The Hand as a Homunculus – A Perspective from Hand Acupuncture Therapy

2020 ◽  
Vol 25 (02) ◽  
pp. 251-255
Author(s):  
Du Hyun Ro ◽  
Hyun Sik Gong

Homunculus is a term used to refer to any representation of a miniature human being. In scientific fields, the word homunculus has been used to refer to any scale model of the human body that represents physiological, psychological, or other human functions. The hand is thought as a homunculus of the body in Hand Acupuncture Therapy, a type of alternative medicine in Korea. Hand acupuncture therapists believe stimulating the hand can improve bodily health. Although there is a need for scientific evidence regarding this concept, those that perform hand acupuncture seem to recognize the importance of hand in our body.

2011 ◽  
Vol 23 ◽  
pp. 197-205
Author(s):  
Sandra Junker

This article deals with the idea of ritual bodily impurity after coming into contact with a corpse in the Hebrew Bible. The evanescence and impermanence of the human body testifies to the mortality of the human being. In that way, the human body symbolizes both life and death at the same time; both conditions are perceivable in it. In Judaism, the dead body is considered as ritually impure. Although, in this context it might be better to substitute the term ‘ritually damaged’ for ‘ritually impure’: ritual impurity does not refer to hygienic or moral impurity, but rather to an incapability of exercising—and living—religion. Ritual purity is considered as a prerequisite for the execution of ritual acts and obligations. The dead body depends on a sphere which causes the greatest uncertainty because it is not accessible for the living. According to Mary Douglas’s concepts, the dead body is considered ritually impure because it does not answer to the imagined order anymore, or rather because it cannot take part in this order anymore. This is impurity imagined as a kind of contagious illness, which is carried by the body. This article deals with the ritual of the red heifer in Numbers 19. Here we find the description of the preparation of a fluid that is to help clear the ritual impurity out of a living body after it has come into contact with a corpse. For the preparation of this fluid a living creature – a faultless red heifer – must be killed. According to the description, the people who are involved in the preparation of the fluid will be ritually impure until the end of the day. The ritual impurity acquired after coming into contact with a corpse continues as long as the ritual of the Red Heifer remains unexecuted, but at least for seven days. 


Author(s):  
Oksana Romaniuk ◽  
Bohdan Zadvornyi

The article is devoted to theoretical and methodological substantiations of the body flexibility development practically applying the stretching techniques. It was generalized scientific data on the organization and methodological features of stretching exercises. Semantic content and structural componential model of stretching usage in the process of flexibility development and the estimation of the changes of this characteristic according to the age were carried out. In particular, some parameters were highlighted especially which allow to recommend that methodology both for individual and group usage were analyzed. Besides, it was analyzed the diversity of physiological mechanism of the influence of stretching on human body, especially it was singled out the effect on mental and physical spheres of human being. The generalized scientific data on the theoretical and practical aspects of flexibility development with the help of stretching techniques indicate the priority of usage of this method in many types of physical activities irrespective of the scope of its practical application.


