Notre travail doctoral propose une recherche originale de l’image du corps de la femme, en période périnatale. L’image du corps est un concept polymorphe, se situant à l’interface entre le psychisme et le corporel. Son étude prend toute sa mesure au cours de cette période spécifique de la vie.Méthodologie : La recherche porte sur une cohorte de 20 femmes « toutes-venantes », recrutées durant leur grossesse. Une batterie de tests (tests projectifs, échelles d’évaluation de la dépression - EPDS et MADRS, échelle diagnostique - MINI) a été administrée à 5 temps différents, de la grossesse à 1 an postnatal : entre 26 et 38 semaines d’aménorrhées, puis 3 mois, 6 mois et 12 mois après la naissance de l’enfant. Le test de Rorschach a été administré durant la grossesse puis à 1 an d’intervalle (cotation et interprétation suivant l'école de Paris). 17 femmes ont été maintenues dans l’échantillon en anténatal (3 femmes étant considérées comme « déprimées ») et 15 femmes constituent l’échantillon postnatal. Résultats : Le psychogramme du test de Rorschach pointe en anténatal, une image du corps effractée (réponses G et Dbl%) et non intègre (cotations qualitatives, thématiques de la grossesse et de l’accouchement), un remaniement des limites du Moi en appui sur des défenses limites narcissiques (symétrie, H% et A%, réponses « peau » renforçatrices, réponses « masque », F-, et références au passage, et à la problématique dedans/dehors) et des préoccupations corporelles intenses (IA%, réponses « Anat. » et Hd). En postnatal, l’image du corps est plus unitaire (G+, IA% dans la norme, apaisement desangoisses corporelles), bien que les assises narcissiques restent vulnérables (sensibilité C’, Dbl%, attractivité phallique et angoisse de castration) et les limites corporelles fragiles (F% minimisé, procédés défensifs labiles). Conclusion : Les données cliniques projectives produites au Rorschach confirment notre hypothèse principale selon laquelle les remaniements psychocorporels corporels, liés à la grossesse, influencent négativement l’image du corps de la femme enceinte. Un an après l’accouchement, l’image du corps observée montre une évolution positive en faveur d’une harmonisation, bien que la dimension corporelle reste fragile, même 1 an après l’accouchement. En revanche, chez les femmes déprimées, l’évolution corporelle semble entravée par la pathologie. / Our doctoral work proposes an original research of the body image, during the perinatal period. The body image, a polymorphous concept, situated at the interface between the psyche and the corporeal, and its study takes its full measure during this specific period of life. No study has so far undertaken any exploration of this subject. Methodology: The study involved a cohort of 20 "all-coming" women recruited during pregnancy. A test battery (projection tests, EPDS and MADRS, diagnostic scales - MINI) was administered at 5 different times, from pregnancy to 1 year postnatal: between 26 and 38 weeks of amenorrhea, then 3 months, 6 months, and 12 months after the child’s birth. The Rorschach test was administered during pregnancy and then 1 year after (assessment and interpretation according to the Paris school). 17 women were maintained in the antenatal sample (3 women were considered"depressed"), and 15 women constituted the postnatal sample. Results: The Rorschach test shows an effracted body image (G%, and Dbl%) and nonintegrity (qualitative quotations, themes of pregnancy and childbirth), a shuffling of the limits of the ego, in support of narcissistic defenses (Symmetry, H% and A%, reinforcing "skin" replies, "mask" responses, F-, and references to the passage, and the problematic inside / outside), and intense bodily concerns (IA% "Anat.", and Hd). In postnatal, the body image is more unitary (G +, IA% in the norm, body anguish appeasement), although the narcissistic ones remain delicate (sensitivity C', Dbl%, phallic attractiveness, and anguish of castration), and fragile bodily limits (F% minimized, labile defensive procedures). Conclusion: The projective clinical data produced at Rorschach test, confirm our main hypothesis that psycho-corporeal changes related to pregnancy, negatively influence the body image, in the sense of a break-up of its unity, a limits reinforcement, and major bodily concerns.The postpartum body image shows a positive evolution, in favor of harmonization, although the body dimension remains delicate, even 1 year after delivery. Body development in depressed women seems to be hampered by pathology.

