98 research outputs found
The Use of Skeletal Muscle to Amplify Action Potentials in Transected Peripheral Nerves
Upper limb amputees suffer with problems associated with control and attachment of prostheses. Skin-surface electrodes placed over the stump, which detect myoelectric signals, are traditionally used to control hand movements. However, this method is unintuitive, the electrodes lift-off, and signal selectivity can be an issue.
One solution to these limitations is to implant electrodes directly on muscles. Another approach is to implant electrodes directly into the nerves that innervate the muscles. A significant challenge with both solutions is the reliable transmission of biosignals across the skin barrier.
In this thesis, I investigated the use of implantable muscle electrodes in an ovine model using myoelectrodes in combination with a bone-anchor, acting as a conduit for signal transmission. High-quality readings were obtained which were significantly better than skin-surface electrode readings. I further investigated the effect of electrode configurations to achieve the best signal quality.
For direct recording from nerves, I tested the effect of adsorbed endoneural basement membrane proteins on nerve regeneration in vivo using microchannel neural interfaces implanted in rat sciatic nerves. Muscle and nerve signal recordings were obtained and improvements in sciatic nerve function were observed.
Direct skeletal fixation of a prosthesis to the amputation stump using a bone-anchor has been proposed as a solution to skin problems associated with traditional socket-type prostheses. However, there remains a concern about the risk of infection between the implant and skin. Achieving a durable seal at this interface is therefore crucial, which formed the final part of the thesis. Bone-anchors were optimised for surface pore size and coatings to facilitate binding of human dermal fibroblasts to optimise skin-implant seal in an ovine model. Implants silanised with Arginine-Glycine-Aspartic Acid experienced significantly increased dermal tissue infiltration. This approach may therefore improve the soft tissue seal, and thus success of bone-anchored implants.
By addressing both the way prostheses are attached to the amputation stump, by way of direct skeletal fixation, as well as providing high fidelity biosignals for high-level intuitive prosthetic control, I aim to further the field of limb loss rehabilitation
Advance in Energy Harvesters/Nanogenerators and Self-Powered Sensors
This reprint is a collection of the Special Issue "Advance in Energy Harvesters/Nanogenerators and Self-Powered Sensors" published in Nanomaterials, which includes one editorial, six novel research articles and four review articles, showcasing the very recent advances in energy-harvesting and self-powered sensing technologies. With its broad coverage of innovations in transducing/sensing mechanisms, material and structural designs, system integration and applications, as well as the timely reviews of the progress in energy harvesting and self-powered sensing technologies, this reprint could give readers an excellent overview of the challenges, opportunities, advancements and development trends of this rapidly evolving field
New Insights on Biofilm Antimicrobial Strategies
Over the last few decades, the study of microbial biofilms has been gaining interest among the scientific community. These microbial communities comprise cells adhered to surfaces that are surrounded by a self-produced exopolymeric matrix that protects biofilm cells against different external stresses. Biofilms can have a negative impact on different sectors within society, namely in agriculture, food industries, and veterinary and human health. As a consequence of their metabolic state and matrix protection, biofilm cells are very difficult to tackle with antibiotics or chemical disinfectants. Due to this problem, recent advances in the development of antibiotic alternatives or complementary strategies to prevent or control biofilms have been reported. This book includes different strategies to prevent biofilm formation or to control biofilm development and includes full research articles, reviews, a communication, and a perspective
Spinal Cord Injury and Transcutaneous Spinal Cord Stimulation
