Ageing, Ageism and Anti-Ageism: Moral Stance in Geriatric Medical Discourse

2013 ◽  
pp. 193-224
Keyword(s):  
Medical Discourse ◽  
Moral Stance

How is the moral stance related to the intentional stance and group thinking?

2020 ◽  
Vol 43 ◽  
Author(s):  
Hannes Rakoczy
Keyword(s):  
Natural History ◽  
Social Cognitive ◽  
Intentional Stance ◽  
Cognitive Capacities ◽  
Shared Intentionality ◽  
History Of ◽  
Group Thinking ◽  
Moral Stance

Abstract The natural history of our moral stance told here in this commentary reveals the close nexus of morality and basic social-cognitive capacities. Big mysteries about morality thus transform into smaller and more manageable ones. Here, I raise questions regarding the conceptual, ontogenetic, and evolutionary relations of the moral stance to the intentional and group stances and to shared intentionality.

‘More, I prithee, more’: Melancholy, Musical Appetite and Medical Discourse in Shakespeare’s Twelfth Night

2018 ◽  
Author(s):  
Pierre Iselin
Keyword(s):  
Early Modern ◽  
Early Modern England ◽  
Medical Discourse ◽  
Modern Music ◽  
Twelfth Night ◽  
The Tempest ◽  
Dramatic Text ◽  
Musical Event ◽  
The Subject ◽  
The Many

Pierre Iselin broaches the subject of early modern music and aims at contextualising Twelfth Night, one of Shakespeare’s most musical comedies, within the polyphony of discourses—medical, political, poetic, religious and otherwise—on appetite, music and melancholy, which circulated in early modern England. Iselin examines how these discourses interact with what the play says on music in the many commentaries contained in the dramatic text, and what music itself says in terms of the play’s poetics. Its abundant music is considered not only as ‘incidental,’ but as a sort of meta-commentary on the drama and the limits of comedy. Pinned against contemporary contexts, Twelfth Night is therefore regarded as experimenting with an aural perspective and as a play in which the genre and mode of the song, the identity and status of the addressee, and the more or less ironical distance that separates them, constantly interfere. Eventually, the author sees in this dark comedy framed by an initial and a final musical event a dramatic piece punctuated, orchestrated and eroticized by music, whose complex effects work both on the onstage and the offstage audiences. This reflection on listening and reception seems to herald an acoustic aesthetics close to that of The Tempest.

Spiritus, ecclesiae anima: Colet, Linacre, and a Galenic Mystical Body

Moreana ◽  
2014 ◽  
Vol 51 (Number 197- (3-4) ◽  
pp. 115-137
Author(s):  
Daniel Lochman
Keyword(s):  
Sixteenth Century ◽  
Medical Discourse ◽  
Social Contacts ◽  
Health Related ◽  
John Colet ◽  
The Church ◽  
The Ideal

John Colet knew Thomas Linacre for approximately three decades, from their mutual residence in Italy during the early 1490s through varied pedagogical, professional, and social contacts in and around London prior to Colet’s death in 1519. It is not certain that Colet knew Linacre’s original Latin translations of Galen’s therapeutic works, the first printed in 1517. Yet several of Colet’s works associate a spiritual physician—a phrase linked to Colet himself at least since Thomas More’s 1504 letter inviting him to London—with Paul’s trope of the mystical body. Using Galenic discourse to describe the “physiology” of the ideal mystical body, Colet emphasizes by contrast a diseased ecclesia in need of healing by the Spirit, who alone can invigorate the mediating “vital spirits” that are spiritual physicians—ministers within the church. Colet’s application of sophisticated Galenic discourse to the mystical body coincided with the humanist interest in Galen’s works evident in Linacre’s translations, and it accompanied growing concern for health related to waves of epidemics in London during the first two decades of the sixteenth century as well as Colet’s involvement in licensure of London physicians. This paper explores the implications of Colet’s adaptation of Galenic principles to the mystical body and suggests that Colet fostered a strain of medical discourse that persisted well into the sixteenth century.

