Michel Foucault, Random House, 1965 page 87.
…”This is what happens in the medicine of solids and fluids, which dominates eighteenth-century practice. Tension and release, hardness and softness, rigidity and relaxation, congestion and dryness– These qualitative states characterize the soul as much as the body…”