Recent research of epidural and transcutaneous electrical spinal cord stimulation has demonstrated unprecedented improvements in motor function thought to be irreversibly lost due to chronic, severe spinal cord injury. Studies in parallel assess these methods for spasticity management as an alternative to medications that are often accompanied by deleterious side effects. As a noninvasive intervention, transcutaneous spinal cord stimulation holds the great potential to find its way into wide clinical application. Its firm establishment and lasting acceptance as clinical practice in spinal cord injury will not only hinge on the demonstration of safety and efficacy, but also on the delineation of a conceptual framework of the underlying physiological mechanisms. This will also require advancing our understanding of immediate and temporary effects of transcutaneous spinal cord on neuronal circuits in the intact and injured spinal cord. The purpose of this collection of papers is to bring together peers in the field to shareâand eventually fuseâtheir pertinent research into current neurorehabilitation practice by providing a clinical perspective and novel insights into the underlying mechanisms
Wearables for Movement Analysis in Healthcare
Quantitative movement analysis is widely used in clinical practice and research to investigate movement disorders objectively and in a complete way. Conventionally, body segment kinematic and kinetic parameters are measured in gait laboratories using marker-based optoelectronic systems, force plates, and electromyographic systems. Although movement analyses are considered accurate, the availability of specific laboratories, high costs, and dependency on trained users sometimes limit its use in clinical practice. A variety of compact wearable sensors are available today and have allowed researchers and clinicians to pursue applications in which individuals are monitored in their homes and in community settings within different fields of study, such movement analysis. Wearable sensors may thus contribute to the implementation of quantitative movement analyses even during out-patient use to reduce evaluation times and to provide objective, quantifiable data on the patientsâ capabilities, unobtrusively and continuously, for clinical purposes
Transtsendentsus kui ĂŒks teema teoloogias ja tehnoloogias
Selles töös uuritakse transtsendentsi tĂ€hendust religioonis/teoloogias ja teaduses/tehnoloogias. Seejuures analĂŒĂŒsitakse "posthumanistlikke" diskursusi valitud religioonides, transhumanismis ja posthumanismis. Uuring pakub vĂ€lja kaks vĂ”imalust horisontaalse ja vertikaalse transtsendentsuse tajumiseks.
Horisontaalne transtsendentsus osutab nii ette- kui ka tahapoole, fokusseerides suhetele meid ĂŒmbritsevate mitteinimestega. See hĂ”lmab teaduse ja tehnoloogia kaudu toimuvat tĂ€iustamist seoses universumi mitteinimlike mĂ”juritega. Horisontaalne transtsendentsus osutab inimese kehastusele looduses, vÀÀrtustades sugulust nii elusate kui ka elutute olenditega looduses. See hĂ”lmab piiride ĂŒletamist teadusuuringute ja tehnoloogia rakendamise kaudu, tunnistades, et tehnoloogia kui vahend on osa inimloomusest ja Jumala kingitus. SeetĂ”ttu tuleks tehnoloogiat kasutada tervislikel eesmĂ€rkidel, mis ei kahjusta keskkonnas leiduvaid organisme. Horisontaalne transtsendentsus hĂ”lbustab meeskonna ĂŒlesehitamist, kogukonda, austust ja hoolitsust teise kui iseenda eest.
Vertikaalne transtsendents osutab ĂŒlespoole ja see fokusseerib teispoolsusele. See esindab soovi ja nĂ€gemust loodusest eralduda tehnoloogia vĂ”i jumalike vahendite abil. Vertikaalne hĂ”lmab dualistlikku arusaama inimesest, mida saab tĂ€iustada mĂ”istuse/hingede/immateriaalse kehast/materjalist eraldamise kaudu. MĂ”isted ja doktriinid, mis omistavad indiviididele, rĂŒhmadele vĂ”i liikidele eelisseisundi, on vertikaalsed, sealhulgas eitavad inimeste kehastumist looduses.
Uurimus koosneb seitsmest peatĂŒkist, millest igaĂŒks edastab ainulaadset, kuid ĂŒhist diskursust. Esimeses peatĂŒkis kaardistatakse ja tutvustatakse uuringut ja kasutatud metoodikat. Lisaks töö sissejuhatusele arutlen teoloogia tĂ€henduse ja teoloogide kohustuse ĂŒle tĂ”lgendada teoloogiat domineeriva kaasaegse arusaama kontekstis. See on vĂ”imalik alternatiivse lĂ€henemise kaudu teoloogia formuleerimisel, mis juurutab teaduslikku ja tehnoloogilist arusaama. Religioonist rÀÀgitakse arusaama all, et hoolimata Ă”petuslikust mitmekesisusest on olemas mĂ”isted, mis iseloomustavad kĂ”iki religioone. SeetĂ”ttu on vĂ”imalik laiendada arutelusid transtsendentsuse ĂŒle kristlikust teoloogiast kaugemale.
