Telepatients using connected objects to collect time-sensitive data about their health are not neutral carriers of diagnosable symptoms. Patients are persons, or personal beings as well as co-carers, whose personal experience, history and know-how must be acknowledged in time-sensitive telecare practices. Such practices require a relational ethics, inspired by medical ethics and an ethics of virtues, focusing on vulnerability and emotional health, to oversee telecare good practices, define a new therapeutic alliance compliant with patients' values, and reconcile the technical and human sides of telemedicine. - The ethical challenges of telemedicine in chronic patients today - The key features of a person-centered and relational ethics in telemedical settings - The concepts of "emotional health care and "chrono-sensitivity of the "connected sick body
F. R. P. Akehurst provides the first English translation of the complete text of Coutumes, the customary law of Clermont in the Beauvais region as it was practiced and understood in the late thirteenth century. The Coutumes de Beauvaisis provides a unique perspective on thirteenth-century civil and criminal trials.
Central to current understandings of medieval history is the concept of political ritual, encompassing events from coronations to funerals, entries into cities, civic games, banquets, hunting, acts of submission or commendation, and more. ''Ritual?'' asks Philippe Buc. In The Dangers of Ritual he boldly argues that the concept shouldn't be so central after all. Modern-day scholars, gently seduced by twentieth-century theories of ritual, often misinterpret medieval documents that ostensibly describe such events, in part because they fail to appreciate the intentions behind them. The book begins with four case studies whose arrangement--backward from texts on tenth-century kingship to fourth-century representations of Christian martyrdom--allows for the line of development to be peeled back layer by layer. It then turns to an analysis of the formation of the intellectual traditions that contemporary historians have employed to interpret medieval documents. Tracing the emergence of the concept of ritual from the Reformation to the mid-twentieth century, Buc highlights the continuities yet also the profound transformations between the early medieval understandings and our own, social-scientific models. Medieval historians will find this book an indispensable resource for its insights into methodological issues crucial to their discipline. As Buc demonstrates, only rigorous attention to the contexts within which authors worked can allow us to reconstruct from medieval documents how ''rituals'' might have functioned. Ultimately, he argues, too swift an application of contemporary models to highly complex textual artifacts blinds us to the specificities of early medieval European political culture.
Nadar, whose real name was Felix Tournachon (1820-1910), was a conspicuous, even astonishing presence in nineteenth-century France. Engaging and quick-witted, he invented himself over and over as a bohemian writer, a journalist, a romantic utopian, a caricaturist, a portrait photographer, a balloonist, an entrepreneur, a prophet of aeronautics. The name "Nadar" was on everyone's lips. Today, it is Nadar's photography that is remembered. His sitters, who were often his friends, included the great men and women of his time: Dumas, Rossini, Baudelaire, Sarah Bernhardt, Daumier, Berlioz, George Sand, Delacroix. Nadar's legendary name has been attached not only to his original photographs but to reprints, copies and a great deal of studio work. For that reason, this volume exactingly reproduces some one hundred photographs from the years 1854-60, the period of his earliest and finest photography, allowing viewers to become familiar with the subtle light and balanced, velvety tones that distinguish Nadar's original work. Accompanying the photographs are essays that shed new light on the many facets of Nadar.
Telepatients using connected objects to collect time-sensitive data about their health are not neutral carriers of diagnosable symptoms. Patients are persons, or personal beings as well as co-carers, whose personal experience, history and know-how must be acknowledged in time-sensitive telecare practices. Such practices require a relational ethics, inspired by medical ethics and an ethics of virtues, focusing on vulnerability and emotional health, to oversee telecare good practices, define a new therapeutic alliance compliant with patients' values, and reconcile the technical and human sides of telemedicine. - The ethical challenges of telemedicine in chronic patients today - The key features of a person-centered and relational ethics in telemedical settings - The concepts of "emotional health care and "chrono-sensitivity of the "connected sick body
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