Hyperpolarized lithium-6 as a sensor of nanomolar contrast agents.

Lithium is widely used in psychotherapy. The (6)Li isotope has a long intrinsic longitudinal relaxation time T(1) on the order of minutes, making it an ideal candidate for hyperpolarization experiments. In the present study we demonstrated that lithium-6 can be readily hyperpolarized within 30 min, while retaining a long polarization decay time on the order of a minute. We used the intrinsically long relaxation time for the detection of 500 nM contrast agent in vitro. Hyperpolarized lithium-6 was administered to the rat and its signal retained a decay time on the order of 70 sec in vivo. Localization experiments imply that the lithium signal originated from within the brain and that it was detectable up to 5 min after administration. We conclude that the detection of submicromolar contrast agents using hyperpolarized NMR nuclei such as (6)Li may provide a novel avenue for molecular imaging.

Dyadic pulsations as a signature of sustainability in correspondence networks

In this paper, we introduce the concept of dyadic pulsations as a measure of sustainability in online discussion groups. Dyadic pulsations correspond to new communication exchanges occurring between two participants in a discussion group. A group that continuously integrates new participants in the on-going conversation is characterized by a steady dyadic pulsation rhythm. On the contrary, groups that either pursue close conversation or unilateral communication have no or very little dyadic pulsations. We show on two examples taken from Usenet discussion groups, that dyadic pulsations permit to anticipate future bursts in response delay time which are signs of group discussion collapses. We discuss ways of making this measure resilient to spam and other common algorithmic production that pollutes real discussions

D'où viens-tu et où vas-tu? De la naissance impensable à la destinée impensée

(Résumé de l'ouvrage) Dans quelle mesure la sépulture est-elle un symbole privilégié pour penser le lien social aujourd'hui? Tel qu'il existe dans l'Antigone de Sophocle, le motif de la sépulture nous aiderait-il à penser - comme à panser - les traumatismes collectifs associés aux innombrables cadavres laissés sans sépulture au cours des siècles? Ce livre explore notamment ces questions sous l'angle archéologique, historique, anthropologique, philologique, théologique et psychanalytique.

Neurotheology: challenges and opportunities

During the last decades of the twentieth century scholars have proposed "neurotheology" as a new subdiscipline of the neurosciences. This article presents a review and discussion of different interpretations placed on neu- rotheology, and attempts to estimate the extent to which neuroscience is a challenge and/or an opportunity for theology and (for the study of) religion. On the neuroscientific side, neurotheology can be split into a reductionist and a religionist neuroscience of religion. On the theological side, it can be split into apologetic and integrative approaches. The appraisal of these differ- ent interpretations and of the relevance of neuroscience for the study of re- ligion is conducted from three points of view: philosophy and theology, cog- nitive science, psychology of religion and sciences of religions.

Acute hepatitis due to brivudin: a case report.

BACKGROUND/AIMS: Brivudin is licensed in several European countries for the treatment of herpetic infections, and is considered safe (approximately 1% of patients with transient elevation of liver enzymes) in large multicenter trials. METHODS: We report a case of acute brivudin hepatitis documented with a liver biopsy in detail. RESULTS: Liver biopsy demonstrated acute liver injury with a predominant cytolytic pattern and features suggestive of a drug-induced immunoallergic hepatitis. Elevated ALT levels returned to normal within weeks. CONCLUSIONS: This is the first published case of acute immunoallergic hepatitis due to brivudin.

Gene-frequencies of coagulation-factor XIIIb in Switzerland

Coagulation factor XIIIB polymorphism was studied by agarose isoelectric focusing and immunofixation in 592 unrelated individuals from Switzerland. The gene frequencies observed were: FXIIIB*1 = 0.769, FXIIIB*3 = 0.139, FXIIIB*2 = 0.085, FXIIIB*4 = 0.007.

Spiritualité, pratiques religieuses et schizophrénie: mise au point pour le praticien

Dans la schizophrénie, la religion a surtout été étudiée sous son aspect pathologique. Or, de nombreux patients s'appuient sur leurs ressources spirituelles pour faire face à leur maladie. Nous avons développé une grille d'entretien pour évaluer les relations entre spiritualité, pratiques religieuses et coping. Cet instrument a démontré que la religion a des effets positifs pour 71% et négatifs pour 14% des 115 patients évalués. La religion influence l'image de soi, les symptômes, l'adaptation psychosociale, la toxicomanie, les tentatives de suicide et l'adhérence au traitement. Elle devrait donc être systématiquement évaluée par le praticien. Notre instrument a démontré une bonne fidélité inter-juge et une validité théorique. Il ne nécessite pas de formation préalable. C'est pourquoi, nous le mettons à disposition des praticiens.

Gene frequencies of plasminogen in Switzerland.

Plasminogen (PLG) polymorphism was studied by agarose gel electrophoresis and immunofixation in 308 unrelated individuals from Switzerland. The gene frequencies observed were: PLG 1 = 0.69, PLG 2 = 0.28, and rare alleles = 0.03.

Religious beliefs in schizophrenia: Their relevance for adherence to treatment

The study examined how religious beliefs and practices impact upon medication and illness representations in chronic schizophrenia. One hundred three stabilized patients were included in Geneva's outpatient public psychiatric facility in Switzerland. Interviews were conducted to investigate spiritual and religious beliefs and religious practices and religious coping. Medication adherence was assessed through questions to patients and to their psychiatrists and by a systematic blood drug monitoring. Thirty-two percent of patients were partially or totally nonadherent to oral medication. Fifty-eight percent of patients were Christians, 2% Jewish, 3% Muslim, 4% Buddhist, 14% belonged to various minority or syncretic religious movements, and 19% had no religious affiliation. Two thirds of the total sample considered spirituality as very important or even essential in everyday life. Fifty-seven percent of patients had a representation of their illness directly influenced by their spiritual beliefs (positively in 31% and negatively in 26%). Religious representations of illness were prominent in nonadherent patients. Thirty-one percent of nonadherent patients and 27% of partially adherent patients underlined an incompatibility or contradiction between their religion and taking medication, versus 8% of adherent patients. Religion and spirituality contribute to shaping representations of disease and attitudes toward medical treatment in patients with schizophrenia. This dimension should be on the agenda of psychiatrists working with patients with schizophrenia.