'Notes on the Flesh' is a collection of short stories that unravel the intricacies of identity, love, and illness in the Middle East. Unreliably narrated, these are the stories of women and men who have lost the war against patriarchy. Adolescent love, intimacy and familial sacrifices are the shadows that accentuate the unhealable rift between tradition and modernity.
The Way of All Flesh is one of the time-bombs of literature," said V. S. Pritchett. "One thinks of it lying in Samuel Butler's desk for thirty years, waiting to blow up the Victorian family and with it the whole great pillared and balustraded edifice of the Victorian novel." Written between 1873 and 1884 but not published until 1903, a year after Butler's death, his marvelously uninhibited satire savages Victorian bourgeois values as personified by multiple generations of the Pontifex family. A thinly veiled account of his own upbringing in the bosom of a God-fearing Christian family, Butler's scathingly funny depiction of the self-righteous hypocrisy underlying nineteenth-century domestic life was hailed by George Bernard Shaw as "one of the summits of human achievement."
Working at the local processing plant, Marcos is in the business of slaughtering humans—though no one calls them that anymore. His wife has left him, his father is sinking into dementia, and Marcos tries not to think too hard about how he makes a living. After all, it happened so quickly. First, it was reported that an infectious virus has made all animal meat poisonous to humans. Then governments initiated the “Transition.” Now, eating human meat—“special meat”—is legal. Marcos tries to stick to numbers, consignments, processing. Then one day he’s given a gift: a live specimen of the finest quality. Though he’s aware that any form of personal contact is forbidden on pain of death, little by little he starts to treat her like a human being. And soon, he becomes tortured by what has been lost—and what might still be saved.
On March 25, 1911, the Triangle Shirtwaist Factory in New York City burst into flames. The factory was crowded. The doors were locked to ensure workers stay inside. One hundred forty-six people—mostly women—perished; it was one of the most lethal workplace fires in American history until September 11, 2001. But the story of the fire is not the story of one accidental moment in time. It is a story of immigration and hard work to make it in a new country, as Italians and Jews and others traveled to America to find a better life. It is the story of poor working conditions and greedy bosses, as garment workers discovered the endless sacrifices required to make ends meet. It is the story of unimaginable, but avoidable, disaster. And it the story of the unquenchable pride and activism of fearless immigrants and women who stood up to business, got America on their side, and finally changed working conditions for our entire nation, initiating radical new laws we take for granted today. With Flesh and Blood So Cheap, Albert Marrin has crafted a gripping, nuanced, and poignant account of one of America's defining tragedies.
What are human beings like? How is knowledge possible? What is truth? Where do moral values come from? Questions like these have stood at the center of Western philosophy for centuries. In addressing them, philosophers have made certain fundamental assumptions-that we can know our own minds by introspection, that most of our thinking about the world is literal, and that reason is disembodied and universal-that are now called into question by well-established results of cognitive science. It has been shown empirically that:Most thought is unconscious. We have no direct conscious access to the mechanisms of thought and language. Our ideas go by too quickly and at too deep a level for us to observe them in any simple way.Abstract concepts are mostly metaphorical. Much of the subject matter of philosopy, such as the nature of time, morality, causation, the mind, and the self, relies heavily on basic metaphors derived from bodily experience. What is literal in our reasoning about such concepts is minimal and conceptually impoverished. All the richness comes from metaphor. For instance, we have two mutually incompatible metaphors for time, both of which represent it as movement through space: in one it is a flow past us and in the other a spatial dimension we move along.Mind is embodied. Thought requires a body-not in the trivial sense that you need a physical brain to think with, but in the profound sense that the very structure of our thoughts comes from the nature of the body. Nearly all of our unconscious metaphors are based on common bodily experiences.Most of the central themes of the Western philosophical tradition are called into question by these findings. The Cartesian person, with a mind wholly separate from the body, does not exist. The Kantian person, capable of moral action according to the dictates of a universal reason, does not exist. The phenomenological person, capable of knowing his or her mind entirely through introspection alone, does not exist. The utilitarian person, the Chomskian person, the poststructuralist person, the computational person, and the person defined by analytic philosopy all do not exist.Then what does?Lakoff and Johnson show that a philosopy responsible to the science of mind offers radically new and detailed understandings of what a person is. After first describing the philosophical stance that must follow from taking cognitive science seriously, they re-examine the basic concepts of the mind, time, causation, morality, and the self: then they rethink a host of philosophical traditions, from the classical Greeks through Kantian morality through modern analytic philosopy. They reveal the metaphorical structure underlying each mode of thought and show how the metaphysics of each theory flows from its metaphors. Finally, they take on two major issues of twentieth-century philosopy: how we conceive rationality, and how we conceive language.
