scholarly journals Reliability of the modified Rankin Scale applied by telephone

2013 ◽  
Vol 5 (1) ◽  
pp. 2 ◽  
Author(s):  
Katia Savio ◽  
Gian Luca Della Pietra ◽  
Elodie Oddone ◽  
Monica Reggiani ◽  
Maurizio A. Leone
Keyword(s):  
Confidence Interval ◽  
Acute Stroke ◽  
Scale Score ◽  
Weighted Kappa ◽  
Hospitalized Patients ◽  
The Other ◽  
Modified Rankin Scale ◽  
Face To Face ◽  
The Face ◽  
Stroke Disability

We aimed to evaluate the reliability of the modified Rankin Scale applied telephonically compared with face-to-face assessment in clinically stable hospitalized patients with acute stroke. One hundred and thirty-one patients were interviewed twice by 2 certified nurses (unstructured interview). Half of the patients were randomized to be interviewed by telephone followed by the face-to-face assessment, and half in the reverse order. The median value of the modified Rankin Scale score was 4 (first to third interquartile range 3-5) by telephone as well as by face-to-face assessment (P=0.8). The weighted kappa between the two methods was 0.82 (95% confidence interval: 0.77-0.88). Sensitivity of the telephone assessment was lower for scores 2 and 3 (17% and 46%, respectively) than for the other scores (range 67-90%). Telephone assessment of stroke disability with the modified Rankin Scale is reliable in comparison to direct face- to-face assessment.

The Hierophanic Facets of the Seraphic Hymns

Trictrac ◽  
2018 ◽  
Vol 10 ◽  
Author(s):  
Petru Adrian Danciu
Keyword(s):  
Mutual Recognition ◽  
The Other ◽  
Human Being ◽  
Material World ◽  
Face To Face ◽  
The People ◽  
Musical History ◽  
The Face ◽  
The One

Starting from the cry of the seraphim in Isaiahʹ s prophecy, this article aims to follow the rhythm of the sacred harmony, transcending the symbols of the angelic world and of the divine names, to get to the face to face meeting between man and God, just as the seraphim, reflecting their existence, stand face to face. The finality of the sacred harmony is that, during the search for God inside the human being, He reveals Himself, which is the reason for the affirmation of “I Am that I Am.” Through its hypnotic cyclicality, the profane temporality has its own musicality. Its purpose is to incubate the unsuspected potencies of the beings “caught” in the material world. Due to the fact that it belongs to the aeonic time, the divine music will exceed in harmony the mechanical musicality of profane time, dilating and temporarily cancelling it. Isaiah is witness to such revelation offering access to the heavenly concert. He is witness to divine harmonies produced by two divine singers, whose musical history is presented in our article. The seraphim accompanied the chosen people after their exodus from Egypt. The cultic use of the trumpet is related to the characteristics and behaviour of the seraphim. The seraphic music does not belong to the Creator, but its lyrics speak about the presence of the Creator in two realities, a spiritual and a material one. Only the transcendence of the divine names that are sung/cried affirms a unique reality: God. The chant-cry is a divine invocation with a double aim. On the one hand, the angels and the people affirm God’s presence and call His name and, on the other, the Creator affirms His presence through the angels or in man, the one who is His image and His likeness. The divine music does not only create, it is also a means of communion, implementing the relation of man to God and, thus, God’s connection with man. It is a relation in which both filiation and paternity disappear inside the harmony of the mutual recognition produced by music, a reality much older than Adam’s language.

Familiar or Unfamiliar Context?

2015 ◽  
pp. 223-250
Author(s):  
Amir Mashhadi ◽  
Saeed Khazaie
Keyword(s):  
Language Learning ◽  
Vocabulary Learning ◽  
The Other ◽  
Mobile Game ◽  
Face To Face ◽  
Learning Tasks ◽  
Content Representation ◽  
L2 Learning ◽  
The Face ◽  
Age Range

