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Автор: Grafiati

Опубліковано: 18 травня 2024

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1

Noé, Fabienne. "« Mon secret, c'est mon droit » ou la nécessité d'uniformiser les règles du secret en action sociale et médico-sociale." Les Cahiers de la Justice N° 3, no. 3 (2014): 401. http://dx.doi.org/10.3917/cdlj.1403.0401.

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2

Lannegrand, Sylvie. "Du journal à l’oeuvre : « Écrire, mon secret, ma captivité, ma vie », Yves Navarre." Revue de Bibliothèque et Archives nationales du Québec, no. 3 (October 17, 2014): 6–19. http://dx.doi.org/10.7202/1027026ar.

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Анотація:

Le journal d’Yves Navarre, rédigé de 1971 à 1990, permet d’apprécier le travail du diariste comme celui de l’écrivain. Outre un intérêt esthétique et documentaire certain, il présente également une valeur littéraire indéniable et demeure jusqu’à présent inexploité. Les 43 cahiers qui composent ce journal personnel abondamment illustré recèlent en effet quantité de réflexions, de lettres, d’articles, de tapuscrits et de notes sur les textes en cours ou publiés, ce qui en fait à la fois un objet fascinant et une ressource précieuse pour le critique et le généticien. L’étude proposée se penche sur les liens dialectiques qui s’établissent entre le journal et l’oeuvre publiée, en particulier l’ouvrage intitulé Biographie (1981), texte autobiographique à la composition originale et au contrat paradoxal. La réflexion s’élargit ensuite pour saisir la pratique et les enjeux de l’écriture chez un auteur dont tous les ouvrages, par-delà les différences génériques, sont marqués au sceau de l’écriture de soi.

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3

GRACA, Witold. "PROTECTION OF CYBERSPACE IN POLAND AND THE CZECH REPUBLIC – THE ROLE OF SECRET SERVICES." Modern Management Review 27, no. 1 (March 31, 2022): 21–32. http://dx.doi.org/10.7862/rz.2022.mmr.02.

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Secret services are the key elements in the field of cyber security in Poland. Two of the national CSIRTs (Computer Security Incident Response Teams), i.e. CSIRT GOV and CSIRT MON are run by the following services: the Internal Security Agency and Military Counterintelligence Service. In the Czech Republic, CSIRTs/CERTs at the national level are operated by civilian entities and coordination in the event of a threat is the responsibility of the civilian National Cyber and Information Security Agency (NUKIB). The Polish Act on the National Cyber Security System does not provide for parliamentary control of the activities of national CSIRTs. In the Czech Republic, a special standing committee was established to control the activities of NUKIB. Fundamental differences in the structure of the cyberspace protection system in Poland and the Czech Republic may result from the adoption of different priorities in terms of values by political actors.

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4

Pujante González, Domingo. "Un secreto a voces: los relatos íntimos de Niki de Saint Phalle." Thélème. Revista Complutense de Estudios Franceses 35, no. 2 (October 23, 2020): 251–59. http://dx.doi.org/10.5209/thel.70613.

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Анотація:

En este artículo pretendemos aproximarnos a la producción literaria de Niki de Saint Phalle (1930-2002) para desvelar las claves de una creación íntima y violenta que sirve de terapia al visibilizar los traumas ligados a la experiencia del abuso sexual en el ámbito familiar y a un estado de salud mental fragilizado. El trabajo se divide en cuatro partes: en la primera, presentamos a la artista como fuente de inspiración de otras obras; en la segunda, indagamos en las formas autobiográficas y en la producción literaria de la autora; en la tercera, procedemos a un análisis del relato Mon secret (1994) que se convierte en un grito liberador del peso de la vergüenza y la culpa. Concluimos con unas reflexiones sobre la débil separación entre la vida privada y la exposición pública.

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5

Bruneteaux, Patrick. "Ethnographie et lien social. Pratique et éthique de la recherche auprès des résidents des foyers d’urgence." Bulletin of Sociological Methodology/Bulletin de Méthodologie Sociologique 140, no. 1 (September 28, 2018): 39–89. http://dx.doi.org/10.1177/0759106318795217.

