323,216 research outputs found
Response to Nagai et al.
No full textRefers to: Nagai M, Dote K, Kato M, Sasaki S, Oda N. The insular cortex and QTc interval: Was there the effect of hemispheric lateralization? Eur J Neurol 2017; 24: e45. - Referred to: Turri G, Calabrese M, Pancheri E, Monaco S, Gajofatto A, Marafioti V. QTc interval in patients with multiple sclerosis: an infer- ence from the insula of Reil? Eur J Neurol 2017; 24: 491 – 496
[Recensione a:] I sentieri di Zarathustra, a cura di F. Cattaneo e S. Marino, Bologna, Pendragon 2009, p. 232
No full textEin 'Logos' für das Sein und den Gott. Heideggers Auseinandersetzung mit der Theologie ab den dreißiger Jahren. II
No full textHeidegger’s entire itinerary is characterised by the search for a living relationship with God, and thus for a “Logos” able to think and name the divine without objectifying its divinity. Getting into a dialogue with Western philosophers and theologians and distinguishing the fields of thinking, faith and science one from the other, since the 1930’s Heidegger claims that, if the traditional theology has seen God as the supreme being, metaphysics, on its part, has identified it with Being as such. According to Heidegger, the “onto-theo-logical” constitution of metaphysics has developed itself by means of the reception of the Jewish-Christian concept of an almighty God as creator. This process has led to the “fulfilment” of the “machination” in the totalitarian regimes of the 20th century. Heidegger speaks about the “poverty” of thought and about the consequent impossibility of building an ontology as well as a theology. Nevertheless, he still waits for the hint of a “last God”, in so far as he assumes that a renewed manifestation of the divine must be prepared through the “overcoming” of the “forgetfulness” of Being and God.Die Suche nach einem lebendigen Verhältnis mit Gott und deshalb auch nach einem Logos, der imstande sei, das Göttliche zu denken und auszudrücken, ohne es zu vergegenständlichen, prägt den ganzen heideggerschen Denkweg. Während Heidegger ein fruchtbares Gespräch mit Philosophen und Theologen der abendländischen Tradition führt und die Sachgebiete von Denken, Glauben und Wissenschaft voneinander abgrenzt, ab den 1930er Jahren vertritt er die Ansicht, dass die traditionelle Theologie Gott für das höchste Seiende gehalten habe, das wiederum von der Metaphysik mit dem Sein als solchen identifiziert worden sei. Die „onto-theo-logische“ Verfassung der Metaphysik habe sich gleichzeitig mit der Rezeptionsgeschichte des jüdisch-christlichen Begriffs vom allmächtigen Schöpfergott gestaltet, die in die Vollendung der „Machenschaft“ während der Totalitarismen des 20. Jahrhunderts gemündet sei. Heideggers Anerkennung der „Dürftigkeit“ des Denkens und damit der Unmöglichkeit, eine Ontologie sowie eine Theologie auszuarbeiten, hindert ihn daran nicht, auf den Wink eines „letzten Gottes“ zu warten, indem er durch die „Verwindung“ der Seins- und Gottesvergessenheit die Vorbereitung einer erneuten Erscheinung des Göttlichen bezweckt
Ein 'Logos' für das Sein und den Gott. Heideggers Auseinandersetzung mit der Theologie ab den dreißiger Jahren. I
No full textHeidegger’s entire itinerary is characterised by the search for a living relationship with God, and thus for a “Logos” able to think and name the divine without objectifying its divinity. Heidegger’s “Theological heritage” is crucial for his development of the “question of Being”. Although Heidegger characterizes philosophy as “a-theistic” in principle already in 1922, he continues to consider of great importance a dialogue with a kind of theology that does not objectify God by means of a dogmatic doctrinal system. Distancing himself from neo-scholastic theology, which makes use of Aristotelian notions based on traditional metaphysics, and that, therefore, should be “destroyed”, at the end of the 1920s Heidegger assigns to his existential ontology a “corrective” role towards theology as science of faith. However, from the 1930’s onwards he deems it impossible to talk about God until the “forgetfulness” of the truth of Being is overcome. For this reason, Heidegger understands as task of his thinking the preparation of an authentic experience of divinity. Consequently, he defines his meditation as “corrective” for thinkers and theologians who pretend to exceed the limits of philosophy and theology and who, failing to differentiate the two, end up believing in Being and conceptualizing God.Die Suche nach einem lebendigen Verhältnis mit Gott und deshalb auch nach einem „Logos“, der imstande ist, das Göttliche zu denken und auszudrücken, ohne es zu vergegenständlichen, prägt den ganzen heideggerschen Denkweg. Heideggers „theologische Herkunft“ erweist sich als entscheidend für die Stellung und die Ausarbeitung der „Seinsfrage“. Auch wenn Heidegger bereits 1922 die Philosophie als prinzipiell „a-theistisch“ bezeichnet, hält er den Fortgang des Gesprächs mit einer Theologie, die Gott nicht innerhalb eines dogmatischen Lehrsystems vergegenständlicht, weiterhin für unverzichtbar. Abstand nehmend