pion spur pray Ain0o5p ANCL, roxgolgosa se Busou psd st Bae rau aap Mpa ag HOTS # Kuo sea jada ou "uno af 290530 04 Pu [APOGALL esngdosomnyd Auopye ayp suaxliona pHqea>"] is pur aanraasd 999 JO 9pis 217 UO 9] ‘mmacu so apis ays uo $99 APOq jord se ery, ny ans EbA}UOD Ip Wo PES maou ay) paompanur pey sueadomg ap Sulbout.) at8 jo pjzom sius20ussc9 aR das, ayp snoge saydesoyyd snowsSspur Az=p Jgrsionvo » asadas 3Ff "37H BeUOPIE MAN JO pmue] ria a) NON 0 Aydestourse Zyer Sep PHI yo 03 wig UD 2A £p0q 2% ¢ aya sovauodbe jo puso INIWIGOGW3 ONY AGOS sways) *f SYWOHL, | ROOTONSWONSH TYUNING ONY INgWIGOSW UE spook Beary aay WA WOH prw sD prewnrpoqysy YO sonyords9 2 bbb|sepios) ‘¢ sewou, 146 ig the world as the body was ct of discourse. os for the nature of the ges the generaliz= igs ofa person articu- , made up of body and sn and body possibilities. Fists that the body ‘well axa biological and material familiar to many: from Foucault ‘and Carolyn Walker Bynum on the stn and Donna Haraway on the develop~ and it in the human sciences 1 of knowledge. On this level, again to pose some increase 12s is suggested in Leenhardt's sl category depends on the way people fculeure are also grounded in ig between the sense in which the and the ‘yas “just a support” and the European in on.” The issue is the manner in which the oay is wh ex awe m le modes of embodiment and styles of bodily objectification that ical for the understanding of culture. jis methodological distinction between body and embodiment salient in this distinction is precisely analogous co what for some might be a more familiar distinction beeween text and textuality, Recall Barthes’ ion between the work as a material object that occupies space ina bookstore or on a library shelf and the text as an indeterminate methodological within a discourse and that is experienced as activity and prod (1986: 57-68). For Barthes’s work and text I am substituting text and tualiy and co them I would like to justapose the parallel figures of the body and embodiment—the body, then, as a biological, material entity and ‘embodiment as an indeterminate methodological field defined by percep” tual experience and by mode of presence and engagement in the world. EMBODIMENT AND TEXTUALITY “The parallel I have drawn berween textuality and embodiment is by no ‘means fortuitous or coincidental. In the 1970s the interpretive turn, the linguistic turn, the move to cultures defined as systems of symbols, were in fall swing, One of the most powerful elements of this movement was understanding the nature of culture via the metaphor of the text a8 bor- rowed from Paul Ricoeur and disseminated into anthropology by the per~ ‘uasive and eloquent voice of Clifford Geertz, This notion of culture as a system of eymbols that could be read as a text gave way toa stronger view that what we recognize as culture is in fact an artifact of ethnographic practic, that is the product of the genre conventions that define texts talled ethnographies. Along with the broad appeal of structuralism and then poststructurlism these developments had the profound consequence of making the methods of literary ext ble and relevant to tntheopology, and of stimulating a wave of interdisciplinary thinking in at least two ways. It became possible to conceive ethnology, the comparative seudy of cultures, and comparative literature as cognate disciplines; and it offered a channel of