Efeito do movimento dentário nos níveis de metaloproteinases da matriz no fluido gengival de pacientes com periodontite controlada

O objetivo deste trabalho foi examinar o impacto da movimentação dentária de dentes periodontalmente comprometidos no volume do fluido gengival crevicular (FGC) e nos níveis de expressão das metaloproteinases de matriz (MMPs) -1, -2, -3, -7, -8, -12 e -13 no FGC. Dez pacientes periodontalmente controlados (8 do sexo feminino e 2 do sexo masculino, média de idade de 46,2 10,4 anos) com incisivos projetados labialmente foram submetidos a tratamento ortodôntico. Uma arcada dentária foi submetida a movimentação ortodôntica e a arcada oposta foi usada como controle. Amostras de FGC foram coletadas da face lingual de dois incisivos do lado movimento e dois do lado controle uma semana antes da ativação ortodôntica (-7d), imediatamente após a ativação ortodôntica, e após 1 h, 24 h, e 7, 14 e 21 dias. A coleta do FGC foi feita utilizando-se tiras de papel absorvente e o volume foi calculado através do uso do Periotron. Todos os pacientes receberam orientações de higiene bucal e um kit contendo escova de dente, pasta de dente e bochecho de Chlorexidina 0,12% para ser usado durante todo o experimento. A técnica da multianálise imunoenzimática com microesferas foi usada para medir as MMPs no FGC. Os dados foram analisados utilizando-se os testes estatísticos Friedman e Mann-Whitney. Não foram encontradas diferenças estatisticamente significativas no volume do FGC. Em relação aos níveis de MMPs, a única diferença estatisticamente significativa encontrada no decorrer do tempo foi nos níveis de MMP-1 no grupo movimento (p<0,05). Quando os dois grupos foram comparados após a ativação, a única diferença estatisticamente significativa encontrada foi nos níveis de MMP-12 24 horas após a ativação (p<0,05). Estes achados sugerem que o volume de FGC não sofre alteração relacionada ao movimento dentário ortodôntico e que o movimento ortodôntico de dentes periodontalmente comprometidos não resultou em mudanças significativas nos níveis de MMPs no FGC.

Memória e Representações Sociais de Práticas Religiosas de Matriz Africana

Esta dissertação de mestrado realizou um estudo sobre a identificação de memórias e representações sociais das práticas religiosas de matriz africana na população negra do bairro Dom Bosco situado no município de Juiz de Fora - MG. Foram entrevistados 60 sujeitos, de ambos os sexos, que se auto identificavam como negros, pardos, mulatos e outras denominações que caracterizam a ascendência negra. Através dos dados levantados na pesquisa concluímos que as representações sociais que esta população possui, são de que as práticas de matriz africana são demoníacas, feitiçarias para o mal e ações que causam prejuízo para as pessoas. As lembranças se mesclam com esquecimento, e as representações e memórias dos sujeitos da pesquisa estão associados com as práticas de sincretismo religioso existentes no Brasil. Os entrevistados não possuem lembrança dos líderes religiosos negros e nem dos locais de memória do bairro. Os participantes da pesquisa não se associam com estas práticas religiosas e têm em relação a elas uma visão de distanciamento e desinteresse. Constatamos que isto ocorre devido à dificuldade de aceitação pela sociedade em geral que as desvaloriza e discrimina, sempre atribuindo negatividade a elas e aos praticantes. Estas práticas são estereotipadas, folclorizadas e menosprezadas socialmente. O que faz com que a população afrodescendente não queira ser identificada com as tradições históricas, culturais e religiosos dos seus ancestrais

Bothid larvae (Pleuronectiformes-pisces) of the Gulf od Thailand and South China Sea

The larvae of bothids were found to be sparsely distributed in the Gulf of Thailand and South China Sea being only 11.9% in the Naga Expedition Collections. They were confined mostly to the coastal waters and were found in near shore stations situated between Bangkok and Saigon. Their density was high in the Gulf of Thailand. The larvae seem to prefer darkness with greater incidence during April 16 to October 15 period, with a peak in the collections taken during April. This report includes the occurrence of 17 species belonging to 6 genera collected from the Gulf of Thailand and South China Sea, along with their regional, seasonal as well as diurnal variations

Matriz para avaliação do impacto ambiental das produções de suínos e aves

2009

Od "Subaltern studies" do "Provincializig Europe". Kilka postkolonialnych refleksji na temat historii

Tekst wskazuje II połowę XX wieku jako cezurę wyznaczającą kres dziewiętnastowiecznego pojęcia historii, służącego europejskim imperiom do uzasadnienia ekspansji kolonialnej. Na przykładzie kontrastu Indii i Zachodu dowodzi, że myślenie historyczne jest uwarunkowane kulturowo. Ruchy antykolonialne odwracają dyskurs kolonialny, czyniąc z niego argument dla szybkiej demokratyzacji społeczeństw, odbiegającej od modelu europejskiego za sprawą zredukowanej liczby etapów postępu cywilizacyjnego i rezygnacji z perspektywy historycznej. Seria Subaltern Studies podważa uniwersalność europejskiego modelu nowoczesności i jego adekwatność na terenach byłych kolonii po upadku zachodnich imperiów.

