Nakedness and corrupted vision Sample Clauses

Nakedness and corrupted vision. Shame is a disruption of this ‘interior gaze’ and is associated with ‘a specific limitation of vision through the eyes of the body’ which troubles, even threatens, personal intimacy. The distorted vision affects not only the morally culpable human agents, but the whole of the created order, attesting to the integration and ordered unity of creation. Xxxx-Xxxxxxx000 writes that one of the mediators deployed in some myths is garments, as they mediate between nature and culture. This mediation is deployed in the earlier biblical creation myth where the first body-coverings were fig- leaves stitched together; nature-life now bound to culture-death. Not necessary for warmth or physical protection, they are concrete signs of alienation; self-protective body prophylactics, the purpose of 160 Xxxxxx Xxxx-Xxxxxxx, Structure of Myth, 441 which is to block and with-hold. The serpent’s lie believed and acted upon initiates a world of cover- up. What had been morally-neutral vegetal life is now co-opted as a sign of moral guilt and shame. Until the late twentieth-century, artistic portrayals of the Virgin have dressed her very modestly, shying away from all but essential renderings of flesh, most usually just the face and hands.161 There is a sense, though, in which nakedness more befits her as she conforms to God’s original intention for humanity. Physical nakedness would outwardly express her moral nakedness. Unlike Xxxx and Xxx, she has no need to clothe herself as she has nothing to hide. Having always trusted in God and the benevolence of God’s vision, Xxxx has never sought to self-protectively withhold anything of her person, including her body. This psychic and spiritual nakedness associates Xxxx with divine Wisdom;162 whose purity penetrates the hard of heart.163 The artistic portrayal of nakedness is a delicate issue owing to the tensions between its original innocent meaning and its subsequent debasement. Three of Xxxx Xxxx’s catechetical audiences in 1981 (TOB 60-63) appear under the heading: ‘Appendix: The Ethos of the Body in Art and Media.’ In this short sub-series, the xxxx reflects on the difficulties of portraying the naked body in art so that its innate ‘meaning of a gift of the person to the person’ (TOB 61:1) is retained. He identifies the central problem as being ‘a question about the human body as an object of culture’ (TOB 60:3). The ‘very delicate problem’ (TOB 61:1) is that in artistic portrayals, especially those of photography and film, ‘the ...
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