In Poetics of the Flesh Mayra Rivera offers poetic reflections on how we understand our carnal relationship to the world, at once spiritual, organic, and social. She connects conversations about corporeality in theology, political theory, and continental philosophy to show the relationship between the ways ancient Christian thinkers and modern Western philosophers conceive of the "body" and "flesh.” Her readings of the biblical writings of John and Paul as well as the work of Tertullian illustrate how Christian ideas of flesh influenced the works of Maurice Merleau-Ponty and Michel Foucault, and inform her readings of Judith Butler, Frantz Fanon, and others. Rivera also furthers developments in new materialism by exploring the intersections among bodies, material elements, social arrangements, and discourses through body and flesh. By painting a complex picture of bodies, and by developing an account of how the social materializes in flesh, Rivera provides a new way to understand gender and race.
Groundbreaking look at slaves as commodities through every phase of life, from birth to death and beyond, in early America In life and in death, slaves were commodities, their monetary value assigned based on their age, gender, health, and the demands of the market. The Price for Their Pound of Flesh is the first book to explore the economic value of enslaved people through every phase of their lives—including preconception, infancy, childhood, adolescence, adulthood, the senior years, and death—in the early American domestic slave trade. Covering the full “life cycle,” historian Daina Ramey Berry shows the lengths to which enslavers would go to maximize profits and protect their investments. Illuminating “ghost values” or the prices placed on dead enslaved people, Berry explores the little-known domestic cadaver trade and traces the illicit sales of dead bodies to medical schools. This book is the culmination of more than ten years of Berry’s exhaustive research on enslaved values, drawing on data unearthed from sources such as slave-trading records, insurance policies, cemetery records, and life insurance policies. Writing with sensitivity and depth, she resurrects the voices of the enslaved and provides a rare window into enslaved peoples’ experiences and thoughts, revealing how enslaved people recalled and responded to being appraised, bartered, and sold throughout the course of their lives. Reaching out from these pages, they compel the reader to bear witness to their stories, to see them as human beings, not merely commodities. A profoundly humane look at an inhumane institution, The Price for Their Pound of Flesh will have a major impact how we think about slavery, reparations, capitalism, nineteenth-century medical education, and the value of life and death. Winner of the 2018 Hamilton Book Award – from the University Coop (Austin, TX) Winner of the 2018 Society for Historians of the Early American Republic Book Prize (SHEAR) Winner of the 2018 Phillis Wheatley Literary Award, from the Sons and Daughters of the US Middle Passage Finalist for the 2018 Frederick Douglass Book Prize from Yale University’s Gilder Lehrman Center for the Study of Slavery, Resistance, and Abolition
From gigs in tiny church halls in the mid-sixties to multimillion-selling albums and spectacular stadium shows all around the world, the Pink Floyd story is a pop legend. Pink Floyd: In the Flesh combines, for the first time, a detailed listing of every single Pink Floyd show with a biographical account of the band's collective and individual careers. Illustrated throughout with scores of previously unpublished photographs and a wealth of rare graphic memorabilia, including posters, advertisements, handbills and tickets from every era of the band's remarkable thirty-year history.
In The Flesh of Images, Mauro Carbone begins with the point that Merleau-Ponty's often misunderstood notion of "flesh" was another way to signify what he also called "Visibility." Considering vision as creative voyance, in the visionary sense of creating as a particular presence something which, as such, had not been present before, Carbone proposes original connections between Merleau-Ponty and Paul Gauguin, and articulates his own further development of the "new idea of light" that the French philosopher was beginning to elaborate at the time of his sudden death. Carbone connects these ideas to Merleau-Ponty's continuous interest in cinema—an interest that has been traditionally neglected or circumscribed. Focusing on Merleau-Ponty's later writings, including unpublished course notes and documents not yet available in English, Carbone demonstrates both that Merleau-Ponty's interest in film was sustained and philosophically crucial, and also that his thinking provides an important resource for illuminating our contemporary relationship to images, with profound implications for the future of philosophy and aesthetics. Building on his earlier work on Marcel Proust and considering ongoing developments in optical and media technologies, Carbone adds his own philosophical insight into understanding the visual today.
Fiction. Latino/Latina Studies. Rooted in a Chicana/Latina/indigenous geographic and cultural sensibility, the stories in flesh to bone are concerned with borders of all kinds and the potential for transformation and healing. The nine stories write and rewrite "myth" from a woman's point of view, as they tell stories of women and children whose lives are shaped by the social, political, ecological, and economic disruption and violence of the borderlands. "An original and authentic voice...with an original vision. A blend of indigenismo and folktales retold in a modern vein.... These stories at times seem to come from the clouds, from spirits of ancient ancestors, or from the oblique corners of the human consciousness.... A new and engaging duende is being born in these pages."—Alejandro Murguía "If Chagall had written, he would have painted words in the fierce brushstrokes of ire'ne lara silva's stories. If Remedios Varo had told stories, she would have wound the tendrils of her magic the way ire'ne lara silva paints her world."—Cecile Pineda
