The stranger in America, 1793-1806,

Mode of access: Internet.

A woman of wit and wisdom; a memoir of Elizabeth Carter, one of the 'Basbleu' society (1717-1806),

Mode of access: Internet.

Histoire des végétaux recueillis dans les îsles australes d'Afrique /

Pages i-xvi, 1-24 are equivalent to pp. i-xvi, 15-38 of the author's Histoire végétaux recueillis sur les îsles de France, La Réunion (Bourbon) et Madagascar.

Bannaker's Maryland, Pennsylvania, Delaware, Virginia, Kentucky, and North Carolina almanack and ephemeris, for the year of our Lord 1796; being bissextile, or leap-year; the twentieth year of American independence, and eighth year of the federal government.

"The Anatomy of Man's Body" on page [3] is the only illustration.

Flora von Deutschland /

Vol. [31] : General-Register. 1888.

Mémoires pour servir à l'histoire des événemens de la fin du dix-huitième siècle depuis 1760 jusqu'en 1806-1810,

t. 1. 1. section. De la destruction des jésuites. 2. section. Des dernières années du règne de Louis XV. 3. section. Du règne de Louis XVI jusqu'a l'Assemblée des notables.--t. 2. 4. section. Du fameux procés du collier. 5. section. De la révolution français.--t. 3-5. [5. section, suite] De la révolution française.--t. 6. Sur la route de poste de Fribourg en Brisgaw à Saint-Pétersbourg. Voyage à Saint-Pétersbourg.

Análisis de los conceptos cuerpo y educación en la perspectiva de Hannah Arendt

Fil: Patierno, Nicolás. Universidad Nacional de La Plata. Facultad de Humanidades y Ciencias de la Educación; Argentina.

From radical to banal evil: Hannah Arendt against the justification of the unjustifiable

Two central strands in Arendt's thought are the reflection on the evil of Auschwitz and the rethinking in terms of politics of Heidegger's critique of metaphysics. Given Heidegger's taciturnity regarding Auschwitz and Arendt's own taciturnity regarding the philosophical implications of Heidegget's political engagement in 1933, to set out how these strands interrelate is to examine the coherence of Arendt's thought and its potential for a critique of Heidegger. By refusing to countenance a theological conception of the evil of Auschwitz, Arendt consolidates the break with theology that Heidegger attempts through his analysis of the essential finitude of Dasein. In the light of Arendt's account of evil, it is possible to see the theological vestiges in Heidegger's ontology. Heidegger's resumption of the question concerning the categorical interconnections of the ways of Being entails an abandonment of finitude: he accommodates and tacitly justifies that which can have no human justification.

Some aspects of the editorial policy of L'Avenir from 16 October 1830 to 15 November 1831

DUE TO COPYRIGHT RESTRICTIONS ONLY AVAILABLE FOR CONSULTATION AT ASTON UNIVERSITY LIBRARY AND INFORMATION SERVICES WITH PRIOR ARRANGEMENT

Learning for life:educational provision at Cadbury, 1831-1981

Cadbury showed concern for the welfare of its labour force in a variety of ways and not least in the provision of educational and educative-recreational facilities. The firm regarded the education of employees as having a positive effect on the efficiency of the business at the same time as being of benefit to the individual, the local community and the nation. The life-long education of people was seen as essential for personal fulfilament, social improvement, economic competitiveness and the proper functioning of democratic procedures. The educational system built up at Cadbury, and the philosophy on which it was founded, acquired both a domestic and international reputation. Its main components were the day continuation education of juniors; the Bournville Works Evening Institute; vocational and non-vocational scholarships; emphasis on the primary importance of general education as a basis for life, work and technical training; stress on equality of educational opportunity for females; and leisure and sporting amenities which the firm felt to be educative in the sense that they contributed to personal psychological and physical development and social skills. The system was primarily shaped and constructed in the first three decades of the twentieth century and went into decline and eventual demise in the 1960's and 1970's as a result of economic pressures, social changes, enhanced state arrangements for education, shifts in Cadbury management thinking and the merger with Schweppes in 1969.

Identification and evaluation of agents isolated from traditionally used herbs against Ophiophagus hannah venom

The aim of this study was firstly to identify active molecules in herbs, that are traditionally used for the treatment of snake bite, such as Curcuma antinaia, Curcuma contravenenum, Andrographis paniculata, and Tanacetum parthenium; secondly to test similar structurally related molecules and finally to prepare and evaluate an efficient formulation against Ophiophagus hannah venom intoxification. Three labdane based compounds, including labdane dialdehyde, labdane lactone, and labdane trialdehyde and two lactones including 14-deoxy-11,12-didehydroandrographolide and parthenolide were isolated by column chromatography and characterised. Using the isolated rat phrenic nerve-hemidiaphragm preparation, the antagonistic effect of crude extracts, isolated compounds and prepared formulations were measured in vitro on the inhibition of the neuromuscular transmission. Inhibition on muscle contraction, produced by the 5 μg/mL venom, was reversed by test agents in organ bath preparations. A labdane trialdehyde, isolated from C. contravenenum, was identified as the best antagonising agent in the low micromolar range. Tests on formulations of the most potent C. contravenenum extract showed, that the suppository with witepsol H15 was an effective medicine against O. hannah venom. This study elucidated the active compounds, accounting for the antivenin activity of traditionally used herbs and suggested the most suitable formulation, which may help to develop potent medicines for the treatment of snake bite in the future.

