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Politeness, sociability and the culture of medico-gentility

grand house for him in the highly desirable Castlegate. Furthermore, at least seven members of the Doctors Club had been, or became, Lord Mayors of York between the 1760s and 1830s, with two, including Henry Raper, serving two terms. The Doctors Club was therefore the embodiment of a civic culture defined not by a guild-mentality of corporate exclusivity but by the polite and civil values of cosmopolitan inclusivity and congenial clubability. This fusing of the urbane and the civic was a peculiar characteristic of the eighteenthcentury urban renaissance.81 With the

in Performing medicine
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nineteenth century led to a new set of norms and moral values, as the obituaries and eulogies in medical societies have revealed. The civil grounding of the medical sciences and their embodiment by gentlemen physicians was here finally broken down. Polite ‘parliamentary’ conversations seemed unfit for discussing laboratory knowledge; literary skills unnecessary (and even unhelpful) to convey the results of experiments. The rise of laboratory science and the growing exclusivity of scientific research required new institutions (e.g. research institutes), ideals and modes of

in Medical societies and scientific culture in nineteenth-century Belgium
More than just passing the time

events that the term represented as it was to a geographical space. In reality, the deaf community has had no physical embodiment in the daily lives of adult deaf people, who largely spend their time apart from each other. As such, the deaf community represents a prime example of Anderson’s concept of the ‘imagined community’.3 Therefore, the existence of deaf clubs was vital to the development and maintenance of the notion of a deaf community, as they represented the main or indeed sole form of communion with others who shared similar experiences, outlooks and values

in Deafness, community and culture in Britain
A feminist analysis of the Neary and Halappanavar cases

to remove one of her ovaries, Neary responded, ‘I did not like your bloody ovary anyway’ (Irish Medical Council, 2000: 144). The DONNELLY 9780719099465 PRINT.indd 10 12/10/2015 15:59 Reproductive justice in Ireland 11 same witness notes elsewhere that Neary compared her to a car that breaks down and told her ‘that if [she were] to see the bloody mess inside [her] he had to clean up’ (Irish Medical Council, 2000: 146). This attitude towards women was not exceptional. Discomfort and unease with women’s embodiment and reproductive capacity is evidenced in the

in Ethical and legal debates in Irish healthcare

curious piquancy to his denunciation of bodily decline and ‘unmanly Delicacy’.16 Both Cleland’s dietetic writings and his fiction ostensibly lambast prodigal or voracious appetite, and counsel the conventional wisdom of control. They synthesise a distinctively epicurean regimen in which optimum pleasure is dependent on fashioning a powerful and resilient male body whose energy and virility are epigastric in origin, yet whose primary characteristic is a valetudinarian anxiety. Such emphasis on embodiment and propensity to debility recalls midcentury men of feeling, such

in Bellies, bowels and entrails in the eighteenth century
Children’s health and biosocial power

way of living proper to an individual or a group’ (Agamben, 1998: 9–10). What I want to suggest by way of an introduction is that the ‘politicisation of bare life’, or ‘the entry of zoē into the sphere of the polis’ (ibid.: 10) cannot be adequately grasped without examining how the figure of the child came to articulate an idiom of unruly otherness: ‘nature’, ‘animal’, ‘savage’, ‘primitive’ – these are among the remainders which have been constituted by (and are constitutive of) the modern ‘quest for order’ (Bauman, 1991). As the embodiment of order’s excess, the

in Reframing health and health policy in Ireland

creativity and Parkinson's Disease have generated a counterculture represented in the narratives articulated by patients, according to which ontological stasis is replaced with emergence, changing the relationship between embodiment and becoming. As a result, sufferers have dispersed the materiality of disability by creating the meaning of shifting embodiments for themselves and others: for example by engaging, expressing and disseminating the contradictions of dread and subliminal exquisiteness through artistic work, thereby unfolding the consequences of the misfolding

in Balancing the self
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The practice of nursing and the exigencies of war

Rafferty, The Politics of Nursing Knowledge (London, Routledge, 1996); Monica Baly, Florence Nightingale and the Nursing Legacy (London, Whurr Publishers, 16 Introduction 1997); Sue Hawkins, Nursing and Women’s Labour in the Nineteenth Century (Abingdon, Oxon, 2010). 22 Jocalyn Lawler, Behind the Screens: Nursing, Somology, and the Problem of the Body (Melbourne, Churchill Livingstone, 1991). 23 Alison Bashford, Purity and Pollution: Gender, Embodiment and Victorian Medicine (Basingstoke, Macmillan, 2000), 22. 24 Mary Douglas, Purity and Danger: An Analysis of the

in One hundred years of wartime nursing practices, 1854–1953

the unquestionable increase in references to the complementary economy across the parochial sample from the 1800s reflects a genuine increase in its scope and depth – a reflection and embodiment of the increasingly medicalised lives of the poor – or simply a reaction to increasing medical needs unmet by parishes. We are on clearer ground in relation to familial care, references to which increase markedly in pauper letters, overseer correspondence and vestry minutes from the early 1800s. While Mary Fissell and others have argued that those with least The medical

in Sickness, medical welfare and the English poor, 1750–1834
Politics, reform and the demise of medico-gentility

to escape the intellectual shadow of Foucault, it has tended to prioritise the concept of ‘custody’, with the asylum functioning as the institutional embodiment of shifting conceptualisations and understandings of the mentally ill and of their place in society. Thus, despite the best efforts of many scholars to situate changing perceptions of madness within their social and cultural contexts, these historical accounts have frequently failed to do the same for the asylum as an institution and have been largely unwilling or unable to link their reform to more general

in Performing medicine