von der neoscholastischen Theologie, die sich der zu „destruierenden“ aristotelischen Begrifflichkeit am Leitfaden der traditionellen Metaphysik bedient, spricht Heidegger seiner Existenzialontologie Ende der 1920er Jahre eine „korrektivistische“ Funktion gegenüber der Theologie als Wissenschaft des Glaubens zu. Ab den 1930er Jahren erachtet er jedoch jegliche Rede über Gott als unmöglich, bis die „Vergessenheit“ der Wahrheit des Seins verwunden sein wird. Deshalb weist er seinem Denken die Aufgabe zu, einen Raum für eine eigentliche Erfahrung des Göttlichen zu schaffen, indem er es als ein „Korrektiv“ für diejenigen Denker und Theologen bestimmt, die sich anmaßten, die Grenzen der Philosophie und Theologie zu überschreiten und diese nicht voneinander zu unterscheiden, zumal sie an das Sein glauben und den Gott begreifen wollten
Isolated noncompaction of the myocardium: an exceedingly rare cardiomyopathy. A case report
No full textIsolated noncompaction of the left ventricular myocardium is a rare cardiac disorder due to an arrest in myocardial morphogenesis. It is characterized by prominent and excessive trabeculation in a ventricular wall segment, with deep intertrabecular spaces perfused from the ventricular cavity. Echocardiographic findings are important clues for the diagnosis. Clinical symptoms include signs of left ventricular systolic dysfunction even to the point of heart failure, ventricular arrhythmias, and embolic events. We describe an adult case in whom the only clinical symptoms were life-threatening ventricular arrhythmias. Transthoracic echocardiography did not contribute to the diagnosis, which was made thanks to left ventricular contrast angiography. Electrophysiological testing induced a fast monomorphic sustained ventricular tachycardia, with hemodynamic impairment, that was refractory to pharmacological treatment, and for this reason a permanent cardioverter-defibrillator was implanted. A subsequently performed transesophageal echocardiographic examination showed a localized, regional increase in left ventricular wall thickness and degree of trabeculation. The causes and electrophysiological mechanisms of arrhythmias in noncompaction are still unknown: grossly irregular branching and connecting of myocardial fascicles in the noncompacted segments, isometric contraction with increased wall stress, and localized coronary perfusion impairment can all induce disorganized or delayed activation and increase the potential for arrhythmias. This is the first reported case of noncompaction in which an implantable defibrillator was used to control life-threatening arrhythmias
Diffusive author(s), cohesive author: Analysis of S/N (1994)
No full textThis study indicates the ways in which various aspects of the author(s) are brought forth in Dumb type’s performance art, the S/N production. Previous research has suggested a non-hierarchical organization of Dumb type and the absence of a “privileged author” in Dumb type’s collaborative work, S/N. However, the results that I have investigated from member’s interviews on the creative process of S/N along with my analysis of the recorded images of S/N, indicate a different aspect of the author(s). First, S/N was created through, so to speak, the collective ideas of the members of Dumb type. Further, S/N has at least nine quotations from previous performances, installations, and printed writings, besides the work-in-progress technique. Explicating one of the “author functions” as given by Michel Foucault, each text has plural subjects of the author. However, it has been revealed from members’ interviews that Teiji Furuhashi had a decision-making role in selecting the members’ ideas within the performance. Since then, S/N has had plural subjects of creation; however, Furuhashi is one of the subjects of creation along with the “privileged author.” S/N has plural authors (diffusive authors) yet at the same time, it has a “privileged author,” Teiji Furuhashi (cohesive author)
Going Beyond Counting First Authors in Author Co-citation Analysis
No full textThe present study examines one of the fundamental aspects of author co-citation analysis (ACA) - the way co-citation
counts are defined. Co-citation counting provides the data on which all subsequent statistical analyses and mappings
are based, and we compare ACA results based on two different types of co-citation counting - the traditional type that
only counts the first one among a cited work's authors on the one hand and a non-traditional type that takes into
account the first 5 authors of a cited work on the other hand. Results indicate that the picture produced through this non-traditional author co-citation counting contains more coherent author groups and is therefore considerably clearer. However, this picture represents fewer specialties in the research field being studied than that produced through the traditional first-author co-citation counting when the same number of top-ranked authors is selected and analyzed. Reasons for these effects are discussed
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