communication between bistorians, who worked through texts, and anthropologists, who worked through the metaphor of the text ‘Over the past decade or so it has perhaps become less common to use ‘terms like signs and eymbols than terms like discourse and representation, but if anything the general trend toward semiotics broadly conceived has become even more prominent and productive in the human sciences. In Embodiment and Cultural Phenomenolo Pu 5ot Soouawouay, yeungyny pue wouLpoqug nap ap aeyan dees8 on voy ve uy UIE 2p uso} soup wsapow Jo Sonus & Husodosd sem adsoud “qrug ® J0 2802}9p 247 Butmp sped yo oc) -(4unosD" fEIRIIOoIA BOM v 205 PET SEPIOND {Gqesoposue porensny 399 sdeqad st uowenuasar ot BuO {Watayp t wio—sasiod 30 Tepued ‘uonour Furey ft ang UaNIIFP 20 au Fugue Apras ot 20 suqpoquse jo wypesed, © us zoom 02 Sn, ATER ‘96 sod ,Xpoq yp, Uy parsavat 2980] 08 ‘an Jef pjom-2yp-Ut-Zug se Apog yp Jo urs oF usog am, nog 4 uontyussaidos jo rpoxd sep se s0 Seno AYE ja jo aoanios se fpoq ayp souog ayp ypu SEyrUTe NOU Ja-otpeut-Soiaq se 20 wowssuosauday se panzisuoo sf Xt a amo os —aouaqi9dxe s9so[SIp 38M uos $8 “1 eI —plioM-axp-ui-Bureq, saya pootsapun aq eo Benue] 3] com-oif-Ut-2uf9g putisiapun 07 sap Uy uasaidos pueasiopun 01 9ps0 abo ayp pug ‘ypow ase 2, ayip Apo ap Jo Buypueasso adosiod jo aeut ue‘spjzom sno pur saajosano usaaioq suORIOU 10 anp jo dn Bunge in punog Appsop ame > asOtL-Bui9q 0 ‘340 U1 osts ing ‘suoeauasaudos pur s120{q0 ppoqua aay pe ‘92 cieo fgpog2180q sf Uodsasad Guog-neDjoyy Z0q "vondsD1>d nav urna poe “ronosiy “powydos Suuunis oxp 28Yp prResL; 8 pu sFurUULFoq yo aDURps rousousyd pauyep af] 3u0s }us09s Uo apuaNyET ISOM mp PRL ‘rapt Ave nea pY Ss\p Buowy sapaYDS py pue EIN, ‘soapy uamepy ‘Guog i adsax aos Jo sequin © are a1oup srunpea soy) 2uowe pure ‘sqqueysea mag ¥ aumnb az a1ayp uormpen peo¥doqouswouayd 2p -oospow porpoqurs sstp Sasopstp 3 2eya 40 axoy v se ear pur aoutsodsa sasmansuoo uoneauasasdos aetp soanturoipe ai aso 02 sh sMOTE sey—sporp tt Aenapoqpaiay a sdaoy wep satared yeoeBomeip P wor, 19 gq uns Buoy a7 uf ar ep ang ‘Sony eaWoopowDuUe v se pousmasaA0 40 paoeydas 29 pmnoys woneyuosordas reip you st auoundre Au a9ne2=q epsBuop, prom ap aziseydurs | Pruom-277-us-Susg st uonesussaidon Spistuoye Sood sx 29mm cn souson rey woe eorar02qp Aay ayp “U2soyp st spor sn uoq 4 “aoua|radn asoprp wea afienBucy seep wamnoep §30889p:9H{ fq pamidea =} pue ‘vomtpen eowojouauousyd a1 wo sow0s 1f_-2Benduyy 02 aouatiodko sonpar 10U saop seu BAREUIEITE Ue St IGT, sppom ances 30 span orydur pun ‘souotadsa snor 89140 sjoquads snows taim Suypeap s1 240 J9UR>q souarayyp ® aninb soyew af 'poussouoo w90q aazy | YIN Tp 2 uo(Sqar saneredwos wi ‘o{dum9 Jog ore] are sootsenbosuoo aU 38 -auasso Aqsnoreypy st 24M Jo wopeatasardas, yse on 3eqp Burdydury ‘woreA uasaudas piso x0 puokog Sune st axoup Joxpaym 20 ‘woswesuasaudos jo anu 2xp snoge suonsonb jo Ruysod aep aroupp sores 3's] ey, aMbALD exBojoussasids woy a$payoowr Jo apo # se uouevaraudar Humes f9s s90p nq ‘suoreauosazdas ayrsods jo anbiaun myzamod Lia8 F305 SOFT ay -uoneaasasdar so ‘asmoosyp 10 ‘oBenSiuey on aauapadsa Buzompee hq nq cusyenp a Sumpuadsuen q rox os soop nq ‘tusrenp v save Aqas9K pur ‘souatiadso pur afanuey uoasuog de ous sosoj9 axour sty 2 sound {nsuoo 1ng oustzadxo 2049p 20% Soop woUEnUosouday 2p Se98 98OU TO! “Bojowisids peapes ayy, asmoosip fronasootn woxy pafund wsaq aaet| oF presaq