Abstract
The notion of giving an arm and a leg for a good dinner took a literal turn in a court case in Germany, where it emerged that the guest at a dinner had offered himself as the main course. Apparently, the host took him at his word. This unexpected emergence of cannibalism signified an unpleasant void in the mortal expectations of a culture of postmodernity. The guest eaten had signified consent, so a defence was mounted on the basis of sexual taste and also euthanasia. What seemed a private matter took on unavoidable public dimensions. In the end, the cannibal was found guilty of manslaughter in January 2004.
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Notes and References
David Rowan, ‘Spies Like Us’, The Times Magazine, 13 December 2003, pp. 45–8.
Meaghen Morris cited in Jay, Downcast Eyes, p. 544 and his comment on p. 545.
St Augustine, The Confessions, trans. Maria Boulding (London: Hodder & Stoughton, 1996), pp. 144–7.
Ibid., pp. 273–5.
Daniel Albright (ed.), W.B. Yeats: The Poems (London: J.M. Dent, 1990), p. 376. I am very grateful to my colleague, Prof essor Tim Webb, for finding the above for me.
Everett C. Hughes, The Sociological Eye: Selected Papers (Chicago: Aldine Atherton, 1971). See especially the two essays, ‘The Improper Study of Man’ and ‘The Dual Mandate of Social Science: Remarks on the Academic Division of Labour’, pp. 431–42 and 443–54.
For a critique of reliance on the visual, see Anthony Woodiwiss, The Visual in Social Theory (London: The Athlone Press, 2001).
See Elizabeth Chaplin, Sociology and Visual Representation (London: Routledge, 1994), pp. 218–23, for her comments on visual sociology.
See Anna Grimshaw, The Ethnographer’s Eye: Ways of Seeing Modern Anthropology (Cambridge: Cambridge University Press, 2001).
Hal Foster (ed.), Vision and Visuality (Seattle: Bay Press, 1986), pp. ix-x.
Georgia Frank, The Memory of the Eyes: Pilgrims to Living Saints in Christian Antiquity (Berkeley: University of California Press, 2000), p. 103.
Amanda Cof fey, The Ethnographic Self Fieldwork and the Representation of Identity (London: Sage, 1999).
Alvin W. Gouldner, The Coming Crisis of Western Sociology (London: Heinemann, 1970), pp. 484–6.
Ibid., p. 490.
Ibid., pp. 509–10.
Malcolm Barnard, Approaches to Understanding Visual Culture (Basingstoke: Palgrave, 2001), pp. 1–2.
See Norman Bryson, Visions and Painting: The Logic of the Gaze (Basingstoke: Macmillan, 1983), pp. 87–131.
Peter Brown, The Body and Society: Men, Women and Sexual Renunciation in Early Christianity (London: Faber & Faber, 1988), p. 331.
Hans Urs von Balthasar, Bernanos: An Existential Existence, trans. Erasmo LeivaMerikakis (San Francisco: Ignatius Press, 1996), p. 143.
Guy Debord, The Society of the Spectacle, trans. Donald Nicholson-Smith (New York: Zone Books, 1995), p. 12.
Ibid., p. 30.
Ibid., p. 20.
This collection of essays follows cinematic themes. See Fredric Jameson, Signatures of the Visible (New York: Routledge, 1992), p. 1.
Anthony Synnott, ‘The Eye and I: A Sociology of Sight’, International Journal of Politics, Culture and Society, vol. 5, no. 4, 1992, p. 630.
This notion of seeing as reading appears in the context of a set of essays on the pure gaze and art. See Pierre Bourdieu, The Field of Cultural Production, trans. Randal Johnson (Cambridge: Polity Press, 1993), p. 245. See also John Codd, ‘Making Distinctions: The Eye of the Beholder’, in Harker, Mahar and Wilkes (eds), An Introduction to the Work of Pierre Bourdieu, pp. 132–59.
John Urry, The Tourist Gaze (London: Sage, 1990), p. 129.
Ibid., p. 46.
Nicholas Davey, ‘The Hermeneutics of Seeing’, in Ian Heywood and Bany Sandywell (eds), Interpreting Visual Culture: Explorations in the Hermeneutics of the Visual (London: Routledge, 1999), p. 11.
Ibid., p. 22.
Ibid., p. 4.
This is the title of Chapter 4 of Jervis, Exploring the Modern, Chapter 4, pp. 91–116.
Jib Fowles, Advertising and Popular Culture (Thousand Oaks, California: Sage: 1996), p. 14.
Ibid., p. 25.
