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Corporeality: Emergent consciousness within its spatial dimensions develops our understanding of what we can experience through our bodies in relation to the space around us. Rather than considering architecture as being about manifestation and mediation of fixed meanings, the book focuses instead on architectural space as a field that envelopes us incessantly, intimately, and affectively. We are in immediate contact with that space, and the way we relate to it determines how we are able to grasp the realities of the social and material worlds around us.This enquiry considers architectural spa

The violence in Mexico is frequently signified in documentary images by the visibility of the corpse, which abstracts the social conditions of disenfranchisement and vulnerability parsed unevenly on the basis of gender and sexuality. Specifically with respect to missing and murdered women across the Americas, the corpse frequently comes to signify abstract violence itself rather than the social conditions of disenfranchisement and vulnerability that women and queer and trans people face daily. Through a reading of installations and interventions by the Mexican artist Teresa Margolles, this article seeks to address how ethical encounters might be summoned through proximate, intimate encounters with the very absence of the disappeared body, represented through bodily fluids and fragmentary remains. The article argues that such aesthetic experiments point to decolonizing forms of intimacy that entail new forms of relationality, resisting a socially confined "rights-based" subject. Instead of structures of recognition, the decorporealized matter present in Margolles's work both represents the biopolitical regulation of life and continues to impress themselves on the living from another social space. Finally, the article reflects on Margolles's invitation to participate in performing her sculptures and on the circuits of debt, remittances, and gifts proffered by such intimate engagements with bodily and nonhuman life.

This special issue emerges from a persistent set of questions often asked in both music and dance studies since a 'sonic turn' across a range of disciplines in the humanities, including theatre studies, at the beginning of the twenty-first century.1 What is the relationship between sound and body, corporeality and sonicity? How does sound interrelate and interact with the body and movement beyond the recognized effects of rhythm and affect? What are the frequencies through which bodies produce and receive sound, allowing for aesthetic and ethical practices of sounding, listening and hearing to emerge? What does a body–sound relationship mean and to whom, where and when – to different constituencies of people, to different cultural spaces and to different temporal locations? 'Sounding Corporeality' acknowledges and examines the intimate interactions, intersections and interventions of the aesthetic, the social and the political, to explore how corporeality sounds and how sonicity moves.

Resumen: Una fenomenología de lo político en clave husserliana requiere explicitar la idea de una comunidad de mónadas y de la teleología que la recorre. A la primera idea se accede mediante una serie de pasos metodológico que se asocian con el análisis genético y con las nociones de persona y corporalidad. Sobre esta base el trabajo distingue entre sociedades naturales y voluntarias, así como de coordinación y subordinación, para pasar luego a la constitución del Estado y de la comunidad política. Esta última se vincula a su vez con la comunidad ética del amor mediante la idea de la teleología, lo que posibilita una reflexión final en torno a la corporalidad del todo social y político, sus alcances y sus límites. ; Abstract: A phenomenology of politics in Husserlian terms requires the explication of both the idea of a community of monads, and the teleology that pervades it. A series of methodological steps grants access to the former in connection with genetic analysis, and with the notions of person and corporeality. On this basis the paper distinguishes between natural and voluntary, as well as coordination and subordination, societies, in order to deal with the constitution of the State and the political community. The latter is related to the ethical community of love by virtue of the idea of teleology, which in turn makes room for a closing meditation on the corporeality of the social and political whole, as well as its scope and limitations.