ay poopur pus ‘acura anoge Burzsoa%p jo ino paddosp dyenasia “ouatiadsa, Jo Uouow atp—SQg6T PUR sQZ6T ap YBnonp Hojoddonpue jo Suydrosap ato, As ws a09q rears pe 349} 04 aad HHP 30.1804 ‘2p 28 aaamopy “opeoap ased 249 Ut enUaNYUE pe aanonposd os Ua9q sey ep Aydesfouigia jo anbuys aancyas ap Youn 0% ayg'stod af apeus aaey towruasasdas pe Ssmoosp Gren: ayy suonout 1etp afipaynoupe oY ‘usisey aur 2] Youdaur Aimy at amoge voRsDsse “Ayes «qe ve zoyerour ag 01 poseas sey soyderou aos axp Smejonps Ae 809 Aureus 305 284s 9858 O75 5 OF OF pow 1 ,XPOQ aA ay uo amy jo vonduosur ays, ,% se APoG a, Ire easy am Sqursaz20—gpan Apoq 24p dn porggo' (Aajeas eran Jo a5ua5 2¢p trpaapuy) Agena sey roydevouraxos ap fod axp 01 2tu09 seq af vat oyp apisino Bupou st axaqp aeyp now astUoNIANSUODSP 2H 1K, (03 Buppuysu0o vane pur aqyssod aunmoaq af asaya surod oxp oa asns9 30 Jr Sutmoyens soxydesoun Aang & a nod gt urooaq sey Axes 38p ‘ur aang ow sio5usepsos) °C SewoY) of being from the body. havior nor essence per $y “There is no special kind of ch data, but a methodological atti- even in purely verbal data such the experiential logy grounded in embodi- parently accessible to 168 perhaps best e cultural relevance. The ex js evident across a variety of writings in this field: Arthur Kleinmants (1995) efforts to develop a general theory of human suffering; Byron 4) narative approach to the phenomenology of illness expe~ by Gelya Fr the bodily ‘eloped limbs and by Jean Jackson (1994) analyzing the subject-object problem in the experieace of chronic pain sufferers whose bodies are oth terwise intact; studies in Waly by Deborah Gordon (1990) of urban cancer patients and by Mariella Pandotfi (1990, 1991) of psychotherapy patients jn a mountain village; and studies in China by Thomas Ots (1990, 1991, 1994) of contemporary Chinese medicine and healing cults in practice and ‘by Scott Davis (1996) in his attempe to econeile structure and experience in the constitution of the classical medical system, What these works have ty for the body as existential ground of cul- ited to disease per se but also religion, meaning, transfor~ of experience, and the ost in common is a sensi ture, such that their arguments are rarely teach us about broader is human interface with technology. "The second issuc has to do with the mode in which the scholar engages s sufficient to attend to the body or whether one end with the body, now understood as tool for rescutch. ln the above anecdote, my colleague's gestures constiuted a pre~ reflective version of the latter: first puffing himself up in incorporative Jimitaton of paunch and stufliness then shaking it off as if shedding an ‘uncomfortable mode of being-in-the-world or of inhabiting the world. Is ‘there a sense in which this kind of experience can or should be raised to the consciously reflective level of method? The historian Morris Berman poses the issue like this: “History gets written with the mind holding the pen, What would it]ook like, what would it ead ike, ifit gor written with the body holding the pen?” (1989: 110) Becinan advocates a “visceral his- ‘account that history is made and expe ‘or the experience of anger as grounding for writing 4 history of anger, are examples he cites of bringing bodiliness into ‘method. In ethnography, this agenda has been approached in remarkably similar ways by Paul Stoer (1989) and Michael Jackson (1989), who quite