By Ian Burkitt
During this incisive and really awesome booklet, Ian Burkitt seriously addresses the dualism among brain and physique, inspiration and emotion, rationality and irrationality, and the psychological and the cloth, which hang-out the post-Cartesian world.
Drawing at the paintings of up to date social theorists and feminist writers, he argues that concept and the feel of being someone is inseparable from physically practices inside social kinfolk, even if such lively event should be abstracted and elevated upon by using symbols. Overcoming vintage dualisms in social notion, Burkitt argues that our bodies aren't only the constructs of discourses of energy: also they are efficient, communicative, and invested with strong capacities for chang
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Extra info for Bodies of Thought: Embodiment, Identity and Modernity
Before exploring this issue, let me say that Foucault realized there were two forms of power: one is the power 'exerted over things [which] gives the ability to modify, use, consume, or destroy them - a power which stems from aptitudes directly inherent in the body or relayed by external instruments. Let us say that here it is a question of "capacity" ' (1982: 217). The other form of power is that which exists between people in human societies, and what characterizes this power 'is that it brings into play relations between individuals (or between groups)' (Foucault, 1982: 217).
In his critique of the Nietzschean/Foucaultian fictions of emergence, Smith (1994) wants to set aside any reliance on the notion of a single violent drama constantly replayed through history, replacing it with a version of emergence based on the work of the biologist, Richard Dawkins (1989). Smith believes that this allows him to re-establish the multiplicity of emergence contained in the original idea of genealogy, as well as a view of the emergence of culture and knowledge that rests on the concept of transmission rather than violent domination and division.
It is they who have created brains in order to make the body a better survival machine, for it now has the capacity to make intricate decisions on the spur of the moment which, in the long run, increases its chance of survival and the propagation of its genes (Dawkins, 1989). Taking up some of Dawkins's views, Pinker (1998) develops a similarly atomistic theory of brain and mind, claiming that thought and the sensory functions, such as sight, have evolved under the pressure of natural selection and are built from neural elements which perform as information processors.