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The aim of this article is to show that the flesh and the body are endowed with different meanings according to the philosophical paradigm from which they are thought. Specifically, the author proposes various considerations about the flesh and the body based on four historical paradigms: substance, subject, existence and phenomenon. This journey makes it possible to recognize the semantics of both concepts and clear the way for their use in the theological sphere. Taking into account that Christianity can be defined as religion of the flesh, it concludes with the proposal to turn the flesh into the key to understanding reality. [ABSTRACT FROM AUTHOR]

In this paper I will show how a deconstruction of the body proper from the perspective of tactuality and self-affection (haptocentrism) must be completed by a deconstruction of aptocentrism, that is, the understanding of the body proper as a body I make use of. Both haptocentrism and aptocentrism understand the body proper as that which can be eminently appropriated by the living being, an understanding explicated in the Stoic concept of oikeiosis. Through a reading of Stocisim, Condillac, Maine de Biran, Rosmini, Husserl, Bergson, Marcel, Merleau-Ponty, and Michel Henry, I aim at showing how these different discourses are motivated by the ideal of life as autarchy. Hence, I argue that the idea of self-affection must be interpreted within the broader scheme of living beings as selfappropriated bodies. This paradigm of self-appropriation finds, however, its aporetic place in the body proper, for the body cannot be fully appropriated and represents the element of resistance and expropriation. [ABSTRACT FROM AUTHOR]

Supplementing fish feed with Arthrospira platensis has several beneficial effects, such as improved growth, survival and feed conversion, but little is known about how it affects gut microbiota or flesh quality. In this trial, feed with 3% A. platensis was given to Oreochromis niloticus (SPR, spirulina supplemented) over a period of 50 days and their gut microbiota and flesh quality were compared with controls (CTRs, no supplementation). Average daily growth was higher in SPR fish (p < 0.05). Regarding microbiota, a total of 5,470,272 readings (individuals) were obtained from 16 gut samples (n = 8 CTR, n = 8 SPR), with a gamma diversity of 1,563 species but no significant differences were found between treatments. Among the high inter‐individual variability found, some individual microbiota were dominated by Proteobacteria (36.6%) and Fusobacteria (32.9%) and others more by Actinobacteria (37%). Regarding flesh quality, significant differences were observed in flesh colour post‐mortem (a*, b* and chroma) (p < 0.05), with higher reflectance in the range of 470–500 and 620–670 nm in SPR tilapia, which corresponds with the reflectance range of β‐carotene and phycocyanin. However, rigor mortis was resolved earlier in SPR fish (p < 0.05), which suggests a shorter shelf life. Adding 3% of A. platensis in O. niloticus diet can improve growth and flesh colour and does not appear to modify intestinal microbiota. [ABSTRACT FROM AUTHOR]

New reconstructions of Marcion's Gospel, which are considerably more sophisticated than past attempts, allow more certainty when comparing Marcion's text with canonical Luke. This essay examines the presentations of the resurrected Jesus in canonical Luke and Marcion's Gospel, with a particular focus on the text-critical problems in Luke 24 (especially the shorter Western readings) and on the distinctive ways the two texts theorize Jesus' risen bodily presence (especially the terms φάντασμα and πνεῦμα, and σάρξ and ὀστέα). Parallel evidence from the letters of Ignatius indicates that the emphasis on touching Jesus, who has risen in a flesh-and-bones body (as in Luke 24:36-43), does not reveal a specifically anti-docetic or anti-Marcionite agenda, but rather was an attempt to restrict apostolic authorization to the Twelve and their successors. These examinations provide suggestive, though admittedly not conclusive, evidence that Marcion's Gospel is the earlier text and canonical Luke the later text, particularly given the problems identifying a coherent editorial agenda on Marcion's part (assuming the priority of canonical Luke). [ABSTRACT FROM AUTHOR]