Embodiment and Cultural Phenomenotog: 491st ‘AGojouawouayg jenny pue waunpoquig jv ued Apog ty ay souatsad aye 83842 poq axa Jo vore auses 9s ENP 94 sv FouoROUND 20 PEAY 30 ge Ue wy soeyd Bune Buypeoy sovesrpuT ye 8 © 20 UeIO ay Jo atu aya meat Met refI0 up 99s few sopeay ayy, ‘sonTEpou suopeudsur asoyy pyos Sujaq inompuae pur ype sai anoge Sine} ADL on LOD s29;EOq ap peruptds © se poosssapum ,oBpapnoun, vovewousyd est aroya ‘Teaousy SpEMSLAY aqTOURES woufigas ays jo wreishs Sugeay aqp Up Buqeoy eiBojopowpous v no Surysoy preaor dave 6 22s 0 ssdows wuosai jm | wonDes 26) uorrenuosaadas pu Aare enayar 1 ainquuon ued sey Boyouswousyd pear + Hugeioges Jo anqea ap posers ancy | ‘PHO -fiuoq pte voneiiosorces Uoawdoq pur vounpoques pus Aen orp prmeorpay aaey [Uopsosyp Skoog ays Up ASOTONAWONSHd TWYNLIND V GYVMOL “Bog a {qeay Beysous ,tpusws 2y8 wr Apoq oy, 01 ST (66k WOHTEA Pur supjust ‘pos] ROT] “O66! zPUEUIAY “ZE6T ‘EgEI IaKEUINTY “ESET wosyasf) souariadxs po Jo pouorews ae rng fsouraoe ‘pur axp ur Apoq axp se aumajno so Surpunsrapomn UE “(86 VOT ‘LB6T vosuyol) Apoq sup ut popunos vue Spans ue oy poy seapsuioyp 2x paseg s} aipoymouy) TeIaIM Yor wo souoHore aan -tue> ai et uouoU aip paanponuy seq 0% Juaoay “da ou 2p WOH stopun uv Kpuouoqut st si sungyno peo agShan aq eyo porary Supp ue puEyoE]) spomiou Husssooxd ppyezed so ‘sjopour foaa: sSpaponry Burguosop “parronsiydos Aursearour umos8 sex ypvoxdde sty, (zs6t YInouspoog) Araros © unipus any 01 mom] 07 sp90tE U0 aeyRE Aieaigads “HpoMOU sop st amagNo Yn ur AydesSouryn9 01 Y>to: “Crquowg|dwoo se pooysiopun aq ues aandayar pure antxagas ayp ‘Sat08 aspord sig up asudiows oiqdesfiompa ayp oaur auoupoquia jo asues poWlojoustuousyd © Jo vonsosur Aq ssousnorsuo>.sj9s joxBojopoqaou! {Jo [943] tp 0 pastes re yaa feFua Asosuas pur Sugoas inB annsayarasd 1H vaxzeye axp Jo uBis oy sopun prtaasoy Sonous yesSezed Suypooard ay UL pap J aeq pHiom-arp-ut-Bureq Fopyomey arom ayy sey Aes plnod au aexiuos Uy “uomeuDsaide: so Aeud oy o1 saneusIe ue ButaG0 lunyy soqper uonewosodor jo Buummonnsas samansuc> sep pue “toRE -uayo ut enaxo: SpyBno.orp streas sonoead arycesBouypo Jo aBuey> sm], -busSipur aip yo 2108 a4p pia anoyerp sopnyau ixas ap ea asuas op UE pur Aen snorsuoa-yps # ut 03 atp ovur sammy sone axp rey asus ay ut 1pog ‘sareafr oy: Jo ws ayp rapum apeu st OHS SLL (ER6E AL "9B6L satpsiy, pue sMIIeYY ‘OBHT SNORE] PUL PLOY) sroMIOpsONUT se. sous “pu pw saydeaourpe unaasiog won poiOrep sup ur nq posaals pus sayqufis uosauoq von feuopenvasasdan ayp uf 1ou Xiqear Jo won2049 tue ur ang Zayas yo uoneuasoedar ap ur rou Aaypaasuss Teams} 2300p 02 Hoy ue 51 Aojodonpue ur ws}uiopounsed yay pareosse AydFeounp2 30 anbumo ay, sonsed onydeoup App on affans dresodwoauco amp 01 Apooup ainquznuos oxo ansst poi@ojopoypaur sip Jo wopraBosar sq (€S1 56861) oRMDoA9 Jo pom jonsuas axp Jolua, eo yds “Soup soy jo sodurexo 290 ueyprow Axysuog Buowe a9edls pany 0 ‘uonnunsuos 2tp jo pue pos yum pandard saanes Jo aasm axa ysinory Go pours anZopep [eD0s ayp Jo suosssnostp SaaqfoIg “(HT 6867) STO! fees “oo st [pm se Surge agpuaps ‘sonEa [eous se om se suoRdoarod asus —souatiadie ano so syogm. stp asureSe parson 9g 01 ary Sept rey, 20H ssoyderour Sopoq 1 Jo sasteur suosyoef uo yeoqpea sfowoq] pure sistem jenuae sAruog-me9 vvaoaiaq a8eureu e posodord aaey soqpoue 2u0 ost Thomas J. Csordassepios) *f sewOUL tborated among healers in the mo, although the phenomens is