Multifunctional skin-compliant wearable sensors for monitoring human condition applications

2022 ◽  
Vol 26 ◽  
pp. 101361
Author(s):  
Geetika Maddirala ◽  
Thomas Searle ◽  
Xiao Wang ◽  
Gursel Alici ◽  
Vitor Sencadas
1975 ◽  
Vol 20 (12) ◽  
pp. 980-980
Author(s):  
ROBERT C. CARSON
Keyword(s):  

1993 ◽  
Vol 69 (01) ◽  
pp. 021-024 ◽  
Author(s):  
Shawn Tinlin ◽  
Sandra Webster ◽  
Alan R Giles

SummaryThe development of inhibitors to factor VIII in patients with haemophilia A remains as a serious complication of replacement therapy. An apparently analogous condition has been described in a canine model of haemophilia A (Giles et al., Blood 1984; 63:451). These animals and their relatives have now been followed for 10 years. The observation that the propensity for inhibitor development was not related to the ancestral factor VIII gene has been confirmed by the demonstration of vertical transmission through three generations of the segment of the family related to a normal (non-carrier) female that was introduced for breeding purposes. Haemophilic animals unrelated to this animal have not developed functionally significant factor VIII inhibitors despite intensive factor VIII replacement. Two animals have shown occasional laboratory evidence of factor VIII inhibition but this has not been translated into clinical significant inhibition in vivo as assessed by clinical response and F.VIII recovery and survival characteristics. Substantial heterogeneity of inhibitor expression both in vitro and in vivo has been observed between animals and in individual animals over time. Spontaneous loss of inhibitors has been observed without any therapies designed to induce tolerance, etc., being instituted. There is also phenotypic evidence of polyclonality of the immune response with variable expression over time in a given animal. These observations may have relevance to the human condition both in determining the pathogenetic factors involved in this condition and in highlighting the heterogeneity of its expression which suggests the need for caution in the interpretation of the outcome of interventions designed to modulate inhibitor activity.


2019 ◽  
Vol 37 (1) ◽  
pp. 89-110
Author(s):  
Rachel Fensham

The Viennese modern choreographer Gertrud Bodenwieser's black coat leads to an analysis of her choreography in four main phases – the early European career; the rise of Nazism; war's brutality; and postwar attempts at reconciliation. Utilising archival and embodied research, the article focuses on a selection of Bodenwieser costumes that survived her journey from Vienna, or were remade in Australia, and their role in the dramaturgy of works such as Swinging Bells (1926), The Masks of Lucifer (1936, 1944), Cain and Abel (1940) and The One and the Many (1946). In addition to dance history, costume studies provides a distinctive way to engage with the question of what remains of performance, and what survives of the historical conditions and experience of modern dance-drama. Throughout, Hannah Arendt's book The Human Condition (1958) provides a critical guide to the acts of reconstruction undertaken by Bodenwieser as an émigré choreographer in the practice of her craft, and its ‘materializing reification’ of creative thought. As a study in affective memory, information regarding Bodenwieser's personal life becomes interwoven with the author's response to the material evidence of costumes, oral histories and documents located in various Australian archives. By resurrecting the ‘dead letters’ of this choreography, the article therefore considers how dance costumes offer the trace of an artistic resistance to totalitarianism.


Author(s):  
Alistair Fox

The analysis in this chapter focuses on Christine Jeffs’s Rain as evidence of a shift that had occurred in New Zealand society whereby puritan repression is no longer perceived as the source of emotional problems for children in the process of becoming adults, but rather its opposite – neoliberal individualism, hedonism, and the parental neglect and moral lassitude it had promoted. A comparison with Kirsty Gunn’s novel of the same name, upon which the adaptation is based, reveals how Jeffs converted a poetic meditation on the human condition into a cinematic family melodrama with a girl’s discovery of the power of her own sexuality at the core.


Paragraph ◽  
2019 ◽  
Vol 42 (1) ◽  
pp. 76-90
Author(s):  
Damiano Benvegnù

From Hegel to Heidegger and Agamben, modern Western philosophy has been haunted by how to think the connections between death, humanness and animality. This article explores how these connections have been represented by Italian writers Tommaso Landolfi (1908–79) and Stefano D'Arrigo (1919–92). Specifically, it investigates how the death of a nonhuman animal is portrayed in two works: ‘Mani’, a short story by Landolfi collected in his first book Il dialogo dei massimi sistemi (Dialogue on the Greater Harmonies) (1937), and D'Arrigo's massive novel Horcynus Orca (Horcynus Orca) (1975). Both ‘Mani’ and Horcynus Orca display how the fictional representation of the death of a nonhuman animal challenges any philosophical positions of human superiority and establishes instead animality as the unheimlich mirror of the human condition. In fact, in both stories, the animal — a mouse and a killer whale, respectively — do die and their deaths represent a mise en abyme that both arrests the human narrative and sparks a moment of acute ontological recognition.


2013 ◽  
Vol 54 (1) ◽  
pp. 35-47
Author(s):  
Jerzy Święch

Summary Adam Ważyk’s last volume of poems Zdarzenia (Events) (1977) can be read as a resume of the an avant-garde artist’s life that culminated in the discovery of a new truth about the human condition. The poems reveal his longing for a belief that human life, the mystery of life and death, makes sense, ie. that one’s existence is subject to the rule of some overarching necessity, opened onto the last things, rather than a plaything of chance. That entails a rejection of the idea of man’s self-sufficiency as an illusion, even though that kind of individual sovereignty was the cornerstone of modernist art. The art of late modernity, it may be noted, was already increasingly aware of the dangers of putting man’s ‘ontological security’ at risk. Ważyk’s last volume exemplifies this tendency although its poems appear to remain within the confines of a Cubist poetics which he himself helped to establish. In fact, however, as our readings of the key poems from Events make clear, he employs his accustomed techniques for a new purpose. The shift of perspective can be described as ‘metaphysical’, not in any strict sense of the word, but rather as a shorthand indicator of the general mood of these poems, filled with events which seem to trap the characters into a supernatural order of things. The author sees that much, even though he does not look with the eye of a man of faith. It may be just a game - and Ważyk was always fond of playing games - but in this one the stakes are higher than ever. Ultimately, this game is about salvation. Ważyk is drawn into it by a longing for the wholeness of things and a dissatisfaction with all forms of mediation, including the Cubist games of deformation and fragmentation of the object. It seems that the key to Ważyk’s late phase is to be found in his disillusionment with the twentieth-century avant-gardes. Especially the poems of Events contain enough clues to suggest that the promise of Cubism and surrealism - which he sought to fuse in his poetic theory and practice - was short-lived and hollow.


2021 ◽  
Vol 14 (2) ◽  
pp. 454-473
Author(s):  
Rachel Zellars

This essay opens with a discussion of the Black commons and the possibility it offers for visioning coherence between Black land relationality and Indigenous sovereignty. Two sites of history – Black slavery and Black migration prior to the twentieth century – present illuminations and challenges to Black and Indigenous relations on Turtle Island, as they expose the “antagonisms history has left us” (Byrd, 2019a, p. 342), and the ways antiblackness is produced as a return to what is deemed impossible, unimaginable, or unforgivable about Black life.While the full histories are well beyond the scope of this paper, I highlight the violent impossibilities and afterlives produced and sustained by both – those that deserve care and attention within a “new relationality,” as Tiffany King has named, between Black and Indigenous peoples. At the end of the essay, I return briefly to Anna Tsing’s spiritual science of foraging wild mushrooms. Her allegory about the human condition offers a bridge, I conclude, between the emancipatory dreams of Black freedom and Indigenous sovereignty.  


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