Orientador: Cláudio Bertolli Filho / Banca: Maximiliano Martin Vicente / Banca: Larissa Maués Pelúcio Silva / Resumo: O corpo se torna um discurso cultural dialogando com as referências no tempo e no espaço. Essa pesquisa pretende analisar as formas de representação do corpo masculino em veículos homoeróticos. Para isso, a intenção foi de fazer o recorte em dois momentos da história dessa categoria de veículos: o jornal Lampião da Esquina e a revista Junior. Por se encontrarem em momentos diferentes no tempo, a representação do corpo também se modificou. As ideologias de cada veículo são distintas e acompanharam os movimentos de ordem social e cultural, tornando-se, também uma base para a composição do discurso midiático. Para isso foram escolhidas quatro fotografias de capas de cada veículo para perceber as mudanças ocasionadas e percebê-las segundo análise de fotografia e também na perspectiva da representação social e referência de cultura, identidade e midiatização / Abstract: The body becomes a cultural discourse in dialogue with the references in time and space. This research aims to analyze the forms of representation of the male body in homoerotic vehicles. For this, the intention was to make the cut in two moments in the history of this category of vechicles: Lampião da Esquina Press and Junior magazine. These vehicles are in different moments in time, so the representation of the male body has also changed. The ideologies of each vehicle are distinct and followed the movements of social and cultural order, making it also base for compositing the media discourse. Se four photographs of covers each vehicle are chosen to realize the changes caused and perceive them according to the analysis of photography and also in terms of social representation and referrals culture, identity and media / Mestre

Este trabalho de História Social trata de discorrer sobre as práticas corporais dos indivíduos durante o higienismo, especialmente nos primeiros anos da República Brasileira, em que as elites se apropriam do poder, as camadas médias buscam sua acensão e reconhecimento social por meio da distinção de suas aparências e de seus corpos ora saudáveis por conta do progresso e da ciência, tentando fazer do futuro da pátria uma nação do futuro ao extirpar a doença e o atraso. / This work of social history comes to talk about bodily practices of individuals during hygienism, especially in the early years of the Republic of Brazil, where elites get hold of power, the middle classes seek their rise and social recognition through the excellence of her appearances and their bodies healthy now because of the progress and science, trying to make the future of the nation to eradicate disease and backwardness.

Orientador: Marília Vieira Soares / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Artes / Made available in DSpace on 2018-08-26T05:08:06Z (GMT). No. of bitstreams: 2 Santinho_GabrielaDiDonatoSalvador_D.pdf: 1466298 bytes, checksum: b11eda4888b1e58a542694655e352da3 (MD5) Santinho_GabrielaDiDonatoSalvador_Anexo.zip: 721380883 bytes, checksum: 6807bfa40d87f58a50e2a4efc5f4ad56 (MD5) Previous issue date: 2014 / Resumo: Este texto apresenta o corpo mitológico como uma possibilidade de trabalho com a mitologia sagrada na dança cênica. A proposta do corpo mitológico surge a partir da observação da significativa presença da mitologia nas temáticas da dança cênica ao longo de sua história e das práticas usadas pela autora como caminho de criação coreográfica. O corpo mitológico é aqui apresentado como um tipo de corpo cênico voltado para a interpretação da mitologia na cena que pode ser alcançado a partir de trabalhos psicofísicos que despertam os conteúdos mitológicos presentes no inconsciente do dançarino, que, por sua vez, os transformam em movimentos expressivos. A base do conceito teórico do corpo mitológico está nas teorias de inconsciente pessoal e coletivo, propostas pela Psicologia Analítica Junguiana e na compreensão da mitologia como resultado de processos psíquicos e biológicos, advindas de autores como Mircea Eliade e Joseph Campbel. A prática efetiva do corpo mitológico foi realizada a partir de laboratórios de dança que buscaram possíveis caminhos para que esse tipo de corpo se manifeste na dança e teve como resultado o estudo coreográfico intitulado "Outra Pele", também apresentado como parte da presente pesquisa / Abstract: This text presents the mythological body as a possibility to work with sacred mythology in scenic dance. The proposal of the mythological body arises from the observation of the significant presence of mythology in the scenic dance themes throughout its history and practices used by the author as a way of choreographic creation. The mythological body is presented here as a type of scenic body facing the interpretation of mythology in the scene that can be reached from psychophysical studies that evoke mythological content present in the unconscious of the dancer , which in turn transform them into expressive movements. The basis of the theoretical concept of the mythological body is in theories of personal and collective unconscious, proposed by Analytical Jungian Psychology and understanding of mythology as a result of psychological and biological processes , resulting from authors such as Mircea Eliade and Joseph Campbel. The effective practice of mythological body was carried from dance laboratories sought possible ways for this body type is manifested in dance and resulted choreographic study entitled " Another Skin " , also presented as part of this research / Doutorado / Teatro, Dança e Performance / Doutora em Artes da Cena