Peruwiańskie siły samoobrony chłopskiej. Od konfliktu zbrojnego do transformacji pokojowej

Wydział Historyczny: Instytut Etnologii i Antropologii Kulturowej

Od wielkich do małych narracji. Definiowanie sztuki w kulturze płynności

Wydział Nauk Społecznych: Instytut Kulturoznawstwa

Od arboristy do zorbonauta – nomina agentis i nomina attributiva (personalia) w najnowszej czeszczyźnie

Autorka jako neologizmy traktuje wyrazy, wyrażenia lub frazy, które zostały ostatnio wymyślone, niewystępujące w słowniku, ale mogące być szeroko stosowane lub pojawiające się w języku pewnych społecznościach. W języku czeskim obecnie jest ich kilka tysięcy. Są one często używane, aby tekst był bardziej atrakcyjny, nowoczesny. W niniejszym artykule szczególną uwagę poświęcono dwóm kategoriom: nomina agentis i nomina attributiva (personalia) i morfologicznej oraz semantycznej strukturze nowych wyrazów. Są one bardzo często angielskiego pochodzenia, wprowadzone do języka czeskiego ze względu albo na modę, albo na brak czeskiego odpowiednika, tworzone z typowym sufiksem czeskiego lub na bazie czeskich podstaw słowotwórczych.

Nazwiska mieszkańców Poznania od XVI do XVIII wieku w świetle ksiąg metrykalnych Kolegiaty św. Marii Magdaleny. Studium onomastyczno-socjolingwistyczne

Wydział Filologii Polskiej i Klasycznej

Sieć grodowa na Kujawach oraz jej funkcje od połowy X do końca XIII wieku

Wydział Historyczny: Instytut Historii

Filozofia antyczna wobec problemu interpretacji. Rozwój alegorezy od przedsokratyków do Arystotelesa