Teises peatĂŒkis fokusseeritakse Hefneri loodud kaaslooja teooriale, milles presenteeritakse, kuidas teoloogia vĂ”iks olla formuleeritud teaduses. KĂ€sitletakse mĂŒĂŒtide ja rituaalide rolli inimkonna arenguloos, osutades faktile, et inimkonna arenguks on vaja teaduslikke ja religioosseid andmeid. Seega toob see kontseptsioon esile teaduse ja teoloogia teineteist tĂ€iendavad rollid ning selle, kuidas nad vajavad teineteist mĂ”testatud sotsiaalkultuurilise ĂŒlesehituse jaoks. Teoloogiliselt, kui tahetakse mĂ”ista inimest ja tema rolli, on vaja ĂŒmber tĂ”lgendada erinevaid mĂ”isteid, mis aitavad kaasa tĂ€henduse loomise protsessidele.
NÀiteks imago Dei kontseptsioon teoloogias vÀljendub vÔimes langetada otsuseid ja konstrueerida Ôigustavaid lugusid tagasisideprotsessi kaudu. Seega vÀljendub inimeste ainulaadsus kaasloojatena nende ainulaadsetes omadustes, nagu anatoomilised omadused ja arenenud kognitiivsed vÔimed, mis kulmineeruvad vabadusega. Inimese eesmÀrki mÔistetakse loovuses kui Jumala loovuse peegeldust. Tehnoloogia on seega inimloomuse loomulik osa, tÀites evolutsioonilises keskkonnas inimlikku eesmÀrki.
Kolmandas peatĂŒkis kĂ€sitletakse teoloogia, tehnoloogia ja transtsendentsi vahelisi seoseid. Transtsendentsuse analoogiaid kasutatakse idee rĂ”hutamisel, kus inimtehnoloogia ja religioossete arusaamade vahel on keerukas suhe. PeatĂŒkis hinnatakse tĂ€iustamise mĂ”isteid ja seda, kuidas teoloogid neid vĂ€ljendavad, rĂ”hutades, et tĂ€iustamist tuleks vaadelda kui igapĂ€evast protsessi, mis on tĂ€iesti erinev transhumanismist. TĂ€iustamine on ressurss, mis annab Homo sapiensâile eksistentsiaalse eelise evolutsiooniprotsessis, kuna nad puutuvad kokku erinevate keskkonnatingimustega. TĂ€iendusprotsessil on nii teaduslik kui ka teoloogiline ajalugu. Lisaks on tehnoloogia ja teadus suurepĂ€rased tĂ€iustamisressursid ja inimkonna evolutsiooniprotsessides ĂŒliolulised. PeatĂŒkis jĂ€reldatakse, et inimteoloogiline ajalugu viitab sellele, et on olnud jumalikke, tagant Ă”hutatud tĂ€iustusi, mis toetasid inimese eksistentsi pĂ€rast langemist, seega tĂ”hustamine on teoloogiliselt kooskĂ”las religioossete loomisdoktriinidega. Kristlus on jĂ€tkanud mineviku imede tegemist. Kuid praegu tĂ€iustamistehnoloogiate kaudu.
Neljandas peatĂŒkis tutvustatakse "posthumanistlikku" diskursust transhumanismis, posthumanismis ja kristluses. PeatĂŒkk aga keskendub posthumanismile ja Haraway jutustusele kĂŒborgist. Posthumanistlikud ideed on kontrastsed transhumanistlikele arusaamadele transtsendentsist. Kuigi transhumanism eeldab tĂ€iuslikkuse uut julget koitu, siis posthumanistid pĂŒĂŒdlevad erinevate konstrueeritud tĂ”kete kaotamise poole, tunnustades universaalset sugulust. JĂ€relikult viitab posthumanismi transtsendentsus samastumisele teiste inimestega, keskkonnaga, tehnoloogiaga jne. Seega on posthumanismi idee transtsendentsusest horisontaalne, kuid transhumanistid keskenduvad vertikaalsele transtsendentsusele.
