Surgical setup for cardiopulmonary bypass through central cannulation

The introduction of cardiopulmonary bypass was one of the most important clinical advances of 1952. In that year, John Gibbon performed the first successful cardiac surgery using cardiopulmonary bypass. The procedure has been described as “One of the most impressive evidences of the role of investigative surgery in the history of medicine in the persevering efforts of Dr. Gibbon for more than 20 years, which finally culminated in a practical heart-lung machine”, at the first John H. Gibbon, Jr. Lecture at the annual meeting of the American College of Surgeons. Due to on-going advancements in cardiopulmonary bypass, many patients with complex heart disease requiring surgical care undergo cardiac surgery while the other organs remain adequately oxygenated and perfused. This tutorial discusses the access, surgical technique, and initiation of cardiopulmonary bypass through central cannulation and describes the safeguards and pitfalls.

Weaning from cardiopulmonary bypass, decannulation, and closure

In 1952, John Gibbon performed the first successful cardiac procedure using cardiopulmonary bypass, which turned out to be one of the most important clinical advances of that year. Cardiopulmonary bypass has also been described as “One of the most impressive evidences of the role of investigative surgery in the history of medicine in the persevering efforts of Dr. Gibbon for more than 20 years, which finally culminated in a practical heart-lung machine,” at the first John H. Gibbon, Jr, Lecture at the annual meeting of the American College of Surgeons [1]. Due to the subsequent advancement of cardiopulmonary bypass, many patients with complex heart disease requiring surgical care undergo cardiac surgery while the other organs remain adequately oxygenated and perfused.

Wskaźnik terapeutyczny miejscowego zakażenia rany (TILI) jako przydatne narzędzie w efektywnej pielęgnacji ran niegojących się dla lekarzy i pielęgniarek podstawowej opieki zdrowotnej, lekarzy rodzinnych i personelu zakładów opiekuńczo-leczniczych

The problem of hard-to-heal wounds is associated with an increase in the incidence of civilization diseases. Venous leg ulcers, ischemic ulcers and wounds in diabetic foot syndrome are a particular problem, and the early detection of local wound infections is a serious interdisciplinary challenge in everyday practice. Local wound infections are often undetected or detected too late. They can impair physiological wound healing as well as lead to systemic infection and even sepsis. According to the statements that: “The fate of the wounded rests with the one who applies the first dressing” (Col. Nicholas Senna, 1897), and “The responsibility for the patient rests with the doctor who comes to the patient first” (John Murphy, Medical Society, Chicago, 1889) the success of the treatment of infected wounds depends to a particular extent on the prompt and proper response of those who come in contact with the patient first. The purpose of this document is to briefly present issues related to the problem of hard-to-heal wounds, indicate the direction of therapeutic management and diagnostic support for the staff (doctors and nurses) of primary healthcare units, care and treatment institutions and social welfare centers, general physicians and medical careers of patients suffering from hard-to-heal wounds. The developed TILI score is to facilitate the decision whether or not to use antiseptics and/or antimicrobial dressings in the effective therapy of a hard-to-heal wound.

John of the Cross, the Dark Night of the Soul, and the Jh?nas and the Ar?pa States

This paper examines function and structure within the religious paths advocated by John of the Cross (1542–1591), and the Buddha, with particular reference to the jh?nas and the ar?pa states, as represented in selected suttas within the P?li texts. First, John of the Cross and the jh?na and ar?pa states are contextualised. The teaching in The Ascent of Mount Carmel and The Dark Night (John of the Cross), and the S?maññaphala Sutta, the Niv?pa Sutta and the Anupada Sutta (Sutta Pi?aka) is then summarised. The two are then brought into conversation with each other to examine the extent to which the religious paths described move within the same landscape of spiritual practice. Differences in context and metaphysical underpinning are recognised. The paper argues, nevertheless, that similarities are more than evident, particularly with reference to attachment to sensory objects, discursive thought, and the idea of the self or the ‘I’. The paper demonstrates that the two speak of mystical paths, which share many of the same practices and fruits, although couched in different metaphors.

Åndsforestillinger og deres enhed i Johannesevangeliet

Inspired by recent developments in Johannine research in Denmark, this article investigates the coherence of the concept of pneuma and paraklêtos in the Johannine writings. On the basis of the clear difference between pneuma and paraklêtos in First John, it differentiates between three different concepts in the Fourth Gospel. The first concerns Jesus’ possession of the pneuma from the incarnation to the death on the cross. It derives from the synoptic tradition, or more probably directly from the Gospel of Mark. The second does not have parallels in the synoptic gospels. It concerns the role of the pneuma for the believers. All instances are connected with the ritual praxis in the community and have remarkable relations to Paul. The third conception includes the Paraclete-sayings and is probably a genuine Johannine invention. It presents the pneuma-paraclete as an active figure that takes the place of the absent Jesus and in many ways authorizes the gospel writing. It is furthermore argued that the logos of the prologue can be understood in specific Stoic terms. The Stoic understanding of logos as being the cognitive side of the material pneuma is able to comprise all aspects of the Johannine pneuma-paraclete even if it is a combination of different ideas. Therefore, the prologue should be understood as a philosophical introduction that makes the reader incorporate all three Johannine pneumata into one conception.

Remember the greatest: Remaining in love and casting out fear in 1 John

This article argues that the confusing admonition in favor of “love” and “casting out fear” in 1 John 4 is clarified when read in light of Deuteronomy and Leviticus. The commands to love God and love neighbor from Deut 6:4–5 and Lev 19:18b were ubiquitous in Second Temple Jewish contexts, and were a prominent part of Jesus’ teachings in the Gospels (Mark 12:29–31; Matt 22:37–40; Luke 10:27–28). Although often unrecognized, or at least unexplored, these Old Testament texts also influence the Gospel and Letters of John (e.g., John 5:39–47; 13:24–35; 1 John 4:16b–21). First John, in particular, can be read as an interpretation of Leviticus 19 that rearticulates and expands on traditions of Jesus’ instructions reflected in John 13–17. The author of 1 John uses these traditions to explain how the purifying blood of Jesus the Advocate enables believers to have boldness rather than fear. In this way, 1 John calls on believers to remain in the love who is God so that they can act with confident love regardless of the fear that threatens them.

Hapax Legomena and the Idiolect of John

The present contribution treats hapax legomena in the Fourth Gospel. The author presents three important findings. First, John has few hapaxes in his gospel (84) and only five hapaxes are unique (i.e. these words are mainly used after the composition of the Fourth Gospel). Second, the presence of hapaxes could be an indicator of orality and memory. Third, in several instances John uses hapaxes in conjunction with repetitions in two ways: 1) In John 2:14-16; 12:14; 18:3; 19:39-40 a hapax is followed by a (more) common word that belongs to the same semantic domain as the hapax. The common word repeats and clarifies the meaning of the hapax to the audience; 2) In John 4:7, 11, 15, 20-24; 9:1-2, 6, 8; 11:11-13; 13:5 a hapax is created by means of a stem-related word. The alteration between repetition and hapaxes helps the audience to focus on the narrative and follow the line of thought.