scholarly journals Ilizarov technology and chinese philosophy (To commemorate the 100th anniversary of the birth of Professor Ilizarov)

2021 ◽  
Vol 27 (3) ◽  
pp. 291-295
Author(s):  
S. Qin ◽  
◽  
J. Zang ◽  
B. Guo ◽  
◽  
...  
Keyword(s):  
Chinese Culture ◽  
Skin Diseases ◽  
Chinese Philosophy ◽  
Healing Process ◽  
Deformity Correction ◽  
Chinese Patients ◽  
Medical Community ◽  
Self Healing ◽  
Limb Deformity ◽  
The World

The Ilizarov technology was honored as a "milestone" in the history of orthopedics in the 20th century, benefiting tens of thousands of patients around the world, including Chinese patients. The paper presents an analysis of the integration of the method into Chinese medicine, taking into account national traditions, culture and clinical thinking. Ilizarov technology has revolutionized the orthopaedic surgery and clinical limb regeneration medicine in China. Ilizarov's methodology arose suddenly and brought about revolutionary changes in terms of theoretical guidance, methods of thinking, tools used and medical procedures. For the first time, Ilizarov's discovery made people realize that the human body, natural selection in biology and joint symbiotic evolutionary characteristics are common, namely, as long as the levers activate the tissue regeneration switch and changes in regulation, any tissue at any age and to any degree can complete the self-healing process in according to the requirements of doctors and the expectations of patients, similar to the growth of children. The process of working with an external Ilizarov fixator is like playing chess and changing a kaleidoscope, and the countless number of free combinations of stress configurations can be changed in accordance with the needs of the treatment. In China, Qin Xihe integrated the Chinese culture into the Ilizarov technology, thus forming the Chinese Ilizarov technology. He proposed new concepts such as the concept of natural reconstruction, evolutionary orthopedics, interpretation of body language, one walk, two lines, the principle of three balances, happy orthopedics, etc., which were introduced into clinical practice in the field of limb deformity correction and functional reconstruction. As of December 31, 2018, 35,075 cases of various deformities and disorders of the limbs were entered into the Qinsihe orthopedic database, of which 8113 cases were treated with external fixation (Ilizarov technology). The statistics of a large number of cases showed striking results: diseases treated with this technique covered almost all sections of orthopedic pathology and more than 10 sections of non-orthopedic and traumatological pathology, including vascular, nervous, genetic, metabolic, and skin diseases. In addition to orthopedic, there are more than 170 diseases in total. When Ilizarov's technology is applied, it can magically transform the old into the young. Therefore it is known as a "lifeboat". Conclusion Over the past 70 years, Ilizarov's ideas and technologies have been preserved, updated and augmented. Ilizarov's technology serves as an evolutionary phenomenon that transcends bone science. If you understand this technique, you will understand the direction of modern orthopedic surgery and regenerative medicine. Professor Ilizarov's morale and the spirit of fighting to alleviate the suffering of patients were transferred to the Chinese medical community. This awakened many Chinese doctors who followed the norms of the old and stereotyped medicine. After celebrating the centenary of the birth of Professor Ilizarov, ASAMI China will also prepare for the “Sixth ASAMI & ILLRS-BR World Conference (Beijing – 2023)”. We believe that orthopedics and allied disciplines around the world have a bright future.

Daoist philosophy

2018 ◽  
Author(s):  
David L. Hall ◽  
Roger T. Ames
Keyword(s):  
Chinese Culture ◽  
Common Ground ◽  
Chinese Philosophy ◽  
Formal Structure ◽  
Moral Principle ◽  
Human Being ◽  
Ecological Sensitivity ◽  
Whole Process ◽  
The World ◽  
The One