KĂŒborg on posthumanismi vĂ”imas sĂŒmbol ja on olnud "posthumanistliku" tulevikuga seotud peamiste diskursuste tugipunktiks. KĂŒborg esindab ĂŒhtsust, sulandumist, universaalset sugulust ja egalitarismi. âInimeseâ idee kĂŒborgi raames on samastatav transhumanismi kui informatsiooniga, kuid erinevalt transhumanismist on informatsioon kehastatud sarnaselt inimese kristliku mĂ”istega.
Viiendas peatĂŒkis kĂ€sitletakse transhumanismi ja transhumanistlikke meetodeid vananemise ja surma kĂ”rvaldamiseks. Uurimuses vĂ€ljendatakse seisukohta, et transhumanistlik soov ĂŒletada inimese lĂ”plikkust on inimese kui kaaslooja loomulik kalduvus, kuid see eirab teaduslikke reaalsusi ja inimese kui miljonite aastate evolutsiooni produkti keerulist olemust. Soov vĂ”tta inimestelt nende loomulik konstitutsioon on sĂŒnonĂŒĂŒmne inimliigi hĂ€vitamisega ja nende automaatide surematuks muutmisega. SeetĂ”ttu samastatakse transhumanism pigem pseudoteadusega kui nende vĂ€idetega lĂ€bimurdelise teaduse kohta, sest nad kasutavad oma pĂŒĂŒdlustes arvukalt ebateaduslikke meetodeid. Lisaks sellele on transhumanistide visioonides, hoolimata postreligioossetest hoiakutest, palju radikaalseid religioosseid elemente, sealhulgas gnostitsismi. Transhumanismi ambitsioonid lĂ€hevad kaugemale kĂŒborgi kontseptsioonist, sest kui kĂŒborg vĂ”ib esindada tĂ€iustamist, siis orgaaniline osa vĂ”ib olla vastuvĂ”tlik haigustele, vananemisele ja surmale, kuid transhumanismi "posthumanist" on surematu, vananematu ja haigustele immuunne.
Kuuendas peatĂŒkis arutletakse "posthumanistlike" narratiivide ja religiooni vaheliste suhete ĂŒle, sĂ”nastades seisukoha, et religioosset eshatoloogiat tuleks kĂ€sitleda kui "posthumanistlikku" narratiivi. Selle pĂ”hjuseks on tuvastatud sarnasused ilmalike "posthumanistlike" narratiivide ja religioonide eshatoloogiliste visioonide vahel. Selles peatĂŒkis tuvastatakse transhumanismis ja religioossetes Ă”petustes erinevaid kehastatusmĂ”tete varjundeid, millel puudub pĂŒhakirjanduslik ja teaduslik alus, nĂ€iteks Ă”petused, mis stigmatiseerivad seksuaalseid vĂ€ljendusi, soolist diskrimineerimist ja soovi loobuda kehast. Seksismi, gĂŒnofoobiat ja genofoobiat arutatakse kristluses seoses transsendentaalsuse ideega. Uuringus vĂ€idetakse, et selliseid eelarvamusi soodustavad arusaamad on kultuurilised, neil puuduvad pĂŒhakirjalikud alused ja teaduslikud valgustused, seega on tegemist vertikaalsete transtsendentsuse ideedega.
