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单词 body
释义
body

Mathematics
  • An object in the real world idealized in a mathematical model as a particle, a rigid body or an elastic body, for example.


Computer
  • The part of a cell or packet in a network that holds the information supplied by the end-user for transmission from the sender to the receiver.


Internet
  • 1 The part of an email which contains the message; it excludes parts such as the header.

    2 The part of a Web page that is displayed in a browser.


Geography
  • The body may be seen as: the smallest unit of geography upon which may be inscribed power and resistance (Camp (2002) J. Southern Hist. 68); a map of meaning and power (Simonsen (2000) TIBG 25); or a cultural representation of masculinity or femininity (R. Ainly 1998). It is also a form of reference by which supposedly ‘disembodied’ dominant cultures designate certain groups—the elderly, ethnic minorities, females, the obese, the disabled, and so on—as other (N. Duncan 1996; A. Blunt and G. Rose 1994; and S. Pile and N. Thrift (1995). The figure of the body can be a metaphor for understanding socio-spatial relations in contemporary culture (Dyck and O’Brien (2003) Canad. Geogr./Géog. canad. 47, 4). Sexed bodies can create spaces, as in a gay pride parade (Johnston (2001) Annal. Tour. Res. 28, 1). The notion of the raced body tied to the land ‘is not novel, having been used to discredit urban Aboriginals, claiming that once they leave the land, they cease to be Aboriginal’ (Wazana (2004) Refuge 01–03–2004). Every researcher is situated in her or his own body—embodied.


Philosophy
  • The body is often contrasted unfavourably with the mind, and in Pythagorean, Indian and Christian traditions bodily residence is a kind of penance compared with the full joy of purely spiritual existence. However most 20th-century philosophy has acknowledged, at least in principle, that embodiment is a necessary condition of a mental life: our bodies are not just parts of the world external to our minds. A proper account of the nature of our perception of our own bodies, and the place of our bodies in perceiving other things, has been most resolutely pursued by phenomenologists, particularly by Merleau-Ponty (Phenomenology of Perception, 1962, Part 1). In this approach perception of the body and by means of the body is not passive reception of experience from a point of view ‘inside’ the head, but an active, living synthesis of movement and awareness of space: ‘experience of one's own body runs counter to the reflective procedure which detaches subject and object from each other.’


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