On the other hand, a few film and installation pieces left me ruminating on corporality.
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In an article about anatomical wax figures, Corinna Wagner, an associate professor of visual culture at the University of Exeter, notes the new links between inner and outer corporality that began to shape the European understanding of the body at the time: The rise of anatomy in medicine brought about a reimagining of the relationship between the body's exterior and its interior, along with a wider reconfiguring of surface and depth.
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Kabbalists repeatedly warn and stress the need to divorce their notions from any corporality, dualism, plurality, or spatial and temporal connotations. As "the Torah speaks in the language of Man",Talmud Berachot 31b and other sources in Chazal the empirical terms are necessarily imposed upon human experience in this world. Once the analogy is described, its limitations are then related to, stripping the kernel of its husk, to arrive at a truer conception. Nonetheless, Kabbalists carefully chose their terminology to denote subtle connotations and profound relationships in the Divine spiritual influences.
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Tasić earned her BA degree from the Faculty of Dramatic Arts in Belgrade in 2002 (at the department of theatre and radio production). She earned her MA in Theatrology from the same faculty in 2008 (with the topic “The treatment of the body/corporality in the ‘new brutal’ drama and theatre”, under mentor Prof. Aleksandra Jovićević). Her MA thesis has been published – with the title of the book being Open Wounds/Body and Physicality in New Brutal Drama and Theatre (published by Fakultet dramskih umetnosti and Čigoja štampa, 2009).
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Starting in the early 1990s, Chubarov's main task in painting became a transition to abstract painting at several levels, deprived of "dark passion". On the contrary, compared to the works of his Soviet period, his painting at this time was optimistic . Previous experience in painting anarchic corporality during the 1970s and 1980s allowed Chubarov to abandon self-revealing symbols. The artist refused close contact with the canvas, which is characteristic of abstract expressionism and which transforms into the fixation on a gesture, as in Pollock’s works, or into speculative space of pure color, as in Rothko’s paintings.
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Sir Robert Ayton's poem, Upon Platonic Love: To Mistress Cicely Crofts: Maid of Honour, has been connected with the treatment of neo-Platonism in Montagu's masque, but may have been written in earlier years. Sir John Suckling's To Mrs Cicely Crofts deals with corporality, "You are all ethereal; there's in you no dross". In 1636 she married Thomas Killigrew a courtier and playwright, son of Robert Killigrew and Mary Woodhouse. Killigrew wrote that Thomas Carew, a gentleman of the king's chamber, composed a song Jealousy: A Dialogue, after seeing them argue before their wedding, and it was performed in a masque at Whitehall Palace in 1633.
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Settling in Ilimsk for five years with his second wife, Elizabeth Vasilievna Rubanovsky, and his two children, Radischev, as the only educated man in the area, became the local doctor and saved several lives. He also wrote a long treatise, On Man, His Mortality, His Immortality, revered as one of the few great philosophical works of Russia.Lang, 217 In it he addresses man's belief in the afterlife, the corporality of the soul, the ultimate redemption of sinners and the faults of materialism. After Catherine's death (1796) her successor Tsar Paul recalled Radishchev from Siberia and confined him to his own estate; the writer again attempted to push for reforms in Russia's government.
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The real, understood symbolically, is found between the Interior and the Exterior, between Corporality and Memory. One of his most important contribution to Catalan Informalism and 21st century painting is referencing this ‘Other Reality’ as a linguistic-pictorial sign. During these formative years, surrounded by political turmoil, he actively participates in the recognition of a Catalan identity. He learns to write in his language, Catalan, which was prohibited in Francoist Spain. It is years of experimentation for the painter as he works on the hidden matter, that which one keeps inside one’s psyche: the fragile and subjective. Jiménez-Balaguer believes: “That which is sensed is a reflection of the intelligible”, and he does not cease searching for the fundamental concept of individuation and independence.
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The poet casts before us the egocentrism of male possession of women, and at the same time, she demonstrates a compelling, erotic intimacy between women (Dugaw 11). Another theme common to Sor Violante’s works is religious mysticism, which is also common to other writers of her time such as Teresa of Avila, another Spanish mystics. Sor Violante’s religious poetry exhibits a distinctly feminine voice and a predilection for Nativity themes (Boyce 135). For example, Al Nacimiento en la Misa (To the Nativity in Mass) exemplifies the correlation between the incarnation motifs, the corporality of divinity, in both the Nativity and the Mass (Boyce 135). Moreover, some of Sor Violante do Ceu’s poetry contrasts human and divine love, as when she compares the object of desire “tal objeto” [a remarkable object] to that of one lost at sea.
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More accurately, as they see the emanation of the Material world from the Spiritual realms, the analogous anthropomorphisms and material metaphors themselves derive through cause and effect from their precise root analogies on High. Describing the material world Below in general, and humans in particular, as created in the "image" of the world Above is not restricted in Rabbinic Judaism to Kabbalah, but abounds more widely in Biblical, Midrashic, Talmudic and philosophical literature.Mystical Concepts in Chassidism, Jacob Immanuel Schochet, Kehot, Chaptor 1, "Anthropomorphism and Metaphors" Kabbalah extends the Man-metaphor more radically to anthropomorphise particular Divine manifestations on high, while repeatedly stressing the need to divest analogies from impure materialistic corporality. Classical "proof texts" on which it bases its approach include, "From my flesh I envisage God",Job 19:26 and the Rabbinic analogy " As the soul permeates the whole body...sees but is not seen...sustains the whole body...is pure...abides in the innermost precincts...is unique in the body...does not eat and drink...no man knows where its place is...so the Holy One, Blessed is He..."Talmud Berachot 10a, Midrash Tehillim 103:4,5, Tikunei Zohar 13:28a and later Kabbalistic commentary.
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