A HISTORICAL STUDY ON THE FUNCTION OF THE BODILY REPRESENTATIONS IN ENGLISH LITERATURE

我们的研究主要围绕以下两个问题展开。(1)身体表征中的控制/政府概念。(2)身体表征中的表征能力问题。(1)该机构由各种成员/机关组成，可以而且确实已经对每一个成员/机关进行了具体研究。但我们主要关心的是控制它们的原则的代表性。例如，有一种强烈的传统，认为理性是支配身体的，这种观念的载体可以是心脏、腹部或大脑。根据支配理性的原则所处的身体位置，身体表象的整个概念和结构将相应地改变。一般来说，也许是由于人类直立行走的习惯，理性的支配原则越向上，整个表象就变得越不具体。因此，围绕“腹部中心主义”的表现进行了具体的研究。就政体而言，它表现为“共和主义”。“（2）在对该机构的陈述中，最难处理的是该机构所代表的主体问题。一般认为，代表身体的是心灵，但心灵如何以及以何种方式与身体发生关系呢？从一元论的观点来看，斯宾诺莎说，“心灵的对象是身体”，但在这种情况下，心灵要么位于身体之中，要么以某种方式与身体相连。在这种情况下，代表性的结构是非常有趣的，但同时也很难可视化。在二元论的情况下，连接的环节是在“松果体”中寻找，但问题立即出现，关于代表松果体的主体。归根结底，问题在于如何处理身体的大它者。

Our research is mainly conducted around the following two problematics.(1) The concept of control/government in the bodily representations.(2) The problem of representation ability in the bodily representations.(1) The body consists of various members/organs, and specific research can be and has indeed been be made on each of these individual members/organs. But our main concern is with the representation of the principle with which to control them. There has been, for instance, a strong tradition of conceiving reason as governing the body, and the vehicle of this conception could be the heart, the belly, or the brain. According to the bodily place where the governing principle of reason is situated, the whole conception and structure of the bodily representation will duly alter. In general, perhaps due to the human habit of walking upright, the more upward the rational governing principle is situated, the less bodily the whole representation becomes. Specific research has therefore been done centering around the representation of "the belly-centralism." In terms of body politic, it presents itself as "republicanism."(2) In the representations of the body, it is most difficult to deal with the problem of the subject by which is represented the body. It is generally held that what represents the body is the mind, but how and in what way can the latter have anything to do with the former? From the monistic standpoint Spinoza says, "the object of the mind is the body," but in this case the mind is either situated in or connected some way or another with the body. The representational structure in this instance is very interesting, but at the same time very difficult to vidualize. In case of dualism, the connecting link is to be sought in "the pineal gland," but the problem immediately arises as to the subject that represents the pineal gland. In the final analysis, the problem remains as to how to deal in representation with the Other of the body.