Zu den Traditionen, die den paulinischen Gebrauch von „Geist" und „Fleisch" beeinflusst und geformt haben könnten, gehört die palästinische Weisheitsliteratur, vor allem 4QInstruction (4Q415-418; 4Q423; 1Q26). Dieser Aufsatz nimmt den negativen Gebrauch des Wortes „Fleisch" in den Blick, der sich sowohl in 4QInstruction als auch bei Paulus findet, stellt aber die These in Frage, dass dieser in 4QInstruction in eine dualistische Kosmologie eingebettet ist. „Fleisch" wird in 4QInstruction mit Verderbtheit und Sünde in Verbindung gebracht, was kosmische Dimensionen, inkl. quasi-dämonischer Mächte, einschlieβt, steht aber niemals in einem binären Verhältnis zum Begriff „Geist". Die weitere Analyse, wie „Fleisch" und „Geist" in 4QInstruction aufgefasst werden, hat zudem Implikationen für das Verständnis der Anthropologie dieser Schrift sowie für das Verständnis des Verhältnisses ihrer Trägergruppe zu göttlicher Offenbarung. Zudem werden neue Vergleichspunkte zwischen der Schrift und ausgewählten Passagen aus dem Corpus Paulinum eröffnet. [ABSTRACT FROM AUTHOR]

The embodied paradigm recently applied to music cognition advocates the crucial role of the agents' body for musical understanding (Leman, 2007; Reybrouck, 2006). This standpoint holds that a basic form of musical meaning's ascription is action-based, radically entwined with the level of motor knowledge of the listener or performer (Overy & Molnar-Szakacs, 2009). Traditional music psychology often employs computational models to investigate musical comprehension, where an agent's mind is seen as a computer that processes the musical signal thanks to species-specific brain mechanisms (Lyon & Shamma, 1996). In contrast, the embodied perspective assumes that cognition depends on processes that are intrinsically connected to the organism's body, thus being widely distributed beyond the boundaries of the brain (Shapiro, 2010). In this article, we underline the need of deepening such perspective by referring to the closely related notion of Embodied Simulation and have a close look at its main applications in the psychology of music. [ABSTRACT FROM AUTHOR]

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Clough's theological account of animals critiques the familiar negative identification of animals as not-human. Instead, Clough highlights both the distinctive particularity of each animal as created by God and the shared fleshly creatureliness of human and nonhuman animals. He encourages Christians to recognize Jesus Christ as God enfleshed more than divinely human, and consequently to care for nonhuman animals as those who share with human animals in the redemption of all flesh. This move risks downplaying the possibilities for creaturely specific forms of redemption; limiting the cosmic efficacy of salvation in Christ; and losing the particularity of Christ's divine and human natures. Another, possibly less risky, direction to take Clough's insights about creatureliness and well-formed theological ethics might attend to the perverse ways that humans assess the worthiness of human and nonhuman animals by substituting particularities of use and abuse for the particularities of creation and salvation. [ABSTRACT FROM AUTHOR]

In the Letter of Paul to the Galatian churches the concepts "freedom," "love," "Spirit" and "flesh" are important: the semantic dimension of the letter and the theology of the letter strongly depend on these key concepts. Simultaneously, there is a complex relation and interaction between the four concepts. Hence an analysis of the above terms in Galatians 5:13 can contribute to the understanding of the letter. To achieve such understanding, the textual context and the structure of the text are discussed in order to establish a summarising exegesis of 5:1-24, with the focus on an analysis of these terms. This summarising exegesis then forms the basis for a reflection on the relation between "freedom," "love," "Spirit" and "flesh" in 5:13. [ABSTRACT FROM AUTHOR]

We propose here to analyze Patočka's dialogue with Merleau-Ponty and Maine de Biran with regard to the reciprocal implication of the body and existence. Patočka's gesture seeks to discover the condition of existence and its effectiveness, named by the concept of flesh for Merleau-Ponty. What is the meaning of existence as constitutive flesh? The analysis will consist of three parts. The first part of the article presents the meaning of embodiment characterized by Merleau-Ponty in the analysis of the experience of the body as a sexed being. In the second part, we will analyze the corporeal movement that shows existence in its specificity. In the third and final part, we will analyze the original relationship of subjectivity to corporeal movement through Patočka's reading of Maine de Biran. [ABSTRACT FROM AUTHOR]

The article analyzes the concept of flesh in the book "Being and Nothingness," by Jean-Paul Sartre. The author aims to understand the concept of flesh, explore its possibilities, and use it to understand desire and love. She cites that Sartre emphasized that flesh is born out of desire and stated that he makes himself flesh to appropriate the other's flesh.

The article focuses on issues concerning corporeality or the human flesh, highlighting the writings of Emmanuel Falque on birth, death, suffering, and resurrection. It explores the humanity, suffering, death, and resurrection of Christ as well as the concept of the Eucharist and Christian marriage. An overview of Falque's writings is presented.