Early Daoist philosophy has had an incalculable influence on the development of Chinese philosophy and culture. Philosophical Daoism is often called ‘Lao–Zhuang’ philosophy, referring directly to the two central and most influential texts, the Daodejing (or Laozi) and the Zhuangzi, both of which were composite, probably compiled in the fourth and third centuries bc. Beyond these two texts we might include the syncretic Huainanzi (circa 140 bc) and the Liezi, reconstituted around the fourth century ad, as part of the traditional Daoist corpus. Second in influence only to the Confucian school, the classical Daoist philosophers in many ways have been construed as both a critique on and a complement to the more conservative, regulatory precepts of their Confucian rivals. Daoism has frequently and unfortunately been characterized in terms of passivity, femininity, quietism and spirituality, a doctrine embraced by artists, recluses and religious mystics. Confucianism, by contrast, has been cast in the language of moral precepts, virtues, imperial edicts and regulative methods, a doctrine embodied in and administered by the state official. The injudicious application of this yin–yang-like concept to Daoism and Confucianism tends to impoverish our appreciation of the richness and complexity of these two traditions. Used in a heavy-handed way, it obfuscates the fundamental wholeness of both the Confucian and Daoist visions of meaningful human existence by imposing an unwarranted conservatism on classical Confucianism, and an unjustified radicalism on Daoism. There is a common ground shared by the teachings of classical Confucianism and Daoism in the advocacy of self-cultivation. In general terms, both traditions treat life as an art rather than a science. Both express a ‘this-wordly’ concern for the concrete details of immediate existence rather than exercising their minds in the service of grand abstractions and ideals. Both acknowledge the uniqueness, importance and primacy of the particular person and the person’s contribution to the world, while at the same time stressing the ecological interrelatedness and interdependence of this person with their context. However, there are also important differences. For the Daoists, the Confucian penchant for reading the ‘constant dao’ myopically as the ‘human dao’ is to experience the world at a level that generates a dichotomy between the human and natural worlds. The argument against the Confucian seems to be that the Confucians do not take the ecological sensitivity far enough, defining self-cultivation in purely human terms. It is the focused concern for the overcoming of discreteness by a spiritual extension and integration in the human world that gives classical Confucianism its sociopolitical and practical orientation. But from the Daoist perspective, ‘overcoming discreteness’ is not simply the redefinition of the limits of one’s concerns and responsibilities within the confines of the human sphere. The Daoists reject the notion that human experience occurs in a vacuum, and that the whole process of existence can be reduced to human values and purposes. To the extent that Daoism is prescriptive, it is so not by articulating rules to follow or asserting the existence of some underlying moral principle, but by describing the conduct of an achieved human being – the sage (shengren) or the Authentic Person (zhenren) – as a recommended object of emulation. The model for this human ideal, in turn, is the orderly, elegant and harmonious processes of nature. Throughout the philosophical Daoist corpus, there is a ‘grand’ analogy established in the shared vocabulary used to describe the conduct of the achieved human being on the one hand, and the harmony achieved in the mutual accomodations of natural phenomena on the other. The perceived order is an achievement, not a given. Because dao is an emergent, ‘bottom-up’ order rather than something imposed, the question is: what is the optimal relationship between de and dao, between a particular and its environing conditions? The Daoist response is the self-dispositioning of particulars into relationships which allow the fullest degree of self-disclosure and development. In the Daoist literature, this kind of optimally appropriate action is often described as wuwei, ‘not acting wilfully’, ‘acting naturally’ or ‘non-assertive activity’. Wuwei, then, is the negation of that kind of ‘making’ or ‘doing’ which requires that a particular sacrifice its own integrity in acting on behalf of something ‘other’, a negation of that kind of engagement that makes something false to itself. Wuwei activity ‘characterizes’ – that is, produces the character or ethos of – an aesthetically contrived composition. There is no ideal, no closed perfectedness. Ongoing creative achievement itself provides novel possibilities for a richer creativity. Wuwei activity is thus fundamentally qualitative: an aesthetic category and, only derivatively, an ethical one. Wuwei can be evaluated on aesthetic grounds, allowing that some relationships are more productively wuwei than others. Some relationships are more successful than others in maximizing the creative possibilities of oneself in one’s environments. This classical Daoist aesthetic, while articulated in these early texts with inimitable flavour and imagination, was, like most philosophical anarchisms, too intangible and impractical to ever be a serious contender as a formal structure for social and political order. In the early years of the Han dynasty (206bc–ad 220), there was an attempt in the Huainanzi to encourage the Daoist sense of ethos by tempering the lofty ideals with a functional practicality. It appropriates a syncretic political framework as a compromise for promoting a kind of practicable Daoism – an anarchism within expedient bounds. While historically the Huainanzi fell on deaf ears, it helped to set a pattern for the Daoist contribution to Chinese culture across the sweep of history. Over and over again, in the currency of anecdote and metaphor, identifiably Daoist sensibilities would be expressed through a range of theoretical structures and social grammars, from military strategies, to the dialectical progress of distinctively Chinese schools of Buddhism, to the constantly changing face of poetics and art. It can certainly be argued that the richest models of Confucianism, represented as the convergence of Daoism, Buddhism and Confucianism itself, were an attempt to integrate Confucian concerns with human community with the broader Daoist commitment to an ecologically sensitive humanity.

