Politicizing the Body: Property, Contract, and Rights

Author(s):  
Moira Gatens

This article examines the politicization of the human body focusing on the way this issue was conceived in the West. The human body has long been used as a source of metaphor for political theorists and the very notion of body politic leans on the image of a unified and discrete entity that has commanding parts and obeying parts that may be robust or ailing, strong or weak. This article suggests that aside from political theory with a rich source of metaphor, the human body also serves as the nexus where political conceptions of the universal and the particular meet.

Author(s):  
Cristóbal Pera

ABSTRACTIf the human body is really a fabric, should surgeons be considered architects, as some surgeons describe themselves today? The author raises and analyzes this question, and he concludes that vsurgeons cannot be considered as such: the architect is the creator of his work —fabric or building—, but the surgeon is not the creator of this complex biological fabric —vulnerable and subject to deterioration and with an expiration date— which is the human body. This body is the object upon which his hands and instruments operate. The surgeon cures and heals wounds, immobilizes and aligns fractured bones in order to facilitate their good and timely repair, and cuts open the body’s surface in order to reach its internal organs. He also explores the body with his hands or instruments, destroys and reconstructs its ailing parts, substitutes vital organs taken from a donor’s foreign body, designs devices or prostheses, and replaces body parts, such as arteries and joints, that are damaged or worn out. In today’s culture, dominated by the desire to perfect the body, other surgeons keep retouching its aging façade, looking for an iconic and timeless beauty. This longing can drive, sometimes, to surgical madness. The surgeon is not capable of putting into motion, from scratch, a biological fabric such as the human body. Thus, he can’t create the subject of his work in the way that an architect can create a building. In contrast, the surgeon restores the body’s deteriorated or damaged parts and modifies the appearance of the body’s façade.RESUMEN¿Si el cuerpo humano fuera realmente una fábrica, podría el cirujano ser considerado su arquitecto, como algunos se pregonan en estos tiempos? Esta es la cuestión planteada por el autor y, a tenor de lo discurrido, su respuesta es negativa: porque así como el arquitecto es el artífice de su obra —fábrica o edificio— el cirujano no es el artífice de la complejísima fábrica biológica —vulnerable, deteriorable y caducable— que es el cuerpo humano, la cual le es dada como objeto de las acciones de sus manos y de sus instrumentos. El cirujano cura y restaña sus heridas, alinea e inmoviliza sus huesos fracturados para que su reparación llegue a buen término, penetra por sus orificios naturales o dibuja sobre la superficie corporal incisiones que le permitan llegar a sus entrañas, las explora con sus manos o mediante instrumentos, destruye y reconstruye sus partes enfermas, sustituye órganos vitales que no le ayudan a vivir por los extraídos de cuerpos donantes, y concibe, diseña y hace fabricar artefactos o prótesis, como recambio fragmentos corporales deteriorados o desgastados, como arterias o articulaciones. Otros cirujanos, en la predominante cultura de la modificación del cuerpo, retocan una y otra vez su fachada envejecida ineludiblemente por el paso del tiempo, empeñados en la búsqueda incesante de una belleza icónica y mediática e intemporal, una pretensión que puede conducir, y a veces conduce, al desvarío quirúrgico. En definitiva, el cirujano es incapaz de poner de pie, ex novo, una fábrica biológica como la del cuerpo humano y, por lo tanto, no puede ser su artífice, como lo es el arquitecto de su edificio. A lo sumo, es el restaurador de sus entrañas deterioradas y el modificador de su fachada, de su apariencia.


2016 ◽  
Vol 78 (5-6) ◽  
Author(s):  
Muhammad Syafiq Noor Azizi ◽  
Azahari Salleh ◽  
Adib Othman ◽  
Nor Azlan Mohd Aris ◽  
Najmiah Radiah Mohamad

In modern telemedicine systems the physiological data of patients can be measured with the aid of electronic sensors located on and inside the human body. The collected medical data is then transmitted wirelessly to an external unit for processing, thereby enhancing the health monitoring, diagnosis, and therapy of the patients. In biomedical application, the process requires transmitting data, images and videos from inside the body taken by a radio system of a size of a pill seems to be the way. The use of non-ionizing electromagnetic radiation in various areas like medical application has arisen the electromagnetic radiation problem. The services provided by this type of application can cause either good or bad effects on human body depending on the power level, frequency and the way it being used. The implant antenna with ultra-wideband (UWB) frequency will be used by inserting it into the nerve of human arm in term of homogenous model. Ultra-wideband (UWB) is a wireless technology that potential applications in variety of medical areas such as implant wireless sensors, microwave hyperthermia, imaging and radar. It can transmit digital data over a wide frequency spectrum with very low power and at very high data rates. Hence, this paper present the non-ionizing electromagnetic radiation effect on electrical nerve fiber of human arm model with the presence of other human tissues such as fat, muscle, skin and etc. at ultra-wideband frequency which is expected to improve the understanding of radio propagation inside human body hence contribute to more advance and innovative medical implants. CST Microwave Studio is one of the EM modeling code which can be used for bio electromagnetic purpose.