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This thesis explores the taking of Japanese remains as trophies by American servicemen during the Second World War in the Pacific. It examines the historical and contemporary motives for American trophy taking in modern warfare and shows that corporeal trophy taking was both prevalent and multifaceted and how Japanese war materials and bodies were repurposed into trophied objects that were recorded, kept, displayed, exchanged, and even celebrated both in the battlefield and on the home front. This study also recognizes and analyzes relatively new and useful sources of evidence, such as recently published memoirs, artifacts, and digital social media, to expand our understanding of corporeal trophy taking as it occurred during the Pacific War. / 10000-01-01

Theology in the flesh: exploring the corporeal turn from a southern African perspective is inspired by the book of George Lakoff and Mark Johnson, Philosophy in the flesh. The embodied mind and its challenge to Western thought (1999), who define “philosophy in the flesh” as a way to see how our physical being and all the things we encounter daily make us who we are. It is also an acknowledgement of the far-reaching and pervasive influence of philosophy in Christian thinking and in this research, doing theology from the body. The second part of the title, “exploring the corporeal turn from a southern African perspective” reflects the main research question: how did the corporeal turn manifest within other academic disciplines, within the history of Christianity and within theology, and how can the corporeal turn be integrated into a contemporary theological anthropology from a southern African perspective? While the research for this thesis lies at the junction between practical theology and systematic theology, it is mainly approached from the perspective of systematic theology. The sensitivity to the concrete context, in this case the life-world of southern Africa was sharpened by practical theology. The model proposed in the last chapter for a contemporary theological anthropology as embodied sensing captures this emphasis on the crucial importance, also for systematic theology of the bodily experiences of real people in concrete life-worlds. A postfoundationalist theology opens the door very wide to interdisciplinary dialogue, and especially in the context of initiating deeper and deeper levels of inquiry into the body and the experiences of the body within a specific and concrete life-world. A postfoundationalist notion of reality enables us to communicate across boundaries and move transversally from context to context, from one tradition to another, from one discipline to another. It is the weaving together of many voices — the voices of Church Fathers, mystics and Protestant Reformers, of philosophers, sociologists, psychologists, artists, cognitive scientists, anthropologists, molecular biologists, and novelists. It brings together the voices of flesh and blood people in southern Africa with that of theologians that take the body and the experiences of the body seriously. The corporeal turn is explored in philosophy, sociology, somatic psychology, paleoanthropology and anthropology, and within cognitive science and molecular biology. The corporeal turn is evaluated in the light of this interdisciplinary exploration in an effort to develop a deeper and richer understanding of the body. The body is furthermore investigated in colonial and post-colonial southern Africa, as well as within apartheid and post-apartheid South Africa and an appeal is made to the bodily experiences of southern Africans in evaluating the corporeal turn. If social location is known in the body, and if recent research in molecular biology suggesting that trauma can be inherited up to a hundred generations is incorporated together with the notion of implicit memory, then it is reasonable to conceive that there is a transmission of these corporeal narratives from generation to generation. This is a kind of “embodied history” (a history of bodily knowledge of social location) which comes into being “as flesh gives birth to flesh”. Knowing this, the past, inclusive of the trauma inflicted by apartheid, the ravages of wars, and the exploitation of colonialism cannot easily be forgotten and are not easily erased from memory. Corporeal dynamics in early Christian communities are studied, as well as perceptions of the body in the work of the early Church Fathers, such as Tertullian, Clement of Alexandria, Origen, Athanasius, and Augustine. Bodily perceptions are investigated in the time of the Dessert Fathers, within female mysticism during the Middle Ages, and during the Reformation. The question is asked whether one can refer to these perceptions and experiences of the body/soul in Christian history as a dualism or an ambiguity; or as a unity; or should there be more nuance in the interpretation of these perceptions and experiences? The corporeal turn is investigated in the body theology of the Protestant theologian James B. Nelson and Pope John Paul II’s theology of the body. The difference in the interpretation of the sexual revolution, as has become clear in the difference between body theology and the theology of the body, is reflected in the deep split within many churches on the place of gay and lesbian marriage in the church, on gays and lesbians in ordained ministry, and on the ordination of women in recent decades. As a result of the different interpretations of the impact of the sexual revolution, some protestant, gay and feminist body theologians are comfortable to take the body and the experiences of the body as a starting point for theology and also interpret the body as an important site of knowledge and a source of revelation on par with Scripture and tradition. They tend to share the awareness in other disciplines like sociology, philosophy and psychology that the approach must be from the body and not merely about the body. Roman Catholic theologians of the body tend to diverge on the point of accepting the body and the experiences of the body as a source of revelation, and to take the body seriously enough as a site of knowledge and as a site of resistance against various forms of oppression emanating from patriarchal heterosexism. The body is further investigated in contemporary theological anthropologies. The quest is for a theological anthropology that reflects a deeper understanding of the rich and complex dimensions of bodily life. The landscape of contemporary theological anthropology is explored, and contemporary theological anthropologies that take the body seriously are evaluated. The theological anthropologies of Wesley Wildman, Wentzel van Huyssteen, Nancey Murphy, Fount LeRon Shults and Andrea Ng’wesheni are discussed with a focus on the Trinitarian theological anthropology of David H. Kelsey. Kelsey develops a contemporary theological anthropology that consistently takes the body seriously as an organising principle, and he expounds it further with notions of the “proximate context”, “the living body” (a theology of creation and birth), “personal bodies”, “flourishing bodies”, “eschatologically fully consummated living human personal bodies”, and Jesus Christ as “imager of God in his humanity” and as the “grammatical paradigm” of human being. His work is evaluated as a contemporary theological anthropology with a sentiment of the flesh. The corporeal turn in evaluated within theology and theological anthropology. It is clear from the enquiry regarding an interdisciplinary perspective on the corporeal turn that it is not tenable to speak only of a corporeal turn. As the corporeal turn gathered momentum after the Second World War, spurred by the ideas of the French phenomenological philosophers, it gained insights from social sciences and the humanities (sociology, psychology), and later, also from natural sciences, and in particular cognitive science. It incorporated insights from cognitive science, evolutionary biology, palaeoanthropology, and linguistic philosophy, evolving towards the 1990s into a corporeal-linguistic turn; or what I refer to as a third-generation corporeal turn. A model for theological anthropology as embodied sensing is proposed within the context, and from the perspective of southern Africa. It is a contemporary theological anthropology with a sentiment of the flesh and a sensitivity to the textures of life, which functions within the intricate and complex connection of the living body, language and experiencing in a concrete life-world with an openness to the “more than”. / Thesis (PhD)--University of Pretoria, 2014. / gm2014 / Practical Theology / Unrestricted

