963 resultados para Medicine, magic, mistic and spagiric


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Mode of access: Internet.

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Editorial for Bioethics 2016. 30:(2)

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Anecdotal evidence has it that when Dublin’s venereal disease hospital closed its doors for the last time in the 1950s, its administrative staff began to burn its records, starting with the most recent. This attempt to conceal the results of sexual profligacy is perhaps understandable in the rarefied climate of mid-century Catholic Ireland. However, the sense of shame attached to this institution has been pervasive. For example, of all Dublin’s major hospitals, the lock hospital remains the only one without a dedicated history. And, throughout its two centuries of existence, the ‘lock’ had often been a site of controversy and approbation.

The institution began in the eighteenth century as the most peripatetic, poor relation of the city’s voluntary hospitals, wandering indiscriminately through a series of temporary premises before finally achieving a permanent home and official recognition as a military-sponsored medical hospital in 1792. It also gained architectural extensions by both Richard and Francis Johnston and in the following decades. This new-found status and a growing re-conceptualisation of venereal disease as a legitimate medical problem rather than a matter of morality was, however, somewhat compromised by the choice of site at Townsend Street. The institution occupied a hidden part of city, appropriating the vacated home of the Hospital for Incurables, another marginalised group whose presence in the city had been viewed through the lens of superstition and fear. For the rest of its existence, the lock hospital would share this experience occupying a nebulous position between medicine and morality; disease and sin.

Using what’s left of the hospital’s records and a series of original architectural drawings, this paper discusses the presence and role of the lock hospital in the city in the eighteenth and early nineteenth century, tracking how changes in its administration and architectural form reflected wider attitudes towards disease, sexuality and gender in Georgian Dublin.

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Es una de las fiestas más célebres, en la que aparecen brujas, fantasmas, murciélagos, vampiros, hombres lobo. Sirve también para conocer sus orígenes, la verdad sobre el ocultismo y la magia, y sobre la existencia de vampiros, brujas y fantasmas. Incluye actividades manuales, cómo la de hacer invitaciones y crear una decoración para Halloween, y también actividades lingüísticas, como ejercicios de comprensión del texto.

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Convergent media and communication technologies have changed what it means for games to be mobile, but play has a mobility of its own that often goes unacknowledged. This article draws together emerging theory from debates in game studies on the separation of the experience of gameplay from the everyday. It examines the metaphor of the ‘magic circle’ and analyses how play, as a mode of experience, is mobilized across dimensions of hardware and software, extending the functions of games beyond the imagining of designers and manufacturers. The article considers what the mobility of play indicates for the player in the creation and management of identity online in the light of game studies consolidation of the magic circle through Goffman’s Frame Analysis. It sees new opportunities in the play of Zombie Media and the role of digital game artifacts in the presentation of the gamer persona, recasting Benjamin and Baudelaire’s flaˆneur as the ‘gameur’.

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Just over a minute long this piano arpeggio plays out a joyful melody and dramatic timpani, cymbals and vocal pads assist the journey.