2016 ◽  
Vol 5 (1) ◽  
pp. 103-111
Author(s):  
Carlos Rios Llamas

ABSTRACTFoucault conceived the human being as defined by biopower forces. After that, the industrial society treated the body as an element of the production process, and the care of the self was derived to healthcare institutions. Recently, Paula Sibilia studied the industrial human being from the capitalism on his transformation through technology and digital hybrids. She thinks that the human body could be at the end in the form we know it. But in the perspectives of both Foucault and Sibilia, the body projects could be at their own obsolescence because they leave a key element aside: the obesogenic environment which is implicit into the current modern technological society. This abstract pretends to visualize how body projects and modernity are interconnected and confronted, from their assumptions and fundamentals, against obesity. RESUMENDe acuerdo con Faucault el cuerpo humano es modelado a partir de dispositivos que corresponden con las formas de poder y con las funciones que se le asignan en una sociedad y en una situación espaciotemporal específica. En esta lógica, el cuidado del cuerpo frente a la obesidad como amenaza, se habría de estudiar desde el entorno social y su evolución en las últimas décadas. Así, mientras que a mediados del siglo XX, las sociedades industriales definieron el cuerpo por su utilidad en los procesos de producción, y el cuidado de uno mismo se derivó a las instituciones como garantes del bienestar, en las últimas décadas las hibridaciones tecnológicas y digitales amenazan el cuerpo biológico y cultural en la forma que lo conocemos. Algunos autores indican que esta forma de cuerpo podría llegar a su fin ante la imbricación de nuevos aditamentos como prótesis, dopaje y alteraciones quirúrgicas. En una lectura desde el margen de los avances en el campo tecnocientífico y biopolítico, todos los proyectos de corporeidad encontrarían hoy su propia obsolescencia ante la obesidad que se instituye como pandemia y que amenaza al cuerpo desde la cultura, la medicina, la economía, la política y los estudios ambientales. Es oportuno, entonces, develar los vínculos entre el cuidado del cuerpo y la contemporaneidad, y desde la obesidad como amenaza de los supuestos avances tecnocientíficos. Por eso, en la conceptualización de “ambientes obesogénicos” se abre una posibilidad para analizar el proyecto contemporáneo de cuerpo desde los espacios donde se construye y se modela su cuidado, y a partir de sus formas de resistencia ante los cambios tecnocientíficos.


2018 ◽  
pp. 146-172
Author(s):  
Eric Daryl Meyer

Chapter 6 takes up the end of the human story with God, the eschatological transformation of the human being through the resurrection of the body end entry into perfect communion with God. Conventionally, theologians have imagined resurrected of human body as being whole and intact, but with several basic vital functions negated—namely digestion and sexual expression. Arguing that such a maneuver safeguards the materiality of the human body precisely by negating its animality, this chapter seeks to construct a vision of transformed human life with God in which digestion and sexual expression are at the center of human communion with God and fellow creatures. The chapter’s efforts are aided by the wealth of the tradition itself: biblical and liturgical imagery such as the wedding feast of the Lamb, eucharistic theology, and Christian nuptial mysticism.


2020 ◽  
Vol 7 (3) ◽  
pp. 104-135
Author(s):  
L. Novoselova

In this article, an attempt is made to determine the legal status of the human body (organs and tissue) both while a person is alive and after a person dies. The article discusses the points of view of various authors in relation to the possibility of considering the human body, its organs and tissue, after their separation from the body, as objects of a person’s property rights, and also as an object of a person’s non-property rights. The article argues the impossibility of qualifying the human body and the organs that were not separated from it during life as parts – and perhaps critical parts – of the existence of the total human being, as objects of real (property) rights including the rights of the persons themselves. The human body as a single object is a personal non-property benefit. The organs and tissue separated from the body may be considered objects of real rights, but on several conditions: if they were indeed separated from the body and if the person gave permission for this in a will. The specific characteristics of the legal status of the separated organs and tissue of a human being are analyzed as things (possessions) with limited turnover. The specific characteristics of the legal status of the organs and tissue separated from the body as possessions in limited turnover are reviewed as well as the impact of personal non-property rights on this status. The main focus of the article is on the legal status of the human body and the organs separated from it after death in view of the fact that transplantology and postmortem organ donation are becoming more and more widespread. This issue is analyzed in terms of the body as a whole and as it applies to the organs and tissue that are not used for transplantation. The proposal is to base our analysis on the status of the human body after death which as a rule cannot be the object of property rights. The human body is disposed of within the framework of the protection of the personal non-property rights of the deceased, including the right of physical inviolability that covers the organs and tissue separated from the body. The article characterizes the legal nature of living wills when people give instructions as to the procedure of their burial and other means of handling their body, including donation of their bodies to science. The article examines the possibility of the right of ownership to organs and tissue separated from the body after death. This right can exist if a complex legal construct is present, including a direct or assumed living will of the person. The specific characteristics of living acts concerning the possibility of after-death organ and tissue harvesting for further use, including for transplantation purposes, and the differences between such acts and last wills are determined.