Author(s):  
Harold D. Roth

Daoism is the indigenous Chinese religious tradition that has been a major feature of this culture for over two thousand years. It is grounded in a comprehensive cosmology of the Way (Dao) that derives from the ancient practice of a meditation that emphasizes attentional focus and mental tranquility attained through an apophatic (self-negating) practice of systematically emptying consciousness of its normal contents. These foundational ideas are present in a series of surviving works that include the famous Laozi and Zhuangzi, which have recently been supplemented by newly excavated texts and newly appreciated extant ones known for millennia. They contain a meditative practice that has been called “inner cultivation” and that emphasizes methods that develop concentration in order to empty the mind of all common thoughts, desires, emotions, and perceptions. These lead ultimately to self-transcending experiences in which adepts experience a complete union with the non-dual Way. The return to dualistic consciousness is accompanied by a fresh and transformed cognition in which adepts are able to spontaneously and effortlessly act in harmony with all new circumstances. This flowing cognition is able to effect transformations in other people and in the body politic and so becomes part of the arcana of government advocated to local kings by the scholar-practitioners of this tradition. These apophatic methods constitute one of the main contemplative practice streams within the Daoist religious tradition and its continuities with later Daoism are detailed by Louis Komjathy in another chapter of this volume.


Human Studies ◽  
1985 ◽  
Vol 8 (3) ◽  
pp. 235-278 ◽  
Author(s):  
David Michael Levin

2019 ◽  
Vol 33 (4) ◽  
pp. 182-212
Author(s):  
S. O. Kuprii ◽  
O. V. Lifantii ◽  
O. V. Shelekhan

This is the first publication of the barrow 6 of burial ground placed near Vodoslavka village in Novotroitskyi district of Kherson Oblast of Ukraine. Under the small mound of soil 1.4 m height two wealthy persons were buried in the same catacomb with two entering pits. Due to stratigraphy observation, the funeral rate in this case had two phases. Firstly, the body of Scythian noble warrior was placed in the grave in his armour and with weapon. Near him on the West his horse was putted in separate small grave. Some time since, the woman’s corpse dressed in ceremonial gown with gold decoration was placed near man in his grave. Lately, the grave was robbed (probably not long time since funeral rates). But robbers used the second entering pit for their purpose. It is very uncommon, that after taking some of the grave goods and disturbing the upper part of bodies, thefts have leaved in the second entering pit the animal sacrifice (?) — horse corpse. The grave goods demonstrate the high social level of the two Scythians. The man was buried with representative set of weapon: set of ranged weapon, spears and javelins, scaled armour and antique greaves. On the woman’s skeleton the number of gold clothes decorations were recorded. Besides that, the set of silver table ware was found inside the catacomb, and the entrance to the grave was lock with wagon parts. The analysis of the gold appliquйs and rings, armour, weapon and silver vessels shows the time of burial — second—third quarter of the 4th century BC. The area, where these noble Scythians found their last resting place, was strategically important at that time. This barrow was built on the way that leaded from the Bosporan Kingdom to the center of the Scythia in the Dnieper River area.


Author(s):  
Wes Furlotte

This chapter begins with a provoking claim: the real problem here is not the natural dimension involved in criminality. Instead, it argues that the real threat to freedom’s social actualization is the way in which the state’s disciplinary apparatus reacts to violations of right. It shows that if criminality needs to be framed in terms of nature then so does punishment. If punishment functions to (re-)habituate transgressive persons, then one of its inherent risks is that it might operate as a brute externality, a natural force. In functioning as an external natural force, punishment actively mutilates the freedom constitutive of juridical personhood. Not only does this mutilation undermine the individual it also actively undermines spirit’s social (objective) expression as freedom because such a practice serves to (a) fragment and alienate the person and (b) the totality constituting the body politic. This threat is what the chapter calls “surplus repressive punishment.” This problem as a whole is what the chapter denotes with “spirit’s regressive (de-)actualization.” Consequently, the problem nature poses in Hegel’s system is even more complex when considered in terms of how the polis’ institutions frame, understand, and react to that very same problem.


