STUDY OF SKIN CONDITION IN NEWBORN

Introduction: Many of the skin lesions observed in a newborn are regarded as physiological, but no sharp line divides the normal from the abnormal. But incidence and prevalence of those conditions is not well known . Aim: To Study incidence skin conditions or lesion in newborns and analyse the effect of maternal factors, events during pregnancy, consanguinity, mode of delivery, maturity & birth weight of newborns. Material and methods: A total no of 1000 neonates were examined from post-natal ward of Tertiary care hospital after taking consent from Parents Conclusion: The commonest manifestation observed was the Mongolian spot, followed by Epstein pearl, sebaceous hyperplasia, milia, erythema toxicum neonatorum, sucking callus, physiological desquamation, miliaria, cutis marmorata.

1980 Imagination: aesthetic and religious

The philosopher Mary Warnock (1924–2019) first delivered this article in 1980 as an Oxford University sermon when she was a fellow at St Hugh’s College. In it she links aesthetic imagination to her understanding of the Christian ‘story’. For her, ‘no sharp line can be drawn between imagination employed in the religious mode and the aesthetic imagination’. As a philosopher she was an expert on existentialism and, later, medical ethics. She was also a communicant Anglican churchgoer, but she seldom wrote directly about Christian faith, so this article is particularly significant. Editor.

The primacy of liturgy in Christianity

I argue that liturgy is primary to the Christian faith. By ‘liturgy’, however, I do not mean merely what happens on Sunday morning. Instead, I distinguish between ‘intensive’ and ‘extensive’ liturgies, those that occur when the body of Christ meets together and when that body disperses. All of this together constitutes Christian liturgy. My thesis is not that practice is more primary than theory, for that presupposes the possibility of drawing a sharp line between them – an impossible task. Rather, liturgy is a variety of embodied cognition through which we know God and our neighbours. Theology is something that arises from our liturgies and is itself liturgical in nature. We may believe the Nicene Creed, but saying it aloud is performative in nature. I end by examining the relation of phronēsis and theōria in Aristotle and then consider the way Heidegger uses this distinction to argue that ‘know-how’ (Verstehen) is the most basic kind of human knowledge.

THE PRINCIPLE OF THE FINAL SALVATION IN HINDU TANTRIC SOTERIOLOGY

The specificity of tantric soteriology consists of a combination of three basic principles - unity, salvation, and bliss. This article explores the principle of salvation. Spiritual liberation implies the final overcoming of obstacles hindering the new worldview. Unlike the principle of unity, the principle of salvation focuses on difference, not on identity, drawing a sharp line between the desired state of liberation and the present state of dependence. The main obstacles to spiritual liberation are expressed in the well-known triad “avidyā - karma - saṃsāra”. The principle of salvation appears in Tantrism in two interrelated forms, the ascetic and śaktic ones. Both of them agree with each other in rejection of spiritual ignorance. Spiritual ignorance is the main “negative goal”; without deliverance from it there is no freedom. The state of ignorance is existential one and endowed with powerful protective “forces”. The principle of salvation implies the deliverance not only from everything that is usually considered negative (passions, sensual desires, suffering, etc.), but also of “positive” things (virtue). In the śaktic mode of the principle of salvation, it is assumed that an incorrect view of reality is eliminated by a correct view of it. Due to the fact that, according to the tantric adepts, the energies of the divine Śakti act in the world, the understanding of this fact leads the adept to stop perceiving himself as a dependent being even in the midst of an infinite variety of processes and events of the world. Life is then perceived as an unconditioned, spontaneous “divine play”, a stream of divine pleasure. Ascetic form can be reduced to an ontological interpretation of the principle of salvation, and śaktic form to a cognitive one.

2. Socratic literature and the Socratic problem

‘Socratic literature and the Socratic problem’ asks what access sources give us to the historical Socrates. The only Socratic literature known to have been written before Socrates’ death is comedy, which provides a contemporary caricature. Various authors produced ‘Socratic conversations’, commemorating Socrates and defending his memory against the charges made at the trial and against hostile accounts. The Socratic writings of Xenophon and Plato’s Socratic dialogues are the only bodies of Socratic literature to have survived complete. In Plato’s portrayal of Socrates there is no sharp line to be drawn between ‘the historical Socrates’ and ‘the Platonic Socrates’ who assumes the depersonalized role of spokesman for Plato’s philosophy.

