Monstrous Masses

Screen Bodies ◽  
2016 ◽  
Vol 1 (1) ◽  
pp. 51-70
Author(s):  
John Marmysz
Keyword(s):  

This article investigates the varied reactions of audiences to cinematic depictions of the human body as objectified raw material. The investigation proceeds, first, by explicating an ontological distinction between being-in-itself and being-for-itself, which in turn allows for a clarification of the processes involved in the objectification of one human being by another. The article then argues that in films where depictions of bodily objectification are pushed to an extreme—such as The Human Centipede, Nymphomaniac, and Videodrome—a potentially positive, empathic potential is unlocked in audiences. Rather than simply resulting in the humiliation of human characters, such films encourage audiences to experience a kind of sympathy for the characters that is related to, but not distinct from, other horrific, humorous, and erotic feelings. The article concludes that the objectification of human bodies in film is both unavoidable and a potentially positive moral exercise.

2010 ◽  
Vol 82 (4) ◽  
pp. 861-867 ◽  
Author(s):  
Patricia D.S. Spada ◽  
Giovana V. Bortolin ◽  
Daniel Prá ◽  
Carla E.I. Santos ◽  
Johnny F. Dias ◽  
...  

Fruits are rich in minerals, which are essential for a wide variety of metabolic and physiologic processes in the human body. The use of frozen fruits has greatly spread in the last years not only in the preparation of juices, but also as raw material for yogurts, candies, cookies, cakes, ice creams, and children's food. However, up to now there is no data about the mineral profile of frozen fruits. This is the first database to quantify the levels of minerals in 23 samples of frozen fruits, including the most used around the world and some native fruits from the Amazon rainforest in Brazil. Considering the Dietary Reference Intakes, 100g of frozen fruits can provide 0.2 to 2.8% of macro and 2.5 to 100% of microminerals for adults (31-50 years old). Although geographical differences should be considered, these data can help to plan diets and to develop population interventions aiming to prevent chronic diseases.


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 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.


2013 ◽  
Vol 3 (2) ◽  
pp. 44
Author(s):  
Anna Haapalainen

Aboagora 2013 discussed the complex relationships between man and machine, where not only may the human being itself be viewed as a corporeal machine, but it is also possible to interpret the machine as an extension of the human sensory system. After three days of lectures and workshops about the multifaceted relationship between man and the machine, the ontological dividing line between humans and machines was open to question. For example, while the human body can be defined as the ultimate machine – an assemblage of forces, actions and mechanisms ranging from the optics of the eye to the processes of cognition – the boundaries between man and machine may be blurred as technological devices are used as integral parts of the human body. Where do we draw the line between man and machine in such situations? The Aboagora symposium on 'The Human Machine' raised important questions about the ontological qualities and delineations of various entities.


2021 ◽  
Vol 3 (5) ◽  
pp. 01-08
Author(s):  
P D Gupta

Microbiota is a life line for human being, however if the balance in interspecies of microbiota is disturb, it can cause not only serious diseases but can kill also. Collectively the microbiotal species act as epigenetic factor for humans. First exposure to microbiota is in utero. The whole health programming of the individuals stars even before birth. C-section or fed formula fed babies are immunologically weaker than that of normal delivered and beast fed babies. For the lifelong good health of babies, Mothers should opt for vaginal delivery and breastfeeding for healthy newborn


Author(s):  
Juen Carla Warella ◽  
Pamella Mercy Papilaya ◽  
Prelly Tuapattinaya

Background: Gandaria fruit on the island of Ambon has benefits if the sale value can be used as raw material for the manufacture of Nata products. The making of Nata Gandaria fruit with the help of Acetobacter xylinum microorganisms, the role of microbes to break down glucose into cellulose or fiber that is important for the human body. Methods: To know the length of fermentation to know the effect of fiber content of Gandaria nata, then tested on fiber content of nata Gandaria fruit that has been fermented for 10 days and 12 days. Result: Based on the test results using gravimetry fiber content method known nata fermentation time can increase fiber content. The highest increasing fiber content at nata occurred on day 12 with an average fiber content of 0.45% and the lowest occurred on fermentation day 10 with an average fiber content of 0.35%. Conclusion: The duration of fermentation has an effect on the fiber content of gandaria fruit (Bouea macrophylla griff). The duration of fermentation that produces gandaria fruit nata (Bouea macrophylla griff) with the highest fiber content is on the 12th day while the fermentation time that produces the gandaria fruit (Bouea macrophylla griff) with the least fiber content is the 10th day


2019 ◽  
Vol 19 ◽  
pp. 57-80
Author(s):  
Mansur Ali

Organ transplantation is a morally challenging subject. It gives rise to several ethical dilemmas which question the very meaning of what it means to be a human being. For some Muslims, organ transplantation impinges on God’s claim to ownership. Research reveals that proponents of organ transplantation focus on the benefits afforded to the recipient, while opponents highlight the situation of the donor. For them the entire focus on the health benefits to the recipient turns a blind eye to the dignity of the donor who is viewed as nothing more than a repository for organs, to be extracted and then forgotten. After a brief survey of the different opinions on organ transplantation, I present a translation and commentary of an article written by the former grand-mufti of Lebanon, Muḥammad Rashīd Qabbānī which attempts to research the issue of whether organ transplantation impinges on God’s sovereignty over the human body or not.


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