In-vitro and in-vivo antivenin activity of 2-[2-(5,5,8a-trimethyl-2- methylene-decahydro-naphthalen-1-yl)-ethylidene]-succinaldehyde against Ophiophagus hannah venom

Objectives Curcuma zedoaroides A. Chaveerach & T. Tanee, locally known as Wan-Paya-Ngoo-Tua-Mia, is commonly used in the North-Eastern part of Thailand as a 'snakebite antidote'. The aim of this study was to isolate the active compound from the rhizome of C. zedoaroides, to determine its structure and to assess its antagonistic activity in vitro and in vivo against King cobra venom. Methods The active compound was obtained from C. zedoaroides by extraction with acetone followed by purification using column chromatography; its X-ray structure was determined. Its inhibition of venom lethality was studied in vitro in rat phrenic nerve-hemidiaphragms and in vivo in mice. Key findings The acetone extract of the Curcuma rhizomes contained a C20 dialdehyde, [2-(5,5,8a-trimethyl-2-methylene-decahydro-naphthalen-1-yl)-ethylidene] -succinaldehyde, as the major component. The isolated curcuma dialdehyde was found active in vitro and in vivo for antivenin activity against the King cobra venom. Using isolated rat phrenic nerve-hemidiaphragm preparations, a significant antagonistic effect on the inhibition of neuromuscular transmission was observed in vitro. Inhibition on muscle contraction, produced by the 4 μg/ml venom, was reversed by 2-16 μg/ml of Curcuma dialdehyde in organ bath preparations over a period of 2 h. Mice intraperitoneally injected with 0.75 mg/kg venom and dialdehyde at 100 mg/kg had a significantly increased survival time. Injection of Curcuma dialdehyde (100 mg/kg) 30 min before the subcutaneous injection of the venom resulted in a 100% survival time after 2 h compared with 0% for the control group. Conclusions The in vitro and in vivo evaluation confirmed the medicinal use of traditional snake plants against snakebites. The bioactivity is linked to an isolated molecule and not a result of synergistic effects of a mixture. The active compound was isolated and the structure fully elucidated, including its stereochemistry. This dialdehyde is a versatile chemical building block and can be easily obtained from this plant source. © 2010 Royal Pharmaceutical Society of Great Britain.

Introducción al concepto de cuerpo en la teoría de Hannah Arendt

A lo largo de La condición humana, Arendt utiliza el concepto de cuerpo asociado a las tres actividades que conforman el principio de vita activa. Estas actividades, configuran la complejidad de lo humano sólo en una parte, puesto la condición humana también se define a partir del ejercicio de la contemplación. ?La expresión vita activa toma su significado de la vita contemplativa; su muy limitada dignidad se le concede debido a que sirve las necesidades y exigencias de la contemplación en un cuerpo vivo? (Arendt, H. 2014:28). La propuesta de analizar no sólo lo que pensamos, sino trasladar el análisis respecto de lo que hacemos y lo que nos define como humanos en el mundo que habitamos, es la marca de la filosofía arendtiana; que muy lejos de proponerse tareas monumentales, nos brinda herramientas conceptuales para analizar nuestras acciones más mundanas. Al preocuparse por la reflexión respecto de aquello que queda ?por fuera? de la contemplación, Arendt abre las puertas a un tipo de análisis asociado a las tareas cotidianas, al trabajo y al cuerpo humano, poniéndolo en tensión entre la naturaleza y la política

Introducción al concepto de cuerpo en la teoría de Hannah Arendt

A lo largo de La condición humana, Arendt utiliza el concepto de cuerpo asociado a las tres actividades que conforman el principio de vita activa. Estas actividades, configuran la complejidad de lo humano sólo en una parte, puesto la condición humana también se define a partir del ejercicio de la contemplación. ?La expresión vita activa toma su significado de la vita contemplativa; su muy limitada dignidad se le concede debido a que sirve las necesidades y exigencias de la contemplación en un cuerpo vivo? (Arendt, H. 2014:28). La propuesta de analizar no sólo lo que pensamos, sino trasladar el análisis respecto de lo que hacemos y lo que nos define como humanos en el mundo que habitamos, es la marca de la filosofía arendtiana; que muy lejos de proponerse tareas monumentales, nos brinda herramientas conceptuales para analizar nuestras acciones más mundanas. Al preocuparse por la reflexión respecto de aquello que queda ?por fuera? de la contemplación, Arendt abre las puertas a un tipo de análisis asociado a las tareas cotidianas, al trabajo y al cuerpo humano, poniéndolo en tensión entre la naturaleza y la política