Magic Lamp Research Articles

Artificial Intelligence Applications for Thoracic Surgeons: "The Phenomenal Cosmic Powers of the Magic Lamp".

In the digital age, artificial intelligence (AI) is emerging as a transformative force in various sectors, including medicine. This article explores the potential of AI, which is akin to the magical genie of Aladdin's lamp, particularly within thoracic surgery and lung cancer management. It examines AI applications like machine learning and deep learning in achieving more precise diagnoses, preoperative risk assessment, and improved surgical outcomes. The challenges and advancements in AI integration, especially in computer vision and multi-modal models, are discussed alongside their impact on robotic surgery and operating room management. Despite its transformative potential, implementing AI in medicine faces challenges regarding data scarcity, interpretability issues, and ethical concerns. Collaboration between AI and medical communities is essential to address these challenges and unlock the full potential of AI in revolutionizing clinical practice. This article underscores the importance of further research and interdisciplinary collaboration to ensure the safe and effective deployment of AI in real-world clinical settings.

IDEAL-CIO: Instant Digital Express Advocated “Magic Lamp” for Cloud Intelligence Outlet

iDEAL-CIO: Instant Digital Express Advocated “Magic Lamp” for Cloud Intelligence Outlet

A MILLENNIUM OF ONE THOUSAND AND ONE NIGHTS

No other work of Oriental literature has had such an influence on Europe as the collection of Arabic tales entitled One Thousand and One Nights. It was first translated from the Syrian original into French (Les Mille et Une Nuits, 1704–17) by the orientalist Antoine Galland and into English by Richard Burton (The Thousand Nights and a Night, 1885–88). The first Slovenian translation is an adaptation: the translator was Filip Lipe Haderlap, and the title was Tisoč in ena noč: pravljice iz jutrovih dežel (One Thousand and One Nights: Fairy Tales from the Lands of the East, 1880–91). It is a Christianized translation from German based on the Viennese edition (Max Habicht, Friedrich Heinrich von der Hagen, Carl Schall: Die Erzählungen der 1001 Nacht aus Tunesien. Arabische Erzahlungen [1825]). In the Slovenian adaptation, Scheherazade is called Lunica, Dinarezada Srebrnica, Sultan Shahryar is Riar, his brother Shahzeman is Senan, and the vizier is a minister. Makalonca (1944) by F. S. Finžgar was also taken from the Arabic collection entitled Zgodba o Kamar-al-Zamanu in kitajski princesi Badur (The Tale of Kamar al-Zaman and the Chinese Princess Badur), in Haderlap’s translation under the title Historija od princa Krasnobora in od Kitajske princezinje Milene (The History of Prince Krasnobor and of the Chinese Princess Milena). Slovenian readers are most familiar with individual fairy tales (Aladdin and the Magic Lamp, Ali Baba and the Forty Thieves, TheThief of Bagdad, The Magic Horse, Harun al-Rashid, The Fisherman and the Genie, Open Sesame, Sinbad the Sailor, TheThree Apples, etc.).

“Art therapy: A magic lamp for the healing mind” review: A pioneering work which would be a guidebook for the future

“Art therapy: A magic lamp for the healing mind” review: A pioneering work which would be a guidebook for the future

The Magic Lamp in American Fiction: An Archetypal Approach to Mark Twain and Kurt Vonnegut

This paper examines the symbolism of the magic lamp in Mark Twain's The Adventures of Huckleberry Finn (1884) and Kurt Vonnegut's Hal Irwin's Magic Lamp (1957). This study, which uses an archetypal approach to the texts, demonstrates how the American authors use the literary source of the magic lamp image from the Middle Eastern folktale collection of the Arabian Nights, where the lamp essentially represents Aladdin's dream and a quick route to success. Furthermore, the two authors aim to transform this image into the motif of the American dream in its modern contexts. These two literary works likewise made an effort to use the picture as a vehicle for the issues of slavery, racial prejudice, and class inequality. Additionally, the characters’ desire to escape their social and economic constraints is, contrary to what they anticipate, frustrated because of their use of the lamp. Moreover, the wishes of the characters in both texts to escape from their social and economic restraints are, contrary to their expectations, thwarted as a result of their use of the lamp. This negative outcome renders the function of the lamp the opposite to its original function in the literary sources of the texts.