Seitsmes peatĂŒkk on uurimuse kokkuvĂ”te ja jĂ€reldused, milles sĂ”nastatakse, et religioon/teoloogia ja teadus/tehnoloogia peaksid olema ĂŒksteist tĂ€iendavad, mitte vastanduvad valdkonnad. Seda seetĂ”ttu, et nad erinevad ja lĂ€henevad paljudes valdkondades, et pakkuda mitmekesiseid andmeid inimese tervikliku heaolu jaoks. NĂ€iteks esitavad teadus ja teoloogia erinevaid arusaamu inimese identiteedist ja eripĂ€rast. Siiski lĂ€henevad nad teineteisele selles, et inimene on ainulaadne ja et ta on suguluses kĂ”igi teiste looduses elavate olenditega. Tehnoloogia on Jumala kingitus ja osa inimloomusest, eelduseks ellujÀÀmisele ja tervislikkusele, samas vĂ”ivad mĂ”ned tehnoloogiad kujutada ohtu elule, sealhulgas inimese vĂ€ljasuremisele. SeetĂ”ttu peab usukogukond aktiivselt tegelema tehnoloogiaga, et tagada kaasloojate tehnoloogiate levik. LĂ”puks, naistevastane vĂ€givald on paljudes kultuurides endeemiline, mis on inimkonna dehumaniseerimise vahend, mille vastu vĂ”itlemisel peaks usukogukond olema esirinnas. Siiski on paljudes religioonides ĂŒldiselt ja eriti kristluses kehtestatud naissoost vĂ€givalla nĂ€ilisus, mis muudab vĂ”imatuks selliste sotsiaalsete hĂ€dade vastu vĂ”itlemise. Ăpetused, mis toidavad segregatsiooni, genofoobiat ja seksismi, tuleks kirikus vĂ€lja juurida. See muudab kiriku usaldusvÀÀrseks, et tĂ€ita oma propageerivat rolli vĂ”rdsete pĂ”himĂ”tete ja vĂ”rdsete vĂ”imaluste tagamisel kĂ”igile. Kui kirik ei eemalda piiranguid ise, vĂ”ib tulla periood, mil seda vĂ”rreldakse ning see omakorda pĂ”hjustaks skandaale, kus kohtud vĂ”rdleksid kirikut kiriklikes rollides naise kehale seatud piirangute kaotamisega.This study explores the meaning of transcendence in religion/theology and science/technology. The effort involves analysing the âposthumanâ discourses in selected religions, transhumanism and posthumanism. The study proposes two ways to perceive transcendence horizontal and vertical. Horizontal transcendence points both forward and backwards, focusing on interhuman relationships and one that exists between humans and nonhumans, referred to in the study as ânonhuman other.â Horizontal transcendence involves enhancements that recognise humansâ embodiment in nature. It, therefore, emphasises kinship with both living and non-living entities in nature. It involves moving beyond limits through research and the application of technology in recognition that technology as a tool is part of human nature and a gift from God. Therefore, technology should be employed for wholesome ends rather than harming the other for parochial anthropocentric ends. Horizontal transcendence facilitates team building, community, respect and cares for the other as one would do for him/her self by applying the otherself principle. The principle requires the individual to identify the self in the other, the human and the nonhuman other.
Vertical transcendence points upwards, and it is an otherworldly focus. It represents the desire and vision to separate from nature through technology or divine means. Vertical involves a dualistic understanding of the human. The human is perceived as a being that can be enhanced through separation into mind/souls/immaterial from the body/material. Vertical transcendence includes notions and doctrines that ascribe privileged positions to individuals, groups or species and deny humansâ embodiment in nature. It includes transcendence ideas that treat the body with gnostic contempt and facilitate sexism, gynophobia, genophobia, racism and other social exclusive concepts.
The research is in seven chapters, each conveying a unique yet collaborative discourse. Chapter one maps and introduces the study and the methodology employed. Besides the introduction of the work, the meaning of theology and the obligation of theologians to interpret theology within the context of the dominant contemporary understanding is discussed. It is suggested that it is possible through an alternative approach to formulating theology that is sensitive to contemporary scientific and technological understandings. Finally, religion is discussed under the notion that despite the doctrinal diversity, there are concepts that characterise all religions. Therefore it is possible to broaden the discussions of transcendence beyond Christian theology.
