Performance, Cognitive Theory, and Devotional Culture: by J. Stevenson

By J. Stevenson

In functionality, Cognitive concept, and Devotional tradition, Jill Stevenson makes use of cognitive thought to discover the layperson's actual stumble upon with reside non secular performances, and to argue that laypeople's interactions with different devotional media--such as books and paintings objects--may even have functioned like functionality occasions. by means of revealing the outstanding resonance among cognitive technology and medieval visible theories, Stevenson demonstrates how realizing medieval tradition can increase the examine of functionality in most cases. She concludes by way of making use of her theories of medieval functionality tradition to modern non secular varieties, together with creationist museums, Hell homes, and megachurches.

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39 As Biernoff explains, Bacon’s species prove “paradoxical” since they have material existence without being objects: Bodied forth in the matter of air, light, water or the transparent humours of the eye, species have corporeal being . . 40 Perception is, to some degree, assimilation. 41 Although Bacon’s ideas were dominant and continued to influence Western thought, a number of commentaries on Aristotle emerged during the later Middle Ages. 43 Although no single visual theory dominated the later Middle Ages, discursive trends revolved around issues of touch and agency, themes that resurface in phenomenology.

So our perceptions are neither entirely our own, nor independent of, or indifferent to us. 72 Consequently, many medieval theories maintained that sensation also engaged the soul, and therefore had ethical and spiritual consequences. For instance, the prolific and influential French theologian Jean Gerson (1363–1429) wrote, “for chastity, good reputation, one’s vision, and one’s faith are not toys. ”74 Perception did not end with the live encounter; rather, the experience remained within the perceiver’s body and continued to alter that individual’s way of being in the world.

For instance, the prolific and influential French theologian Jean Gerson (1363–1429) wrote, “for chastity, good reputation, one’s vision, and one’s faith are not toys. ”74 Perception did not end with the live encounter; rather, the experience remained within the perceiver’s body and continued to alter that individual’s way of being in the world. Cognitive theories of embodied experience similarly propose that perception alters the body. ”76 Embodied schemata are therefore internal and flexible, both specific to situations and altered by them.

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