Extracellular vesicle: A magic lamp to treat skin aging, refractory wound, and pigmented dermatosis?

Exposure of the skin to an external stimulus may lead to a series of irreversible dysfunctions, such as skin aging, refractory wounds, and pigmented dermatosis. Nowadays, many cutaneous treatments have failed to strike a balance between cosmetic needs and medical recovery. Extracellular vesicles (EVs) are one of the most promising therapeutic tools. EVs are cell-derived nanoparticles that can carry a variety of cargoes, such as nucleic acids, lipids, and proteins. They also have the ability to communicate with neighboring or distant cells. A growing body of evidence suggests that EVs play a significant role in skin repair. We summarize the current findings of EV therapy in skin aging, refractory wound, and pigmented dermatosis and also describe the novel engineering strategies for optimizing EV function and therapeutic outcomes.

The Roc’s egg as vanishing mediator in Aladdin and the Magic Lamp from text to film

ABSTRACT In this paper, I trace the absent narrative of the Roc’s Egg in Aladdin and the Magic Lamp to the film adaptation. Disney, in particular, omits the narrative and by omitting, changes the inner logic of the text. The 1992 animated film and the 2019 live adaptation introduce a power relationship that shifts from the text’s structural power into agential power through its genre ideology of Americanisation. In this shift, there is a vanishing element that allows the change and that is the Roc’s egg whose meaning is power limitation. I argue that the roc’s egg in the text functions, in Jameson and Žižek’s lens, as a vanishing mediator that though is absent in the films still finds its meaning subsumed in them. In this way, the crux of the argument is to diagnose such Americanisation through limitation.

GOLDILOCKS AND THE BEAR: TRANSFORMATION OF FAIRY TALES AND POLITICAL CODES

Goldilocks and The Bear is a novel transformed from The Story of the Three Bears and Aladdin and Magic Lamp fairy tales. The novel presents a non-linear plot since it mixed up the plot and characters from those fairy tales as its hypo-grams. The process of the mixture is surely not merely innovation, but it has a politic code appeared in it. This study is investigating the transformation the fairy tales into the novel, and entails the political code behind it. Hutcheon’s concept of poetics and politics of postmodernism is used to display the novel through its double sides; its structure (as well as its contexts) and ideological sphere. This study suggests that the novel is using and distorting in the fairy tales through the women characters; Goldilocks named Victoria, a new women character Safiyya, Bear male as Ramsey as representation of white male, and Aladdin as dark-skinned man. The composition of the characters actually represented political codes of gender and white supremacy in Western narrative. It is legitimating and subverting the narrative representation of woman and dark skinned people who used to be placed as marginal people in the western narrative. The novel, reversaly, raised other possibility that those peripheral characters (women and blacks) can be competed with central character (men and whites). The narrative text of Goldilocks and the Bear displayed the deconstruction of women and black characters who used to be depicted in negative label in literature and cultural product, especially in Western representation.

Disclosing Deceitful Behavior in Aladdin (2019): The Characters’ Violation of Grice’s Maxims

In spite of the fact that Grice’s maxims direct the dyad talk exchange to glide gently, some people disobey for certain rational grounds or motives: one of them is hiding a lie. Aladdin (2019) was the remake of the 1992 American musical fantasy film which described a kind-hearted street urchin (Aladdin) and a power-hungry grand vizier ( Jafar) who were vying for a magic lamp that had the power to make their deepest wishes come true. Princess Jasmine’s introduction enlivened the story because her beauty was so tempting that Aladdin, whose social stratification was different, fell passionately in love with her. Jafar’s ambitious appetency to take over the kingdom fired the conflicts among the characters. All enthusiasms drove these fictitious characters to do anything, including entailing lies. Unriddling the violation of Grice’s (1975) maxims and detailing Ekman’s (1992) Detecting Deceit theory, comprising word, voice and body, this investigation was designed qualitatively to disclose the characters’ deceitful behavior and find out the reasons behind it. Some of the reasons for telling a lie, according to Turner, Edgley and Olmstead (1975) are covering to save face, to maintain/terminate a relationship, to avoid tension/conflict, and to control the situation; these were operated in the study. It was found that there were groups who 1) violated the maxims of quantity, quality and manner; 2) violated the maxims of quantity, quality and relevant; and 3) violated the maxims of quality, manner and relevant. The most frequently found reasons for why they violated the maxims were to save face, to exploit others and to terminate the interaction. The results show that people tend to deceive others in order to save face in social situations and to gain power over others by violating multiple maxims.
 Keywords: deceitful behavior, reasons of deception, violated maxims

