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The helminths are worm-like parasites. The clinically relevant groups are separated according to their general external shape and the host organ they inhabit. There are both hermaphroditic and bisexual species. The definitive classification is based on the external and internal morphology of egg, larval, and adult stages.
The blood flukes or schistosomes are the only bisexual flukes that infect humans (Fig. 86-1). Although the sexes are separate, the general body structure is the same as that of hermaphroditic flukes. Within the definitive host, the male and female worms inhabit the lumen of blood vessels and are found in close physical association. The female lies within a tegumental fold, the gynecophoral canal, on the ventral surface of the male. The medically important flukes belong to the taxonomic category Digenea. This group of flukes has a developmental cycle requiring at least two hosts, one being a snail intermediate host. Depending on the species, other intermediate hosts may be involved to perpetuate the larval form that infects the definitive human host.
A characteristic feature of adult tapeworm is the absence of an alimentary canal, which is intriguing since all of these adult worms inhabit the small intestine. The lack of an alimentary tract means that substances enter the tapeworm across the tegument. This structure is well adapted for transport functions, since it is covered with numerous microvilli resembling those lining the lumen of the mammalian intestine. The excretory system is of the flame cell type.
Nematodes are usually bisexual. Males are usually smaller than females, have a curved posterior end, and possess (in some species) copulatory structures, such as spicules (usually two), a bursa, or both. The males have one or (in a few cases) two testes, which lie at the free end of a convoluted or recurved tube leading into a seminal vesicle and eventually into the cloaca.
This report describes a new group of anaerobic bacteria that degrade oxalic acid. The new genus and species, Oxalobacter formigenes, are inhabitants of the rumen and also of the large bowel of man and other animals where their actions in destruction of oxalic acid may be of considerable importance to the host. Isolates from the rumen of a sheep, the cecum of a pig, and from human feces were all similar Gram-negative, obligately anaerobic rods, but differences between isolates in cellular fatty acid composition and in serologic reaction were noted. Measurements made with type strain OxB indicated that 1 mol of protons was consumed per mol of oxalate degraded to produce approximately 1 mol of CO2 and 0.9 mol of formate. Substances that replaced oxalate as a growth substrate were not found.
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In his works collected in Relational Aesthetics, Bourriaud had already begun to diagnose the problems of postmodernism that he would go on to confront with his concept of the altermodern. There, he characterizes postmodernity by two dominant attitudes, the first being early postmodernity's sense of loss, of living in an age after the grand narratives and the ideal of progress associated with modernity. The second attitude grows out of the first and consists in a proliferation of essences via postmodern multiculturalism. In his essay "Relational Form" he criticizes Jean-François Lyotard for "half-bemoaning" the loss of grand narratives in architecture and "condemning" architects in the post-modern period to merely creating "minor modifications". Bourriaud, however, asks if this supposed "condemnation" can rather be taken as a "chance." He writes, "This 'chance' can be summed up in just a few words: learning to inhabit the world in a better way, instead of trying to construct it based on a preconceived idea of historical evolution" (2002, 13). Rather than approaching the turn from universalism as a loss or a "condemnation," might we not be better served by approaching this turn as the presentation of an opportunity? While Lyotard gives us the imperative to "wage war on totality" and implores us to "be witnesses to the unpresentable" (1996, 437), Bourriaud takes subjectivity and representation outside of this dialectical scheme: "[i]t is not modernity that is dead, but its idealistic and teleological version" (2002, 13). Altermodernity is thus a re-opening of possibilities, or of the positive imagination associated with modernity, but in a context of contemporaneity that is unbound from an essentialist notion of roots and a pre-given endpoint.
In "waging war on totality" and questing for closure, we might see the impossibility of the grand narrative that has hovered over the postmodern era and been felt as a mark of loss under which we have lived; we might see the "sublime unrepresentable." This was the messianic dream of triumphal modernism lingering as a memory in the unconscious of postmodernity; as a loss, it had cast a shadow over our constitution of meaning . This phase of postmodernity constitutes a work of mourning, but it is a work left incomplete. Unable or unwilling to free ourselves from these lost dreams, we postmoderns lingered in the impossibility of our accomplishment. We had not managed to move on from the object of loss.
Not held in judgment by an idealized notion of static identity and authenticity, the wanderer is free to make of herself something she was neither born nor destined to be, or to make her home in constellation with others without binding or being bound by them. In this context, translation becomes the means of rethinking ethicality for a radicant understanding of subjectivity. As Bourriaud explains, "[t]o be radicant means setting one's roots in motion, staging them in heterogeneous contexts and formats, denying them the power to completely define one's identity, translating ideas, transcoding images, transplanting behaviors, exchanging rather than imposing" (2009c, 22). This ethics is even made an imperative: as Bourriaud writes in The Radicant, "we must reach the stage of translation" (28). To consider what this ethics entails and how it is integral to this conception of modern subjectivity will require some ontological considerations. Linking up with the "ontological paradigm" of translation put forward by Paul Ricoeur in the essays of On Translation allows us to develop the sort of aesthetic disposition that this worldview entails.
Meditation: Inhabiting Our Body, Realizing Wholeness(2018-03-14) - Awakening awareness in the body is the portal toresting in boundless and dynamic presence. This guided practicescans the body from feet up, and helps us inhabit all parts of ourbody. As we open to the aliveness and space inside the body, wediscover a permeability that allows us to inhabit the universe ofaliveness and space, form and formlessness. With this homecoming towhole beingness is an intrinsic experience of freedom. 041b061a72