EMBODIMENT
'(...)the body is never isolated in it's activity but always already engaged with the world.' (Weiss, 1999:1)
‘the very expression “the body” has become problematized, and is increasingly supplanted by the term “embodiment.” The move from one expression to another corresponds directly to a shift from viewing the body as a nongendered, prediscursive phenomenon that plays a central role in perception, cognition, action, and nature to a way of living or inhabiting the world through ones acculturated body.’ (Haber, Weiss, 1999:xiii)
" If embodiment is an existential condition in which the body is the subjective source or intersubjective ground of experience, then studies under the rubric of embodiment are not 'about' the body per se. Instead they are about culture and experience insofar as these can be understood from the standpoint of bodily being-in-the-world." (Csordas,1999:143)
‘No person lives his or her own body merely as a functional instrument or a means to an end . Its value is never simply or solely functional, for it has a (libidinal) value in itself. The subject is capable of suicide, of anorexia (which may in some cases amount to the same thing), because the body is meaningful, has significance.’ (Grosz, 1952:33)
Haber, Honi Fern and Weiss, Gail. (1999). Perspectives on Embodiment: The Intersections of Nature and Culture. New York, USA: Routledge.
Grosz, Elisabeth. (1952). Volatile Bodies : Toward a Corporeal Feminism. Bloomington: Indiana University Press.
Weiss, Gail. (1999). Body Images: Embodiment as intercorporeality. London, UK: Routledge.