In the heterology of G. Bataille, a person appears as a being doomed to death and revealing gaps in the depths of himself. That is why the idea of human corporeality turns out to be connected with the idea of inner experience, which represents a movement to the «edge of the possible» and through which death is revealed. It is death and the ability to discover it that makes a person who he is, affirming the transgressiveness of the human body and human being. Death, being absolutely heterogeneous, constitutes a person as a self-that-dies, revealing the gap that comprises its nature. Awareness of death leads to a feeling of eroticism, which contains the simultaneous affirmation of life in combination with the acceptance of death. Moreover, death is the semantic core of eroticism. The human is a «gaping hole» opening wide to the other, and all his being presupposes discontinuity and ecstasy, which means that only excess puts a man on the edge, allowing him to transcend all boundaries. In this case, the inner experience turns out to be in many ways a body experience, because the heterogeneous is constantly manifested in the ultimate experiences of the body and the ultimate manifestations of the human corporeality, where horror and lust, attractiveness and disgust are fused together. Human experience is the experience of the limits and gaps in which a person seeks to get beyond his limits, to surpass his anthropomorphic and body boundaries in an act of self-waste. Thus, being on the extreme edge, the human discovers death through transgression, but exactly in the understanding and acceptance of death he acquires true being and overcomes his own corporeality.

The 'material turn' in critical theory - and particularly the turn towards the body coupled with scientific insights from biomedicine, biology and physics - is becoming an important path in fields of humanities-based scholarly inquiry. Material and technological philosophies play an increasingly central role in disciplines such as literary studies, cultural studies, history, performance and aesthetics, to name only a few. This edited collection of essays investigates how the material turn finds applications within humanities-based frameworks - focusing on practical reflections and disciplinary responses. It takes as its critical premise the understanding that importation of theoretical viewpoints is never straightforward; rather, a complex, sometimes even fraught, communication takes place between these disciplines at the imperceptible lines where praxis and theory meet, transforming both the landscape of practical engagement and the models of material theory. Presenting a multi- and interdisciplinary consideration of current research on the cultural relationship to living (and non-living) bodies, Corporeality and Culture: Bodies in Movement puts the body in focus. From performance and body modification to film, literature and other cultural technologies, this volume undertakes a significant speculative mapping of the current possibilities for engagement, transformation and variance of embodied movement in relation to scientifically-situated corporealities and materialities in cultural and artistic practices. Time and time again, it finds these ever-shifting modes of being to be inextricably interdependent and coextensive: movement requires embodiment; and embodiment is a form of movement. About the Editors: Karin Sellberg, University of Queensland, Australia, Lena Wånggren, University of Edinburgh, UK and Kamillea Aghtan, Independent Scholar. Publisher's note.

Work in body studies and theories of affect challenge the mind/body dualism where human action/behavior is shown to be an embodied, lived event. More specifically, bodily practices not only inform/shape human subjectivity but convey what language—words—often cannot. BDSM is one such practice that illuminates embodied subjectivities, where the flesh proves pivotal to one's orientation to/with the world. In this article I explore women BDSMers who, as survivors of sexual violence, engage in BDSM rape play. BDSM rape play foregrounds the flesh, exemplifying quite powerfully "bodily capacity," one where bodily disintegration that occurred with the sexual assault is disrupted through bodily recuperation. This felt experience—the body as the source of insight—carries considerable weight, and should inform our thinking when it comes to feminist explorations of sexuality and those contentious and controversial practices such as BDSM.

Argues that it is a universal property of the collective human body that it demands to be forgotten. A sociological analysis of this property of the collective body is discussed that inquires into two kinds of forces: those of fusion, which promote the fusion of bodies; & those of disjunction, which make the body discontinuous. Various methods of analyzing corporeal fusion are described, including network & time-space analyses, & psychic fusion & sociality techniques. Pain & disability are taken to be key indicators of the discontinuity of the body. While a sociology of the body is not outlined in detail, it is noted that the sociology of medicine is already well positioned to explore these issues. However, to do so would require this field to recognize itself as a sociology of medicine, & therefore to pay attention to the varied grammars of the body that are produced by the medical & therapeutic disciplines. 39 References. D. M. Smith

Regardless of how a person spends her or his day, in a classroom, in work or outside employment, whatever our thoughts, beliefs and experiences of life, all living is embodied. We are of and within our bodies. During the last thirty years, social scientists have increasingly turned their attention to the body as a site of both theoretical engagement and empirical exploration. Recently, public discourse has also become preoccupied with embodied debates: the obesity crisis and the London 2012 Paralympics have located the body firmly in the realm of public interest. The new essays collected in Co