Robert C. Solomon, Wicked Pleasures: Meditations on the Seven “Deadly” Sins (Lanham: Rowman & Littlefield, 1999), pp. 1–10.
Jackson Toby, ‘Medicalizing Temptation’, The Public Interest, no. 130, Winter 1998, pp. 64–78.
Anthony Giddens, The Transformation of Intimacy: Sexuality, Love & Eroticism in Modern Societies (Cambridge: Polity Press, 1993), pp. 74–81 and pp. 92–6.
See Keith Tester, “‘Bored and Blasé” Television, the Emotions and Georg Simmel’, in Gillian Bendelow and Simon J. Williams (eds), Emotions in Social Life: Critical Themes and Contemporary Issues (London: Routledge, 1998), pp. 83–96. See also his Moral Culture (London: Sage, 1997), especially Introduction and Chapter 1 on indifference.
Timothy Bewes, Cynicism and Postmodernity (London: Verso, 1997), pp. 32–7.
J:K. Huysmans, Against Nature, trans. Robert Baldick (Harmondsworth: Penguin, 1959), p. 108.
Blaise Pascal, Pensees, trans. A.J. Krailsheimer (Harmondsworth: Penguin, 1966), p. 235.
Oscar Wilde, De Prof undis in The Works of Oscar Wilde (London: Galley Press, 1987), p. 857.
Ibid., p. 862.
A singular exception is Lyman who boldly explored the whole issue of vice, and related sloth to acedia. See Stanford M. Lyman, The Seven Deadly Sins: Society and Evil, second edition (New York: General Hall Inc., 1989), pp. 5–52. In a highly imaginative point, Lyman sees a property of acedia in Chekhov’s The Three Sisters. For him, the drama is about the impact of acedia, ‘the conversion of the world
into a meaningless void, full of sound and silence, smoldering feeling and affectless neutrality, meaningless actions and uncertain outcomes. One can neither wait nor hope, move on or give up. Life becomes pure existence’, p. 42.
Timothy McDermott (ed.), St. Thomas Aquinas, Summa Theologiae: A Concise Translation (London: Methuen 1991), p. 365.
For an extended treatment of the monastic struggles with acedia, see John Cassian: The Institutes, trans. Boniface Ramsey (New York: The Newman Press, 2000), pp. 217–38. See also Columba Stewart, Cassian the Monk (Oxford: Oxford University Press, 1998).
Georges Bernanos, Under Satan’s Sun, trans. J.C. Whitehouse (Lincoln: University of Nebraska Press, 2001), p. 250.
Ibid.
J.C. Whitehouse, The Vertical Man (London: The St Austin Press, 1999), pp. 128–33.
Patricia Meyer Spacks, Boredom: The Literary History of a State of Mind (Chicago: The University of Chicago Press, 1996), p. 23.
Cited in ibid., p. 14.
Michael L. Raposa, Boredom and the Religious Imagination (Charolottesville: University Press of Virginia, 1999), pp. 34–40.
Mark Vernon, “‘I Am Not What I Am” — Foucault, Christian Asceticism and a “Way Out” of Sexuality’, in Carrette (ed.), Religion and Culture by Michel Foucault, pp. 199–201 and 207–8. See also J. Joyce Shuld, Foucault and Augustine: Reconsidering Power and Love (South Bend, Indiana: University of Notre Dame Press, 2003).
Commenting on this verse, Cassian notes that the issue was not one of the eye, but of the guarding of a purity of heart within. See John Cassian, The Monastic Institutes, trans. Jerome Bertram (London: The Saint Austin Press, 1999), pp. 100–1.
See the entry on the relationship between the senses and the spiritual by Carol Harrison, in Allan D. Fitzgerald (ed.), Augustine Through the Ages: An Encyclopaedia (Grand Rapids, Michigan: William B. Eerdmans, 1999), pp. 767–8.
Max Weber, The Protestant Ethic and the Spirit of Capitalism, trans. Talcott Parsons (London: Unwin, 1930).
Dennis Brissett and Robert P. Snow, ‘Boredom: Where the Future Isn’t’, Symbolic Interaction, vol. 16, no. 3, 1993, pp. 243–5.
Ibid., pp. 250–2.
Keith Tester, Media, Culture and Morality (London: Routledge, 1994), p. 130. See also his later study, Compassion, Morality and the Media (Buckingham: Open University Press, 2001).
Luc Boltanski, Distant Suffering: Morality, Media and Politics, trans. Graham Burchell (Cambridge: Cambridge University Press, 1999), pp. 24–30.
