Rich Ornaments and Delightful Engines: The Poetics of Failed Festivity and Figural Automation in William Shakespeare’s Titus Andronicus

The present study focuses on the poetics of failed festivity in William Shakespeare’s Titus Andronicus, tracing analogies between early modern festival culture, in particular the Joyous Entry of the Renaissance prince into the city, and the machinery of the play, which is set in motion by Titus. The principal element of this machinery is the figure of Lavinia, who can be seen as the inverted version of such wonders of occa- sional architecture and civic pageantry as the automaton, the breathing sculpture and the automatic waterwork. One of the major problems explored is the confrontation of reality and fiction, or human flesh and art, in the manifestly echoic universe of the play, where the objectified automaton-like figure responds to the actions of its animators with its own stirring.

Ethical aspects of the Internet of Bodies

This article outlines bioethical issues related to the application of the Internet of Body (IoB) technology in health care so-called medical IoB devices. Manufacturers of medical IoB devices promise to provide significant health benefits, improved treatment outcomes and other benefits, but such IoB also carry serious risks to health and life, including the risks of hacking (cyberhacking), malfunctioning, receiving false positive measurements, breaching privacy, deliberate invasion of privacy. In addition, medical IoB products can directly cause physical harm to the human body. As human flesh is intertwined with hardware, software, and algorithms, the IoB will test our social values and ethics. In particular, IoB will challenge notions of human autonomy and self-government as they threaten to undermine the fundamental precondition of human autonomy. Thus, the protection of human autonomy should become the main ethical principle of the use of medical IoB devices.

Low-Cost Haptic Force Needle Insertion Simulator With Advanced Personalized Learning System

Although needle insertion remains a crucial part of medicine practice, there still exists a gap between theoretical knowledge and real-world practice with live patients. To help bridge this gap, the Low-Cost Needle Insertion Simulator, or the LCNIS, is developed to assist students in gaining more confidence through simulated practice. It does so first through its physical design, which include a physical needle insertion device that can give the feeling of puncturing through multiple layers of human flesh. Its user-interface then provides a variety of simulation options as well as performance feedback that can aid in the improvement of student skills. With these key features, the LCNIS hopes to give students a cheap and yet realistic way of practicing needle insertion without the stress and pressure associated with performing on patients. This study hopes to (1) learn about the current needle insertion education as well as gather feedback on the LCNIS prototype, and (2) use this information to construct a more effective user interface for the LCNIS.

Visually Verifying the Corporeal Christ

This chapter approaches the question of God becoming manifest in human flesh from the perspective of Jesus’s own embodied fleshliness. After surveying early Christian views of Jesus’s humanity, the chapter focuses on the ways in which Luke uses visual verification to demonstrate that Jesus is an embodied human. From his birth to his resurrection, Luke uses the sense of sight, as well as touch, as a means to prove Jesus’s humanity and even his fleshliness (a move that may point ahead to future docetic debates). In this way, Luke’s account of Jesus’s embodiment goes beyond any biblical account of God’s embodiment, for God is never explicitly depicted in terms of “flesh.” But if one understands that God can become manifest in human form, and specifically Jesus’s form, then God’s form in fact finds its most concrete expression in the flesh-and-bone body of Jesus.

Nyi Pohaci Sang Hyang Sri Value in leader perspective of Cipatat Kolot Customary Societies

This research aims to investigate Nyi Pohaci Sang Hyang Asri's value in Cipatat Kolot societies perspective. The research method uses an ethnographic qualitative approach. This method is implemented because this research is linked to the social community. To gather data was used as an in-depth interview. Sample are selected through purposive technique. The result is probed meticulously through triangulation technique and triangulation sources. The result shows Nyi Pohaci Sang Hyang Asri is a customary society's faith. However, it becomes tradition and culture because the value of Nyi Pohaci pursues until nowadays generation. It has been embedded in their perspective. They must continue this perspective because it is mandatory from their forefather. While Nyi Pohaci release in proverb as non-material culture fro pursuing behavior in daily life. The other is Nyi Pohaci through traditional proverb which proverb has numerous meaning including they believe humans are in Nyi Pohaci and Nyi Pohaci are in human bodies. All parts of the human body, starting from human bones, human intellect, human flesh, human form, the hair on human bodies, bile in human stomachs, human minds and minds are formed by eating rice as Nyi Pohaci. As a result, the human dislikes the ravage nature environment because it has been cultivated on the land's surface. As land and nature are damaged, they have devastated Sri as paddies. It indicates that a human has influenced Nyi Pohaci belief must protect the natural environment. The other is they adjust their behavior not to adopt fully an-organic agriculture. They try to use composting and fertilizer for livestock manure. As a consequence, the soil can be preserved from damaged and combat global warming like climate change.

Practicing the Passion of Pentecost

Scholars are steadily situating pentecostal studies within the embodiment turn, recognizing its foci as imperative to ongoing twenty-first-century pentecostal/charismatic studies. Yet this enjoins greater movement beyond the earlier “linguistic turn,” which too often overlooked the crucial perspectival role of human flesh. For from the horizons of incarnation and Pentecost, Christian faith propagates God’s turn toward flesh. This suggest that pentecostal spirituality generates an eschatological urgency. Fostering this “urgency” into the twenty-first century, however, requires recasting its source and expression within pentecostal spirituality. Drawing from Acts 2:17 (“I will pour out my Spirit on all flesh”), this essay explores how this turn to the flesh might aptly ground and generate eschatological fervor. Doing so, however, exposes deficiencies with pentecostal sacramentality, recognizing links between it and eschatology. The essay addresses this by engaging Kearney’s “anatheistic sacramentality.” It concludes with several implications with particular attention to the violent tragedy of world hunger.