symbol Koss 1992). Bepirtistas ces of divine power but as or posse ol they experience the 0 theit owm cultural mode of embodiment associ- ‘jo male, bva del extomago, and fluides these differences, ine Danie! (1984) reports 1; Asia do not reach a final body shape that includes changes due to begin at the onset of pregnancy: ally dangerous, and can both the bodily experience of others. non was fully cultivated a8 @ somatic who typically experienced an itch in ‘became pregnant. In a less explic- ‘Winkler (1994) deserbes A related construct I have been working with as a step toward develop- ing embodiment as a methodological stance is that of embodied imagery (Csordas 1994), a term which appears quite zedundant as soon as, ing is grasped. When we invoke the term imagery in the sense, I think itis typical to assume tha i refers to “ment then further to assume that we are talking about visual i of pictures or representations. But thinking in terms of representational biases the discussion from the oursee toward something quite abstract. When we pause a moment to realize that imagery can occur ial, and we realize agements ofthe sensory modalities, we understand that all imagery can be interpreted as embodied imagery—hence the redundancy of the term From this standpoint, the Charismatic words of knowledge 1 discussed above can be understood as revelatory embodied imagery. It has been observed that Euro-American cultures are largely visual in orien other dimensions of the sensorium less elaborated (Howes 1991} not surprising that visual imagery predominates among North American Catholic Charismatic healers. What I found, however, was that healers also experience 2 substantial amount of imagery in other sensory modalities. Specifically of eighty-seven healers Tinterviewed, 54% had experienced visu- al revelatory imagery, 3504 some type of haptic, kinesthetic, or proprioceptive imagery; 28% auditory imagery; and 22% olfactory imagery, though none reported gustatory imagery (Csordas 1994a: 88). Healers also occasionally reported multisensory imagery, that is, complex images in more than one modality at a time. Consider the following interview excerpt: HLL: One time I was praying over a man [foc healing}. He had a brain tumor and the doctor had sent him home and said, “Forger it. I all ‘over And I had a very strong picture of the tumor actslly shrinking, ‘And when he left the tumor hadnt, the tumor was stl, see, but I fe ‘when I had my hand on his head, [fel 2s ie was ikea ball on my bs and it got smaller and smaller. And I just, not only through sensory, but through 2 picture in wy min), week or two later, and [he came back and] sad the do know what happened. I TC: realy, And I had, and then inmy “TC: Tt was all the way in is head, or could y HIL: Yeah, he had a lump on is head. acral Embodiment and Culturat PhenomenotoayABojouswouayg yeumyny pue wawipoquys (ose 660 30 wogar yo sop ugg 29 0 das dey Fayses sage UayO souamog spsu wujod sebuodan yp aay se souatisdao 9 9 Yn 0 Jou WIOYE sfeOAaK Sado, BSH ov asusqu 50 souayadss 2ap paquosop axnq, fonepan sou asoyp Jo aurueu 2a, js sfivat wbD9p p> ur ss97-9y 09 posediuos Japun passe 2q 301 pjno>‘fduexs 40 pamayuaaur | sioeoy em5IFG {eq poouotiods2 Arafewy ay1 jo awog “soneepou Asosues sofeus ‘ayy at Jo stirs uy ARognS paximouon souauodia Azosuas Aq pasntpo Suutpoquio ‘oxasoy ‘sdurexs yons go soweuzodus ayp 2:439q] sqsouurus yBaorp (uated pure r9peay woa4soq oso sip wi) Aasnisuen poe Aan 109 yeuteum yp Jo osfe ing ‘wonwusieusy yoo sisayauts Appog ayp 30 (20 ‘Gomejaaoy 03 a2adsox pia 9889 s\yp ut) ost LrosuaszoIU Jo AUO jou voReDgure paean pray Ue> ApHeust parpoquis jo sisjeue zoypang “(ert 8961) s2qn0Ue 1 Mog 20 wos AssLEN yonusaios Apo fur jo sueSio otp sen e2a3e YON Jusquos ata jo voneHaxBos 20 worst eaourepuny 3p [jo santa Aq sn pus yoo} pue as x ype apis suze atp yo pur ad Sues ap 30 soipog aep ye 0} soBueyD asaxp yo vomeedard w Apeuy st nae yS0ey on Burs ayy jo “qq ag wt Su 1 we Uaaa au SS9UDISHo jos HHPIN OU SE Suroos ayn Buraas ayp pe aggsta ayp go span est azaip Baryon 348 30 pou spa poxnoy ap Suryoncy xp pu pays 94130 aps es 94, sAsuag-neasapy Aq poqurssp cqensia oop pur 2pa2e arp Jo Suruasmawy yeu oxp soueuoped og spyszeus x if us Sugysdiuo> ous oy et AyusveU ALL OHHH JO souapya pur somod autalp Jo astmastoo a2uo 48 st etp aouatsade Apoq yeu » set ang ‘woREUasordas ows you st afeus sao sen, eSNEE ‘uy popono A ‘sup sopeay STeUISLTEYS) ay JO 99RD 9HR UL “(SFT -ZOGT) 9h ‘pus uoneardas pens yp0q ‘vonnouuo> jrpueisqns pur doo gH pry ‘ssotarar pint dn punog djsop sf onde SH, SR ‘any 204 “(pbs 32661) wopdooer yeondo uo ;pedwy axspep ¥ SUSKD IGE Sapmansueo ‘Grae, Jey) siso8Bhns osye ‘SmuaaNNpLE puE UY “wsTePeC] tuo sep suuueluag pay Soneiogeyp un Bisoney, Peep IA aw UTA, yp ur panuasoxd wats Sunsous@or Aoup are wes ng (Sz -T66T B40) PPPS qensus agp ur poruasaad are asoyp uotpn aoueasp pur adap zvnBay on ayais ‘yu eurqusoo soeuos apnoes ay, Ajunes99 28 ple asa Jo pano2 jPpLD) “yo yp se tuouurpoquse jo Uonow ax oF Apoanp sadde wep Aeon v wae pur uno uaaiioq voRDouuo> areumur axp ayy IMHO SELL "@unyeuys sowny op jo aeas xd -cio9 ¥) somyppour ners pur apse ayn ut assess wy (dean v Suh) uogdrorod rostias yo spusns ayp 1n0 3308 03 Sun nuns s9peay w st OY send, sranauou, rpreyeq ayoi stonsop auf, 208 Apno2 “juo sea at pe ang awe 94 puy “DE moge wy Suma at) Hp A Suzeys soquiautos | pur ‘pays>y 24 07 Bure seo ae enn dficons au38 Thomas J. Csordassepios) “¢ seuloys }ODIMENT, BIOLOGY, HISTORY act to grasp comfortably. want to address, oF at “The first has to do with the relation al differences in bio iolo- es could be taken to or that biological +0 local condi- ‘This docs not mean that scholarship must problematic of cule case study from work] did on th ¢ Csordas 1994d fora full accou ‘cancer of the brain. Fi organi lesion an and gradual recovery of his ability to speak and understand. An experience of hearing words he attributed to the Navajo deitics or Holy Peop! lowed by @ new and almost compulsive ability and need to utter long prayers, led him to conclude that his survival was a sign that he was to become a medicine man and help others through his words. A caltural phenomenology of this ease must draw together several intertwined dimensions of understanding, First is that there ae real expe~ consequences of the kind of biological lesion suffered by the patient, Specifically, neurology suggests that hyperreligiosity expressed tically is a common symptom of an “interictal bel ‘of people with temporal lobe lesions that characterize American Indian peyote ritual Third is the performative ‘nexus among knowledge, thought, and speech characte tute and ritual, where speech bears both fficacy for exea laborated in phenomenologi fal utterance is not only semi 1962). In such an exercise, ing, insofar