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Cet article vise à explorer plus avant une certaine façon de pratiquer l’ethnographie, que j’ai développée au cours des deux dernières décennies. Elle consiste, sur la base du principe de commune humanité, à créer des relations de longue durée avec le public enquêté, en l’occurrence des « SDF ». Ceci ne va sans soulever certaines contradictions, voire tensions, dès lors que la recherche suppose aussi un principe d’efficacité. J’ai ainsi été conduit à mettre en œuvre des usages qui peuvent prêter à polémique, dont une certaine dose de secret dans le prélèvement des données. Dans la première partie du texte, je critique notamment la centralité de l’observation et le recours aux entretiens classiques dans la pratique voire la représentation de l’ethnographie, dans des termes généralisables à différents terrains ; dans la seconde partie, je reviens en détail sur ma pratique pour mieux faire valoir ma conception de l’éthique, laquelle s’inscrit dans mon engagement plus global au service du changement social en faveur des (sous)-prolétaires.

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6

Rajendran, Jayanthi. "An Affirmation of Black Culture through Revolution of Signs: A New Historicism Insight into Sue Mon Kidd’s The Secret Life of Bees." Scholedge International Journal of Multidisciplinary & Allied Studies ISSN 2394-336X 5, no. 9 (December 9, 2018): 99. http://dx.doi.org/10.19085/journal.sijmas050901.

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<p>The Secret Life of Bees begins with Lily’s encounter of bees in her bedroom. Bees and bee-related objects function as a central symbol and motif in the novel. Apparently, they also signify guidance and demonstrate the power of a female community through a bond of relationship. Signs and symbols study the life within the society which is a part of social, cultural and psychological relation to semiology. And, also this is a girl’s (Lily’s) journey to find the truth about her mother whereby setting the captive nanny Rosaleen free from the bondage and finally out of the cage from the confinement of her father T. Ray. Throughout this novel Lily is in search of truth about her mother and whether her mother loved her or not. Eventually, signs and truth converge at a point in understanding the whole novel in a better perspective. Thus, this paper focuses on applying the signs to the text using semiotic theory and further focus on applying the concept of new historicism to the text in the light of truth which is a matter of interpretation of culture and history through revolution whereby affirming the Black Culture and their identity in white. Reality and courage of the novel are highlighted in the scenario of culture identity.</p>

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7

El SAYED El SAYED GHARIB, MANAL. "La perception sociale du viol de la «Qu’il emporte mon secret» femme dans de Sylvie Le Bihan et «Suicide de l'odeur de girofle» de Amer El Gendy." مجلة الآداب والعلوم الإنسانیة 86, no. 1 (January 1, 2018): 249–372. http://dx.doi.org/10.21608/fjhj.2018.93419.

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8

Mietzner, Angelika. "Secrecy, sacredness and unveiling of the Kalenjin cultural initiation rites." International Journal of Language and Culture 6, no. 1 (February 1, 2019): 63–82. http://dx.doi.org/10.1075/ijolc.00016.mie.

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Abstract Secret rituals and a secret language are the core aspect of the seclusion and circumcision, which used to be an important part of the lives of men and women alike. They are meant to be secret, although descriptions of rituals can be found in academic texts as well as in the internet. This article aims at shedding light on the complexity of secrecy and the unveiling of secrets in the Kalenjin society of Kenya and explains the procedure of the unveiling and the various reactions of members of the society.

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9

Biasi, Pierre-Marc de. "Secrets d'écriture, écritures du secret : Les Procédures de cryptage dans Madame Bovary." MLN 122, no. 4 (2008): 779–96. http://dx.doi.org/10.1353/mln.2008.0015.

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10

Poizat, Bruno. "MM. Borel, Tits, Zil′ber et le Général Nonsense." Journal of Symbolic Logic 53, no. 1 (March 1988): 124–31. http://dx.doi.org/10.1017/s0022481200028978.

