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Home, as a physical place and psychological construct, is often thought of as being an important locus of ontological security across the life course. However, there is a growing awareness of a darker side to the home (see Gurney, 2021), and home-unmaking practices (see Baxter and Brickell, 2014) that challenge the assumptions of home being purely a place of shelter, comfort, and control and instead foreground the temporal, material, and spatial fluidity of the home, and tensions between privacy and the ability to engage in health-harming behaviours largely unnoticed. Here, a material gerontological approach enables a rethinking of how home, and the household objects contained within, can both promote and undermine well-being as we age.

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Despite its prevalence today, the practice of purely performative resuscitation (PPR)-paradigmatically, the "slow code"-has attracted more critics in bioethics than defenders. The most common criticism of the slow code is that it's fundamentally deceptive or harmful, while the most common justification offered is that it may benefit the patient's loved ones, by symbolically honoring the patient or the care team's relationship with the family. I argue that critics and defenders of the slow code each have a point.

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