Between Usury and the “Spirit of Commerce”

This chapter focuses on two moments: the reworking of the meaning of the legend of the Jewish invention of bills of exchange by Montesquieu in the 1740s and the debates on emancipation that occurred during the last quarter of the century. The discursive and political contexts in which the legend was evoked account for the vastly different meanings that it acquired at those two moments. Montesquieu praised Jews for forging new credit instruments that benefited everyone because he assumed that Jews inhabited a society of status that kept them in a subordinate position. When equality emerged later in the century as a concrete possibility, Jewish commercial and financial dexterity was once again perceived as a threat rather than a boon to state and society. While Montesquieu drew a sharp line between commercial credit and usury, the two were conflated once again during the emancipation debates, as they had been in Cleirac's commentary.

Physical Interpretation of Mind

To draw a sharp line between mind and brain is very difficult task. Function of brain is more or less understood. But when it comes to mind, very less is studied and known. My approach in investigating the mind is based on the fact that if something exists then it must have its impact on the world we are living in, may be in some form of sign. My investigation is based on some questions which I think is related to mind. Why don’t we feel our weight? Why don’t we feel taste of food if the tongue is kept hold? When we are weak, say when we have fever, why does the dream become so vivid? Why images get distorted when gaze at it for extended time? I think brain is not related to these questions. Therefore there must be some agent in our body which can be related to these questions. In addition to these, the mental disorder like, some people have habit of moving the body or closing the eye tightly etc is also related to the mind. To investigate the mind I have taken some ideas from dream, meditation, reincarnation and near death experience.

The Dependence of Concentration Copper Ions in Nanofibers (PVA) on Composition of Original Basic Electrospin Solution and on Kind of Stabilization

The nanofiber textile was made by electrospinning on device Nanospider LB 500 (Elmarco, CR). The original basic polymer solution contains polyvinyl alcohol and additional supplement: a glyoxal and phosphoric acid for thermal stabilization and copper sulphate as a biotic agent. The concentration of copper sulphate pentahydrate (CuSO4·5H2O) in original basic polymer solution was 0.5 and 1% and it follows that the theoretical concentration of copper ions in nanofibers was 0.95 and 1.89%. Subsequently the nanofibers had stabilized by thermal heat (140 °C, 10 min), and by chemical cross linking methods with using of soaking in solution with glutaraldehyde, methanol. The stabilized nanofibers were characterized by scanning electron microscope (SEM) and atomic absorption spectrum (AAS). The results showed that the thermal stabilization did not change nanostructures too much, but subsequent soaking showed, that their structure has changed after 24 hour leaching, the crosslinked points has not sharp line. This measurement leads to conclusion, that the stabilization by heat is not fully absolute. Chemical stabilization nanofibers by glutaraldehyde changed the nanoproperties only in range a few percent and the solubility in water was absolutely completed. The stabilization by methanol has destroyed nanostructures of the fabrics, and the nanofiber textile looks like thin layer or thick membrane. The nanostructures didn't change their character nor after water soaking. The content of copper in nanofiber had measured by (AAS) and thus proved that the copper concentration in nanofiber is independent on original concentration in solution. The next results from this measurement confirm the assumption that the concentrations of copper are dependent on kind stabilization. The next results from this measurement confirm the assumption that the concentrations of copper are dependent on kind stabilization. The stabilization by soaking in stabilization solution leads to decrease of concentration of copper in nanofiber. The thermal stabilization didn't change final content of copper in nanofiber, the stabilization by glutaraldehyde changed the concentration, it was lower by 2 mg/g and the stabilization by methanol made nanofiber with one quarter original value of copper.

Highly efficient photoluminescence from isolated Eu3+ ions embedded in high-charge mica

Incorporation of lanthanide ions in synthetic clay minerals is a promising approach to combine the efficient sharp-line emission of lanthanides with the unique structural stability and high adsorption capacity of high-charge micas.