"At me too someone is looking... " —Samuel Beckett, Waiting for Godot In a venturesome study of corporeality and perception in contemporary drama, Stanton B. Garner, Jr., turns this awareness of the spectator's gaze back upon itself. His book takes up two of drama's most essential and elusive elements: spatiality, through which plays establish fields of visual and environmental relationship; and the human body, through which these fields are articulated. Within the spatial terms of theater, this book puts the body and its perceptual worlds back into performance theory. Garner's approach is phenomenological, emphasizing perception and experience in the theatrical environment. His discussion of the work of playwrights after 1950-including Samuel Beckett, Eugene Ionesco, Peter Weiss, Harold Pinter, Sam Shepard, David Mamet, Edward Bond, Maria Irene Fornes, Caryl Churchill, and Ntozake Shange—explores the body's modes of presence in contemporary drama. Drawing on work in areas as diverse as scenographic theory, medical phenomenology, contemporary linguistics, and feminist theories of the body, Garner addresses topics such as theatrical image, stage objects, dramatic language, the suffering body, and the staging of gender, all with a view toward developing a phenomenology of mise en scene.

Body and space refer to vital and interrelated dimensions in the experience of sounds and music. Sounds have an overwhelming impact on feelings of bodily presence and inform us about the space we experience. Even in situations where visual information is artificial or blurred, such as in virtual environments or certain genres of film and computer games, sounds may shape our perceptions and lead to surprising new experiences. This book discusses recent developments in a range of interdisciplinary fields, taking into account the rapidly changing ways of experiencing sounds and music, the consequences for how we engage with sonic events in daily life and the technological advancements that offer insights into state-of-the-art methods and future perspectives. Topics range from the pleasures of being locked into the beat of the music, perception–action coupling and bodily resonance, and affordances of musical instruments, to neural processing and cross-modal experiences of space and pitch. Applications of these findings are discussed for movement sonification, room acoustics, networked performance, and for the spatial coordination of movements in dance, computer gaming and interactive artistic installations.

Spirituality is, too often, subsumed under the heading of religion and treated as much the same kind of thing. Yet spirituality extends far beyond the spaces of religion. The spiritual makes geography strange, challenging the relationship between the known and the unknown, between the real and the ideal, and prompting exciting possibilities for charting the ineffable spaces of the divine which lie somehow beyond geography. In setting itself that task, this book pushes the boundaries of geographies of religion to bring into direct focus questions of spirituality. By seeing religion through the lens of practice rather than as a set of beliefs, geographies of religion can be interpreted much more widely, bringing a whole range of other spiritual practices and spaces to light. The book is split into three sections, each contextualised with an editors’ introduction, to explore the spaces of spiritual practice, the spiritual production of space, and spiritual transformations. This book intends to open to up new questions and approaches through the theme of spirituality, pushing the boundaries on current topics and introducing innovative new ideas, including esoteric or radical spiritual practices. This landmark book not only captures a significant moment in geographies of spirituality, but acts as a catalyst for future work.

Why did medieval dramatists weave so many scenes of torture into their plays? Exploring the cultural connections among rhetoric, law, drama, literary creation, and violence, Jody Enders addresses an issue that has long troubled students of the Middle Ages. Theories of rhetoric and law of the time reveal, she points out, that the ideology of torture was a widely accepted means for exploiting such essential elements of the stage and stagecraft as dramatic verisimilitude, pity, fear, and catharsis to fabricate truth. Analyzing the consequences of torture for the history of aesthetics in general and of drama in particular, Enders shows that if the violence embedded in the history of rhetoric is acknowledged, we are better able to understand not only the enduring "theater of cruelty" identified by theorists from Isidore of Seville to Antonin Artaud, but also the continuing modern devotion to the spectacle of pain.

This book explores the notion of affective space in relation to architecture. It helps to clarify the first-person, direct experience of the environment and how it impacts a person's emotional states, influencing their perception of the world around them. Affective space has become a central notion in several discussions across philosophy, geography, anthropology, architecture and so on. However, only a limited selection of its key features finds resonance in architectural and urban theory, especially the idea of atmospheres, through the work of German phenomenologist Gernot Böhme. This book brings to light a wider range of issues bound to lived corporeal experience. These further issues have only received minor attention in architecture, where the discourse on affective space mostly remains superficial. The theory of atmospheres, in particular, is often criticized as being a surface-level, shallow theory as it is introduced in an unsystematic and fragmented fashion, and is a mere "easy to use" segment of what is a wider and all but impressionistic analytical method. This book provides a broader outlook on the topic and creates an entry point into a hitherto underexplored field. The book's theoretical foundation rests on a wide range of non-architectural sources, primarily from philosophy, anthropology and the cognitive sciences, and is strengthened through cases drawn from actual architectural and urban space. These cases make the book more comprehensible for readers not versed in contemporary philosophical trends.

In Lionel Shriver’s entertaining send-up of today’s cult of exercise—which not only encourages better health, but now like all religions also seems to promise meaning, social superiority, and eternal life—an aging husband’s sudden obsession with extreme sport makes him unbearable. After an ignominious early retirement, Remington announces to his wife Serenata that he’s decided to run a marathon. This from a sedentary man in his sixties who’s never done a lick of exercise in his life. His wife can’t help but observe that his ambition is “hopelessly trite.” A loner, Serenata disdains mass group activities of any sort. Besides, his timing is cruel. Serenata has long been the couple’s exercise freak, but by age sixty, her private fitness regimes have destroyed her knees, and she’ll soon face debilitating surgery. Yes, becoming more active would be good for Remington’s heart, but then why not just go for a walk? Without several thousand of your closest friends? As Remington joins the cult of fitness that increasingly consumes the Western world, her once-modest husband burgeons into an unbearable narcissist. Ignoring all his other obligations, he engages a saucy, sexy personal trainer named Bambi, who treats Serenata with contempt. When Remington sets his sights on the legendarily grueling triathlon, MettleMan, Serenata is sure he’ll end up injured or dead. And even if he does survive, their marriage may not. The Motion of the Body Through Space is vintage Lionel Shriver written with psychological insight, a rich cast of characters, lots of verve and petulance, an astute reading of contemporary culture, and an emotionally resonant ending.

What happens to teaching when you consider the whole body (and not just "brains on sticks")?