Author(s):  
Svetlana A. Gorchakova ◽  

In the heterology of G. Bataille, a person appears as a being doomed to death and revealing gaps in the depths of himself. That is why the idea of human corporeality turns out to be connected with the idea of inner experience, which represents a movement to the «edge of the possible» and through which death is revealed. It is death and the ability to discover it that makes a person who he is, affirming the transgressiveness of the human body and human being. Death, being absolutely heterogeneous, constitutes a person as a self-that-dies, revealing the gap that comprises its nature. Awareness of death leads to a feeling of eroticism, which contains the simultaneous affirmation of life in combination with the acceptance of death. Moreover, death is the semantic core of eroticism. The human is a «gaping hole» opening wide to the other, and all his being presupposes discontinuity and ecstasy, which means that only excess puts a man on the edge, allowing him to transcend all boundaries. In this case, the inner experience turns out to be in many ways a body experience, because the heterogeneous is constantly manifested in the ultimate experiences of the body and the ultimate manifestations of the human corporeality, where horror and lust, attractiveness and disgust are fused together. Human experience is the experience of the limits and gaps in which a person seeks to get beyond his limits, to surpass his anthropomorphic and body boundaries in an act of self-waste. Thus, being on the extreme edge, the human discovers death through transgression, but exactly in the understanding and acceptance of death he acquires true being and overcomes his own corporeality.


2021 ◽  
Vol 1 ◽  
pp. 2
Author(s):  
Julie Rammal

The movement's evolution and change have strikingly shut down gyms, health clubs, fitness classes, live, personal training jobs, and more during the pandemic. The massive shift has opened up live streaming and online classes; however, we may be soon facing a new body and mind pandemic if we are not aware of the side effects. The longer we are away from socializing and being trained with technique and form, the human body will later experience a separation between body, mind, and soul with dormant emotions and feelings. . In fact, the mind and memory may start to decrease, and focus and discipline will fade. Through the Holistic methodology, we can re-ignite the human being and preserve the humans to continue moving, healing, breathing in a language that the body understands.


Conatus ◽  
2017 ◽  
Vol 1 (1) ◽  
pp. 41
Author(s):  
Θάνος Κιοσόγλου (Thanos Kiosoglou)

In his seminal Discipline and Punish: The Birth of the Prison, Michel Foucault aims at outlining the historical course that led to the promulgation and consolidation of the institution of imprisonment as a means of punishment as well as narrating how the corresponding human type, i.e. the contemporary disciplined subject, has been shaped. Obviously, the disciplined subject gradually took the place of the tormented subject. Consequently, this study aims at describing the sequential mutations of the imposed punishment as it progressively shifted from the spectacular slaughtering of the body to the strictly scientific manipulation of the non-material dimension of the human being. The reformation of the punitive practices “constructs” a docile body. It must be noticed, however, that this body is not necessarily guilty, since the disciplinary schemes concern everybody, even the most innocent sides of the everyday life as for example the hospital, the school or the barracks. Additionally, discipline is imposed through the division of the space, what Foucault calls the “art of allocation”, so that every working person is easily seen and supervised by the eye of the authority, while the disciplined subject is being forged gradually through the sense of responsibility before the flowing time. Foucault highlights the “political technology of the body”, that is its usurpation by the authorities, who aim at imposing to it adictated activity that produces palpable results in a binding frame of time. Although selective and brief, the present account of the punitive concepts of the three last centuries clarifies the fact that the authoritarian strategies are indissolubly interwoven with the different connotations of the human body, through the use of which they subdue human beings.


