SYMBOLIC FOODS: PREGNANCY CRAVINGS AND THE ENVIOUS FEMALE

In my article I intend to show that the pregnancy cravings by Sri Lankan women constitute a system of personal symbols that must be understood in relation to the female role and the psychological problems engendered by it. I define personal symbols as those operating simultaneously at the level of both personality and culture. Through the notion of personal symbols, I intend to bridge the conventional distinction between private and public symbols and between culture and emotion. I show that pregnancy desires, which may be constituted as symptoms in the West, have been converted into personal symbols in South Asia since antiquity and given public meaning and validation.     

前置线索与刺激语义相容性的实验研究

运用前置线索技术,探讨无ＳＲＣ条件下线索与刺激的语义相容性效应。实验考察不同线索与刺激的关系,线索与刺激的呈现间隔和线索有效性对视觉刺激进行非维度重合命名的影响。结果表明：（１）线索与刺激的语义相容性存在,且符合维度重合理论;（２）线索与刺激的语义相容性具有一定适时性,支持自动激活假设;（３）线索的客观有效性影响了线索与刺激的语义相容性,表现为有效性越高,相容性效应越显著。     

身体与艺术：对于身体美学的需求

一 我们人文知识分子往往将身体视做理所当然,因为我们是如此热衷于精神生活以及表达我们的人性和精神渴望的创造性艺术。但是,身体并不仅仅是我们人性的一个根本维度（表达着人性中的一切模糊性）;它也是我们生活的基本媒介以及所有表现的基础手段,我们使用工具的工具,我们的一切知觉、行动甚至思想的一个必要条件。     

SYMBOL AND PSYCHOSOMATIC SYMPTOM IN BODILY SPACE-TIME: THE CASE OF THE YAKA OF ZAIRE

The Northern Yaka see the body as an expanse bounded in time and space. Alimentary traffic, olfactory exchange, and procreation constitute oriented transitions of the body boundaries. They provide a spatiotemporal order (inner-surface-outer, high-middle-low, before-simultaneous-after, etc.) which, by symbolic transference, patterns the semantic integration of the social, natural and bodily domains and which is itself patterned by this integration. The body-self has to do with the body as receptive of, and participating in, the activities of the other: in sensorial interaction, that is, in encounter, exchange, smelling, listening, speaking and seeing, individuals serve as reciprocal points of identification. They pattern, and are patterned by, the relationships between the psychosomatic and the sociocultural, between self and other, ascendant and descendant, male and female, etc. I am concerned with the ways these multidimensional relationships in and through the body acts and the body-self may be symbolic, i.e., when they integrate, by differentiation and mediation in a metaphoro—metonymical process, the bodily, social and natural spheres; these relationships are symptomatic when they are disintegrative, dualistic, or intrusive.     

SYMBOLIC VICTIMIZATION AND REAL WORLD FEAR

This study examines the relationship between relative victimization in television drama and variations in susceptibility to the cultivation of a sense of personal risk in the real world. The data are based on 323 demographic subgroups (defined by all combinations of age, sex, race, marital status, and class categorizations). Viewers whose fictional counterparts are more likely to be shown as victims show stronger associations between viewing and perceived vulnerability. Moreover, the relative power hierarchy of television drama (derived from “risk ratios” of violence and victimization) strongly matches the real-world hierarchy of susceptibility.     

THE RELATIONSHIP OF YOGA, BODY AWARENESS, AND BODY RESPONSIVENESS TO SELF-OBJECTIFICATION AND DISORDERED EATING

Study 1 tested whether yoga practice is associated with greater awareness of and responsiveness to bodily sensations, lower self-objectification, greater body satisfaction, and fewer disordered eating attitudes. Three samples of women (43 yoga, 45 aerobic, and 51 nonyoga/nonaerobic practitioners) completed questionnaire measures. As predicted, yoga practitioners reported more favorably on all measures. Body responsiveness, and, to some extent, body awareness significantly explained group differences in self-objectification, body satisfaction, and disordered eating attitudes. The mediating role of body awareness, in addition to body responsiveness, between self-objectification and disordered eating attitudes was also tested as proposed in objectification theory ( Fredrickson & Roberts, 1997 ). Body responsiveness, but not awareness, mediated the relationship between self-objectification and disordered eating attitudes. This finding was replicated in Study 2 in a sample of female undergraduate students. It is concluded that body responsiveness and, to some extent, body awareness are related to self-objectification and its consequences.     

APPROACHES TO SYMBOL AND SYMPTOM IN BODILY SPACE-TIME

The subject signifies in and through his/her body. He/she does it through culturally patterned bodily symbol and symptom. Symptom is evidence of a crack or break in the integral symbolic interweave, i.e., a break in the relationships that simultaneously mediate and differentiate between the subject's body and his/her being in the social, cultural, and natural world. The study of this symbolic interweave requires a multidisciplinary approach. First, approaches to the body considered as product stress the social and the cultural. Second, experience- and subject-related research in Gestalt and psychoanalytic theories and in phenomenology shift the stress to the experience of the body, i.e., to the lived body. Third, divergent semiotic-generative approaches (language-derived nominalistic and hermeneutic investigations, metaphoric-constructivist and praxiological approaches) consider aspects of the body drama, i.e., of the body's creative, signifying and symbolizing capacity seen in its own right. These approaches and their recent interdisciplinary developments hold the key to the elucidation of fundamental aspects of time and space that inform the socio-cultural body symbolism and symptom formation. They also make possible innovative cross-cultural investigations of the ways in which a culture may stimulate its bearers to choose a particular form of somatization, or abreaction.     