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Le rêve secret de tout logicien, c’est de prouver un résultat mathématique significatif avec des moyens de fortune; ce rêve se réalise parfois de manière quelque peu biaisée, le théorème obtenu n’étant qu’une version trop simplifiée, ou bien trop adaptée aux besoins de la logique, pour convaincre un mathématicien normal. C’est pour cela que j’annonce d’emblée la couleur, et que je précise les règles du jeu: la version du théorème de Borel-Tits que je vais montrer, concernant les groupes algébriques simples sur un corps de base algébriquement clos, sera considérée comme pratiquement évidente par un géomètre; mais c’est, à mon avis, la seule qui ait un intérêt pour un théoricien des modèles.Quand on entreprend ainsi de redémontrer une version simple d’un résultat par ailleurs bien connu, le seul intérêt est dans la méthode: ce que je veux, ici, c’est présenter une preuve qui n’utilise aucune information, ou presque, sur la structure algébrique de ces groupes; il est même souhaitable d’oublier qu’il s’agit de groupes linéaires! Elle repose sur des résultats généraux concernant les groupes de rang de Morley fini, dus à divers auteurs, dont le principal, Boris Iosifovič Zil′ber, a déjà fait une tentative similaire [Zil′ber 1984]; je poursuis ici cette tentative, mais en me limitant à des arguments encore moins spécifiques au contexte de la géométrie.Si je fais ainsi, ce n’est pas pour donner l’impression que l’unique ambition de la théorie des modèles est de montrer des résultats triviaux par des méthodes triviales.

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11

Oltmishev, Tohir T., and Abdurakhim R. Ibragimov. "SECRETS OF MONA LIZA?" CURRENT RESEARCH JOURNAL OF HISTORY 03, no. 02 (February 1, 2022): 1–8. http://dx.doi.org/10.37547/history-crjh-03-02-01.

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Leonardo da Vinci, the founder and typical representative of the Upper Renaissance style, tried his hand at many forms of art, advancing advanced ideas in mathematics, mechanics, and physics. Each of his works is based on the study of life, warmed by the heart of the artist and expresses his attitude to life. Her masterpiece, Monna Lisa, still haunts all art lovers. It is unknown at this time what he will do after leaving the post.

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12

Zhang, Kangkang, Karen Gernant, and Zeping Chen. "Yanni's Secret." Manoa 17, no. 1 (2005): 1–16. http://dx.doi.org/10.1353/man.2005.0016.

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13

Lee, A. D. "Procopius, Justinian and the Kataskopoi." Classical Quarterly 39, no. 2 (December 1989): 569–72. http://dx.doi.org/10.1017/s000983880003768x.

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Among the accusations Procopius brings against Justinian in the Secret History is the following:The matter of the kataskopoi is as follows. From ancient times many men were maintained at public expense. They would enter enemy territory and gain access to the palace of the Persians, either under the guise of trading or by some other ploy. After investigating everything thoroughly, they would return to Roman territory and be able to report all the secrets of the enemy to the government officials. Forewarned, they were on their guard and nothing unforeseen would take them by surprise.

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14

Hoyt, Joanna Michal. "Bound." After Dinner Conversation 3, no. 4 (2022): 110–26. http://dx.doi.org/10.5840/adc20223438.

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How do societies shift away from being a nation of gods and omens to one of rules and law? Is this the natural evolution of civil society? In this work of philosophical short fiction, a woman traveling along the river comes across an older man, the “Lord Keeper” with a tied-up boy he is about to kill after three days. The boy, it seems, learned the secrets of the community as part of his duties to become the new “Lord Keeper.” The secret of the community is that, in times long past, the society decided to, literally, brick their stone god up to be kept away from the community and to, instead, become a nation of laws, rather than a nation of seeking god’s favor. However, the “Lord Keeper” is designated, each day, to visit the caged god. This is why the new, “Lord Keeper” was scheduled for death, he learned the secret of the community as part of his training and was planning to tell the community of the long forgotten god they had caged away.

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15

Newmark, Kevin. "Secret Agents: After Kierkegaard's Subject." MLN 112, no. 5 (1997): 719–52. http://dx.doi.org/10.1353/mln.1997.0079.

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16

Lenehan, Gail Pisarcik. "The journal's best-kept secret." Journal of Emergency Nursing 28, no. 5 (October 2002): 379. http://dx.doi.org/10.1067/men.2002.129437.

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17

O'Gorman, Ellen. "No Place Like Rome: Identity and Difference in the Germania of Tacitus." Ramus 22, no. 2 (1993): 135–54. http://dx.doi.org/10.1017/s0048671x00002484.