Using Open-Source Learning Platform(Moodle) in University Teachers’ Professional Development

With the development of information technology, teachers’ professional development based on network has attracted more and more attention due to its ease of use, openness, sharing and knowledge accumulation. This paper studies the importance of teachers’ subjective consciousness and self-development needs in the information technology environment in the university teachers’ professional development, discusses how to update teachers’ professional development attitude and adapt to the new role of teachers in the information technology environment; Moodle(or Magic lamp in China), namely: modular object-oriented dynamic learning environment, is a course management system (CMS) designed and developed by Australian teacher Martin Dougiamas based on the theory of social constructivism. The paper analyzes the internal relationship between Moodle related functional modules and teachers’ professional development, and the possibility of realization. After in-depth analysis of characteristics and advantages of Moodle as a technology platform and the support and application value of Moodle platform for university teachers’ professional development, this paper constructs a new mode of teachers’ professional development with Moodle as the interactive platform, which is “one platform, two footholds, three ways and multi-body participation”.

Apprehending Global Civilisation in The Magic Lamp: Giving the World a New Literature

The argument in this article is that Ben Okri’s ekphrastic The Magic Lamp: Dreams of Our Age (London: Apollo, 2017) reveals an ontopoietic or heightened awareness literature of the “imagiNation”, to borrow a neologism from Dieter Riemenschneider, the purpose of which is a Heideggerian transformation of our global intelligence through a mythic conjunction between poetic text by Okri and art images by Rosemary Clunie. In this new kind of literature, healing accrues from a creative rising above the unnatural boundaries that separate human beings from one another and from their globalised eco- phenomenological environments. Okri envisages a special brand of spatial- temporal coexistence to be found in the bordering of our state of consciousness with our subconscious mind, melding our past with our present. The article situates global civilisation within the notion of globalisation, terms that cover a whole range of distinct political, economic, and socio-cultural trends, embedded within which are ideological connotations that encompass regional, national, and international topographies as well as aesthetic, ethical, and psychological domains. Four excerpts from The Magic Lamp, in which Okri adopts a fabulist literary mode that invites comparison with the world of dreams—as suggested by the book’s subtitle, Dreams of Our Age—serve to illustrate an international literature that tends to transcend the borders between the realist or mimetic and the fantastic or magical, by blending, juxtaposing, interposing, or contrasting the cerebral with realism, as happens during dreamtime.

An Exploratory Study On The Possibility Of Replacing Tawarruq Based Islamic Banking Products Using Other Alternatives

Tawarruq which is also known as commodity Murabahah in Islamic banking is widely practiced in Malaysia to structure different types of Islamic banking products. The widespread use of tawarruq has made Islamic banks to be re-named as “tawarruq banks” and some even call tawarruq as the “magic lamp” of the industry. Shariah scholars have criticised this frequent usage of tawarruq in Islamic banking industry of Malaysia, while the practitioners have replied by saying that if tawarruq is a shariah approved concept, then what is wrong with the usage of it? However, from the shariah perspective, the issue here is not about the shariah compliance of tawarruq transactions per se. It is about the shariah limitations imposed by the scholars on the use of it. This simply means that there is a reservation made by shariah scholars in allowing the usage of tawarruq contract in Islamic finance as tawarruq is a contract allowed to be used when one has to choose between a conventional loan and tawarruq. The purpose of this research is thus to show the alternative Islamic commercial contracts that could be used to structure Islamic banking products that have been structured in the market using tawarruq. It is anticipated that the outcome of this research will assist Islamic banking industry to understand why and how they can move away from tawarruq.

