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Maurizia Boscagli takes the reader on a highly informed, literary and cultural excursion through the changing image of the male body between 1880 and 1930. This highly erudite study about our obsessions with male physical perfection undergirds and explains late twentieth century America's preoccupation with exercise, athletics, diet, and consumerism.
Head, Eyes, Flesh, and Blood is the first comprehensive study of a central narrative theme in premodern South Asian Buddhist literature: the Buddha's bodily self-sacrifice during his previous lives as a bodhisattva. Conducting close readings of stories from Sanskrit, Pali, Chinese, and Tibetan literature written between the third century BCE and the late medieval period, Reiko Ohnuma argues that this theme has had a major impact on the development of Buddhist philosophy and culture. Whether he takes the form of king, prince, ascetic, elephant, hare, serpent, or god, the bodhisattva repeatedly gives his body or parts of his flesh to others. He leaps into fires, drowns himself in the ocean, rips out his tusks, gouges out his eyes, and lets mosquitoes drink from his blood, always out of selflessness and compassion and to achieve the highest state of Buddhahood. Ohnuma places these stories into a discrete subgenre of South Asian Buddhist literature and approaches them like case studies, analyzing their plots, characterizations, and rhetoric. She then relates the theme of the Buddha's bodily self-sacrifice to major conceptual discourses in the history of Buddhism and South Asian religions, such as the categories of the gift, the body (both ordinary and extraordinary), kingship, sacrifice, ritual offering, and death. Head, Eyes, Flesh, and Blood reveals a very sophisticated and influential perception of the body in South Asian Buddhist literature and highlights the way in which these stories have provided an important cultural resource for Buddhists. Combined with her rich and careful translations of classic texts, Ohnuma introduces a whole new understanding of a vital concept in Buddhists studies.
"He is the radiance of the glory of God..." - Hebrews 1:3The most glorious news in all of reality is that the God for whom we--and all things--exist is communicated to his creation with definitive authority in the incarnate Son (John1:14,18), and with climactic finality in the revelatory redemption of the cross (John 8:28, 17:1,5). Knowing and enjoying the One True God in the crucified and risen Jesus is the wellspring of our love (1 John 4:19), the substance of our sanctification (2 Corinthians 3:18), and the heart of eternal life (John 17:3), and this book is an attempt to help you do just that. "Full of Eyes" is a daily devotional containing 100 examples of visual exegesis. Each picture is designed to help you see, savor, and sing the beauty of God in his crucified and risen Son. As the Scripture in this book illuminates the pictures so that the pictures can shine back to exegete the Scripture, may you be ever more deeply enamored with the all satisfying excellence of who God has declared himself to be for us in Jesus.
The ancient Egyptian Coffin Texts form a corpus of ritual spells written on the inside of coffins from the Middle Kingdom (c. 2000-1650 BCE). Thus accompanying the deceased in a very concrete sense, the spells are part of a long Egyptian tradition of equipping the dead with ritual texts ensuring the transition from the state of a living human being to that of a deceased ancestor. The texts present a view of death as entailing threats to the function of the body, often conceptualised as bodily fragmentation or dysfunction. In the transformation of the deceased, the restoration of these bodily dysfunctions is of paramount importance, and the texts provide detailed accounts of the ritual empowerment of the body to achieve this goal. Seen from this perspective, the Coffin Texts provide a rich material for studying ancient Egyptian conceptions of the body by providing insights into the underlying structure of the body as a whole and the proper function of individual part of the body as seen by the ancient Egyptians. Drawing on a theoretical framework from cognitive linguistics and phenomenological anthropology, Breathing Flesh presents an analysis of the conceptualisation of the human body and its individual parts in the ancient Egyptian Coffin Texts. From this starting point, more overarching concepts and cultural models are discussed, including the ritual conceptualisation of the acquisition and use of powerful substances such as "magic", and the role of fertility and procreation in ancient Egyptian mortuary conceptions.
In 2 Corinthians 12: 7 Paul makes the extraordinary admission that he was given a 'thorn in the flesh'. Although we can never be sure what that torment was, many of us will know what it feels like to experience a painful problem which does not seem to go away. In this book R. T. Kendall explains what a thorn in the flesh is, why we have it, and what we should understand by it. Looking with compassion at the kinds of acute situation in which we may find ourselves - an unhappy marriage, difficult working conditions, loneliness, sexual misgivings or chronic illness, for example - he shows how the grace of God is sufficient whatever our thorn, and how it can lead us into unimaginable intimacy with Jesus.
