Titlebook: Excrement in the Late Middle Ages; Sacred Filth and Cha Susan Signe Morrison Book 2008 Susan Signe Morrison 2008 Late Middle Ages.Middle Ag

Neutropenia

Urban Excrement in , functioned as both a place to defecate and, just as much, as a place for public meetings. Bodily elimination became integrated into the web of cultural and social life. By controlling a private experience and making (quasi-)public a biologically necessary experience, the state was able to appropriate the bodily functions of its citizens..

環(huán)形

penance

The Rhizomatic Bodyespecially with regard to the visceral smells and slime of everyday reality? A major problem for the twenty-first century medieval fecologist lies in nineteenth- and twentieth-century psychological, medical, and scientific developments and discoveries that inevitably affect one’s perceptions. For ex

使更活躍

Moral Filth and the Sinning Body: Hell, Purgatory, Resurrectionnausea for “both kinds of ‘filth.’ We cannot even know if excrement smells bad because of our disgust for it, or if its bad smell is what causes that disgust.”. At the same time, the entanglement of these functions makes desire an integral element in filth production. Desire—for erotic or excrementa

endoscopy

閃光東本

Urban Excrement in , demonstrates, the social integration for the Roman citizen depended in great part on his excreta. An act we might consider highly personal and private—the ejection of feces from one’s anus— became subject to public and political control. Archeological evidence has uncovered numerous public latrines

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colloquial

Microgram

The Rhizomatic Pilgrim Body and Alchemical Poetryunbounded, and fragmentary. Artists and writers react to this in various ways. Excremental marginalia both joke about the defecating body and take it seriously; Christine de Pizan rejects and ignores the pilgrim body; Margery Kempe redeems it. Chaucer reflects on the pilgrim body in his poetry. Excr

平項(xiàng)山