In this unique contribution, Blackman focuses upon the affective capacities of bodies, human and non-human as well as addressing the challenges of the affective turn within the social sciences. Fresh and convincing, this book uncovers the paradoxes and tensions in work in affect studies by focusing on practices and experiences, including voice hearing, suggestion, hypnosis, telepathy, the placebo effect, rhythm and related phenomena. Questioning the traditional idea of mind over matter, as well as discussing the danger of setting up a false distinction between the two, this book makes for an invaluable addition within cultural theory and the recent turn to affect. In a powerful and engaging matter, Blackman discusses the immaterial body across the neurosciences, physiology, media and cultural studies, body studies, artwork, performance, psychology and psychoanalysis. Interdisciplinary in its core, this book is a must for everyone seeking a dynamic and thought provoking analysis of culture and communication today.

Psychologists are increasingly interested in embodiment based on the assumption that thoughts, feelings, and behaviours are grounded in bodily interaction with the environment. Human is a being that possesses body and mind, and as such makes his decisions in line with the state of his mind, and for this reason, this piece, has further expanded the nature, meaning, attribute, and the place of the mind in human existence. This piece makes use of analogies in order to make the work more appreciable by the reader. Discussion over the mind-body relationship is not a new occurrence in philosophy as an academic field of study, hence the many complexities associated with the subject. Various philosophers posit various views about the mind-body relationship. In ancient philosophy, mind and body formed one of the classic dualism, and many philosophers including Plato, Aristotle, Spinoza and Rene Descartes, have written explicitly about this subject, and others like the pre-Socratic philosophers have written treatises that could easily be applied to the discourse of the mind-body relationship. The mind is an essential part of human existence. In fact, complete humanity consists in the presence of the mind. The presence of the mind as such, in human existence does not mean that the mind is materially existent neither does it mean that the mind is an eternal entity, which affects or determines the body, instead the mind is an immaterial entity which reveals itself in many immaterial ways, hence, its attributes, and is immaterially present as far as the body lives. In others words, the mind cease to exist once the body dies. In more words by extension the mind cannot exist independent of the body. This book focuses upon the affective capacities of bodies, human and non-human as well as addressing the challenges of the affective turn within social sciences. It examines how embodiment is used in social psychology, and explores the ways in which embodied approaches enrich traditional theories. Although research in this area is burgeoning, much of it has been more descriptive than explanatory. This Compilation discusses the immaterial body across the neurosciences, physiology, media and cultural studies, body-studies, artwork, performance, psychology and psychoanalysis.

When approaching the multiplicity of the spiritual experiences of healing, ethnographers are often presented with ideas of the existence of “other” worlds that may intersect with the so-called “material” or “physical” worlds. This book proposes a sensory ethnography of healing with a focus on ethnographic knowing as embedded in an embodied epistemology of healing. Epistemological embodiment signals that personal scholarly experience of the “unknown”—be it in the form of trance, or as the embodiment of an “other”—shapes the concepts of healing, body, trance, self, and matter by which ethnographers craft out analysis.

The Body Productive represents a new and radical approach to the relationships between capitalism, work and the body. Self-evident, natural, biological - this is how we think of the body on an everyday basis. However, this supposedly most direct aspect of our being may in fact be a primary site of socio-economic mediation and ideological reproduction. How are bodies produced under capitalism? How, in turn, does capitalism make bodies productive? How is the body (and knowledge of the body) shaped by demands of production, consumption and exchange, and how can these logics be resisted, challenged and overcome? These are the questions at the heart of The Body Productive, a collection of original, radical new approaches to the relationships between capitalism, work and the body from an international group of scholars and activists. Taking inspiration from the neglected theoretical work of François Guéry and Didier Deleule, and bridging Marxist and Foucauldian traditions, this book rethinks the relationships between the biological and the social; the body and the mind; power and knowledge; discipline and control.

This carefully crafted ebook: "Summa Theologica (All Complete & Unabridged 3 Parts + Supplement & Appendix + interactive links and annotations)" is formatted for your eReader with a functional and detailed table of contents. This ebook is the best-known work of Thomas Aquinas (c.1225–1274). Although unfinished, the Summa is "one of the classics of the history of philosophy and one of the most influential works of Western literature." It is intended as an instructional guide for moderate theologians, and a compendium of all of the main theological teachings of the Catholic Church. It presents the reasoning for almost all points of Christian theology in the West. The Summa Theologica is divided into three parts, and each of these three parts contains numerous subdivisions. Part 1 deals primarily with God and comprises discussions of 119 questions concerning the existence and nature of God, the Creation, angels, the work of the six days of Creation, the essence and nature of man, and divine government. Part 2 deals with man and includes discussions of 303 questions concerning the purpose of man, habits, types of law, vices and virtues, prudence and justice, fortitude and temperance, graces, and the religious versus the secular life. Part 3 deals with Christ and comprises discussions of 90 questions concerning the Incarnation, the Sacraments, and the Resurrection. Some editions of the Summa Theologica include a Supplement comprising discussions of an additional 99 questions concerning a wide variety of loosely related issues such as excommunication, indulgences, confession, marriage, purgatory, and the relations of the saints toward the damned. Scholars believe that Rainaldo da Piperno, a friend of Aquinas, probably gathered the material in this supplement from a work that Aquinas had completed before he began working on the Summa Theologica. It seeks to describe the relationship between God and man and to explain how man’s reconciliation with the Divine is made possible at all through Christ. To this end, Aquinas cites proofs for the existence of God and outlines the activities and nature of God. Approximately one-half of the Summa Theologica then examines the nature and purpose of man. Finally, Aquinas devotes his attention to the nature of Christ and the role of the Sacraments in effecting a bridge between God and man. Within these broad topical boundaries, though, Aquinas examines the nature of God and man in exquisite detail. His examination includes questions of how angels act on bodies, the union of body and soul, the cause and remedies of anger, cursing, and the comparison of one sin with another. Aquinas is attempting to offer a truly universal and rational view of all existence. Thomas Aquinas, O.P. (1225 – 1274), also Thomas of Aquin or Aquino, was an Italian Dominican priest, and an immensely influential philosopher and theologian in the tradition of scholasticism, within which he is also known as the "Doctor Angelicus", "Doctor Communis", and "Doctor Universalis". He was the foremost classical proponent of natural theology, and the father of Thomism. His influence on Western thought is considerable, and much of modern philosophy was conceived in development or refutation of his ideas, particularly in the areas of ethics, natural law, metaphysics, and political theory.