Of Magic: Ben Okri’s The Mystery Feast and The Magic Lamp

Ben Okri does not seem to see African art in terms of “magic,” yet he constructs a magic/science/myth poetics in The Mystery Feast (2015) and The Magic Lamp (2017). In these two texts, intuitive creativity and the magic of being bring about a triangulated synthesis of rational, non-rational and supra-rational domains. In his discussion of magic, James Frazer conceives of two principles of magic: “like produces like” and things once in contact forever retain that influence. As a system of natural law, magic, science and religion form the triumvirate for Frazer. In its exploration of “magic,” this article adopts and adapts Frazer’s views on the nature of magic in his acclaimed The Golden Bough. The approach braids a magic, science, and myth triad for a reading of select ekphrastic prose-poems or “proems” from The Magic Lamp, each a microcosm reflecting a measured and orderly universe. The argument is supported by Okri’s storytelling aesthetics in The Mystery Feast. Each petit poème en prose (“little poem in prose”) in The Magic Lamp is a codification of naturalia and mirabilia (“the natural” and “the wonderful”). The broad framework upon which the discussion is premised is the visible/invisible theory of French philosopher, Maurice Merleau-Ponty (1928–1961).

ALADDIN AS AN IMMORAL ETHICIST IN ALADDIN AND THE MAGIC LAMP

This study delves into the tale Aladdin and the Magic Lamp as the excerpt of the Middle Eastern folk tales collection One Thousand and One Nights rather than the popular Disney version. It problematizes the figure of Aladdin and rebrands him as an immoral ethicist as opposed to Disney hero who seeks strength within himself and the other text versions of him as a changed man. This problematizing essentially entails a critique of the Westernized moral figure and its basic universal lesson in the text to argue his being immoral. To do this, the methodology of the paper follows from a philosophical reading that subjectivizes the protagonist into the question of ethics. Specifically, it takes from ieks elaboration of the Nietzschean version of an immoral ethics that remains consistent with the fidelity to ones desire. The paper shows how the plot reveals Aladdins immoral ethics that is founded on strength and constant activity but presupposing the voluntary knowledge and cleverness of his existential choice. To back this, the study finds three distinct features, namely: 1) disregard to authority, 2) love beyond good and evil, and 3) negative will to power.DOI:10.24071/ijhs.2019.030108

Ben Okri’s Aphorisms: “Music on the Wings of a Soaring Bird”

Abstract The title of this presentation is derived from Ben Okri’s latest publication, The Magic Lamp (2017), itself an intersectional text featuring a selection of Rosemary Clunie’s art and Okri’s accompanying ontopoietic/ heightened consciousness prose. This trans-disciplinary paper traces the trajectory and suggests the import of Okri’s blueprints for regaining our true state of being: his aphorisms in Birds of Heaven (1996), A Time for New Dreams (2011) and those in Johns Hopkins’s journal, Callaloo (2015, 38(5): 1042-1043). Reviving a wisdom corpus from antiquity, this Booker Prizewinning Nigerian novelist provides a guiding paremiological exemplum in A Time for New Dreams to counter postmodernity’s obsession with the pleasure principle or fast living and hyper-connectivity: “And out of the wilderness/ The songbird sings/ ‘Nothing is what it seems./ This is a time for new dreams’” (2011: 147). Based on Italian Renaissance’s Desiderius Erasmus’s ([1540] 1982) view on the luminous benefits of concise thought, the argument is that the quintessence of aphorisms or proverbs has been and is their pithy wisdom. A basic premise is that the Imaginatio Creatix communicating in poetic prose aphorisms provides fertile ground for new connections, new depths, and new transversals as well as epiphanies or what Okri terms the alchemy of ‘serendipity’. A fragment in Birds of Heaven (1996: 40) highlights the moral purpose of Okri’s aphorisms: “It is precisely in a broken age that we need mystery and a reawakened sense of wonder: need them in order to be whole again.”

Czar opowieści. Dylogie Catherynne M. Valente oraz Salmana Rushdiego w kontekście Księgi tysiąca i jednej nocy

From the 18th century on Arabian Nights has been influencing European imaginary, especially culture and literature. It created European vision of the Orient as well. In the 20th century popular culture gave high recognisability to many elements of Arabian Nights (such as characters: Sindbad, Aladdin or magical artefacts: a flying carpet, magic lamp). Scheherazade as an allegory for narrative art became the most important figure for scholars studying the book. The paper shows how two contemporary book cycles make intertextual links to Arabian Nights . Orphan’s Tale by Catherynne M. Valente, Harun and the Sea of stories and Luka and the fire of Life by Salman Rushdie rewrite the elements of Arabian Nights , such as characters, artefacts and linguistic allusion to the Orient. However, the narration in the works by both writers is completely different: Valente recreated a sophisticated device of narration known from the book, whereas Rushdie gave his novels a simple, linear composition. Scheherazade’s gift to spin story out of a life is needed for different aims. For Rushdie telling fairy tales is useful in writing about life of literature itself, for Valente it is important for creating an alternative to the patriarchal vision of the world.

