Mode Of Intercourse Research Articles

Opportunistic Intestinal Parasite Infection and Mode of Sexual Intercourse of HIV-Infected Patients in the Era of HAART

One of the major health problems among HIV-infected patients is the intestinal parasite infestations. At present, opportunistic intestinal parasite infection is very common in patients with HIV/AIDS and remains a treat to public health. Association of HIV infection with gut parasites is likely to be related to sexual modes of contact that favour both HIV and the parasite. A cross-sectional study to determine the correlation between opportunistic intestinal parasite infection and mode of sexual intercourse among HIV/AIDS patients was conducted. In the study of 40 HIV/AIDS adult patients with diarrhea, a total of 38 cases with heterosexual mode of intercourse and 2 with homosexual mode of intercourse were reported during the study period. Of interest, there is no association between opportunistic intestinal parasite infection and mode of sexual intercourse of HIV-infected patients (P value > 0.05).

Aretino's Pornography and Renaissance Satire

Aretino's Pornography and Renaissance Satire SAAD EL-GARALAWY Apart from his reputation as a lashing satirist, "the scourge of princes," Pietro Aretino was famous—or infamous—in England in the late sixteenth and early seventeenth centuries for his works of pornography ,1 perhaps the first of their kind in Christendom. His most notorious book was the Ragionamenti, where two harlots dwell on the techniques and practices of sex through dialogues about the lives of nuns, married women, and courtesans. There were also his sixteen obscene sonnets, / Sonnetti Lussuriosi, dealing with modes of intercourse , which accompanied pictures of sexual positions, usually called / Modi, designed by Giulio Romano and engraved by Marcantonio Raimondi.2 Allusions to these bawdy manuals occur so frequently in English literature from Spenser to Milton that they constitute a phenomenon which is worth exploration. In many cases the references to Aretino's "pictures" and "dialogues" become functional as a medium of social, moral and political satire in the later English Renaissance. Saad El-Gabalawy, Associate Professor of English at the University of Calgary, has written articles on Renaissance literature in various journals and has translated four American books into Arabic. 1 Since the lines between "pornography," "obscenity," and "erotica" arc very thin and wavering, I have taken the liberty to use these terms rather loosely to imply explicit sexual material in general, without attempting to make dear distinctions. 2 Perhaps the best bibliographical, historical, and critical material related to the two works of pornography is available in A. Gerber, "AU of the Five Fictitious Italian Editions of Writings of Machiavelli and Three of Those of Pietro Aretino printed by John Wolfe of London (1584-1588)," MLN, 22 (1907), 2-6, 129-135, 201-206; Henry Sellers, "Italian Books Printed in England before 1640," The Library, Fourth Series, 2 (September 1924), 114-16; David Foxon, Libertine Literature in England, 1660-1745 (London, 1964), especially pp. 19-27; Wayland Young, Eros Denied: Sex in Westei-n Society (New York, 1964), especially Chapter 9 and Appendix 2; Johannes Hösle, Pietro Aletinos Werk (Berlin, 1969), especially pp. 15-21, 52-56, 89-114, 227-231. ROCKY MOUNTAIN REVIEW87 In the Greene-Nashe-Harvey controversy, the name of Aretino appears in different contexts, with the main emphasis on his satire. There is, however, a gradual shift in the 1590's, when these writers begin to concentrate on his works of pornography and regard him as a byword for libertinism. Despite the fact that Gabriel Harvey as a rhetorician expresses early admiration for Aretino's style in the Marginalia , later in Foure Letters (1592) he places his literary enemies in the company of "Lucían, lulian, Aretine, and that whole venemous and viperous brood, of old & new Raylers ..." (Sig. A4V). Nashe is furiously accused of moral hypocrisy in A New Letter of Notable Contents (1593), where Harvey wonders about the strange combination of religion and pornography in Aretino's works, with an explicit allusion to the Ragionamenti: He [Nashe] should be an Aretin: that Paraphrased the inestimable bookes of Moses, and discoursed the Capricious Dialogues of rankest Bawdry : that penned one Apology of the diuinity of Christ, and another of Pederastice, a kinde of harlatry, not to be recited: that published the Life of the blessed Virgin, and the Legende of the Errant Putaña . . . O monster of extremityes; and ô abomination of outragious witt. (Sig. DF) It is clear that "Aretin" is used by Harvey as an abusive term in his character-assassination game with Greene and Nashe, to smear their reputation by identifying them with the blackmailer through satire, the licentious ribald, the boy-corruptor, the Antichrist, the consort of whores, the epicurean libertine. Harvey's personal attack shows him as something of a pompous academic fool, indulging in the blunt denunciation of invective and usually lacking in humour. In his angry expression of fierce contempt, he regards himself as a champion of those traditional and moral values which such dissolute professionals as Aretino and Nashe have obscenely flouted. But his condemnation of these writers is not based on the public motivation which leads to a deliberate and militant attempt to expose vices and reform morals. David McPherson expounds in detail the...