Chapter two focuses on Hefnerâs created co-creator theory, a theological concept formulated with the scientific method. Hefner discusses the roles of myths and rituals in human evolutionary history, pointing to the fact that scientific and religious data are needed to develop human society. Thus, the concept brings out the complementary roles of science and theology and how they need each other for meaningful socio-cultural building. Theologically, if humans and their roles are to be understood, there is the need to reinterpret various concepts that help in the meaning-making processes.
For example, the imago Dei concept in theology is expressed in terms of the ability to make decisions and construct justifying stories through the process of feedback. Thus, humansâ uniqueness as co-creators is expressed through their unique features, such as anatomical qualities and advanced cognitive abilities, culminating in freedom for technological activities. Furthermore, humanâs purpose is understood in creativity as a reflection of Godâs creative grace. Technology is thus a natural part of human nature, serving the human purpose in the evolutionary milieu.
Chapter three discusses the relationships between theology, technology and transcendence. Analogies of transcendence are drawn to emphasise the idea that there is an intricate relationship between human technology and religious notions. The chapter evaluates the concepts of enhancement and how theologians express them, stressing that enhancement should be seen as an everyday process entirely different from transhumanism. Enhancement is a resource that provides Homo sapiens with an existential advantage in the evolutionary process as they encounter different environmental conditions. The enhancement process has both scientific and theological histories. Furthermore, technology and science are great enhancement resources and vital in human evolutionary processes. The chapter concludes that human theological history indicates that there have been divine-instigated enhancements that supported human existence after the fall. Thus, enhancement is theologically consistent with religious doctrines of creation. Furthermore, Christians promote enhancement, albeit subconsciously, through the demonstration of love via charity activities. The ancient records of miracles continue to manifest in Christianity today through enhancement technologies. Thus the divine-oriented miracles are giving way to technology-mediated miracles.
Chapter four introduces the âposthumanâ discourse in transhumanism, posthumanism and Christianity. The chapter, however, focuses on posthumanism and Harawayâs narrative of a cyborg. Posthumanist ideas are contrasted with transhumanist notions of transcendence. While transhumanism anticipates bold new dawn of perfection, posthumanists aspire to eradicate various constructed barriers in recognition of universal kinship. Transcendence in posthumanism, therefore, indicates identification with the other; humans, environment, technology etc. Thus posthumanismâs idea of transcendence is horizontal, but transhumanists focus on vertical transcendence.
The cyborg is a potent symbol of posthumanism and has been the fulcrum of major discourses associated with the âposthumanâ future. The cyborg represents unity, fusion, hybridity, universal kinship and egalitarianism. The idea of the âhumanâ within the cyborg framework is similar to that of transhumanism as "information." However, unlike transhumanism, the "information" is embodied similar to the Christian notion of the human.
Chapter five discusses transhumanism and transhumanist proposals for eliminating ageing and deaths. The research expresses the view that the transhumanist desire to overcome human finitude is a natural inclination of the human co-creator. However, it ignores scientific realities and the complex nature of the human being as millions of years product of evolution. The desire to strip humans of their natural constitution is synonymous with annihilating the human species and immortalising their automata. Therefore, transhumanism is identified with pseudoscience rather than their claims of breakthrough science because they employ numerous unscientific methods in their aspirations. Furthermore, despite exhibiting post-religious postures, transhumanist visions have many radical religious elements, including Gnosticism. The transhumanist harbours the ambitions to go beyond the cyborg concept. Because while the cyborg may represent enhancement, the organic part may be susceptible to sickness, senescence and death, but the âposthumanâ in transhumanism is immortal, ageless and immune to diseases.
Chapter six discusses the relationship between âposthumanâ narratives and religion, articulating the position that religious eschatology should be considered a âposthumanâ narrative. This is because of identified similarities between secular âposthumanâ narratives and eschatological visions of religions. This chapter identifies various shades of disembodied elements in transhumanism and religious doctrine, which lack scriptural and scientific bases. Such elements include doctrines that stigmatise sexual expressions, foster gender-based discrimination, and the desire to abandon the body. Sexism, gynophobia, and genophobia in Christianity are discussed in relation to the idea of transcendence. The study avers that notions that facilitate such biases are cultural, lacking scriptural bases and scientific illuminations. Thus, they correspond to vertical transcendence.
