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Journal articles on the topic 'Agapios'

Author: Grafiati

Published: 4 June 2021

Last updated: 18 February 2022

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1

POPE, RICHARD W. F. "THE NARRATION OF OUR FATHER AGAPIOS IN ENGLISH TRANSLATION FROM THE USPENSKII SBORNIK." Canadian-American Slavic Studies 25, no. 1-4 (1991): 225–36. http://dx.doi.org/10.1163/221023991x00146.

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2

Uludag, O., M. Bektas, E. Cene, Y. Yalçinkaya, A. Gül, M. Inanc, M. L. Ocal, and B. Artim-Esen. "SAT0238 VALIDATION OF THE ADJUSTED GLOBAL ANTIPHOSPHOLIPID SYNDROME SCORE AND CORRELATION WITH EXTRA-CRITERIA MANIFESTATIONS." Annals of the Rheumatic Diseases 79, Suppl 1 (June 2020): 1062.2–1062. http://dx.doi.org/10.1136/annrheumdis-2020-eular.5827.

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Background:Adjusted global antiphosholipid syndrome score (aGAPSS) is the simplified version GAPSS that was recently developed to assess thrombotic risk by the consideration of antiphospholipid antibody (aPL) profile and conventional cardiovascular risk factors.Objectives:The aim of this study was to evaluate the validity of the aGAPSS in predicting thrombosis and extra-criteria manifestations in our antiphospholipid syndrome (APS) cohort.Methods:Ninety-eight patients with APS were classified according to clinical manifestations as vascular thrombosis (VT), pregnancy morbidity (PM) or both (VT+PM). The aGAPSS was calculated as defined before. Arterial hypertension and hyperlipidemia definitions were made according to the ESC/ESH ve NCEP/ATP III guidelines, respectively.Results:Demographic, laboratory and clinical characteristics of patients are summarized in table-1. Mean aGAPSS was calculated as 10.2 ± 3.8. Significantly higher aGAPSS values were seen in VT (n=58) and VT+PM (n=29) compared to PM (n=11) (mean aGAPSS 10.6 ± 3.7 vs 7.3 ± 2.9, P=0.005; 10.5 ± 4 vs 7.3 ± 2.9, P=0.01, respectively). AUC demonstrated that aGAPSS values ≥ 10 had the best diagnostic accuracy for thrombosis (figure-1). Higher aGAPPS values were also associated with recurrent thrombosis (mean aGAPSS 11.5 ± 3.7 vs 9.9 ± 3.6, P=0.04). Regarding extra-criteria manifestations, patients with livedo reticularis (n=11) and APS nephropathy (n=9) had significantly higher aGAPSS values (mean aGAPSS 12.9 ± 3.4 vs 9.9 ± 3.7, P=0.02; 12.4 ± 2.9 vs 10 ± 3.8, P=0.04, respectively).Conclusion:Our results suggest that patients with higher aGAPSS values are at higher risk for developing vascular thrombosis (either single or recurrent) and extra-criteria manifestations, especially livedo reticularis and APS nephropathy.Table-1.Demographic, laboratory and clinical characteristics of patients.PAPS (n=42)n(%)SLE/APS (n=56)n(%)PFemale36 (85.7)47 (83.9)0.52Age, years (mean±SD)44.6 (11.6)40.8 (10.1)0.42Disease duration, years (mean±SD)10 (8.8)9.7 (7.1)0.16Thrombosis35 (83.3)52 (92.9)0.12•Arterial24 (68.6)34 (65.4)0.47•Venous19 (54.3)26 (50)0.43•Recurrent15 (42.9)22 (42.3)0.56Pregnancy morbidity20 (47.6)20 (35.7)0.16•<10 weeks, ≥ 3 abortions5 (25)4 (20)0.5•≥ 10 weeks, ≥ 1 abortion14 (70)15 (75)0.5•Pre-eclampsia/eclampsia3 (15)5 (25)0.34•<34 weeks, ≥ 1 premature birth1 (5)5 (25)0.09Convensional risk factors•Arterial hypertension17 (40.5)35 (62.5)0.02•Hyperlipidemia21 (50)26 (46.4)0.41•Diabetes mellitus3 (7.1)3 (5.4)0.51•Obesity19 (45.2)16 (28.6)0.07•Smoking12 (28.6)18 (32.1)0.43aPL profile•LA29 (69)48 (85.7)0.04•aCL IgG/IgM31 (73.8)28 (52.8)0.03•aβ2GPI IgG/IgM22 (56.4)27 (52.9)0.45•Triple positive14 (33.3)17 (30.4)0.46Figure 1.ROC curve according to cut-off aGAPSS value: 10 (AUC: 0.71, sensitivity: 0.52, specificity: 0.91, positive predictive value: 0.98, negative predictive value: 0.19, p-value: 0.01).Disclosure of Interests:None declared

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3

WHEALEY, ALICE. "The Testimonium Flavianum in Syriac and Arabic." New Testament Studies 54, no. 4 (September 10, 2008): 573–90. http://dx.doi.org/10.1017/s0028688508000301.

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‘Agapius of Hierapolis’ and Michael the Syrian's versions of the Testimonium Flavianum, a passage about Jesus from Josephus' Jewish Antiquities, both derive from the Syriac translation of Eusebius of Caesarea's Historia Ecclesiastica. Michael's Testimonium is more authentic than Agapius' Testimonium, and it is more authentic than the textus receptus in reading that Jesus was ‘thought to be the Messiah’. Some features of Agapius' Testimonium previously considered to be more authentic than the textus receptus can be explained by distinctive readings in the Syriac text that Agapius used.