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The Germania, as its full title de origine et situ Germanorum implies, is about Rome. This is clearest from passages couched almost entirely in negative terms, as in chapter 19— ergo saepta pudicitia agunt, nullis spectaculorum illecebris, nullis conviviorum irritationibus corruptae. litterarum secreta viri pariter ac feminae ignorant…nemo enim illic vitia ridet, nee corrumpere et corrumpi saeculum vocatur.(19.1-3)Therefore they live within the confines of chastity, uncorrupted by the enticements of the spectacle or the excitements of the banquet. Women and men alike are unaware of the use of secret letters…for there no-one finds vice a laughing matter, and they do not say that to corrupt or be corrupted is just a sign of the times.

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18

Halapsis, A. V. "MAN AND LOGOS: HERACLITUS’ SECRET." Anthropological Measurements of Philosophical Research, no. 17 (June 29, 2020): 119–30. http://dx.doi.org/10.15802/ampr.v0i17.206726.

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19

Richelson, Jeffrey T. "Men, Machines, and Secret Data." International Journal of Intelligence and CounterIntelligence 24, no. 4 (December 2011): 806–10. http://dx.doi.org/10.1080/08850607.2011.598822.

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20

Pittman, Frank S. "THE SECRET PASSIONS OF MEN*." Journal of Marital and Family Therapy 17, no. 1 (January 1991): 17–23. http://dx.doi.org/10.1111/j.1752-0606.1991.tb00858.x.

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21

Conte, Joseph Mark. "The Details Are Kept a Secret." Modernism/modernity 11, no. 2 (2004): 347–50. http://dx.doi.org/10.1353/mod.2004.0031.

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22

Rao, Sayana Suseela. "Success: It’s not a sorcery." International Journal for Research in Applied Science and Engineering Technology 9, no. 11 (November 30, 2021): 124–26. http://dx.doi.org/10.22214/ijraset.2021.38740.

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Abstract: Success breeds success. People want to be involved with things that are successful, that are moving forward. Once a success, always a success with a little effort, luck, determination, support, good habits, hard work and character. Rules of success are clear, then how to be successful celebrities, self-made men, and women. They are successful because, they skillfully leveraged ambition, determination, talent, knowledge, and hard work. The secrets of success are transferable; they can be used by anyone. Success is not a sorcery. How the Chamberlains, the 17th century midwives, magically delivered one healthy baby after another at a time when mothers and babies often died during childbirth. The secret of their success was “the forceps, the obstetrical tool” that the Chamberlains invented. They have skillfully kept their secret under wraps, literally working under sheets that they hid their hands. Further they used an intelligent act of transporting that forceps tool in a massive and mystical gold Box to obscure their secret. Spiritual success or success in relationships; career success, or celebrity. General hope is that you will use it for inspiration and light guidance; perhaps like forceps in the delivery room, this tool will make the process, a little easier. This article would be discussing all these facets associated with success, which means often not taking the path of least resistance but opening yourself to new challenges that enable you to grow, develop mentally, spiritually, and professionally. Keywords: success, leveraging, knowledge, hard work, talent, tips, techniques, magic, sorcery, ambition, personality, spiritual success, career success.

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23

Walsh, Richard G. "Passover Plots." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 3, no. 2-3 (February 26, 2010): 201–22. http://dx.doi.org/10.1558/post.v3i2/3.3.201.

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Various modern fictions, building upon the skeptical premises of biblical scholars, have claimed that the gospels covered up the real story about Jesus. Dan Brown’s The Da Vinci Code is one recent, popular example. While conspiracy theories may seem peculiar to modern media, the gospels have their own versions of hidden secrets. For Mark, e.g., Roman discourse about crucifixion obscures two secret plots in Jesus’ passion, which the gospel reveals: the religious leaders’ conspiracy to dispatch Jesus and the hidden divine program to sacrifice Jesus. Mark unveils these secret plots by minimizing the passion’s material details (the details of suffering would glorify Rome), substituting the Jewish leaders for the Romans as the important human actors, interpreting the whole as predicted by scripture and by Jesus, and bathing the whole in an irony that claims that the true reality is other than it seems. The resulting divine providence/conspiracy narrative dooms Jesus—and everyone else—before the story effectively begins. None of this would matter if secret plots and infinite books did not remain to make pawns or “phantoms of us all” (Borges). Thus, in Borges’ “The Gospel According to Mark,” an illiterate rancher family after hearing the gospel for the first time, read to them by a young medical student, crucifies the young man. Eco’s Foucault’s Pendulum is less biblical but equally enthralled by conspiracies that consume their obsessive believers. Borges and Eco differ from Mark, from some scholarship, and from recent popular fiction, in their insistence that such conspiracy tales are not “true” or “divine,” but rather humans’ own self-destructive fictions. Therein lies a different kind of hope than Mark’s, a very human, if very fragile, hope.