2019 ◽  
Vol 1 (4) ◽  
pp. 55-75
Author(s):  
Andrew Finegold

In ancient Mesoamerica, the human body was regularly adorned with finely crafted ornaments. These were often made of highly valued and symbolically charged materials that manifested a cluster of interrelated ideas connected to creative energies and natural fecundity. Much recent scholarly attention has been given to materials from which Mesoamerican jewelry was made, including their particular qualities, attributes, and place within the Indigenous worldview. This essay takes a complementary approach to such studies by considering the material and ontological implications of the way some ornaments were articulated with the human body: the piercing of the flesh. In addition to creating spaces to accommodate jewels, the perforation of the body was an activity that carried social significance, most notably in the form of auto-sacrificial bloodletting, but also in rituals that accompanied coming-of-age ceremonies and accession rites. It is argued that all such interventions into the human body should be viewed as a continuum of related behaviors and that holes made within the flesh served as a conduit for the flow of life and vitality. Placed within them, ornaments did more than merely indicate the wearer's status. They drew attention toward, alluded to, and made tangible and permanent the vital potency of the somatic voids they occupied and, by extension, the charisma of the bodies that hosted them. RESUMEN En la antigua Mesoamérica, el cuerpo humano estaba adornado regularmente con adornos finamente elaborados. Estos a menudo estaban hechos de materiales altamente valorados y cargados simbólicamente que manifestaban un conjunto de ideas interrelacionadas conectadas a las energías creativas y la fecundidad natural. En recientes trabajos académicos, se ha prestado mucha atención a los materiales a partir de los cuales se diseñaba la joyería mesoamericana, con un enfoque particular en sus cualidades, atributos y función dentro de la cosmovisión indígena. El acercamiento del presente trabajo pretende complementar estos estudios al considerar las implicaciones materiales y ontológicas de la forma en que algunos ornamentos se articularon con el cuerpo humano: la perforación del cuerpo. Además de crear orificios en los que se podían acomodar joyas, la perforación del cuerpo era una actividad que tenía importancia social, especialmente cuando constituía un acto de auto-sacrificio en forma de sangrado, pero también en rituales que acompañaban las ceremonias de la mayoría de edad y los ritos iniciáticos. Se sostiene que todas estas intervenciones en el cuerpo humano deben verse como un continuo de conductas relacionadas y que los agujeros hechos en la carne sirvieron como conductos para el flujo de la vida y la vitalidad. Los adornos que se colocados en los agujeros no solo indicaban el estatus de una persona. Llamaron la atención, aludieron e hicieron tangible y permanente la potencia vital de los vacíos somáticos que ocupaban y, por extensión, el carisma de los cuerpos que los albergaban. RESUMO Na antiga Mesoamérica, o corpo humano era regularmente adornado com ornamentos finamente trabalhados. Estes eram frequentemente feitos de materiais altamente valorizados e simbolicamente carregados que manifestavam um conjunto de idéias interrelacionadas ligadas a energias criativas e fecundidade natural. Uma atenção acadêmica muito recente tem sido dada aos materiais dos quais as jóias mesoamericanas foram feitas, incluindo suas qualidades, atributos e lugares dentro da visão de mundo indígena. Este trabalho faz uma abordagem complementar a esses estudos considerando as implicações materiais e ontológicas da maneira como alguns ornamentos foram articulados com o corpo humano: a perfuração da carne. Além de criar espaços para acomodar jóias, a perfuração do corpo era uma atividade que carregava significado social, mais notavelmente na forma de sangria auto-sacrificial, mas também em rituais que acompanhavam cerimônias de iniciação e ritos de acessão. Argumenta-se que todas essas intervenções no corpo humano devem ser vistas como um continuum de comportamentos relacionados e que buracos feitos dentro da carne serviam como um canal para o fluxo de vida e vitalidade. Colocados dentro deles, os ornamentos faziam mais do que apenas indicar o status do usuário. Eles chamavam a atenção para, aludiam a, e tornavam tangível e permanente a potência vital dos vazios somáticos que ocupavam e, por extensão, o carisma dos corpos que os abrigavam.


2019 ◽  
Vol 63 (1) ◽  
pp. 146-169
Author(s):  
Clarissa Charlotte Hjalmarsson

Abstract:This article explores the health service provided by the Eritrean People’s Liberation Front (EPLF) during the Eritrean Liberation War, and its political dimensions and implications. The EPLF used healthcare to define itself politically against its rivals and to penetrate communities. It aimed to incorporate population groups into the struggle, to inculcate EPLF ideology, and to transform the national community. EPLF practitioners were most successful when they cooperated with existing structures of power. The progressive, dynamic, and transformative nature of the healthcare system is inextricable from the coercion sometimes used to achieve the ideals of the EPLF, and the way in which healthcare became an instrument of biopolitical control.


2021 ◽  
Vol 9 (9) ◽  
pp. 2135-2139
Author(s):  
Doley Lakhiprova ◽  
Soni Gaurav

Histology is the science where microanatomy of cells and tissues are studied, including their role in the body, and the way they are affected by disease. They are the basic elements and building blocks of everything in the body. Therefore, a thorough knowledge of normal histology is very important for the understanding of the normal func- tioning of the human body. It also forms the essential basis for the study of the changes in various tissues and or- gans in disease conditions. In Ayurveda, the micro-anatomical concept can be emphasized under the heading of Paramanu, which can be further elaborated in other different anato-physiological concepts like - Dosha, Dhatu, Upadhatu, Kala in a broad aspect. Srota also in its functional aspect highlights the histological concept. Among all these, Kala and Dhatu specifically indicate the different limiting membrane and tissue of the body. Bhagavata emphasized the Kala as fibrous, serous, or mucosal structures of the body. Therefore, it is necessary to ascertain and re-establish nearest histological concept available in different classics emphasizing on the modern platform for better understanding and implementation of novel innovation. Keywords: Kala, Dhatu, Epithelial tissue, Muscle tissue, Haemopoetic tissue.


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