By Marie-Jose Mondzain
The barest wisdom of the ubiquity and impact of the media this day offers facts adequate that our destiny is within the palms of the picture. but if and the way used to be this destiny sealed? photograph, Icon, economic climate considers this question and recounts a necessary thread within the conceptualization of visible photographs in the Western culture. This e-book argues that the intense strength of the picture in modern life—the modern imaginary—can be traced again to the Byzantine iconoclastic controversy of the 8th and 9th centuries. It was once in this interval that the church was once forced to provide an account of the theological prestige of the non secular picture that will however now not be open to even the slightest suspicion of idolatry. the answer arrived at used to be the twin doctrine of the picture, invisible (and therefore past the cost of idolatry) and the icon, obvious, and therefore completely suited to be positioned on the middle of a pedagogical and political process serving the temporal energy of the church. the principles of this colossal philosophical company have been laid in at the least the multifarious, interwoven strands of the divine financial system, God's total plan for the salvation of humanity.
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Additional resources for Image, Icon, Economy: The Byzantine Origins of the Contemporary Imaginary (Cultural Memory in the Present)
98 In other words, charity, like any expenditure, must be an investment. This conception of expenditure and distribution also provides an entirely new way of thinking about a different subject: that of sacrifice. The economy can no longer be content to spill the blood of holocausts in a pure oblation to assuage the hunger and thirst of God. The New Covenant, under the sign of the economy, only sacrifices with a view to repurchase and resurrection. ECONOMY Conclusion: Dangers and Precautions- A First Look at the Iconic Economy It will be readily understood that on the historical level, which is where the concept plays out, there was a constant danger of lapses, and these did in fact take place, whether for reasons of cowardice, want of rigor, or a taste for profit.
57 In his edition of that work, Migne notes that John is referring there to humor, which is defined as "omne ex quo habitudo corporis illorum constat," that is, whatever their mode of being corporeal consists in. Monsters are, contrary to nature, vampires who feed on the blood of others; this is the converse of Christ, who makes a gift of his flesh and blood in order to provide life for others. The economy thus participates in this way in the general move away from the Old Testament holocausts that had been necI essary to achieve a true sacrifice.
Yet Eulogios is also careful to link this economy to ecclesiastic responsibility by reminding us that only those who are already servants of Christ and invested with episcopal authority can judge and act with economy. The economy is always put into practice by a mediator who in a critical or conflictual situation must find a formula for legitimizing and justifYing a decision that would not, even occasionally, reduce the law to the rule by means of an exception. all circumstantial exceptions and is similar to an exercise in prude'Q~~' which is to say, in existential wisdom.