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24

Lucassen, P. "The man, the poem, the secret." Patient Education and Counseling 75, no. 2 (May 2009): 147–48. http://dx.doi.org/10.1016/j.pec.2008.10.011.

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25

Walsh, —Robin. "Pediatric Emergency Medicine Secrets." Journal of Emergency Nursing 27, no. 3 (June 2001): 294. http://dx.doi.org/10.1067/men.2001.115727.

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26

Van Bockhaven, Vicky. "Leopard-men of the Congo in literature and popular imagination." Tydskrif vir Letterkunde 46, no. 1 (November 8, 2017): 79–94. http://dx.doi.org/10.17159/2309-9070/tvl.v.46i1.3465.

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The Anyoto leopard-men, a society from eastern Congo, operated between approximately 1890 and 1935. Until now the history of the leopard-men has inspired representations of Central Africa as a barbaric and disorderly place, and the idea that a secret association of men attacked innocent people and ate their limbs remains dominant in western culture. Since the early 20th century this image has been rather faithfully perpetuated in colonial ethnography and official reports and in popular representations of Africa. The Anyoto costumes in the collection of the Royal Museum for Central Africa have in particular inspired leopard-men iconography in western sources until today. There are certain striking similarities between western fictional literature on the Anyoto society and the factual sources, such as eyewitness reports from colonists and missionaries. Both share the historically rooted and culturally-specific representation of people from outside their own areas. In Europe there has been a long tradition of representing heathens and non-Europeans as being half man, half beast and behaving like animals, including eating their own species. Such cultural predispositions have stood in the way of understanding the real purposes of this society. Anyoto men’s activities were a way of maintaining local power relations, performing indigenous justice in secret and circumventing colonial government control.

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27

Coats, Jason M. "Unreliable Heterodiegesis and Scientific Racism in Conrad's Secret Agent." Modernism/modernity 20, no. 4 (2013): 645–65. http://dx.doi.org/10.1353/mod.2013.0099.

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28

Proulx, François. "Proust's Drawings and the Secret of the "Solitary House"." MLN 133, no. 4 (2018): 865–90. http://dx.doi.org/10.1353/mln.2018.0058.

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29

DeVilbiss, Carl E. "Book Review: The Secret Life of Men." Leadership and Management in Engineering 8, no. 1 (January 2008): 7–8. http://dx.doi.org/10.1061/(asce)1532-6748(2008)8:1(7).

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30

Aronowicz, Annette. "The Secret of the Man of Forty." History and Theory 32, no. 2 (May 1993): 101. http://dx.doi.org/10.2307/2505347.

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31

Staberg, Jakob. "Irmas injektioner." Tidskrift för litteraturvetenskap 43, no. 3-4 (January 1, 2013): 91–105. http://dx.doi.org/10.54797/tfl.v43i3-4.10810.

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Irma’s Injections. Psychiatric Power and Female Resistance in Patriarchal Wienna 1900 Die Traumdeutung (1900) contains the first dream that Sigmund Freud devoted a full analysis to, using the new method of dream interpretation. In the psychoanalytic tradition it is known as the dream of Irma’s injections. In this article I propose a reading of the dream as a vignette from the turn of the century medical environment characterized by a patriarchal order, that is expressed through the relationship between a female patient and male physicians. Freud presents the dream as containing a secret, which has given rise to a variety of interpretations. He thus encouraged the notion that there is an intrinsic meaning hidden beneath the signifier, a primary and definitive meaning that is hidden beneath what is written and so doubles it in secret. I argue that it is only when we abstain from a hermeneutic analysis of the dream, that this dream record of the relationship between doctor and patient can tell us something about the origin of psychoanalysis in contemporary patriarchy. The interpretative framework is the male social network, which in the dream is permeated by desire and depicted in the form of rivalry, male social ties and libidinal investment. The future investment in sexuality by medical science, psychiatry and psychoanalysis appears in the dream through the cluster of men grouped around Irma whose body adopts phantasmatic forms. The female patient’s resistance to psychiatric and medical power thereby becomes a crucial component of psychoanalytic theory and method, initially formulated as a penetration of secrets.

