The King S Two Bodies

First published in 1957, Ernst Kantorowicz's THE KING'S TWO BODIES traces the "King's two bodies", the body politic and the body natural, back to the Middle Ages. By placing the concept in its proper setting of medieval thought and political theory, Kantorowicz demonstrates how the early-modern Western monarchies gradually began to develop a "political theology". illustrations. Copyright © Libri GmbH. All rights reserved.

Originally published in 1957, this classic work has guided generations of scholars through the arcane mysteries of medieval political theology. Throughout history, the notion of two bodies has permitted the postmortem continuity of monarch and monarchy, as epitomized by the statement, “The king is dead. Long live the king.” In The King’s Two Bodies, Ernst Kantorowicz traces the historical dilemma posed by the “King’s two bodies”—the body natural and the body politic—back to the Middle Ages. The king’s natural body has physical attributes, suffers, and dies, as do all humans; however the king’s spiritual body transcends the earth and serves as a symbol of his office as majesty with the divine right to rule. Bringing together liturgical works, images, and polemical material, Kantorowicz demonstrates how early modern Western monarchies gradually began to develop a political theology. Featuring a new introduction and preface, The King’s Two Bodies is a subtle history of how commonwealths developed symbolic means for establishing their sovereignty and, with such means, began to establish early forms of the nation-state.

In Power in Modernity, Isaac Ariail Reed proposes a bold new theory of power that describes overlapping networks of delegation and domination. Chains of power and their representation, linking together groups and individuals across time and space, create a vast network of intersecting alliances, subordinations, redistributions, and violent exclusions. Reed traces the common action of “sending someone else to do something for you” as it expands outward into the hierarchies that control territories, persons, artifacts, minds, and money. He mobilizes this theory to investigate the onset of modernity in the Atlantic world, with a focus on rebellion, revolution, and state formation in colonial North America, the early American Republic, the English Civil War, and French Revolution. Modernity, Reed argues, dismantled the “King’s Two Bodies”—the monarch’s physical body and his ethereal, sacred second body that encompassed the body politic—as a schema of representation for forging power relations. Reed’s account then offers a new understanding of the democratic possibilities and violent exclusions forged in the name of “the people,” as revolutionaries sought new ways to secure delegation, build hierarchy, and attack alterity. Reconsidering the role of myth in modern politics, Reed proposes to see the creative destruction and eternal recurrence of the King’s Two Bodies as constitutive of the modern attitude, and thus as a new starting point for critical theory. Modernity poses in a new way an eternal human question: what does it mean to be the author of one’s own actions?

The first complete biography of an influential historian whose dramatic life intersected with many great events and thinkers of the twentieth century This is the first complete biography of Ernst Kantorowicz (1895–1963), an influential German-American medieval historian whose colorful life intersected with many of the great events and thinkers of his time. Born into a wealthy Prussian-Jewish family, he fought in World War I—earning an Iron Cross and an Iron Crescent—before being sent home following an affair with a general’s mistress. Though he was an ardent German nationalist during the Weimar period, after the Nazis came to power he bravely spoke out against the regime before an overflowing crowd in Frankfurt. He narrowly avoided arrest after Kristallnacht, fleeing to England and then the United States, where he joined the faculty at Berkeley, only to be fired in 1950 for refusing to sign an anticommunist “loyalty oath.” From there, he “fell up the ladder” to Princeton’s Institute for Advanced Study, where he wrote his masterwork, The King’s Two Bodies. Drawing on many new sources, including numerous interviews and unpublished letters, Robert E. Lerner tells the story of a major intellectual whose life and times were as fascinating as his work.

Few historians trace grand themes across many centuries and places, but Ernst Kantorowicz's great work on the symbolic powers of kingship is a fine example of what can happen when they do. The King's Two Bodies is at once a superb example of the critical thinking skill of evaluation – assessing huge quantities of evidence, both written and visual, and drawing sound comparative conclusions from it – and of creative thinking; the work connects art history, literature, legal records and historical documents together in innovative and revealing ways across more than 800 years of history. Kantorowicz's key conclusions (that history is at root about ideas, that these ideas power institutions, and that both are commonly expressed and understood through symbols) have had a profound impact on several different disciplines, and even underpin many works of popular fiction – not least The DaVinci Code. And they were all made possible by fresh evaluation of evidence that other historians had ignored, or could not see the significance of.

"The king is dead. Long live the king!" In early modern Europe, the king's body was literally sovereign—and the right to rule was immediately transferrable to the next monarch in line upon the king's death. In The Royal Remains, Eric L. Santner argues that the "carnal" dimension of the structures and dynamics of sovereignty hasn't disappeared from politics. Instead, it migrated to a new location—the life of the people—where something royal continues to linger in the way we obsessively track and measure the vicissitudes of our flesh. Santner demonstrates the ways in which democratic societies have continued many of the rituals and practices associated with kingship in displaced, distorted, and usually, unrecognizable forms. He proposes that those strange mental activities Freud first lumped under the category of the unconscious—which often manifest themselves in peculiar physical ways—are really the uncanny second life of these "royal remains," now animated in the body politic of modern neurotic subjects. Pairing Freud with Kafka, Carl Schmitt with Hugo von Hofmannsthal,and Ernst Kantorowicz with Rainer Maria Rilke, Santner generates brilliant readings of multiple texts and traditions of thought en route to reconsidering the sovereign imaginary. Ultimately, The Royal Remains locates much of modernity—from biopolitical controversies to modernist literary experiments—in this transition from subjecthood to secular citizenship. This major new work will make a bold and original contribution to discussions of politics, psychoanalysis, and modern art and literature.

This collection of essays deals with the rituals of kingship and royalty in India, Africa and Europe from the social anthropological and ethno­historical points of view. It discusses the dialectical entanglements of rituals conducted for and by kings (including, ‘little kings’ and ‘jungle kings’) with the wider social, political, cultural, historical, religious and economic contexts in which they were embedded. Part I begins with a triangular comparison of kingship among the Shilluks of East Africa, the Gajapatis of eastern India and kings in Renaissance France. The essay entitled the ‘King’s Three Bodies’ makes use of Ernst H. Kantorowicz’s classical study, The King’s Two Bodies in medieval political theology and extends it, not only in terms of the numbers of bodies that are found to be significant, but also theo­retically. Another significant essay in this part looks at the unexpected but significant theoretical impact of social anthropological studies of acephalous, segmentary lineage societies in Africa on Indian historiography. The second part of this volume consists of three chapters dealing with the royal patronage of tribal and Hindu goddesses in Eastern India, while the third part presents studies on sleeping (and dreaming) kings and on the power of dead kings, a discussion of A.M. Hocart’s dictum that the first kings must have been dead kings. Please note: Taylor & Francis does not sell or distribute the Hardback in India, Pakistan, Nepal, Bhutan, Bangladesh and Sri Lanka.