Aretino's Pornography and Renaissance Satire

Apart from his reputation as a lashing satirist, scourge of princes, Pietro Aretino was famous-or infamous-in England in the late sixteenth and early seventeenth centuries for his works of pornography,' perhaps the first of their kind in Christendom. His most notorious book was the Ragionamenti, where two harlots dwell on the techniques and practices of sex through about the lives of nuns, married women, and courtesans. There were also his sixteen obscene sonnets, I Sonnetti Lussuriosi, dealing with modes of intercourse, which accompanied of sexual positions, usually called I Modi, designed by Giulio Romano and engraved by Marcantonio Raimondi.2 Allusions to these bawdy manuals occur so frequently in English literature from Spenser to Milton that they constitute a phenomenon which is worth exploration. In many cases the references to Aretino's pictures and dialogues become functional as a medium of social, moral and political satire in the later English Renaissance.

Certain Theoretical Problems in Polytechnical Education

The process of communist construction is, at the same time, the process of forming a comprehensively and harmoniously developed individual. Therefore, the makeup [oblik] of the person of the future incorporates and directly expresses genuinely contemporary traits born in those new forms and modes of intercourse that develop in the process of overcoming the vestiges of the bourgeois system for the social division of labor. And only by revealing the necessary conditions, means, and methods of overcoming vestiges of the social division of labor in practical terms do we find and substantiate the conditions, means, and methods for the practical formation (education) of the person of the future.

Priest and Physician

In a recent number of the Zeitschrift f. Psychiatrie (published in May, 1898) Möbius devotes an article to the memory of Heinroth (dead now fifty-five years), who is chiefly famous for the doctrine which he taught that mental disease arises from sin. He was, Möbius tells us, the first clinical teacher of psychiatry in Germany. It may therefore well be that he exercised an injurious effect, and that he was, as Kräfelin says, a dangerous enemy to the school of scientific psychiatry, then recently founded by Esquirol. Möbius, however, endeavours to point that he had nevertheless his merits. To us the matter is chiefly interesting as marking time. Such and such things a physician taught sixty years ago, and in the very next number of the journal which contains Möbius's historical notice we find how a priest writes to-day. In the Zeitschrift f. Psychiatrie published in June, 1898, there is a short review by the editor, Laehr, of a little work on “Pastoral Psychiatry” forming one of the volumes of an encyclopædia of Catholic theology, and setting forth views on sacerdotal work in asylums, which are published “with the approval of the Venerable the Vicariate-General of Freiburg, and of the Episcopal Ordinariate of Regensburg.” The author, Laehr tells us, frankly begins by saying that the physician must take the first place in dealing with the insane, and must have the direction of the treatment. Insanity is described as a disease of the brain, and the causal connection of the mental processes with brain conditions is said to be demonstrable by psycho-physics. The author modestly claims that there should be for every large asylum a special chaplain, so circumstanced that he could devote the necessary time to his work and spend as long as possible in the institution, for (the italics are ours, and they feebly express our feelings) “the acquisition of the necessary knowledge is not very easy, and the mode of intercourse with the various patients is not to be learned off-hand.” It is a pity that this sensible sentence could not be engraven on the tablets of memory for those occasional asylum committee-men who conceive that mere election on an asylum Board makes them familiar with the last results of science, and capable of teaching his business to the physician who has devoted his lifetime to the work. And we must earnestly commend to our older judges, and especially to those venerable denizens of the Gilded Chamber who are finally appealed to as the infallible exponents of the common law of England, the following excerpts from Father Ignatius Familier's work as given by Laehr:—“In all the many intermediate stages between mental health and complete insanity the freedom of the will is always limited in the same degree as the mind is affected. Therefore, such a person cannot be held entirely accountable for his actions, and is only responsible to a limited degree. If serious disturbances dominate any one region of mental activity, then complete irresponsibility must be held to exist, for the morbid errors of one mental sphere are almost never corrected by the part remaining in a better state, but on the contrary bring about a morbid condition of the entire personality” (das ganze Thun und Lassen krankhaft bestimmen). In a chapter “De Sacramentis” the author makes a most interesting distinction “between those lunatics who have been insane from their earliest infancy, and those who have been stricken by insanity after a longer or shorter period of sound mental health. The sacrament of Extreme Unction should never be administered to the former, for the possibility of committing a sin is taken from them by their irresponsibility. On the other hand, Extreme Unction must be administered to the latter when at all possible.”