The Influence of Eastern Philosophy on Elder Care by Chinese Americans

2012 ◽  
Vol 23 (1) ◽  
pp. 100-105 ◽  
Author(s):  
Cary Stacy Smith ◽  
Li-Ching Hung
Keyword(s):  
Filial Piety ◽  
Chinese Culture ◽  
Chinese Philosophy ◽  
Chinese Americans ◽  
Term Care ◽  
Care Facilities ◽  
The World ◽  
Elderly Chinese ◽  
Yin And Yang

Chinese philosophy has been a major cornerstone of Chinese culture for millennia and has bestowed on the world traditions such as Taoism, Yin and Yang, and filial piety. Although these beliefs have remained steadfast over thousands of years, their ability to survive unchanged in the future is uncertain. As the world forges ahead into the 21st century, several pertinent questions arise: Will age-old axioms, primarily those concerning elderly Chinese and their relationship with their children, survive? When ancient, traditional beliefs conflict with newer, Western ideas, which system of thought is likely to be the victor? Moreover, will elderly Chinese Americans and their perceptions concerning long-term care facilities cause problems with the traditional familial unit? This article will discuss these issues in detail.

Lower limb deformity correction with a simple non-surgical technique

2019 ◽  
Vol 70 (4) ◽  
Author(s):  
Marianna Faggiani ◽  
Selena Desayeux ◽  
Giovanni Martino ◽  
Eraclite Petruccelli ◽  
Alessandro Aprato ◽  
...  
Keyword(s):  
Surgical Technique ◽  
Lower Limb ◽  
Deformity Correction ◽  
Limb Deformity

Development of Dermatological Skin Disease Detection and Classification based on Wavelet and ANN

2018 ◽  
Vol 8 (5) ◽  
pp. 10
Author(s):  
Revati Kadu ◽  
U. A. Belorkar
Keyword(s):  
Neural Network ◽  
Artificial Neural Network ◽  
Skin Disease ◽  
Skin Diseases ◽  
Screening Method ◽  
Phase Detection ◽  
Statistical Measures ◽  
The World ◽  
Artificial Neural ◽  
Wavelet Techniques

One of the most common and augmenting health problems in the world are related to skin. The most  unpredictable and one of the most difficult entities to automatically detect and evaluate is the human skin disease because of complexities of texture, tone, presence of hair and other distinctive features. Many cases of skin diseases in the world have triggered a need to develop an effective automated screening method for detection and diagnosis of the area of disease. Therefore the objective of this work is to develop a new technique for automated detection and analysis of the skin disease images based on color and texture information for skin disease screening. In this paper, system is proposed which detects the skin diseases using Wavelet Techniques and Artificial Neural Network. This paper presents a wavelet-based texture analysis method for classification of five types of skin diseases. The method applies tree-structured wavelet transform on different color channels of red, green and blue dermoscopy images, and employs various statistical measures and ratios on wavelet coefficients. In all 99 unique features are extracted from the image. By using Artificial Neural Network, the system successfully detects different types of dermatological skin diseases. It consists of mainly three phases image processing, training phase, detection  and classification phase.

scholarly journals Injectable Self-Healing Adhesive pH-Responsive Hydrogels Accelerate Gastric Hemostasis and Wound Healing

2021 ◽  
Vol 13 (1) ◽  
Author(s):  
Jiahui He ◽  
Zixi Zhang ◽  
Yutong Yang ◽  
Fenggang Ren ◽  
Jipeng Li ◽  
...  
Keyword(s):  
Wound Healing ◽  
Endoscopic Treatment ◽  
Healing Process ◽  
Gelation Time ◽  
Type I ◽  
Self Healing ◽  
Ph Responsive ◽  
Gastric Hemorrhage ◽  
Wound Model ◽  
Arterial Bleeding

AbstractEndoscopic mucosal resection (EMR) and endoscopic submucosal dissection (ESD) are well-established therapeutics for gastrointestinal neoplasias, but complications after EMR/ESD, including bleeding and perforation, result in additional treatment morbidity and even threaten the lives of patients. Thus, designing biomaterials to treat gastric bleeding and wound healing after endoscopic treatment is highly desired and remains a challenge. Herein, a series of injectable pH-responsive self-healing adhesive hydrogels based on acryloyl-6-aminocaproic acid (AA) and AA-g-N-hydroxysuccinimide (AA-NHS) were developed, and their great potential as endoscopic sprayable bioadhesive materials to efficiently stop hemorrhage and promote the wound healing process was further demonstrated in a swine gastric hemorrhage/wound model. The hydrogels showed a suitable gelation time, an autonomous and efficient self-healing capacity, hemostatic properties, and good biocompatibility. With the introduction of AA-NHS as a micro-cross-linker, the hydrogels exhibited enhanced adhesive strength. A swine gastric hemorrhage in vivo model demonstrated that the hydrogels showed good hemostatic performance by stopping acute arterial bleeding and preventing delayed bleeding. A gastric wound model indicated that the hydrogels showed excellent treatment effects with significantly enhanced wound healing with type I collagen deposition, α-SMA expression, and blood vessel formation. These injectable self-healing adhesive hydrogels exhibited great potential to treat gastric wounds after endoscopic treatment.