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32

Palafox, Luis Antonio Rivera, Juan Manuel Sánchez Soto, Anabelem Soberanes Martin, and Magally Reyes Martínez. "Bisexuality or Heterocurious: A Challenge for Sexual Education." International Journal of Health and Psychology Research 12, no. 1 (January 15, 2024): 104–19. http://dx.doi.org/10.37745/ijhpr.13/vol12n1104119.

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In this research work, the situation experienced by married men with children who begin their bisexuality is analyzed through a case study, through a semi-structured interview with a 36-year-old man, in order to determine the factors that guide people to have sexual relations with other men, in secret, and the role that sexual education plays. Based on the information collected in the interview, it can be analyzed that even though we live in the 21st century, there are still many myths and paradigms about homosexual and bisexual people, due to the form of education, customs, religion and traditions that are transmitted from parents to children. On the other hand, talking about sexuality is a topic full of taboos, which prevents people from openly expressing their sexual desires and experiences, due to fear of being rejected and judged, due to the moral norms established in a society. For this reason, some married men maintain a secret erotic relationship with other men. In our case study, the subject's first experience was under the influence of alcohol consumption, later manifesting the guilt syndrome. Religion is also a key piece in our study, because they live as heterosexual people, because custom and what dictates that a man must be with his woman, however, sexually they do not feel satisfied or have other fantasies that they cannot fulfill your partner, seeking that satisfaction in men with particular characteristics, such as: age, physical build, behavior, appearance, among other aspects. Eradicating discrimination and rejection towards bisexual people is not only a social problem but also a health problem. It is important to correctly educate the population regarding sexuality, seeing it not only from the reproductive side but also from all its other characteristics.

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33

Cooke, Simon. "A ‘world of method and intrigue’: Muriel Spark's Literary Intelligence." Modernist Cultures 16, no. 4 (November 2021): 488–508. http://dx.doi.org/10.3366/mod.2021.0349.

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In 1944, Muriel Spark was recruited by the Foreign Office to work as a Duty Secretary in the Political Warfare Executive at Milton Bryan. ‘I played a very small part,’ Spark wrote in her autobiography, ‘but as a fly on the wall I took in a whole world of method and intrigue in the dark field of Black Propaganda or Psychological Warfare, and the successful and purposeful deceit of the enemy.’ Drawing on research in Spark's personal and literary archives at the McFarlin Library, Tulsa, and the National Library of Scotland, this essay explores the ways in which this ‘world of method and intrigue’ is taken in and reformulated in Spark's writing. Political espionage takes centre-stage in several of Spark's fictions, and a preoccupation with secrecy and spying runs through her work. But the methods of black propaganda can also be read as a secret sharer of some of Spark's most characteristic aesthetic strategies. Focusing in particular on Spark's most direct treatment of her secret war work – The Hothouse by the East River – critical tension centres on reading Spark's literary intelligence less as a re-enactment than as a subversion of the logics of disinformation.

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34

Robinson, Kathy. "“Divine secrets of the Ya-Ya…”." Journal of Emergency Nursing 29, no. 2 (April 2003): 93–94. http://dx.doi.org/10.1067/men.2003.79.

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35

Abulkasim, Hussein, Safwat Hamad, Amal Khalifa, and Khalid El Bahnasy. "Quantum secret sharing with identity authentication based on Bell states." International Journal of Quantum Information 15, no. 04 (May 3, 2017): 1750023. http://dx.doi.org/10.1142/s021974991750023x.

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Quantum secret sharing techniques allow two parties or more to securely share a key, while the same number of parties or less can efficiently deduce the secret key. In this paper, we propose an authenticated quantum secret sharing protocol, where a quantum dialogue protocol is adopted to authenticate the identity of the parties. The participants simultaneously authenticate the identity of each other based on parts of a prior shared key. Moreover, the whole prior shared key can be reused for deducing the secret data. Although the proposed scheme does not significantly improve the efficiency performance, it is more secure compared to some existing quantum secret sharing scheme due to the identity authentication process. In addition, the proposed scheme can stand against participant attack, man-in-the-middle attack, impersonation attack, Trojan-horse attack as well as information leaks.