J.-K. Huysmans, La Bas (London: Dedalus, 1986), p. 11. A tragic confirmation of this point appeared in The Times, 28 August 2001, in an account of worries of authorities in Germany at the rise of interest in devil worship amongst teenagers that led to a rash of suicides.
Ibid., p. 210.
Simon Hardy, The Reader, the Author, His Woman and Her Lover: Sof t-Core Pornography and Heterosexual Men (London: Cassell, 1998), especially pp. 5–26.
Ibid., pp. 100–1.
Decca Aitkenhead, ‘Net Porn’, The Observer, review section, 30 March 2003, pp. 1–2.
See for example, Wendy Shalit, A Return to Modesty: Discovering the Lost Virtue (New York: Simon & Schuster, 2000).
See for example, Richard Maltby, Hollywood Cinema (Oxford: Blackwell, 1995).
For a rare, if not idiosyncratic treatment of religion and the cinema from a perspective of cultural studies, see Margaret R. Miles, Seeing and Believing: Religion and Values in the Movies (Boston: Beacon Press, 1996).
See for example, Pam Cook and Mieke Bernink (eds), The Cinema Book, second edition (London: British Film Institute, 1999), Part 7, ‘Theoretical Foundations’, pp. 319–73. Structuralism, psychoanalysis, feminism are its main areas, with the issue of spectatorship set between brief considerations of cultural studies and audience research.
Laura Mulvey, ‘Visual Pleasure and Narrative Cinema’, in John Caughie and Annette Kuhn (eds), The Sexual Subject: A Screen Reader in Sexuality (London: Routledge, 1992), p. 23.
Jackie Stacey, Star Gazing: Hollywood Cinema and Female Spectatorship (London: Routledge, 1994), p. 36. One suspects that matters might have moved on since 1988, when concerns were raised about the absence of material on how women look at men. Again the same issues of anonymity would arise of who the women are who view male pornography. See Suzanne Moore, ‘Here’s Looking at You, Kid’ and Avis Lewallen, ‘Lace: Pornography for Women’, in Lorraine Gamman and Margaret Marshment (eds), The Female Gaze: Women as Viewers of Popular Culture (London: The Women’s Press, 1988), pp. 44–59 and 86–101. See especially p. 45 in the former and p. 98 in the latter.
Norman K. Denzin, The Cinematic Society: The Voyeur’s Gaze (London: Sage, 1995), p. 1.
Ibid., pp. 28 and 36.
Ibid., p. 49–57.
Ibid., p. 191.
Ibid., p. 194.
Ibid., p. 211.
Laura Bovone, ‘Ethics as Etiquette: The Emblematic Contribution of Erving Gof fman’, Theory, Culture & Society, vol. 10, no. 4, November 1993, pp. 25–39. For a consideration of the intellectual origins of the link between etiquette and ceremony, see Gary D. Jaworski, Park, Doyle and Hughes: Neglected Antecedents of Gof fman’s Theory of Ceremony’, Sociological Inquiry, vol. 66, no. 2, May 1996, pp. 160–74.
Susan O. Michelman, ‘Changing Old Habits: Dress of Women Religious and Its Relationship to Personal and Social Identity’, Sociological Inquiry, vol. 67, no. 3, August 1997, pp. 350–63.
See M. Catherine Daly, ‘The Paarda Expression of Hejaaab among Afghan Women in a Non-Muslim Community’, in Linda B. Arthur (ed.), Religion, Dress and the Body (Oxford: Berg, 1999), pp. 147–61.
Fadwa El Guindi, Veil: Modesty, Privacy and Resistance (Oxford: Berg, 1999).
Erving Gof fman, Behaviour in Public Places: Notes on the Social Organization of Gatherings (New York: The Free Press, 1963), Chapter 6, ‘Face Engagements’, pp. 83–111.
See the preface by Raymond Keaveney and Peter C. Sutton in Peter C. Sutton, Lisa Vergara and Ann Jensen Adams, Love Letters: Dutch Genre Paintings in the Age of Vermeer (Bruce Museum of Arts and Science, Greenwich, Connecticut and National Gallery of Ireland, Dublin, 2003), pp. 9–10.
Peter C. Sutton, ‘Love Letters: Dutch Genre Paintings in the Age of Vermeer’, ibid., p. 15.
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Flanagan, K. (2004). To See or Not to See: The Plight of the Voyeur. In: Seen and Unseen. Palgrave Macmillan, London. https://doi.org/10.1057/9780230502383_5
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