Fate of the Flesh

Fate of the Flesh
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In the seventeenth century the ancient hope for the physical resurrection of the body and its flesh began an unexpected second life as critical theory, challenging the notion of an autonomous self and driving early modern avant-garde poetry. As an emerging empirical scientific world view and a rising Cartesian dualist ontology transformed the ancient hope for the resurrection of the flesh into the fantasy of a soul or mind living on separately from any body, literature complicated the terms of the debate. Such poets as Donne, Herbert, Vaughan, and Jonson picked up the discarded idea of the resurrection of the flesh and bent it from an apocalyptic future into the here and now to imagine the self already infused with the strange, vibrant materiality of the resurrection body. Fate of the Flesh explores what happens when seventeenth-century poets posit a resurrection body within the historical person. These poets see the resurrection body as the precondition for the social person’s identities and forms of agency and yet as deeply other to all such identities and agencies, an alien within the self that both enables and undercuts life as a social person. This perspective leads seventeenth-century poets to a compelling awareness of the unsettling materiality within the heart of the self and allows them to re-imagine agency, selfhood, and the natural world in its light. By developing a poetics that seeks a deranging materiality within the self, these poets anticipate twentieth-century “avant-garde” poetics. They frame their poems neither as simple representation nor as beautiful objects but as a form of social praxis that creates new communities of readers and writers assembled around a new experience of self-as-body mediated by poetry.

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Daniel Juan Gil. Fate of the Flesh

CONTENTS

PREFACE: CHRISTIANITY AS CRITICAL THEORY

Introduction: Secularization and the Resurrection of the Flesh

1 / Secularization, Countersecularization, and the Fate of the Flesh in Donne

2 / Wanting to Be Another Person: Resurrection and Avant-Garde Poetics in George Herbert

3 / Luminous Stuff: The Resurrection of the Flesh in Vaughan’s Religious Verse

4 / The Feeling of Being a Body: Resurrection and Habitus in Vaughan’s Medical Writings

5 / Resurrection, Dualism, and Legal Personhood: Bodily Presence in Ben Jonson

Epilogue: Resurrection and Zombies

ACKNOWLEDGMENTS

NOTES. Preface: Christianity as Critical Theory

Introduction: Secularization and the Resurrection of the Flesh

1 / Secularization, Countersecularization, and the Fate of the Flesh in Donne

2 / Wanting to Be Another Person: Resurrection and Avant-Garde Poetics in George Herbert

3 / Luminous Stuff: The Resurrection of the Flesh in Vaughan’s Religious Verse

4 / The Feeling of Being a Body: Resurrection and Habitus in Vaughan’s Medical Writings

5 / Resurrection, Dualism, and Legal Personhood: Bodily Presence in Ben Jonson

Epilogue: Resurrection and Zombies

INDEX

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FATE OF THE FLESH

—R. G. COLLINGWOOD

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Precisely for these reasons, I argue, Peter Bürger’s account of the avant-garde is a powerful model for understanding the art of Donne, Herbert, Vaughan, and Jonson. For Bürger, early twentieth-century avant-garde art is the culmination and also the critique of a historical development in which art is defined as an autonomous domain and is characterized by closed, beautiful, and representational works of art that stand apart from social life and therefore have no implications for social praxis or how people live. Bürger argues that the avant-garde artists both recognize this development and actively turn against it, using violent techniques to wrench art out of its autonomous apartness and return it to social life. Bürger argues that avant-garde art is driven by the impulse to break down the wall between art and everyday life and to see art as an alternative kind of social praxis, an opportunity to engage in new forms of social experience and connection. Thus, for Bürger, avant-gardism challenges the sacred apartness of art, forcing art back into the world by creating visceral, sometimes deranging experiences in readers and creating communities around such experiences even (or especially) when they are hostile to traditional canons of beauty and to the traditional artistic function of representation.33 Bürger writes:

The avant-garde not only negates the category of individual production but also that of individual reception.… Given the avant-gardist intention to do away with art as a sphere that is separate from the praxis of life, it is logical to eliminate the antithesis between producer and recipient.… Producers and recipients no longer exist. All that remains is the individual who uses poetry as an instrument for living one’s life as best one can.

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