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36

Okechukwu, ChidiebereEmmanuel, AbdallaAli Deb, Shady Emara, and SamiA Abbas. "Penile dysmorphic disorder: A secret obsession in men." Urological Science 31, no. 2 (2020): 85. http://dx.doi.org/10.4103/uros.uros_71_19.

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37

Renner, Stanley W. "The Secret Sharer, Nietzsche, and Conrad’s New Man." Conradiana 44, no. 2-3 (2014): 145–61. http://dx.doi.org/10.1353/cnd.2014.0005.

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38

Becker, Sebastian. "Ein Markt für ökonomisierbares Wissen?" Zeitschrift für Historische Forschung: Volume 47, Issue 4 47, no. 4 (October 1, 2020): 629–62. http://dx.doi.org/10.3790/zhf.47.4.629.

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A Market for Economical Knowledge? On the Difficulties in Recruiting Technical-Economic Specialists in the 17th Century In 1624, Landgrave Moritz of Hesse-Kassel sent his chamber director Wilhelm of Craesbeke to the Netherlands. His task was to meet a number of people who had offered to bring secrets (secreta or Mittel) to his lands shortly before. The economy of Hesse-Kassel stood to benefit substantively from both. It was Craesbeke’s task to find out more and, wherever it seemed worthwhile, to negotiate with the men. The article reconstructs the challenges of recruiting technical-economic specialists in the 17th century. In doing so, it outlines the market for economic knowledge, the precarious status of this knowledge and the roles played by the various market actors. It shows the close connection between knowledge and the economy in the history of the early modern period and emphasizes the importance of competition for technical and economic knowledge in early modern politics.

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39

Johnson, David E. "Dar(se) Cuenta: La Lógica del Secreto." MLN 127, no. 2 (2012): 208–26. http://dx.doi.org/10.1353/mln.2012.0069.

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40

Neupert, Richard. "Les secrets de mon père réal. par Véra Belmont (review)." French Review 97, no. 2 (December 2023): 113–14. http://dx.doi.org/10.1353/tfr.2023.a914240.

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41

Horton, Alicia Danielle. "Don't 'Axe' Don't Tell: A Critical Commentary on Axe's 'Chocolate Man'." Stream: Interdisciplinary Journal of Communication 3, no. 1 (June 25, 2009): 11–14. http://dx.doi.org/10.21810/strm.v3i1.31.

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Whatâ€™s behind the success of Unileverâ€™s line of Axe toiletries for men? Itâ€™s not a secret ingredient for concocting sprays with â€œwoodsy overtonesâ€ and â€œoriental spiceâ€ â€“ Axe is notorious for its commercials depicting the instant, uncontrollable attraction of young, good-looking, thin and scantily clad women who happen upon any pasty, scrawny teenage boy doused in the sexual scents of Axe body spray. Axeâ€™s marketing strategy for increasing the popularity of the line amongst their target demographic â€“ young, white, heterosexual men â€“ capitalizes on the perpetuation of masculine, sexist, and racist stereotypes and heterosexist sentiments. Indeed, Axeâ€™s recent commercial, the â€œChocolate Man,â€ reeks of a nasty tradition in North American entertainment.

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42

Brown, Bill. "The Secret Life of Things (Virginia Woolf and the Matter of Modernism)." Modernism/modernity 6, no. 2 (1999): 1–28. http://dx.doi.org/10.1353/mod.1999.0013.

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43

ÖZÜDOĞRU, Büşra. "Toplum, Bilim ve Kozmos İlişkisi: Organik Doğa Anlayışından Mekanik Doğa Anlayışına." Journal of Social Research and Behavioral Sciences 8, no. 17 (December 25, 2022): 233–49. http://dx.doi.org/10.52096/jsrbs.8.17.13.

