Media in Action: From Exorcism to Mesmerism

In the Bavaria of 1775, the popular exorcist practices performed by the catholic priest Johann Joseph Gassner were discredited and superseded by the enlightened, ‘scientific’ system of Franz Anton Mesmers “Animal Magnetism”. As the article argues, this replacement could happen so easily because–belo...

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Main Author: Stephan Gregory
Format: Article
Language:English
Published: ScholarWorks @ UMass Amherst 2015-09-01
Series:communication +1
Subjects:
Online Access:http://scholarworks.umass.edu/cpo/vol4/iss1/3
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spelling doaj-5432e6dd6ef147c3a1b5d5c96a4cce362020-11-24T23:28:53ZengScholarWorks @ UMass Amherstcommunication +12380-61092015-09-01413010.7275/R5N29TW4Media in Action: From Exorcism to MesmerismStephan GregoryIn the Bavaria of 1775, the popular exorcist practices performed by the catholic priest Johann Joseph Gassner were discredited and superseded by the enlightened, ‘scientific’ system of Franz Anton Mesmers “Animal Magnetism”. As the article argues, this replacement could happen so easily because–below the apparent ideological differences–both procedures were based on the same idea of technical functioning, they relied on the same principle of operation. Gassnerism as well as Mesmerism revolved around the idea of communication, and in both cases this ‘communication’ was not about conveying a message, a meaning, it was a about mediating between two corporeal states which were marked by an imbalance of energy. In the frame of this common operating system, the message was nothing, transmission everything; and so both Gassner’s and Mesmer’s deliberations concentrated on the technical means and media which could allow for such a transport of forces. A hypothesis drawn from this episode is that throughout the early modern period there can be found basically two ways of understanding supernatural communication (and, maybe, communication tout court): One might be called ‘contact paradigm’ and would among others include the practices of Gassner and Mesmer, the second one could be named ‘code paradigm’ and would unite all magical practices primarily based on the interpretation of signs. Perhaps one can find here an origin of the theoretical bifurcations that still govern todays media and communication studies: medium vs. message, channel vs. content, hardware vs. software, presence culture vs. meaning culture.http://scholarworks.umass.edu/cpo/vol4/iss1/3Catholic StudiesCultural HistoryEuropean HistoryHistory of ReligionHistory of Science, Technology, and MedicineIntellectual HistoryMedical HumanitiesOther Film and Media StudiesSocial and Cultural AnthropologyMedia TheoryHistory of MediaMesmerismexorcism
collection DOAJ
language English
format Article
sources DOAJ
author Stephan Gregory
spellingShingle Stephan Gregory
Media in Action: From Exorcism to Mesmerism
communication +1
Catholic Studies
Cultural History
European History
History of Religion
History of Science, Technology, and Medicine
Intellectual History
Medical Humanities
Other Film and Media Studies
Social and Cultural Anthropology
Media Theory
History of Media
Mesmerism
exorcism
author_facet Stephan Gregory
author_sort Stephan Gregory
title Media in Action: From Exorcism to Mesmerism
title_short Media in Action: From Exorcism to Mesmerism
title_full Media in Action: From Exorcism to Mesmerism
title_fullStr Media in Action: From Exorcism to Mesmerism
title_full_unstemmed Media in Action: From Exorcism to Mesmerism
title_sort media in action: from exorcism to mesmerism
publisher ScholarWorks @ UMass Amherst
series communication +1
issn 2380-6109
publishDate 2015-09-01
description In the Bavaria of 1775, the popular exorcist practices performed by the catholic priest Johann Joseph Gassner were discredited and superseded by the enlightened, ‘scientific’ system of Franz Anton Mesmers “Animal Magnetism”. As the article argues, this replacement could happen so easily because–below the apparent ideological differences–both procedures were based on the same idea of technical functioning, they relied on the same principle of operation. Gassnerism as well as Mesmerism revolved around the idea of communication, and in both cases this ‘communication’ was not about conveying a message, a meaning, it was a about mediating between two corporeal states which were marked by an imbalance of energy. In the frame of this common operating system, the message was nothing, transmission everything; and so both Gassner’s and Mesmer’s deliberations concentrated on the technical means and media which could allow for such a transport of forces. A hypothesis drawn from this episode is that throughout the early modern period there can be found basically two ways of understanding supernatural communication (and, maybe, communication tout court): One might be called ‘contact paradigm’ and would among others include the practices of Gassner and Mesmer, the second one could be named ‘code paradigm’ and would unite all magical practices primarily based on the interpretation of signs. Perhaps one can find here an origin of the theoretical bifurcations that still govern todays media and communication studies: medium vs. message, channel vs. content, hardware vs. software, presence culture vs. meaning culture.
topic Catholic Studies
Cultural History
European History
History of Religion
History of Science, Technology, and Medicine
Intellectual History
Medical Humanities
Other Film and Media Studies
Social and Cultural Anthropology
Media Theory
History of Media
Mesmerism
exorcism
url http://scholarworks.umass.edu/cpo/vol4/iss1/3
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