Getting to know a new protocol in hypertension care

2020 ◽  
Vol 16 (1) ◽  
Author(s):  
Mona Lundin
Keyword(s):  
Blood Pressure ◽  
Digital Technology ◽  
Interaction Analysis ◽  
Medical Discourse ◽  
Graphical Form ◽  
Graph Data ◽  
Average Blood Pressure ◽  
Infrastructure Design

This study explores the use of a new protocol in hypertension care, in which continuous patient-generated data reported through digital technology are presented in graphical form and discussed in follow-up consultations with nurses. This protocol is part of an infrastructure design project in which patients and medical professionals are co-designers. The approach used for the study was interaction analysis, which rendered possible detailed in situ examination of local variations in how nurses relate to the protocol. The findings show three distinct engagements: (1) teasing out an average blood pressure, (2) working around the protocol and graph data and (3) delivering an analysis. It was discovered that the graphical representations structured the consultations to a great extent, and that nurses mostly referred to graphs that showed blood pressure values, which is a measurement central to the medical discourse of hypertension. However, it was also found that analysis of the data alone was not sufficient to engage patients: nurses' invisible and inclusion work through eliciting patients' narratives played an important role here. A conclusion of the study is that nurses and patients both need to be more thoroughly introduced to using protocols based on graphs for more productive consultations to be established. 

Witches as Rebels against Patriarchy

2017 ◽  
Author(s):  
Per Faxneld
Keyword(s):  
Early Modern ◽  
Visual Representations ◽  
Medical Discourse ◽  
The Witch

Chapter 6 provides a reading of how the subversive potential of the figure of the witch was utilized to attack the oppression of women. It commences with a discussion of Jules Michelet’s La Sorcière (1862), then considers how medical discourse on historical witches as hysterics was conflated with slander of feminists as hysterical and caricatures of them as witches. After that follows a treatment of American feminist Matilda Joslyn Gage, who presented the early modern witch cult as a Satanic rebellion against patriarchal injustice, and folklorist Charles Leland, who drew approbatory parallels between witches and the feminism of his day. The chapter demonstrates how Gage borrowed from both Michelet and Blavatsky in her texts. Finally, visual representations of the witch are discussed, focusing on how she was a symbol of female strength in both positive and negative ways in the sculptures and paintings of male as well as female artists.

The Nonviolent Struggle for Indian Freedom, 1905-19

2018 ◽  
Author(s):  
David Hardiman
Keyword(s):  
English Language ◽  
Second World War ◽  
World War ◽  
Passive Resistance ◽  
Civil Resistance ◽  
Political Concept ◽  
History Of ◽  
Second World ◽  
Moral Stance

Much of the recent surge in writing about the practice of nonviolent forms of resistance has focused on movements that occurred after the end of the Second World War, many of which have been extremely successful. Although the fact that such a method of civil resistance was developed in its modern form by Indians is acknowledged in this writing, there has not until now been an authoritative history of the role of Indians in the evolution of the phenomenon.The book argues that while nonviolence is associated above all with the towering figure of Mahatma Gandhi, 'passive resistance' was already being practiced as a form of civil protest by nationalists in British-ruled India, though there was no principled commitment to nonviolence as such. The emphasis was on efficacy, rather than the ethics of such protest. It was Gandhi, first in South Africa and then in India, who evolved a technique that he called 'satyagraha'. He envisaged this as primarily a moral stance, though it had a highly practical impact. From 1915 onwards, he sought to root his practice in terms of the concept of ahimsa, a Sanskrit term that he translated as ‘nonviolence’. His endeavors saw 'nonviolence' forged as both a new word in the English language, and as a new political concept. This book conveys in vivid detail exactly what such nonviolence entailed, and the formidable difficulties that the pioneers of such resistance encountered in the years 1905-19.

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