The purpose of this study is twofold: firstly, to analyse the manner in which surrealist art may correlate with a hysterical mode of representation; and secondly, to develop this understanding of the relation between hysterical representation and surrealism into an interpretative framework for the analysis of the contemporary artworks of the South African artist, Mary Sibande. I characterise hysteria as a mode of representation where repressed traumatic knowledge and repressed desire is articulated in an indirect and cryptic manner, by means of fantasy and through the register of the body. By undertaking a comparative analysis of hysteria and surrealism, I determine the various ways in which surrealism may coincide with and comprise a form of hysterical representation. I aim to demonstrate that surrealist artists do not only borrow from the iconography of hysteria, but that their artworks frequently emulate the structure of the hysterical symptom and that their portraits often reflect a hysterical form of subjectivity. In this study I therefore demonstrate, firstly, that hysterical representation may underlie the surrealist artwork inasmuch as such an artwork comprises an enigmatic and indirect representation of repressed traumatic impressions and desire, where repressed psychical content is articulated predominantly by means of fantasy and through the body; and, secondly, that this structure also underlies the artworks of Mary Sibande. / Thesis (DPhil)--University of Pretoria, 2016. / Visual Arts / DPhil / Unrestricted

Possession is a legal concept applying in a variety of legal contexts. In Scottish legal literature, however, there is little in-depth writing on the law of possession, and much of the law is uncertain. This thesis is intended to be a contribution to remedying this deficiency as far as one aspect of the law of possession is concerned, the physical element of possession of corporeal moveable property. As part of this, in the hope that this comparative and historical consideration would shed some light on the issues raised, the law of Rome is considered, along with the law of France, Germany and South Africa, as examples of the Civil Law tradition of legal systems drawing on Roman law. English law is also considered. The thesis is thus able to draw on both of the major traditions influencing the development of Scots law, namely the Civil Law and the Common Law. In this way, the thesis is able to consider the extent to which the Scots law on possession has been influenced by these two traditions. The thesis begins giving an outline of the law of possession and the place of the physical element within it. The remainder of the thesis considers in detail the physical element and its role in both the acquisition and the loss of possession of corporeal moveable property. One of the difficulties with this is that many different areas of law use a concept called 'possession', and views differ as to the extent to which it is appropriate to talk of a general concept of possession. It is argued in the thesis that a general test can be developed for the physical element of possession, based on control of the property in a manner consistent with the assertion of a right to the property. This test is then developed through consideration of how it applies in a number of specific factual contexts.