The article discusses the feminine body. Today's expectation from body about ability, health, beauty and productivity has become means of policing and subjugating the disabled. The flesh is exposed and is subjected to violence. It is mentioned that Judaism has unwillingly played flesh to Christianity's spirit for centuries.

This essay examines the phenomenological perspective of the word "flesh." It states that the notion of flesh is the directional vector through which Christianity penetrates modern philosophy and is contemporaneously the linguistic symptom through which phenomenology reveals an unavowed Christian ascendance. It also notes that Jean-Luc Nancy clearly distances himself from all philosophy of the flesh by opposing to the urgency of a new thought of the body.

The article focuses on gift giving, particularly giving one's own flesh. It offers several perspectives regarding the notion of giving one's flesh as a sign of ultimate gift to the people, manifested from the incarnation of God. It cites the relationship between man and God, wherein giving one's flesh means establishing a bond between man and spiritual state.

Michele Tarter's (2004) essay, on first generation Friends and their prophecy of celestial flesh, explores the striking bodily manifestations of their spiritual experience, particularly 'quaking'. Reflecting on this, she writes: 'it is precisely what we no longer do: quake'. Using interview data from a small group of British Friends I shall show that some twenty-first-century Friends certainly do quake. I use accounts of early quaking, a variety of Quaker commentators, and historical accounts of the understanding of the body, to show the ways in which current quaking is different, and differently understood, from that of early Friends. [ABSTRACT FROM AUTHOR]

The article focuses of the meaning of flesh and spirit. The meaning of the term flesh as it appears in the New Testament is almost always metaphorical. Words used metaphorically can have different meanings. In some instances, flesh is contrasted with the spirit which is the metaphor for the physical body in contrast to the immaterial soul or mind.

This article attempts a medieval Christian rereading of Maurice Merleau-Ponty's enigmatic and unfinished text, The Visible and the Invisible. Along the way, it complicates current notions of ocularcentrism, as well as the idea of an embodied gaze. The privileged term in these historical fragments is flesh: in Merleau-Ponty and in medieval Christianity, a carnal presence insinuates itself into the relations between bodies, between things and thoughts, self and world. In the end, the speculative encounter between the two central studies offers a new perspective on debates about the historiography of vision and the peculiar potency of the visual world. [ABSTRACT FROM AUTHOR]

This article attempts to set forth the possibility, the legitimacy and the practical outworking of what could be called a 'critical hermeneutics of the Spirit' in contradiction to the 'hermeneutic of the flesh'. After a definition of the terms 'flesh' and 'spirit', the article proceeds to a description of life and activity according to the Spirit whose most salient characteristics are that the 'body of sin is rendered inoperative' (Romans 6.6) with the result that there is clarity of mind. Errors in interpreting the Sacred Text can come about because of faulty information about and from the Text or because of the interference of the flesh. The drivers of the flesh that most inhibit an understanding of the realities mediated by the Text are self-seeking, ignorance of one's own sinfulness, sloth and prejudice. Prejudice can be philosophical (epistemological and historcal) and literary (restricting oneself to a discussion of 'text' rather than reality mediated by the text.) As an example of both 'explaining' and 'understanding' a biblical text, Hebrews 10.40-10 is studied with the goal of letting the text be 'adverscrius noster' and move us to a spiritual understanding of not only what the text says but also what it is talking about. [ABSTRACT FROM AUTHOR]

One of the central issues in Pentecostal hermeneutics is how the reader enters into the biblical narrative and appropriates the meaning of the biblical text. The issue of how a reader is to appropriate the biblical text is clearly raised in discussions of Paul's 'thorn in the flesh' (2 Cor. 12.10). Does the meaning of this 'thom in the flesh' apply to Paul alone or does he urge his readers to appropriate that meaning for themselves? After various meanings of the 'thom in the flesh' are examined, it becomes clear that Paul's account of his experience is a 'testimony' that invites his readers to enter into the world of the biblical text. When they do this, they allow their lives to be shaped by the same understanding which has illuminated the meaning of the 'thom in the flesh' for Paul: 'My grace is sufficient for you, for my power is made perfect in weakness' (2 Cor. 12.10). [ABSTRACT FROM AUTHOR]

Examines American Gothic through the novel `Dream Boy,' by Jim Grimsley. Post-Enlightenment rationalist view of the relation between flesh and spirit; Strain of narrative discourse in American literature.