The present work examines the beginnings of ancient hermeneutics. More specifically, it discusses the connection between the rise of the practice of allegoresis, on the one hand, and the emergence of the first theory of figurative language, on the other. Thus, this book investigates the specific historical and cultural circumstances that enabled the ancient Greeks not only to discover the possibility of allegorical interpretation, but also to treat figurative language as a philosophical problem. By posing difficulties in understanding the enigmatic sense of various esoteric doctrines, poems, oracles and riddles, figurative language created the context for theoretical reflection on the meaning of these “messages”. Hence, ancient interpreters began to ponder over the nature and functions of figurative (“enigmatic”) language as well as over the techniques of its proper use and interpretation. Although the practice of allegorical interpretation was closely linked to the development of the whole of ancient philosophy, the present work covers only the period from the 6th to the 4th century B.C. It concentrates, then, on the philosophical and cultural consequences of allegoresis in the classical age. The main thesis advocated here has it that the ancient Greeks were in-clined to regard allegory as a cognitive problem rather than merely as a stylistic or a literary one. When searching for the hidden meanings of various esoteric doc-trines, poems, oracles and riddles, ancient interpreters of these “messages” assumed allegory to be the only tool suitable for articulating certain matters. In other words, it was their belief that the use of figurative language resulted from the necessity of expressing things that were otherwise inexpressible. The present work has been organized in the following manner. The first part contains historical and philological discussions that provide the point of departure for more philosophical considerations. This part consists of two introductory chapters. Chapter one situates the practice of allegorical interpretation at the borderline of two different traditions: the rhetorical-grammatical and the hermeneutical. In order to clearly differentiate between the two, chapter one distinguishes between allegory and allegoresis, on the one hand, and allegoresis and exegesis, on the other. While pointing to the conventionality (and even arbitrariness) of such distinctions, the chapter argues, nevertheless, for their heuristic usefulness. The remaining part of chapter one focuses on a historical and philological reconstruction of the most important conceptual tools of ancient hermeneutics. Discussing the semantics of such terms as allēgoría, hypónoia, ainigma and symbolon proves important for at least two crucial reasons. Firstly, it reveals the mutual affinity between allegoresis and divination, i.e., practices that are inherently connected with the need to discover the latent meaning of the “message” in question (whether poem or oracle). Secondly, these philological analyses bring to light the specificity of the ancient understanding of such concepts as allegory or symbol. It goes without saying that antiquity employed these terms in a manner quite disparate from modernity. Chapter one concludes with a discussion of ancient views on the cognitive value of figurative (“enigmatic”) language. Chapter two focuses on the role that allegoresis played in the process of transforming mythos into logos. It is suggested here that it was the practice of allegorical interpretation that made it possible to preserve the traditional myths as an important point of reference for the whole of ancient philosophy. Thus, chapter two argues that the existence of a clear opposition between mythos into logos in Preplatonic philosophy is highly questionable in light of the indisputable fact that the Presocratics, Sophists and Cynics were profoundly convinced about the cognitive value of mythos (this conviction was also shared by Plato and Aristotle, but their attitude towards myth was more complex). Consequently, chapter two argues that in Preplatonic philosophy, myth played a function analogous to the concepts discussed in chapter one (i.e., hidden meanings, enigmas and symbols), for in all these cases, ancient interpreters found tools for conveying issues that were otherwise difficult to convey. Chapter two concludes with a classification of various types of allegoresis. Whilst chapters one and two serve as a historical and philological introduction, the second part of this book concentrates on the close relationship between the development of allegoresis, on the one hand, and the flowering of philosophy, on the other. Thus, chapter three discusses the crucial role that allegorical interpretation came to play in Preplatonic philosophy, chapter four deals with Plato’s highly complex and ambivalent attitude to allegoresis, and chapter five has been devoted to Aristotle’s original approach to the practice of allegorical interpretation. It is evident that allegoresis was of paramount importance for the ancient thinkers, irrespective of whether they would value it positively (Preplatonic philosophers and Aristotle) or negatively (Plato). Beginning with the 6th century B.C., the ancient practice of allegorical interpretation is motivated by two distinct interests. On the one hand, the practice of allegorical interpretation reflects the more or less “conservative” attachment to the authority of the poet (whether Homer, Hesiod or Orpheus). The purpose of this apologetic allegoresis is to exonerate poetry from the charges leveled at it by the first philosophers and, though to a lesser degree, historians. Generally, these allegorists seek to save the traditional paideia that builds on the works of the poets. On the other hand, the practice of allegorical interpretation reflects also the more or less “progressive” desire to make original use of the authority of the poet (whether Homer, Hesiod or Orpheus) so as to promote a given philosophical doctrine. The objective of this instrumental allegoresis is to exculpate philosophy from the accusations brought against it by the more conservative circles. Needless to say, these allegorists significantly contribute to the process of the gradual replacing of the mythical view of the world with its more philosophical explanation. The present book suggests that it is the philosophy of Aristotle that should be regarded as a sort of acme in the development of ancient hermeneutics. The reasons for this are twofold. On the one hand, the Stagirite positively values the practice of allegoresis, rehabilitating, thus, the tradition of Preplatonic philosophy against Plato. And, on the other hand, Aristotle initiates the theoretical reflection on figurative (“enigmatic”) language. Hence, in Aristotle we encounter not only the practice of allegoresis, but also the theory of allegory (although the philosopher does not use the term allēgoría). With the situation being as it is, the significance of Aristotle’s work cannot be overestimated. First of all, the Stagirite introduces the concept of metaphor into the then philosophical considerations. From that moment onwards, the phenomenon of figurative language becomes an important philosophical issue. After Aristo-tle, the preponderance of thinkers would feel obliged to specify the rules for the appropriate use of figurative language and the techniques of its correct interpretation. Furthermore, Aristotle ascribes to metaphor (and to various other “excellent” sayings) the function of increasing and enhancing our knowledge. Thus, according to the Stagirite, figurative language is not only an ornamental device, but it can also have a significant explanatory power. Finally, Aristotle observes that figurative expressions cause words to become ambiguous. In this context, the philosopher notices that ambiguity can enrich the language of a poet, but it can also hinder a dialectical discussion. Accordingly, Aristotle is inclined to value polysemy either positively or negatively. Importantly, however, the Stagirite is perfectly aware of the fact that in natural languages ambiguity is unavoidable. This is why Aristotle initiates a syste-matic reflection on the phenomenon of ambiguity and distinguishes its various kinds. In Aristotle, ambiguity is, then, both a problem that needs to be identified and a tool that can help in elucidating intricate philosophical issues. This unique approach to ambiguity and figurative (“enigmatic”) language enabled Aristotle to formulate invaluable intuitions that still await appropriate recognition.

Od podręcznika konwencjonalnego do elektronicznego (podręcznik w świecie mediów)

The paper gives a reflection on the future of the workbook in educational processes, and its evolution. The author assumes that the workbook will continue to play an important role in education, however, its future shape will change in the newborn audiovisual culture. The author claims that Prof. Leja's remarks regarding the so called audiovisual workbook should be considered in publications dealing with valuable electronic workbooks.