Chapter seven constitutes the summary and conclusion of the research, which articulates that religion/theology and science/technology should be seen as complementary disciplines, not opposing fields. This is because they diverge and converge in many areas to provide diverse data for holistic human wellbeing. For example, science and theology present different notions of the identity and distinctiveness of the human person. However, they converge on the uniqueness and their kinship with all other creatures in nature. That technology is a gift of God and part of human nature, a premise for survival and wholesomeness, but âcrudeâ technologies constitute a significant threat of extinction and suffering. Therefore, the faith community must get actively involved in technology to ensure the proliferation of co-creator technologies.
Finally, violence against women is endemic in many cultures serving as an avenue for dehumanising society. The faith community should therefore concentrate its advocacy in this area. However, a semblance of violence against the female is instituted in many religions in general and Christianity in particular, making it impossible to challenge such social ills. Therefore, there is the need to eradicate doctrines that nurture segregation, genophobia and sexism from the Church. The eradication of such conduct will make the faith community credible to play its advocacy role to ensure egalitarian principles and equal opportunity for all. If the Church does not remove limits, there could be a period when it will be compared to do so. However, since the Church is the arbiter of freedom and morality, it will be scandalous for the courts to compare the Church to eradicate limits placed on the female body and ensure equity in the Church.https://www.ester.ee/record=b551385
Smart Sensors for Healthcare and Medical Applications
This book focuses on new sensing technologies, measurement techniques, and their applications in medicine and healthcare. Specifically, the book briefly describes the potential of smart sensors in the aforementioned applications, collecting 24 articles selected and published in the Special Issue âSmart Sensors for Healthcare and Medical Applicationsâ. We proposed this topic, being aware of the pivotal role that smart sensors can play in the improvement of healthcare services in both acute and chronic conditions as well as in prevention for a healthy life and active aging. The articles selected in this book cover a variety of topics related to the design, validation, and application of smart sensors to healthcare
Brain and Human Body Modeling
This open access book describes modern applications of computational human modeling with specific emphasis in the areas of neurology and neuroelectromagnetics, depression and cancer treatments, radio-frequency studies and wireless communications. Special consideration is also given to the use of human modeling to the computational assessment of relevant regulatory and safety requirements. Readers working on applications that may expose human subjects to electromagnetic radiation will benefit from this bookâs coverage of the latest developments in computational modelling and human phantom development to assess a given technologyâs safety and efficacy in a timely manner. Describes construction and application of computational human models including anatomically detailed and subject specific models; Explains new practices in computational human modeling for neuroelectromagnetics, electromagnetic safety, and exposure evaluations; Includes a survey of modern applications for which computational human models are critical; Describes cellular-level interactions between the human body and electromagnetic fields
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Encountering Pain: Hearing, seeing, speaking
What is persistent pain? How do we communicate pain, not only in words but in visual images and gesture? How do we respond to the pain of another, and can we do it better? Can explaining how pain works help us handle it? This unique compilation of voices addresses these and bigger questions. Defined as having lasted over three months, persistent pain changes the brain and nervous system so pain no longer warns of danger: it seems to be a fault in the system. It is a major cause of disability globally, but it remains difficult to communicate, a problem both to those with pain and those who try to help. Language struggles to bridge the gap, and it raises ethical challenges in its management unlike those of other common conditions. Encountering Pain shares leading research into the potential value of visual images and non-verbal forms of communication as means of improving clinicianâpatient interaction. It is divided into four sections: hearing, seeing, speaking, and a final series of contributions on the future for persistent pain. The chapters are accompanied by vivid photographs co-created with those who live with pain. The volume integrates the voices of leading scientists, academics and contemporary artists with poetry and poignant personal testimonies to provide a manual for understanding the meanings of pain, for healthcare professionals, pain patients, students, academics and artists. The voices and experiences of those living with pain are central, providing tools for discussion and future research, shifting register between creative, academic and personal contributions from diverse cultures and weaving them together to offer new understanding, knowledge and hope
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