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The change of the idea of nature (cosmos) in the sense attributed to knowledge resulted in a change from organic nature understanding to mechanical nature understanding. Until the 17th century, humanity aimed to understand the order of nature and live in harmony with it. Science carried out for this purpose; He acted with the principles of wisdom and virtue in order to understand the precious nature. For those times, science was a work on "discovering the secret of the natural order". This made the attitude of the scientists of the period an environmental (ecological) attitude. In the study, three main parameters were emphasized in the emergence of the understanding of mechanical nature. The first of these is humanism, which is one of the main elements on which modernity is based. This idea developed the understanding of putting man instead of god at the center of the universe, and man, who is the determinant of everything, had the right to unlimited use of nature. The relationship between society and the cosmos has changed, with human being placed in the center within the framework of the modern worldview and developing an understanding that can control nature. With the phrase "knowledge is power", quoting Bacon, having this power was seen as having the power to solve all the secrets of nature and to bring it under human domination. The effect of positivism and capitalism in the change of knowledge and understanding of nature about nature has also been the other parameters discussed within the framework of the study. In this context, the semantic change that knowledge has undergone has also abolished an organic understanding of science, and science has turned to the aim of acquiring knowledge that can solve the secrets of nature and dominate it with the power gained by human beings. With this change, the society acted very bravely at the point of exploitation of natural resources. But man's relationship with nature brought his own disaster at the last point. Keywords: Sociology of knowledge, Sociology of science, Society, Organic nature, Mechanical nature

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44

Post, Jerrold M. "The Secrets of Happily Married Men." Journal of Clinical Psychiatry 69, no. 3 (March 15, 2008): 504. http://dx.doi.org/10.4088/jcp.v69n0325a.

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45

McQuillan, Martin. "The Secrets of Paul de Man." Theory, Culture & Society 28, no. 7-8 (December 2011): 140–57. http://dx.doi.org/10.1177/0263276411424584.

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Through an account of Derrida's late text on Paul de Man, ‘“Le Parjure”, Perhaps’, as a deliberately indiscrete confession, this essay considers the wider question of secrecy. It examines an unsuspected institutional history of deconstruction while suggesting a role for secrecy as the necessary condition of any critical reading. Along with De Man, the essay finally revisits the claim for ‘the radical secrecy of fiction’ as a basic structure of phenomena.

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46

Lichtenstein, Bronwen. "Secret Encounters: Black Men, Bisexuality, and AIDS in Alabama." Medical Anthropology Quarterly 14, no. 3 (September 2000): 374–93. http://dx.doi.org/10.1525/maq.2000.14.3.374.

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47

Bush, Elizabeth. "The Astonishing Secret of Awesome Man (review)." Bulletin of the Center for Children's Books 65, no. 3 (2011): 139–40. http://dx.doi.org/10.1353/bcc.2011.0859.

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48

Galletti, Marina. "Story of a Secret Society." Theory, Culture & Society 35, no. 4-5 (September 2018): 135–54. http://dx.doi.org/10.1177/0263276418790367.

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This article aims to retrace the history of the Acéphale secret society and its role in the development of the work of Bataille, notably the unfinished project of the Atheological Summa ( Somme athéologique) . Based on sociological notions of the ‘secret society’ and ‘the society of men’, it updates the dual aspects of Acéphale: a diurnal or ‘political’ aspect constituted by the publication of the journal Acéphale, and afterwards by the public activity of the College of Sociology; and a nocturnal or religious side, as evidenced by the activity of the secret society itself, an activity aiming to strengthen the communitarian link amongst the followers, and to open them up to what Caillois would call ‘a broader conspiracy’.

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49

Rubinstein, William D. "The Secret of Leopold Amery*." Historical Research 73, no. 181 (June 1, 2000): 175–96. http://dx.doi.org/10.1111/1468-2281.00102.

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Abstract Leopold Amery (1873–1955) is best-known as a lifelong champion of imperial preference and empire unity, and was an important figure in the Conservative party during the first half of the twentieth century. Yet Amery was also a man with an extraordinary secret, which this article explores. Amery's mother Elisabeth Leitner (née Saphir) was Jewish. Amery went to extraordinary lengths to conceal his Jewish background, which was unknown until recently. Yet Amery might also be described as a ‘secret Jew’, who frequently used his influence on behalf of Jewish causes. He was the real author of the Balfour Declaration of 1917. Most remarkably and tragically, his eldest son John Amery (1912–1945) was a wartime Nazi who was hanged for treason.

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50

Librett, Jeffrey S. "Book Review: My Own Private Germany: Daniel Paul Schreber's Secret History of Modernity." Modernism/modernity 5, no. 1 (1998): 196–98. http://dx.doi.org/10.1353/mod.1998.0012.

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