Winner of the: Gay Book of the Year Award, American Library Association; Ruth Benedict Award, Society of Lesbian and Gay Anthropologists; Award for Outstanding Scholarship, World Congress for Sexology Author’s note: Shortly after the second revised edition this book was published in 1992, the term "Two-Spirit Person" became more popular among native people than the older anthropological term "berdache." When I learned of this new term, I began strongly supporting the use of this newer term. I believe that people should be able to call themselves whatever they wish, and scholars should respect and acknowledge their change of terminology. I went on record early on in convincing other anthropologists to shift away from use of the word berdache and in favor of using Two-Spirit. Nevertheless, because this book continues to be sold with the use of berdache, many people have assumed that I am resisting the newer term. Nothing could be further from the truth. Unless continued sales of this book will justify the publication of a third revised edition in the future, it is not possible to rewrite what is already printed, Therefore, I urge readers of this book, as well as activists who are working to gain more respect for gender variance, mentally to substitute the term "Two-Spirit" in the place of "berdache" when reading this text. -- Walter L. Williams, Los Angeles, 2006
During the Reformation, the mystery of the Eucharist was the subject of contentious debate and a nexus of concerns over how the material might embody the sublime and how the absent might be made present. For Kimberly Johnson, the question of how exactly Christ can be present in bread and wine is fundamentally an issue of representation, and one that bears directly upon the mechanics of poetry. In Made Flesh, she explores the sacramental conjunction of text with materiality and word with flesh through the peculiar poetic strategies of the seventeenth-century English lyric. Made Flesh examines the ways in which the works of John Donne, George Herbert, Richard Crashaw, Edward Taylor, and other devotional poets explicitly engaged in issues of signification, sacrament, worship, and the ontological value of the material world. Johnson reads the turn toward interpretively obstructive and difficult forms in the seventeenth-century English lyric as a strategy to accomplish what the Eucharist itself cannot: the transubstantiation of absence into perceptual presence by emphasizing the material artifact of the poem. At its core, Johnson demonstrates, the Reformation debate about the Eucharist was an issue of semiotics, a reimagining of the relationship between language and materiality. The self-asserting flourishes of technique that developed in response to sixteenth-century sacramental controversy have far-reaching effects, persisting from the post-Reformation period into literary postmodernity.
#1 New York Times bestselling author Jennifer L. Armentrout returns with book one of the all-new, compelling Flesh and Fire series—set in the beloved Blood and Ash world. Born shrouded in the veil of the Primals, a Maiden as the Fates promised, Seraphena Mierel’s future has never been hers. Chosen before birth to uphold the desperate deal her ancestor struck to save his people, Sera must leave behind her life and offer herself to the Primal of Death as his Consort. However, Sera’s real destiny is the most closely guarded secret in all of Lasania—she’s not the well protected Maiden but an assassin with one mission—one target. Make the Primal of Death fall in love, become his weakness, and then…end him. If she fails, she dooms her kingdom to a slow demise at the hands of the Rot. Sera has always known what she is. Chosen. Consort. Assassin. Weapon. A specter never fully formed yet drenched in blood. A monster. Until him. Until the Primal of Death’s unexpected words and deeds chase away the darkness gathering inside her. And his seductive touch ignites a passion she’s never allowed herself to feel and cannot feel for him. But Sera has never had a choice. Either way, her life is forfeit—it always has been, as she has been forever touched by Life and Death.
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.
Cinema is a sensuous object, but in our presence it becomes also a sensing, sensual, sense-making subject. Thus argues Vivian Sobchack as she challenges basic assumptions of current film theory that reduce film to an object of vision and the spectator to a victim of a deterministic cinematic apparatus. Maintaining that these premises ignore the material and cultural-historical situations of both the spectator and the film, the author makes the radical proposal that the cinematic experience depends on two "viewers" viewing: the spectator and the film, each existing as both subject and object of vision. Drawing on existential and semiotic phenomenology, and particularly on the work of Merleau-Ponty, Sobchack shows how the film experience provides empirical insight into the reversible, dialectical, and signifying nature of that embodied vision we each live daily as both "mine" and "another's." In this attempt to account for cinematic intelligibility and signification, the author explores the possibility of human choice and expressive freedom within the bounds of history and culture.