Face (sociological concept)

About: Face (sociological concept) is a research topic. Over the lifetime, 5171 publications have been published within this topic receiving 96109 citations. The topic is also known as: Lose face & Face (sociological concept).

VerifyMed -- A blockchain platform for transparent trust in virtualized healthcare: Proof-of-concept

Abstract: Patients living in a digitized world can now interact with medical professionals through online services such as chat applications, video conferencing or indirectly through consulting services. These applications need to tackle several fundamental trust issues: 1. Checking and confirming that the person they are interacting with is a real person; 2. Validating that the healthcare professional has competence within the field in question; and 3. Confirming that the healthcare professional has a valid license to practice. In this paper, we present VerifyMed -- the first proof-of-concept platform, built on Ethereum, for transparently validating the authorization and competence of medical professionals using blockchain technology. Our platform models trust relationships within the healthcare industry to validate professional clinical authorization. Furthermore, it enables a healthcare professional to build a portfolio of real-life work experience and further validates the competence by storing outcome metrics reported by the patients. The extensive realistic simulations show that with our platform, an average cost for creating a smart contract for a treatment and getting it approved is around 1 USD, and the cost for evaluating a treatment is around 50 cents.

Productivity, Portability, Performance: Data-Centric Python

Abstract: Python has become the de facto language for scientific computing. Programming in Python is highly productive, mainly due to its rich science-oriented software ecosystem built around the NumPy module. As a result, the demand for Python support in High Performance Computing (HPC) has skyrocketed. However, the Python language itself does not necessarily offer high performance. In this work, we present a workflow that retains Python's high productivity while achieving portable performance across different architectures. The workflow's key features are HPC-oriented language extensions and a set of automatic optimizations powered by a data-centric intermediate representation. We show performance results and scaling across CPU, GPU, FPGA, and the Piz Daint supercomputer (up to 23,328 cores), with 2.47x and 3.75x speedups over previous-best solutions, first-ever Xilinx and Intel FPGA results of annotated Python, and up to 93.16% scaling efficiency on 512 nodes.

Teleconferencing, Concern for Face, and Organizational Culture

Abstract: (1982). Teleconferencing, Concern for Face, and Organizational Culture. Annals of the International Communication Association: Vol. 6, Communication Yearbook 6, pp. 874-904.

Truth and goodness, mirrors and masks Part II: a sociology of beauty and the face

Abstract: What is the face? The face, as unique, physical, malleable and public is the prime symbol of the self. It is unique, for no two faces are identical, and it is in the face that we recognize each other, and identify ourselves. Our faces are pictured in our passports and identification papers. The face is physical, and therefore personal and intimate, yet the face is also 'made up', 'put on' and subject to fashion. It is public, but also intensely private and intimate. And, malleable, with its eighty mimetic muscles, the face is capable of over 7,000 expressions. Furthermore, the face indicates the age, gender and race of the self with varying degrees of accuracy, also our health and socio-economic status, our moods and emotions, even perhaps our character and personality. The face is also the site of four of our five senses: sight, taste, smell and hearing, and the site for our intakes of food, drink and air. It is also the source of verbal communication, and an important source for non-verbal communication. Gloria Swanson once said: 'We didn't need dialogue. We had faces.' Moreover the face is also the principal determinant in the perception of our individual beauty or ugliness, and all that these perceptions imply for self-esteem and life-chances. The face indeed symbolizes the self, and signifies many different facets of the self. More than any other part of the body, we identify the face as me oryou. Nothing indicates the significance of the face more than the failure to recognize faces and facial expressions. Dr Sacks has described one such person, a victim of Korsakov's syndrome who, during the medical examination, apparently mistook his wife for a hat, and tried to, literally, pick her up to put on his head; not surprisingly, he could not recognize facial expressions either. Yet another patient, horrifyingly, could not recognize his own face in a mirror (1987: 11-13, 21). The face, however, and indeed beauty and the physical body also, have been largely ignored by mainstream sociology, at least until relatively recently. Only Simmel ( 1901/ 1965) and Veblen ( 1899/