La question du prix du corps humain peut a priori surprendre. Le code civil ne prohibe-t-il pas les conventions sur le corps à titre onéreux ? En réalité il tente ainsi de décourager une mise en circulation, à titre onéreux, du corps ou de ses éléments et produits. Le principe de gratuité peut être discuté, la loi prévoyant une possibilité d'indemnisation du donneur. Au surplus, il apparaît, une fois passée la cession initiale, que la gratuité n'est plus de rigueur. Par ailleurs, si l'on se tourne vers le corps en activité, instrument au service de l'existence de la personne, force est de constater que les principes de non-patrimonialité ou de gratuité se trouvent contrariés. Un passage de l'«avoir» au «faire» s'opère : plutôt que de tirer profit de son corps en tant que matérialité, l'individu en mobilise la force. Associé à l'esprit qui le met en mouvement, le corps devient l'une des composantes essentielles de l'activité rémunérée. Le corps ainsi placé au service de l'activité se découvre un prix. Un prix, de même, se révèle lorsque le corps se trouve atteint d'une déficience. Le prix, à défaut de rémunérer le corps comme «avoir», compense cette fois l'atteinte à l'«être». Davantage que d'un prix du corps humain, c'est plutôt des prix du corps humain qu'il s'agit. Dès lors, une contradiction entre ces prix du corps et un éventuel principe de non-patrimonialité ou de gratuité du corps humain apparaît. L'existence de ces prix pourrait être envisagée comme autant de dérogations au principe. Cependant, cette qualification d'exception ne nous paraît pas pleinement satisfaisante. Il convient ainsi d'envisager une réconciliation entre le prix et le corps humain. / Regarding the French civil Code, the question of the price of human body can be surprising as selling body parts is prohibited. The gratuity is an important principle of bioethics French law. However, there are different types of prices. The salary would be a counterpart of human body at work, when the compensation would be considered as the price of human body’s injury. Therefore, there's not one price of human body but many prices. Those prices could be seen as an exception to the principle of gratuity of human body. But the qualification as an exception isn't fully satisfying, and we'll prefer to think about a new relationship between price and human body.

<p>Human body models (HBMs) have been present in the automotive industry for simulating automotive related injury since the turn of the century and have in recent years found a place in assessment of soldier and sports related injury prediction and assessment. This issue is the lack of models that lie outside of the 50th percentile. By a simple application of physics, it is evident that acceleration or force will affect people of varying weights differently. To this end, having the ability to scale a 50th percentile HBM to targets for weight and stature would allow for better characterization on how an impact or acceleration event will affect people of differing size, especially when ~90% of males can fall outside the 50th percentile for weight and stature and HBMs models from vendors exist in only a few variations outside the 50th percentile [1]. Using Corvid Technologies’ 50th percentile model CAVEMAN (capable of being repositioned) as a base, scaled model from the 5th to 95th percentiles of stature and weight were generated based on ANSURII metrics, using a combination of 1D and 3D scaling transformations. These models met their stature and weight metrics when standing and weight metrics when positioned. </p> <p>After creation of a framework to scale the CAVEMAN HMB, creation of a digital twin to the HIRRT Lab helmet testing model commenced. With the HIRRT Lab’s history of experimental testing of football helmets, a natural turn of events was to bring helmet performance testing into the computational space. This digital twin was a natural evolution and addition to the HIRRT Lab’s helmet testing as it would enable manipulation of helmets that would be infeasible experimentally. After calibration of the barehead using experimental data, helmeted simulation began. Angle of impact, while it was found to effect peak translational acceleration, was found to profoundly effect peak rotational acceleration. With this in mind, various angles of impact were simulated to produce curves similar to experimental results. Helmeted simulations were qualitatively dissimilar to experimental data, prompting a modification of the padding material used by the models. Following various modifications of the padding material model, these inconsistencies between simulated helmets and experimentally tested helmets persisted. These inconsistencies highlight a need for better characterization of material, such as foam, and more thorough validation of simulated helmet models. The results of the helmeted simulations are difficult to quantify, as the evaluation criteria used for the BioCore model did not include rotational acceleration, indicating a need for further research and simulation is necessary. </p>