Resumé (En) Key words: Body, soma, sarx, pexis, horizon, aesthesis, corporate scheme, body art, body modifications. This thesis deals with body and its manifestation. The body is conceived as philosophic, anthropologic and psychic phenomenon. Philosophic part determinates body as soma, sarx and pexis. The phenomenon as corporate scheme, horizon, motion and aesthesis are used for better understanding as well. Next part deals with body as anthropologic phenomenon. Body modifications, suspensions and their history are showed here. The research makes clear minds and reasons of extremely modificated persons. The last part is psychological. Problems related with wrong corporate scheme are described, as well as evolution of body's perception.

This thesis explores the multi-dimensional aspects of space by engaging three primary “modes of knowing”: the corporeal, the virtual and the spiritual. The crossings of these modes are investigated through the development of three characters in a film; Kira is the earth-worshipping goddess; Kisho is the cyborg, a permanently uploaded information-seeker; and the Shaman is a shape-shifting lightworker. These characters evolve from the distillation of specific readings related to each of the aforementioned modes as well as from interviews and experiences that assist in their development. These readings range from Novalis and Ashley Montagu on corporeal knowledge, Donna Harraway and Neil Spiller on technologically enhanced trans-human states and Fritjof Capra and Alex Grey on the intersection of ancient mystical teaching with recent findings in quantum physics. This exploration is followed by the design portion of the thesis: a short film where each character occupies a separate world in the dystopian future. The radical and regenerative possibilities of their crossings are what the film initiates.

This thesis explores the multi-dimensional aspects of space by engaging three primary “modes of knowing”: the corporeal, the virtual and the spiritual. The crossings of these modes are investigated through the development of three characters in a film; Kira is the earth-worshipping goddess; Kisho is the cyborg, a permanently uploaded information-seeker; and the Shaman is a shape-shifting lightworker. These characters evolve from the distillation of specific readings related to each of the aforementioned modes as well as from interviews and experiences that assist in their development. These readings range from Novalis and Ashley Montagu on corporeal knowledge, Donna Harraway and Neil Spiller on technologically enhanced trans-human states and Fritjof Capra and Alex Grey on the intersection of ancient mystical teaching with recent findings in quantum physics. This exploration is followed by the design portion of the thesis: a short film where each character occupies a separate world in the dystopian future. The radical and regenerative possibilities of their crossings are what the film initiates.

The purpose of this thesis is to explore the Latter-day Saint theology and teachings concerning the physical nature of man.Exploring the Latter-day Saints' theological approach to corporeal man and God's designs regarding the physical nature of man is significant because of the unique Latter-day Saint belief that God, Himself, is an exalted, corporeal man and that the physical body of man was created by God to enable humans to become like Him in all aspects. Latter-day Saints believe that Heavenly Father created spirit bodies for His sons and daughters in a pre-mortal state.The physical earth was then created through Jesus Christ as a place for God's spirit children to receive the physical bodies necessary to become like Heavenly Father.The uniting of the spirit with a physical body creates the soul of man. Adam and Eve were placed on the earth with immortal, physical bodies which had been organized from elements of the earth. A necessary change occurred in the bodies of Adam and Eve after their Fall, thus making them and their descendants mortal. Mortality provides an environment for man to learn to properly balance both his spiritual and physical natures in an effort to become like Heavenly Father.God's commandments regarding the body, such as the Word of Wisdom, chastity, and treating the body as a temple of God, facilitate mankind's progression. In contrast, disobedience to these commandments negatively affects man's soul, both body and spirit. Eventually, physical death will separate the spirit from the body of every mortal. Jesus Christ received a physical body and experienced mortality like everyone else. However, through His perfect mortal life, Jesus is able to succor mankind in the trials of mortality. Jesus also performed the Atonement through His own death and resurrection and unconditionally redeemed mankind from physical death. Because of the Atonement of Jesus Christ, all mankind will overcome physical death through resurrection and receive the degree of eternal glory merited through obedience and repentance in mortality.