as me: gesture (Merleau-Pon objectification or representation, and discussion of embodied being-in- the-world must be threaded between these two poles of obj Here is the second general question: If phenome: understanding of embodiment at the microanalytic fev experience, can it also address global issues of cultural po ical process? The issue is really one of whether phenomenology discursive forme iment could be history, and exp Perception, as a preliminary study i get far enough in his own work to demonstrate this co political writings remain somewhat distinct from his pl logy of he did not ion, and his sphical ones in Embodiment and Cultural PhennmenainnyOY BLOG, “6g -—— “is Br Pog, g56r TarwoiLL Sep) gf ydevSougey fo ed oes pa ua BD SERTIEDETELY “sn aya ued asaya Bunos ypsom Aqutes90 st ang ‘gern ajeusezgasd Aquo ayp yu st Sojod suntan 2saqp u20%toq Apdo ayy Suny SyySpy duaeupoqure jo wBkpesed op 4q popms pur ‘Bojouewsousyyd jo spoqious ayp uo Huwerp “ppiom-ayp-t-Aiag Jo apout arp uF sis(feue £9 porpuua pur paruauraydisoo ag ueo Zompueaszopun sn0 juwen jo wiipesed ayp ur pur ‘panjaouoo £qpeozg sonorts2s so spoysou yp (BUA “torrsussandar yo apou xp ur oped soyes sonsst y>ns Jo ssMqeu esnoyno Asesodurayuos yonus yBnowppe ‘fesse wuasasd awp Jo siutod resiuoa e201 | “pourey; are suonsanb Kea amp pu se10d 4a iy ano paspom 2g Sua ww. 2p Aq -watuxpoquis ut papunais Bojouououayd pemymo © dq poysaus aq wea—sossa00ud yeouONSTY pure yssmayMD sopeosg Jo Aprus oy2 pure azn “yo pe ABojorg vooMaq vosnyar a4p—souip asaya Jo Tog IY AUN | -surootoo feqojf pur sisrayur poo] pug 4iurseassut ey Ausouo2> rowed jo soai0y soproug aun 02 anlsuodsor pue Aq uomp ypog Spessaaots are doxa ‘Keurg “uopryrdod qeqofH atp Jo stows peosg jo anstuszzereyp Aounaalqnsiaia: put Aaisnoafqns yo sapour jo ang sonanolqnsiosur pur somansofgns renpispur paejost Jo 10u aayyestoysuen ‘Jeouoiod a3 3e ‘nga ase Kay, '3900 potsty pur psrayno pazyss008 aq oa poopu wadde sossoonxd osoxp ‘puodeg “edaouy saindwoo pays & pauyop Axanuns0s Sunoesarur tuosiad sep pue uosied yepes axp uoomieg pure “Kyeor ojo ay) pue vordaarad yoews puv suseuero e>i80}01q sp sovrepunog 2x01, AyeuOH, sognes wromp Sureuewojgord “anuopr 30 -puunog Xpog jo uossou Aza axp aBuaqeqp Aaxp ‘ism ssao0nd ea pur pesnujna jo ABojouswouayd ¥ pue ABojouswouand pasarua>-Tenpeamput ‘popuru.-peoiZoroyGed pasnso}-o8 Gpuaiedde ue uoomiag del ap atipag 01 shes ona stay 28 us djay ues warp Ysnosyp Burysom aekp yons ame Jo a5e sonsst 200% (9G6E J9EUDHY PUL ‘suOSURIEPY “EMOUOTY {S665 appar, S66T 24s '5661 445 ‘S661 OM PUP AOOHE|ET66T AeaETH +166] nytpousg) APojodonpue i0y% xo ‘sosuos ayp put Aayear pena ‘ooeds aroqio ut jos atp se ypns soidon yo uonezqeradaouon moe wtp soxojou pue voneunoyar £q poyedinsuy soBuey> punts ur ancy p ‘symone up auouepoquia wy papunos$ Afojousuouayd pemayno © 10} Typing Aeoadso 0g oye Kew spuowadoypanp esryo Axesodwauo> uresar) {@rE6L SepI05;) 01 suoKNGENUOD sNowEA aIp ONE as {L66T SEPI05) spea] 3 aroqes Surpes par aoaford sty do Sunjrd ypiow sf 48 URP Thomas J. 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HEWN PAE D area ay ws ney peo bey many AHA AL, LST YD sons por og nog vecuygfociy oSp one 9 HO ART $6UE Sv i-Fer SEPERNOR HOR AON ag, Sissney PEPIN UL fos pv Boon pe 9 Ht 7, "SOO erty 08 nb eonGouy Punt poe csqueSeuy spun, yp “auaijsinavaienoD, “SBT “Banoug peat aun uy quo pu wordy yf ven spe EH PED Thomas J. Csordas