DIFFERENTIATION OF CHARACTER NEUROSIS AND SYMPTOM NEUROSIS ON THE BASIS OF DIFFERENCES BETWEEN TWO SERIAL EXPERIMENTS

The difference between two serial tests as regards signs of hysteria and obsession-compulsion is compared with differences in number of symptoms reported by the patient. Signs in the more formal colour-word test, measuring habitual behaviour patterns, correspond to fewer symptoms than signs in a tachistoscopic test revealing more of the perceptual representation (content) of behaviour disorders. This difference is supposed to reflect important aspects of the difference between character neurosis and symptom neurosis.     

WOMEN AND BODY HAIR

This study examines college students' attitudes toward and perceptions of a woman with body hair as a function of respondent gender and feminist attitudes. Participants reacted to a video of a White woman either with or without visible leg and underarm hair. Results supported the hypothesis that a woman with body hair will be seen as less sexually and interpersonally attractive than the same woman without body hair. Specifically, the woman with body hair was viewed as less sociable, intelligent, happy, and positive, and as more aggressive, active, and strong. Attitudes toward feminism predicted attitudes about body hair in general, which in turn predicted reactions to the model with body hair. Despite the fact that women students had more positive attitudes about body hair and more feminist attitudes than their male counterparts, there were no gender differences in reactions to the model with body hair. Implications regarding this pervasive cultural norm are discussed.     

PAUL RICOEUR AT THE FOOT OF THE CROSS: NARRATIVE IDENTITY AND THE RESURRECTION OF THE BODY

This article attempts to reconcile the holistically understood and embodied philosophical anthropology indicated by Paul Ricoeur's concept of "narrative identity" with Christian personal eschatology, as realized in the bodily resurrection of Jesus of Nazareth. Narrative identity resonates with spiritual autobiography in the Christian tradition—evinced here by a brief comparison with the confessed self of St Augustine of Hippo—and offers to theology a means of explaining identity in a way which: 1) places care for the other firmly within the construction of one's sense of self; 2) accounts for radical change over time and 3) hints at the possibility of the in-breaking of the infinite into the finite. In this article I will contend that narrative identity provides theology with an exemplary means of framing selfhood which is ultimately congruent with the orthodox Christian belief in the resurrection of the body.     

THE RELATIONSHIPS AMONG BODY IMAGE, BODY MASS INDEX, EXERCISE, AND SEXUAL FUNCTIONING IN HETEROSEXUAL WOMEN

Problems related to negative body image are very common among young women. In this study, we examined the relationship between women's body image and their sexual functioning over and above the effects of physical exercise and body mass index (BMI) in a sample of 214 university women. Low situational body image dysphoria and low body dissatisfaction were associated with high sexual assertiveness and sexual esteem, low sexual anxiety, and fewer sexual problems. Positive body image was significantly associated with better sexual functioning, even after controlling for BMI and exercise. Although related to body image, BMI and exercise did not predict sexual functioning. These results were interpreted as indicating that a woman's subjective body image is significantly related to her sexual functioning beyond the effects of actual body size and level of physical exercise.     

BODY POLITICS AND THE POLITICS OF BODIES: Racism and Hauerwasian Theopolitics

Today dominative power operates apart from, and exterior to, those state governmentalities that the "body politics" of Stanley Hauerwas disavows as "constantinian" entanglements such as military service, governmental office, and conspicuous expressions of civil religion. This is especially true with respect to those biopolitical modalities David Theo Goldberg names as "racelessness," by which material inequalities are racially correlated, thereby allowing whiteness to mediate life and ration death. If, as Hauerwas contends, radical ecclesiology is indeed a theopolitical alternative to the nation–state's politics of violence, then it must prove itself resistant to such racialized violence. However, inasmuch as the (largely) uncontested fact of ecclesial segregation recapitulates these broader stratifications and exclusions, the church functions as a passive civil religion and itself participates in the politics of "nonviolent violence." Thus, Hauerwas must do something that he has been reluctant to do. He must talk about race and racism more directly, specifying how his ecclesiological theopolitics resists such forms of violence; more importantly, he must demonstrate how actual ecclesial congregations instantiate such resistance. In short, to be truly nonviolent, Hauerwas's body politics must become a politics of bodies.     

THE ANIMAL BODY MULTIPLE: SCIENCE,RELIGION, AND THE INVENTION OF HALAL STUNNING

This article proposes a specific kind of ontological investigation in the field of science and religion. I argue that science and religion can create distinct practices that enact multiple realities, and thus they should be seen as more than different views of the same world. By analyzing the details of scientific experiments crucial for the invention of halal stunning, I demonstrate that religion and science are both permeable to the social, the biological, and to each other, and that seemingly incommensurable realities can co-occur in the body of an animal. Here, animals’ modes of existence are interdependent with the technologies being used, and with the web of interactions that they are drawn into. In the process of inventing halal stunning, it is not so much about the same animal body that is thought about differently as it is about animals spanning across multiple, physiological, realities as they are recruited into different webs of interactions to create a new slaughter method.