The Eschatological Body: Gender, Transformation, and God

This paper examines the obsession with the "body" that has been such a marked feature of late-twentieth-century Western culture, and argues that it hides a profound eschatological longing. By throwing into contrast the work of the contemporary secular feminist Judith Butler and that of the fourth-century church father Gregory of Nyssa, an ironic set of thematic continuities between them is highlighted. Despite their great differences in metaphysical commitment, both authors seek to upend gender binaries and to envisage a labile "body" capable of creative gender transformations. It is argued finally that Gregory's more explicit eschatological horizon satisfies a latent longing for the divine in Butler's complex (and much disputed) work.     

Body Talk on Social Networking Sites,Body Surveillance,and Body Shame among Young Adults: The Roles of Self-Compassion and Gender

The present study examined whether body talk on social networking sites (SNSs) was positively associated with body surveillance and body shame and whether body surveillance would mediate the relationship between body talk on SNSs and body shame. We also tested whether the links from body talk on SNSs to body surveillance and body shame would be moderated by self-compassion. Furthermore, the moderating role of gender in the mediation model was examined. The model was tested with 194 female and 119 male Chinese university students who completed questionnaires regarding body talk on SNSs, body surveillance, body shame, and self-compassion. Results indicated that body talk on SNSs was positively related to body surveillance and body shame. The relationship between body talk on SNSs and body shame was mediated by body surveillance. Furthermore, self-compassion moderated the association between body talk on SNSs and body shame. No gender difference was found in the mediation model. Findings from the current study provide new insights into the development of objectified body consciousness among women, as well as among men, and highlight the potential value of promoting self-compassion in the prevention of body image concerns.

     

Watching My Weight: Self-Weighing, Body Surveillance, and Body Dissatisfaction

Understanding of the benefits of self-weighing are currently mixed, particularly with respect to women??s psychological health. Applying Objectification theory (Fredrickson and Roberts 1997), we explored the role of body surveillance as a mechanism in the link between self-weighing, a common weight management technique, and body dissatisfaction. The study was cross-sectional and the sample included primarily Caucasian, US college students from the Northeast (N?=?145). Participants completed measures of self-weighing, body surveillance, and body dissatisfaction. We predicted that body surveillance would mediate the positive relation between self-weighing and body dissatisfaction. Results supported our prediction; however additional work is necessary to clarify the potential negative effects of self-weighing on women??s body image.     

The Extended Body: The Social Body of Jesus according to Luke1

Abstract : Informed by body phenomenology and contemporary concepts of the social body, this article aims to interpret the particular movements and transformations of Jesus’ body as presented in the Gospel of Luke. From the outset Jesus’ body is inscribed in a Jewish genealogy. Likewise, the Gospel depicts the character of Jesus via the various landscapes he passes through as well as through the social interactions of which he is a part. While Jesus’ body is initially described as being energized by the mobile presence of the Spirit, it increasingly closes in and, at the end, simply disappears. Luke describes Jesus’ ascension and resurrection as radical transformations of Jesus’ body, by which Jesus’ body‐and‐mind (Leib) extends into a social body, at home in God as well as among his followers. This social body also crosses the genetic and cultural boundaries between Jews and Gentiles. Only through this extensiveness can Jesus’ body become accessible worldwide.