In this study, I examine the significance of the trace and its legibility in the phenomenologies of Merleau-Ponty and Levinas, showing that this trope plays a more significant role in Merleau-Ponty's thinking than has been recognized heretofore and that it constitutes a crucial point of contact between Merleau-Ponty and Levinas. But this point of contact is also, in both their philosophies, a site where their thinking is compelled to confront its limits and the enigmas involved in the description of the topography of a hermeneutical flesh. It is argued that the significance of the trace consists in its alterity, its registering and inscribing in the very matter of the flesh an imperative spiritual assignment: the morally binding hold of the other person on my capacity to be responsive to the other's needs and bear responsibility for the other's welfare. The retrieval or recuperation of the trace, which, I argue, is inscribed as a certain predisposition in what, borrowing from Merleau-Ponty, we might call the prepersonal topology of the flesh, would thus constitute a task of the utmost importance for the formation of the moral self. However, given the paradoxical temporality of the trace and the hermeneutical nature of its legibility, the retrieval of the trace is not actually possible. Nevertheless, the attempt to retrieve it - one's commitment to retrieving it - is an absolutely imperative existential task, determining the character of the moral self. In both Merleau-Ponty and Levinas, however, the problematic nature of this recuperative project is manifested in the ambiguous, equivocal modality of their rhetoric, supposedly engaged in the phenomenological description of the primordial 'inscription', but oscillating, in fact, undecidably between descriptive and prescriptive, constative and performative, literal and metaphorical modes of discourse. It is argued that this, far from being a fault, is necessitated by the hermeneutic nature of the trace, which requires that the description be invocative and evocative, provoking a deep transformation in experience that would make the description true. It accordingly becomes clear that and why the moral phenomenologies of Merleau-Ponty and Levinas, depending as they must on a metaphorical interaction between language and experience, cannot function within the framework of the traditional correspondence theory of truth. [ABSTRACT FROM AUTHOR]

Focuses on the misunderstanding about the concept of the flesh or concupiscence in Christian thought as derived from the works of Karl Rahner and Thomas Aquinas. Contrasts between the two philosopher's thoughts; Theoretical differences; Philosophical ideas, passions, and political authority behind their theories.

In "The Visible and the Invisible," philosopher Maurice Merleau-Ponty seeks to bring to "ontological explicitation" his previous phenomenological study. He thus supplants his terminology of the lived body with the ontological notion of "flesh." Flesh belongs neither to the subject nor world exclusively. It is a primal "element" out of which both are born in mutual relation. It cannot then be conceived of as mind or as material substance. Rather, the "flesh" is a kind of circuit, a "coiling over of the visible upon the visible." Merleau-Ponty gives specificity to this notion by articulating a series of "chiasmatic" relations, "intertwinings" which characterize the flesh. Just as the three-dimensionality of visual space depends upon the optic chiasm blending, fibers from both eyes, so the world leaps out of a "chiasm" between subject and object, my vision and that of others, perception and language. While not fully captured in Merleau-Ponty's articulation of "flesh", this term could be expanded to include our findings. No quarrel is raised with Merleau-Ponty's emphasis on corporeality or his characterization of this as a chiasmatic series.

The article discusses the author's opinion on the body and flesh. The author describes of nicely treating her body as an icon of feminity. The author describes herself as miserable in terms of flesh and despised her flesh and tried to get rid of it through anorexia and suicide attempts. The author describes that in her old age as her neither clings to her body nor flesh, she thinks she enjoys the world more than she has done ever.

The article offers the author's insights on the pastoral reflections which engaged the text of the gospel for Christmas Day on December 25, 2016. Topics mentioned include the scriptures in the gospel of John that focuses on God that dwells in the flesh of the people, the relationship of spirit and body in the poem "The Spirit to Dress Up Like This," and the importance of body in experiencing the miracle of birth.

Explains a Biblical passage taken from John 6:56-69, which focuses on Jesus Christ's teaching about His flesh and blood. Translation of the word eat in the verses; Challenge posed to the relationships between Jesus and his disciples; Negative reference to the flesh in verse 63.

Introduces the article `Spirit and Flesh in the Doing of Theology,' by Francis Martin, published in the April 2001 issue of `Journal of Pentecostal Theology.'