Monitoring, Creeping, or Surveillance? A Synthesis of Online Social Information Seeking Concepts

Affordances of Internet sites and Internet-based applications make personal information about romantic partners, friends, family members, and strangers easy to obtain. People use various techniques to find information about others, capitalizing on online affordances by using search engines to find relevant websites and databases; scouring the target’s social media or social networking site presence; accessing information about the target via their links or network association with others on social media; or asking questions or crowdsourcing information through online channels. Researchers have coined an assortment of terms to describe online social information seeking behaviors, such as interpersonal electronic surveillance, social surveillance, monitoring, patient-targeted Googling, cybervetting, websleuthing, human flesh search, lateral surveillance, Facebook surveillance, and Facebook stalking. Although considerable research has examined these behaviors, there has been little effort to clarify the concepts themselves. As a result, the literature is currently full of inconsistent and overlapping conceptualizations. To synthesize these concepts for future research, this review examines 73 online social information seeking concepts extracted from 186 articles. Specifically, the concepts are reviewed in light of their scope; the information seeker or target of information seeking (e.g., romantic partners, parents, children, employees, criminals); motives for information seeking (e.g., uncertainty, threat, curiosity); and the intensity of the behavior. Recommendations are provided for future research, such as employing clear conceptualizations and incorporating affordances. Finally, we offer a decision tree that researchers can use to help select appropriate terms to use in their work moving forward.

An Inhuman God for Our Inhuman Times

This paper attempts a careful reading of chapter I of Division Two, particularly section 53, on death in Heidegger’s Being and Time (1927). Our aim is to deconstruct some of Heidegger’s assumptions while imagining the margins of his text that could warrant a comparison and contrast with the biblical theological material of the New Testament. In parallel by reading the Synoptic Gospel of Mark on Jesus’s agony in the garden prior to his arrest, trial, death, and resurrection, we can initiate a series of comparisons and contrasts. For Heidegger, there is no conception or idea beyond death, and yet death itself as a possibility, even as the greatest possibility to be, is not like any other point in time that a human being can experience, grasp, remember, or anticipate while they are alive. It is not the witnessing of the medically certified death of another person or animal. Out of this paradox, we will argue for a greater philosophical degree of complexity that Jesus the human being experiences when it comes to the possibility of death and the impossibility to surmount it. In the same token we cannot exclude the theological doctrine of the single hypostatic substance (as two natures) of the historically finite person Jesus as human flesh and divine transcendence. So philosophically speaking, his death is unique even though its event as physical expiration on the Cross is like any other human being. However, the physical death of the human called Jesus does not answer the question of the meaning of death in the split-natured unified hypostatic substance of Christ, the Second Person of the Triune Christian God, which includes the First Person of the Father and the Third Person of the Holy Spirit. By tracing a series of complicated philosophical relations, we hope to contribute to the fields of philosophical theology, albeit a heterodox one, and the philosophy of religion while attending to the inherent secular limits that Heidegger’s philosophy requires in so far as he imagines his project as ‘ontological,’ and not ‘theological’ or ‘historical.’ We conclude with certain philosophical speculations to what is other to both Heidegger’s ontology and mainstream Christian theology.

The Werewolves of Arcadia

This chapter separates the ancient data on the werewolves of Mt Lykaion into three categories: (1) that bearing on the elaborate complex of aetiological myths about Lykaon himself and his human sacrifice, the bulk of which is surprisingly late; (2) that bearing upon the historical Anthid rite associated with the Lykaia festival, a rite of maturation with affinities to such rites known from other Greek cities; and (3) that bearing upon a traditional tale in which Damarchus was transformed into a wolf at the Lykaia festival. The data in the latter two categories is heavily and confusingly concatenated and must be disentangled. When the two data-sets are appropriately disaggregated, both the rite and the traditional tale become easier to make sense of. We can now see that those performing the Anthid rite are (supposedly) transformed into wolves not by eating human flesh, but simply by virtue of being chosen by lot or, more immediately, by the act of doffing their clothes and swimming across a pool. After a period doubtless equivalent to one or two years patrolling the wilderness (under light arms?), they return across the pool and recover their clothes, and with them their humanity. And we can now see that the Damarchus tale described not one performer of the Anthid rite amongst others, but an avowedly exceptional set of events, events explicitly presented as another ‘myth.’ This story found its home amongst a distinctive suite of supernatural stories attaching to the outstanding athletes of archaic Greece.

The Werewolf, Inside and Out

Ancient werewolf thinking was strongly articulated in accordance with an axis between an inside and an outside, in three ways. First, the werewolf was often understood as a combination of an outer carapace and an inner core: more often the human element formed the carapace, and the lupine element the core, but the opposite arrangement could also obtain. Usually the humanoid carapace was identified, awkwardly, with the werewolf’s human clothing, and the wolf was revealed once this was shed; but sometimes, perhaps, the wolf could be more deeply buried within, as in the cases of those, like Aristomenes, that boasted a hairy heart. The inner and outer form could be pinned together, as it were, by an identifying wound; it is also possible that the belief that a wound could force a werewolf back into human form existed already in the ancient world. Secondly, a werewolf transformation, in either direction, could be effected by the taking of a foodstuff within the body: a man could be transformed into a werewolf by eating an (enchanted?) piece of bread, or the food most appropriate to a wolf, human flesh; he could be transformed back into a man either by abstinence from human flesh or by the equal-and-opposite process of eating a wolf’s heart. And, thirdly, it was the impulse of the werewolf, when transformed from man to wolf, to make a bolt from the inner places of humanity and civilisation for the outer places of the wilderness and the forest.