scholarly journals The origins of modern cross-cultural European interpretations of Chinese philosophy. New thoughts on China in the work of G. W. Leibniz

Human Affairs ◽  
2020 ◽  
Vol 30 (2) ◽  
pp. 146-163
Author(s):  
Břetislav Horyna
Keyword(s):  
Natural Philosophy ◽  
Chinese Philosophy ◽  
Cross Cultural ◽  
Christian Mission ◽  
Institutional Economic ◽  
The World ◽  
European Philosophy ◽  
The One ◽  
Historical Contribution ◽  
Mutual Agreement

AbstractLeibniz was not the one to discover China, as far as Western culture was concerned. His historical contribution lies in the fact he presented Europe and China as two distinct ways of contemplating the world, as fully comparable and resulting in types of societies at the same high institutional, economic, technological, political and moral level. In this sense he saw China as the “Europe of the Orient” and as such susceptible to investigation by the same tools of natural philosophy which Leibniz knew from the environs of European scholarship. He was the first representative of the classical school of European philosophy to knowingly reject Eurocentrism. Leibniz followed the intentions of learned missionaries in his understanding of the Christian mission as a cultural and civilisational task, a search for mutual agreement and connections, in favour of a reciprocal understanding.

Area Studies and Desire: Towards a Genealogy

1997 ◽  
Vol 1 (1) ◽  
pp. 52-65
Author(s):  
Hye-Joon Yoon
Keyword(s):  
Chinese Culture ◽  
Geographical Area ◽  
Academic Research ◽  
Past Century ◽  
Area Studies ◽  
Western Area ◽  
The World ◽  
38Th Parallel ◽  
The One

Area studies, as a newly fashionable field of academic research, needs to recognize its less likely precedents if it is going to secure for itself a fresh start. The question of “desire” is relevant here because it indicates the less value-free aspects in its genealogy. As shown in Emma Bovary's embellished representation of Paris at her provincial home, an understanding of an area often reflects the particular needs and desires of the one who understands that area. Such restricted and restricting views of an area repeats itself outside the world of literary fictions, as is shown by the example of Guizot's picture of Europe in which his own country is given a privileged place as the very center of Western civilization itself. An instructive case showing the thin line between the projected desire of one who strives to know a geographical area and the scientific purity of the labor itself is further offered by Napoleon Bonaparte's heavy reliance on Orientalist scholarship in his invasion of Egypt. Moving further east from Egypt to China, we witness the denigrating remarks on China made by the great German thinkers of the past century, Hegel and Weber. Although their characterization of Chinese culture could find echoes in unbiased empirical research, they reveal all the same the trace of Europeans' desire to affirm their superiority over the supposedly inferior and false civilization of the East. Similarly, the Americans who divided the Korean peninsular at the 38th Parallel, with unquestioning confidence in their knowledge of the area and in the justice of their action, rightfully deserve their place in the tradition of Western area studies of serving the needs to dominate, control and exploit an objectified overseas territory. He assumed that words had kept their meaning, that desires still pointed in a single direction, and that ideas retained their logic; and he ignored the fact that the world of speech and desires has known invasions, struggles, plundering, disguises, ploys. From these elements, however, genealogy retrieves an indispensable restraint: it must record the singularity of events outside of any monotonous finality; it must seek them in the most unpromising places, in what we tend to feel is without history—in sentiments, love, conscience, instincts; it must be sensitive to their recurrence, not in order to trace the gradual curve of their evolution, but to isolate the different scenes where they engaged in different roles. — Michel Foucault, “Nietzsche, Genealogy, History” (Foucault 139–40).

Breastfeeding

2018 ◽  
Author(s):  
Marcie Richardson
Keyword(s):  
Infant Nutrition ◽  
Milk Composition ◽  
World Health ◽  
Medical Community ◽  
Baby Friendly Hospital Initiative ◽  
Skin Contact ◽  
The Us ◽  
The World ◽  
Breastfeeding Rates ◽  
Skin To Skin

Breastfeeding is endorsed by the medical community as the optimal nutrition for infants during the first 6-12 months of life.1,2,3  Breastfeeding rates in the US and worldwide have varied over time and still vary geographically.4 There is robust literature addressing the physiology of lactation, composition of breast milk, and health advantages of breastfeeding for both the mother and infant as well as strategies for clinicians to promote and support breastfeeding. This chapter reviews breastfeeding history, how milk is made, why breastfeeding matters, and the somewhat controversial the World Health Organization’s Baby Friendly Hospital Initiative (BFHI)5 for successful initiation of lactation as well as some special situations.    Key words:  breastfeeding, infant nutrition, human milk composition, breastfeeding advantages, lactation, lactation support, Baby Friendly Hospital Initiative, skin to skin contact

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