Magic Lamp magazine as a sociocultural artifact. For the magazine jubilee

Magic Lamp magazine as a sociocultural artifact. For the magazine jubilee

The Diorama Effect

The diorama on the rue Sanson in Paris (1822–39) created a blended image by rotating the auditorium between two tableaux, each painted back and front and illuminated with colored light to create a sense of animation. What I call the “diorama effect” is the way the diorama used projection and reflection—both literally and figuratively—to create the illusion of places and characters known to the audience while simultaneously dissolving these references, seemingly into thin air. The 1825 diorama, the example in this essay, featured a tableau by Charles-Marie Bouton depicting a view of Paris and its new gas meter, and a second tableau by Louis Daguerre presenting a colonnade that disappears. To understand the way that these tableaux participated in then-contemporary debates on gaslight each is read in relation to narratives from the time—notably, the program notes for the diorama, the popular fairy tale of Aladdin and the magic lamp, and public debates in which the gas lamp figures as a political symbol of insurrection or, conversely, as a romantic symbol of exoticism.

Eveready Industries: The Magic Lamp that Changed the Fortunes

This case portrays the experimental foray of Eveready Industries Limited in a new line of business when faced with dire consequences of survival of its core battery business. The battery business was severely hit because of cheap Chinese imports and from a position of domestic market leader, Eveready saw its position untenable during 2006 to 2008. Mr. Khaitan the Vice Chairman & Managing Director of Eveready Industries Ltd. felt that the company's problems were much deeper. On top of its falling domestic demand, the company did not have the license to sell Eveready batteries in many overseas markets. Thus born out of sheer necessity of survival, Eveready Industries made its experimental foray of entering the LED lantern (lamp) business. This entry into a new business could, on one hand, create a new growth opportunity for catering to the BOP customer in an emerging country like India. On the other hand, these lamps would need batteries to operate on, which would create a further traction for his existing battery business. Further, if it could be provided cheaper than traditional kerosene lamps, it would fill a significant void in the market. This experimental foray led to unprecedented success which changed the fortunes of the company from 2009 onwards. Built on the philosophy of giving better light at a lower monthly cost than running kerosene lanterns, this experimentation was a huge success. What then were the challenges and pitfalls faced by Eveready Industries in taking an alternative growth path? What were the strategies adopted in revitalizing the Company? It is quite rare in the Indian market that a consumer product can catch such a customer fancy in such a short span of time as with the LED lamps. However challenges remain as rechargeable batteries and solar lanterns could be a potential threat to the LED lantern. This case describes the innovation in the business model and leadership issues during a crisis, which resulted in revitalization of the company.

046 15 Minute Reinforcement Test Restores Murmur Recognition Skills in Medical Students

a range of specific issues or questions, interesting and engaging for young children, suitable for boys and girls. RESULTS: One activity format evaluated for each response type. Art sketches reported activities. Port/Starboard game modified for self-perceptions. Aladdin’s magic lamp elicited desired future changes/wishes. Mr. Potato Head craft conveyed recommendations to others. Use of these methods was explored in both one-on-one and group formats (Table 1). Accuracy of the responses was evaluated through comparisons to child and parent verbal responses. Most children (50% to 100%) were able and willing to perform the art, craft and game activities. Responses obtained through these methods were comparable to parent and child verbal reports. Younger children (4 to 7 years) had difficulty completing the “desires and wishes” and “recommendations to others” activities in a group setting, but were successful when playing individually with the researcher. Older children (7 to 9 years) were successful in a group setting, with some older children being reluctant to perform the art and craft activities in a one-on-one setting. CONCLUSION: Games, arts and crafts are feasible research methods to enable young children to convey their thoughts, perceptions and experiences. Feasibility and receptiveness vary with age and individual interests, so the availability of multiple methods and allowing the child a choice of activity format is important. The effectiveness of these methods provide enhanced opportunities for researchers to explore issues directly with young children, avoiding the limitations of parent proxy reports.