This chapter endeavored to devise a motivating way to engage learners in L2 English learning tasks presented through the mobile game (m-game). It started on the issue of whether types of a displayed picture on m-games had any significant relationship with learners' performance in the blended mode of L2 learning. To that end, a cellphone-based form of the nonEnglish game of 'Xane Bazi', modified as didactic 'Xane Bazi' for English vocabulary learning, was grafted onto the face-to-face mode of content representation in the blended language learning module. 100 Iranian boys and girls within the age range of 10-13 were divided into two groups to learn English vocabulary items during 12 sessions of an academic semester: One group played a version of 'Xane Bazi' with learner-made paintings and the other group played a version of the game filled with photos. The results hinted at the desired effect of utilizing m-games as applying learner-made painting condition to didactic 'Xane Bazi' was proved to significantly ratchet up the participants' L2 learning.

scholarly journals Levinas and the “Matter” of Poverty

Religions ◽  
2018 ◽  
Vol 9 (12) ◽  
pp. 391
Author(s):  
Timothy Rothhaar
Keyword(s):  
Alternative Interpretation ◽  
The Other ◽  
Face To Face ◽  
The Face

“Poverty” is a term Levinas uses to describe the face-to-face encounter and the Other all through his corpus. Scholars regularly use this term, but no research has shown its origin nor that Levinas has a concept of poverty. This paper addresses both of those questions through an analysis of an early reflection on Judaism and the relevant sections of his Totality and Infinity. In the process, I argue for an alternative interpretation of Levinas’s ethical phenomenology on the basis of poverty concluding with some suggestions on how a Levinasian spiritual poverty can aid the pursuit of justice.

scholarly journals The face-to-face encounter in indigenous health care: a perspective in Lévinas

2018 ◽  
Vol 71 (suppl 6) ◽  
pp. 2848-2853
Author(s):  
Diomedia Zacarias Teixeira ◽  
Nelson dos Santos Nunes ◽  
Rose Mary Costa Rosa Andrade Silva ◽  
Eliane Ramos Pereira ◽  
Vilza Handan
Keyword(s):  
Indigenous Health ◽  
A Priori ◽  
The Self ◽  
The Other ◽  
Face To Face ◽  
Radical Alterity ◽  
The Face ◽  
Care Practices ◽  
Reflective Study ◽  
Outpatient Settings

ABSTRACT Objective: To reflect on the sensitive behaviors of indigenous healthcare professionals based on the philosophy of Emmanuel Lévinas, to ratify completeness, equity, and humanity. Method: reflective study. Reflection: Studies have identified inadequacies in meeting the indigenous singularities. In the hospital and outpatient settings, they are diluted in the search for care. The difficulty of the professionals to admit them generates conflicts and non-adherence of indigenous individuals to treatments that disregard their care practices. In Lévinas, consciousness requires, "a priori," sensitivity to access the Infinity on the Face of the Other, which in the face-to-face encounters is presented to the Self as radical Alterity, proposing an Ethical relationship through transcendence. The freedom of the Self as to the Other is finite, as the Self cannot possess the Other, and infinite for its responsibility for the Other. Final considerations: The Self builds essence and existence in responsibility. In the Ethics of Alterity, in Lévinas, reflections are proposed that influence sensitive behaviors.

Could the Focus on Transcendental Violence Be Violent?

2019 ◽  
Vol 19 ◽  
pp. 235-250 ◽  
Author(s):  
Michael Barber ◽  
Keyword(s):  
The Other ◽  
Face To Face ◽  
The Face

Eddo Evink criticizes Emmanuel Levinas’s supposed view that all acts of intentionality and rationality commit transcendental violence against their objects, including the Other. If this is so, Levinas undermines the possibility of his own philosophy. Evink further argues: that there are non-violent forms of intentionality and so intentionality is only potentially violent; that some non-violent counter-pole is needed to define violence; that there are contradictions in Levinas’s notion of violence; that Levinas, like empiricists, aspires to a metaphysical absolute untainted by language; and that he presupposes the philosophical, ontological, and linguistic frameworks he criticizes. However, to answer these objections, one must understand Levinas as developing two distinct modalities of relationship: Being and Otherwise than Being. These modalities clash in the face-to-face relationship when the phenomenon of the face defects into responsibility for the Other. The epistemology and ontology of Being involve distinctive acts, affects, forms of temporality, and experiences of self that undergo a tectonic shift in confrontation with the ethically obligating Other. Here the focus is not on the violence of concepts ever seeking to subjugate the Other but rather on the Other whose summons both provokes knowledge to retreat and is able to be shown in a philosophy, even if that philosophy betrays the saying in the said, while also having the potential to reduce that betrayal. The focus should not be on transcendental violence tracking down and cornering the Other but on the Other ethically disrupting Being. With that focus, it becomes clear that concentrating on transcendental violence is a kind of violence.

