In A Jurisprudence of the Body, editors Chris Dietz, Mitchell Travis and Michael Thomson centre the body in relation to law in that they claim the body is an active, constitutive force in the creation and effectuation of legal phenomena. This claim is framed as following the feminist turn from discourse to materiality, like in the corporeal material feminism of Elizabeth Grosz (1994), where embodiment describes our fleshy forms as inextricably social, cultural and physical all at once. Attention to the body in social studies generally focuses the scholar’s scalpels on the relations of milieus or fields to behavioural individuations or dispositions, and vice versa. Such attention has entailed describing the meaning and consequence of practices mediated by the body, like social formations pertaining to consumption, sport, religion and aesthetics. Likewise, formations pertaining to the experience and social organisation of sexuality, gender, health, disability and race have been explored through the human body as both a material and a social force generative of, and informed by, them. The material turn with respect of the body in social studies, more specifically, has cut across earlier prioritisations of the social or discursive constructions of – or laid atop – the body, to attend to the dynamic performativity of corporeal matter that comprise human bodies, like with the scholarship of Stacy Alaimo (2010) and Erin Manning (2009, 2013).

中文翻译：

---

书评：人体法学

在身体的涉黄，编辑克里斯·迪茨（Chris Dietz），米切尔·特拉维斯（Mitchell Travis）和迈克尔·汤姆森（Michael Thomson）将尸体与法律联系起来，因为他们声称尸体是创造和实现法律现象的一种积极的，构成性的力量。这种主张的框架是在女权主义从话语转向实质之后，就像伊丽莎白·格罗斯（Elizabeth Grosz）（1994）的有形物质女权主义一样，体现了我们的肉体形式同时具有不可分割的社会，文化和物质特性。在社会研究中，对身体的关注通常将学者的手术刀集中在环境或领域与行为个性化或性格的关系上，反之亦然。这种关注需要描述由身体介导的行为的意义和结果，例如与消费，体育，宗教和美学有关的社会形态。同样地，已经通过人体探索了与性，性别，健康，残疾和种族的经历和社会组织有关的形式，将其作为产生和了解的物质和社会力量。在社会研究中，关于身体的物质转向，更具体地讲，已经跨越了人体的社会或话语结构（或置于身体之上）的较早优先次序，以关注构成人体的有形物质的动态性能，例如并获得了Stacy Alaimo（2010）和Erin Manning（2009，2013）的奖学金。