disembody

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See also Allen Weiss, Breathless: Sound Recording, Disembodiment and the Transformation of Lyrical Nostalgia (Middletown, Connecticut: Wesleyan Univ.
In Scarry's terms, the gift of Mary's murder to Bigger is disembodiment and a new identity.
Ralph Ellison's "invisible man" and James Baldwin's "no name in the street" and "nobody knows my name" capitalize on this trope of Black men's disembodiment within the national body.
If communion celebrates this moment of divine disembodiment as the foundation of communal unity, then excommunication strengthens the inner coherence of this paradoxical unity through the equally paradoxical strategy of identifying as extraneous some of its members and expelling them.
Let us seize that occasion now to conjure the material spirit that haunts the tendencies of our own microchip age toward disembodiment and to devote our readings of Victorian poetry to deciphering the material condition of being human today.
Charles Molesworth notes Merwin's prevalent use of a disembodied narrative agent and believes that the disembodiment typically appears figuratively or as a desire toward such a state because the speaker sees the world as "irremediably fallen, so that to be entangled in materiality is synonymous with evil" (152).
In sections on the semioticization of philosophy, historical connections, and Peirce challenged, they discuss such topics as the interconnection between his pragmatism and semiotics, the presence of Peirce's category of firstness in Schilling and Schopenhauer, the Charybdis of semiotics and Scylla of rhetoric: Peirce and Gorgias of Leontini on the rhetoric of being, hopes of Derrida's reading: the emergence of Peirce's texts in the poststructuralist context, and Peirce and the theory of disembodiment.
She stops eating meat and uses disembodiment to withdraw.
The disembodiment of public opinion is what fascinates Poe, and the "way in which trivial, fragmented, individual speech is transformed into a formidable social power" (69) where the network does not "transmit so much as it echoes" (71).
This simply treats our bodies as inert objects to be managed by the mind (Freiler, 2008) and reinforces a dominant culture of disembodiment (Rendon, 2009) where our bodies are not really acknowledged 'except as a commodity whose exchange is tied to market value' (Shahjahan, 2015: 494).
And further, that this disembodiment has pernicious effects on a large proportion of the working population who do have care responsibilities (be they male or female workers, younger or older).