Face to Face with the Dead Man: Ethical Responsibility, State-Sanctioned Killing, and Empathetic Impossibility

1997 ◽  
Vol 22 (4) ◽  
pp. 467-492 ◽  
Author(s):  
Patricia Molloy
Keyword(s):  
The Other ◽  
Ethical Responsibility ◽  
Death Row ◽  
Face To Face ◽  
The Face ◽  
The Dead ◽  
Dead Man ◽  
As If ◽  
The Way

The image of the death house with its polished tiles and gleaming oak chair is fading. I turn my attention to where life is. Although I have decided that I will not be going to death row again, I cannot bear to think that there are some men there now who are facing death alone. The other man's death calls me into question, as if, by my possible future indifference, I had become the accomplice of the death of the other, who cannot see it; and as if, even before vowing myself to him, I had to answer for this death of the other, and to accompany the Other in his mortal solitude. The Other becomes my neighbour precisely through the way the face summons me, calls for me, begs for me, and in so doing recalls my responsibility, and calls me into question.

scholarly journals Ali Smith’s There But For The: Identity, Hospitality and Transcendence in the Age of Surveillance

2020 ◽  
Vol 20 (1) ◽  
pp. 53-74
Author(s):  
Andrei-Bogdan Popa
Keyword(s):  
Narrative Identity ◽  
Personal Information ◽  
The Self ◽  
The Other ◽  
Face To Face ◽  
The Right To Privacy ◽  
The Face ◽  
The Right ◽  
The Stranger ◽  
Subjective Identity

Abstract The aim of this essay is to prove that, throughout Ali Smith’s There But For The (2011), the “narrative” subjective identity (Alphen 83) accessed via the face-to-face relation (Levinas and Hand 42), as well as through storytelling itself, is liable to be turned into archivable information under the pressures of a surveillance state in which its citizens are complicit. I will use this archival/narrative identity dyad as articulated by theorist Ernst van Alphen in order to investigate at length the novel’s staging of hospitality as corrupted by surveillance. I will oppose the notion of identity as information against Emmanuel Levinas’s conception of the face-to-face relation (Levinas and Hand 42), whereby true hospitality depends upon the mutual respect one person has for the absolute singularity of the other, which involves personal information and the right to privacy. As it will become apparent, these identities lose or gain agency according to the engagement of the self with a newly arrived foreign alterity. Thus, the arrival of strangers throughout Smith’s novel thematizes the scenario of hospitality in tension with the stranger as surveyor or as surveyed. The doubling of language, the self-editing of one’s discourse and the risky openness towards the Other are modes of resistance that eschew the artificial categorizations upon which the archival identity is contingent. However, the bridge from interiority to exteriority is mediation. Smith therefore develops a conception of secularized Grace that works by exploring the revolutionary potential of this very mediation and can disrupt the logic of tyrannical surveillance. Part of this approach to history and language is informed by the witnessing of the traces left on the bodies of martyrized dissidents by unjust systems at their apex. There But For The is narrated by four characters in the mediatic aftermath of a bourgeois dinner party in an affluent suburb of London that witnessed the sudden and unexplainable reclusion of Miles Garth into the spare room of his stunned hosts. The event, as well as those leading up to and following it, is recounted by a grieving nature photographer in his sixties named Mark; May, a rebellious old woman suffering from dementia; an unemployed, middle-aged Anna; and Brooke, a ten-year old girl and voracious reader. The essay will approach these characters’ meditations upon the nature of identity as split between its narrative and archival forms.