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Much attention has been devoted to the study of body image and eating disorders in women. A review of the literature suggests that emphasis has been placed on stereotypic disturbances in body image within two discrete populations, the obese and the anorectic (Stunkard, 1976). Further scrutiny of the literature reveals that body image is a vaguely defined concept, one that's assigned a multitude of meanings and measured in a variety of ways (Kolb, 1959). Despite the complexity of studying such a multi-faceted construct, body image has import in its summary of affective, cognitive, and perceptual bodily experiences (Kessler, 1978; Shontz, 1974). Body image is also particularly relevant to the study and treatment of eating disorders (Bruch, 1973).

A recent evolutionary theory hypothesizes that there are two primary biobehavioral profiles of stress responding. Labeled "hawk" and "dove," each is characterized by divergent patterns of autonomic nervous system and neuroendocrine system activations in response to stress as well as distinct affective and behavioral tendencies. These profiles are prominent in a number of species, and it has been hypothesized that hawk-like and dovelike responses to stress may, in part, explain variability in stress-related health outcomes. This study is a preliminary investigation of hawk and dove biobehavioral profiles in humans. Participants included 73 Midwestern university students recruited from undergraduate-level psychology classes. Upon completion of a stressor task, participants answered questions regarding their psychological experiences during and immediately following the task and reported their emotions and health-related behaviors over the past several weeks. Physiological measures of cortisol and high frequency heart rate variability reactivity were used to identify relatively hawk-like and dove-like responders. Associations between patterns of physiological responding and emotional and behavioral responses were tested. The results showed mixed support for the existence of hawk and dove biobehavioral profiles in humans.

The purpose of this thesis is to explore the Latter-day Saint theology and teachings concerning the physical nature of man.Exploring the Latter-day Saints' theological approach to corporeal man and God's designs regarding the physical nature of man is significant because of the unique Latter-day Saint belief that God, Himself, is an exalted, corporeal man and that the physical body of man was created by God to enable humans to become like Him in all aspects. Latter-day Saints believe that Heavenly Father created spirit bodies for His sons and daughters in a pre-mortal state.The physical earth was then created through Jesus Christ as a place for God's spirit children to receive the physical bodies necessary to become like Heavenly Father.The uniting of the spirit with a physical body creates the soul of man. Adam and Eve were placed on the earth with immortal, physical bodies which had been organized from elements of the earth. A necessary change occurred in the bodies of Adam and Eve after their Fall, thus making them and their descendants mortal. Mortality provides an environment for man to learn to properly balance both his spiritual and physical natures in an effort to become like Heavenly Father.God's commandments regarding the body, such as the Word of Wisdom, chastity, and treating the body as a temple of God, facilitate mankind's progression. In contrast, disobedience to these commandments negatively affects man's soul, both body and spirit. Eventually, physical death will separate the spirit from the body of every mortal. Jesus Christ received a physical body and experienced mortality like everyone else. However, through His perfect mortal life, Jesus is able to succor mankind in the trials of mortality. Jesus also performed the Atonement through His own death and resurrection and unconditionally redeemed mankind from physical death. Because of the Atonement of Jesus Christ, all mankind will overcome physical death through resurrection and receive the degree of eternal glory merited through obedience and repentance in mortality.