2020 ◽  
Author(s):  
Nutri Science Inc

BACKGROUND to CUT the spread of COVID 19 OBJECTIVE to prevent catching Covid 19 METHODS Gargling with EDTA solution RESULTS Very Encouraging CONCLUSIONS Dear Scientist General Subject: Compiling the outcome of various Scientific Researches to CUT Covid 19 Scientific Subject: Manipulating ACE 2 to CUT the entry of Covid19 Solution to eliminate the spread of Covid 19 can range from the most complex process which is the discovery of safe effective vaccine to a simplest of Scientifically accredited process as elucidated below. 1) Research has very recently clearly identified that Covid 19 can enter a human body only by attaching itself with Angiotensin Converting Enzyme 2 shortly spelled as ACE 2. 2)Research has, a decade ago, again identified that ACE 2 is a Zinc metalloprotease enzyme having Zinc at it's core. 3) Research has, several decades ago, very clearly identified Ethylene diamine tetraacetic acid ( EDTA ) to be one of the safest and amongst the most powerful of of sequesters that help bind metals including Zinc. EDTA has and continues to be the product of Choice when it comes to cure a person affected with metal poisioning, in a well known process known as Chelation therapy. 4)Latest Research has revealed that the inner lining of nose, the tongue and the throat to contain vast numbers of ACE 2. SOLUTION: Simply smearing a 1% EDTA Solution in the inside of one's nose and gargling one's mouth with 1% EDTA Solution will ensure that the Zinc in the ACE 2 gets simply plucked and knocked out. Without the Zinc, the ACE 2 is no more an active ACE 2 but merely an inactive (dead) part component of the erstwhile ACE 2, and can NO MORE bind with the Covid19. This in essence helps CUT the entry of Covid19 into the human body as the ACE 2 has been effectively eliminated at the POINT of ORIGIN and without the ACE 2 at the entry, Covid 19 has LOST it's ONLY KEY to enter. Request to kindly make note that my proposal helps eliminate ACE 2 only at the ENTRY POINT. ACE 2 is found in abundance in plenty in heart, lungs, kidney, testis etc and that should help take care of it's beneficial role in the body, if any. My biggest puzzle that remains unanswered is as to why the Scientific or Administrative community FAIL to recognize and recommend this simplest of a Solution to help CUT the spread of coronavirus. Request you to immediately help enable support by making our society to start adopting this simple process to prevent the entry of Covid19 and in helping save precious LIVES. Please also pass on this simple Scientifically accredited solution all those whom you know such that the Frontline warrior's who handle Covid 19 patients specifically and the community at large can be protected before the advent of vaccine. In case of requirement of detailed Scientific evidence, please correspond back. Regards R.krishnan Email: [email protected] CLINICALTRIAL Not Necessary


2014 ◽  
Vol 19 (3) ◽  
pp. 161-175 ◽  
Author(s):  
Helané Wahbeh ◽  
Angela Senders ◽  
Rachel Neuendorf ◽  
Julien Cayton

Objectives. To (1) characterize complementary and alternative medicine studies for posttraumatic stress disorder symptoms, (2) evaluate the quality of these studies, and (3) systematically grade the scientific evidence for individual CAM modalities for posttraumatic stress disorder. Design. Systematic review. Eight data sources were searched. Selection criteria included any study design assessing posttraumatic stress disorder outcomes and any complementary and alternative medicine intervention. The body of evidence for each modality was assessed with the Natural Standard evidence-based, validated grading rationale. Results and Conclusions. Thirty-three studies (n = 1329) were reviewed. Scientific evidence of benefit for posttraumatic stress disorder was strong for repetitive transcranial magnetic stimulation and good for acupuncture, hypnotherapy, meditation, and visualization. Evidence was unclear or conflicting for biofeedback, relaxation, Emotional Freedom and Thought Field therapies, yoga, and natural products. Considerations for clinical applications and future research recommendations are discussed.


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