Levinas in therapy

2018 ◽  
Vol 28 (3) ◽  
pp. 279-297
Author(s):  
Bob Plant
Keyword(s):  
Emmanuel Levinas ◽  
The Other ◽  
Potential Significance ◽  
Therapeutic Practice ◽  
Face To Face ◽  
Critical Questions ◽  
Conceptual Apparatus ◽  
The Face ◽  
Short Explanation ◽  
The Way

Emmanuel Levinas’ semi-phenomenological analyses of the “face-to-face” encounter with “the other” are frequently alluded to in the therapeutic literature. Indeed, for some therapists, Levinas provides the conceptual apparatus to reconfigure traditional therapeutic practice. While acknowledging the importance of his work, in this article I raise critical questions about the way Levinas’ ideas are often used by psychotherapists. The discussion is divided into five sections: First, I provide a short explanation of the motivations for writing this paper. Second, I offer an overview of some prominent themes therapists typically draw from Levinas’ writings. Next, I present my own reconstruction of the face-to-face encounter. Then, drawing on the previous reconstruction, I outline the main questions Levinas-inspired therapists need to address. Finally, I reconsider the potential significance of Levinas’ work for therapists.

scholarly journals La politique comme le lieu de l’universalisation de l’exigence éthique chez Levinas

2022 ◽  
Vol 10 (1) ◽  
pp. 168-181
Author(s):  
Ericbert Tambou Kamgue
Keyword(s):  
Final Analysis ◽  
The Other ◽  
Third Party ◽  
Face To Face ◽  
The Third ◽  
Ethical Subjectivity ◽  
The Face ◽  
The Subject ◽  
The Third Party ◽  
Ethical Requirement

Levinasian philosophy is characterized as a philosophy of ethical subjectivity and asymmetrical responsibility. Ethics is understood as the subject that gives itself entirely to the Other. However, the Other is never alone. His face attests to the presence of a third party who, looking at me in his eyes, cries for justice. There is no longer any question for the subject to devote himself entirely to the Other (ethical justice), to give everything to him at the risk of appearing empty-handed before the third party. How then to serve both the Other and the third party? The question of the political appears in the thought of Levinas with the emergence of the third party who, like the Other, challenges me and commands me (social justice). The third party establishes a political space. Politics is in the final analysis the place of the universalization of the ethical requirement born from face-to-face with the face of the Other.

Retrospective collection of 90-day modified Rankin Scale is accurate

2020 ◽  
Vol 17 (6) ◽  
pp. 637-643
Author(s):  
Mengxi Wang ◽  
Suja S Rajan ◽  
Asha P Jacob ◽  
Noopur Singh ◽  
Stephanie A Parker ◽  
...  
Keyword(s):  
Clinical Trials ◽  
Confidence Interval ◽  
Weighted Kappa ◽  
Kappa Statistics ◽  
Modified Rankin Scale ◽  
Stroke Treatment ◽  
Loss To Follow Up ◽  
Mobile Stroke Unit ◽  
The Moment

Background: The 90-day modified Rankin Scale is a widely used outcome after stroke but is sometimes hard to ascertain due to loss to follow-up. Missing outcomes can result in biased and/or inefficient estimates in clinical trials. The aim of this study is to assess the validity of acquiring the 90-day modified Rankin Scale at a later point of time when the patient has been lost at 90 days to impute the missing value. Methods: Participants who had prospectively completed a 90-day modified Rankin Scale questionnaire on their own in the Benefits of Stroke Treatment Using a Mobile Stroke Unit study were randomly interviewed to recall the 90-day modified Rankin Scale at 6, 9, or 12 months after hospital discharge over the phone. Concordance between the two scores was assessed using kappa and weighted kappa statistics. Logistic regression was used to identify factors associated with inconsistent reporting of the 90-day modified Rankin Scale. Results: Substantial agreement was observed between in-the-moment and retrospective 90-day modified Rankin Scale recalled at 6, 9, or 12 months (weighted kappa = 0.93, 95% confidence interval: 0.89–0.98; weighted kappa = 0.93, 95% confidence interval: 0.85–1.00 and weighted kappa = 0.89, 95% confidence interval: 0.82–0.95, respectively). Conclusion: Retrospective recall of 90-day modified Rankin Scale at a later time point is a valid means to impute missing data in stroke clinical trials.

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