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4

Sytsma, Sharon E. "Agapic Friendship." Philosophy and Literature 27, no. 2 (2003): 428–35. http://dx.doi.org/10.1353/phl.2003.0056.

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5

Regan, Pamela C. "Loving unconditionally: Demographic correlates of the Agapic love style." Interpersona: An International Journal on Personal Relationships 10, no. 1 (June 30, 2016): 28–35. http://dx.doi.org/10.5964/ijpr.v10i1.199.

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Although passionate or erotic love continues to receive the most attention from relationship scholars, there is a growing interest in a variety of love variously referred to as altruistic, compassionate, self-giving, or agapic love. Because this type of unconditional, other-oriented love appears to have important implications for the interpersonal dynamics and overall quality of close romantic relationships, there has been increased interest in delineating its correlates and possible causal antecedents. The goal of the present empirical investigation was to explore three potential demographic correlates of unconditional or agapic love – age, gender, and ethnicity. A large, multi-ethnic community sample of adult men and women (N = 697) individually completed the 7-item Agapic subscale of the Love Attitudes Scale (Hendrick & Hendrick, 1990). Although age was not associated with agapic love scores, a significant overall gender difference was obtained such that men scored higher than women. Ethnic differences also were found. Specifically, African American participants reported lower levels of agapic love than did Latino/a, Asian/Pacific Islander, and non-Hispanic White participants.

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6

Maury, Gilles. "Confraternité et agapes." Sociétés & Représentations 30, no. 2 (2010): 123. http://dx.doi.org/10.3917/sr.030.0123.

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7

Mathieu, Jocelyne. "De fraternelles agapes." Les Cahiers des dix, no. 62 (September 24, 2009): 233–49. http://dx.doi.org/10.7202/038126ar.

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La convivialité est une valeur fondamentale chez les Dix. Alors qu’ils forment une Société sur la base de leur attachement à l’histoire du Québec et de l’Amérique française, leurs moments de complicité les plus intenses se manifestent autour d’une bonne table où la gastronomie trouve des adeptes. À l’automne 1967, l’abbé Tessier intronise les Dix au domaine Tavibois dont il est copropriétaire. Deux repas se succèderont sous ses auspices. L’historien bien connu Jacques Lacoursière, alors archiviste au Séminaire de Trois-Rivières de 1964 à 1968, était un proche et Monseigneur Tessier qui sollicita ses services à quelques reprises comme cuisinier et comme chauﬀeur privé. Jacques Lacoursière témoigne de ces moments avec les Dix en Mauricie. À cette époque, plusieurs autres rencontres et repas eurent lieu où furent accueillis notamment quelques dauphins.

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8

Garcia, Lucila, Maria S. Velloso, Maria V. Martire, Florencia Savy, Fernando Arizpe, Nadia Garcia, Adriana Testi, et al. "Validation of the adjusted global antiphospholipid syndrome score in systemic lupus erythematosus patients in Argentina." Lupus 29, no. 14 (October 7, 2020): 1866–72. http://dx.doi.org/10.1177/0961203320960814.

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Introduction Assessment of risk both for pregnancy morbidity and thrombosis in the presence of anti-phospholipid antibodies (aPL) is still a challenge in Systemic Lupus Erythematosus (SLE) patients. The Global Antiphospholipid Syndrome Score (GAPSS) takes into account the aPL profile (criteria and non-criteria aPL), the conventional cardiovascular risk factors and the autoimmune antibody profile. An adjusted model of the score (aGAPSS) excluding anti-phosphatidylserine/Prothrombin (aPS/PT), suggests that the score is able to stratify patients for their rate of events making it widely applicable in daily clinical practice. Objective To validate the aGAPSS in a multicentric cohort of SLE patients in Argentina. Patients and methods consecutive SLE patients with and with andwithout thrombotic events from seven Rheumatologist centers were included. Traditional cardiovascular risk factors, aPL antibodies and medications received (aspirin, hydroxychloroquine and anticoagulation) were collected. The score aGAPSS was calculated for each patient at the last visit by adding together the points corresponding to the risk factors: 1 for hypertension, 3 for dyslipidemia, 4 for LA and B2GPI (IgM or IgG) antibodies and 5 for aCL (IgM or IgG) antibodies. The discriminative ability of the aGAPSS was calculated by measuring the area under the receiver operating characteristic curve (AUC). Multivariate logistic regression analysis was performed to examine the impact of multiple cardiovascular risk factors and laboratory parameters on the occurrence of thrombosis. Results Two hundred and ninety-six SLE patients were included. One-hundred and twenty-one patients (40.9%) presented thrombotic and/or pregnancy complications. Median aGAPSS was significantly higher in patients who experienced an event (thrombosis and/or pregnancy morbidity) compared with those without [4 (IQR 1–9) versus 1 (IQR 0–5); p < 0.001]. The best cut off point for the diagnosis of thrombosis and/or pregnancy complications was aGAPSS ≥4. Multivariate logistic regression analysis showed that aCL antibodies [OR 2.1 (95% CI 1.16–3.90); p = 0.015] were an independent risk factors for thrombotic events. Conclusions This score is a simple tool, easy to apply to SLE patients in daily practice. The use of the aGAPSS could change the non-pharmacologic and pharmacologic treatment in higher risk patients to improve their survival.

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9

Schultheis, M., T. Lebzelter, and A. L. Melchior. "AGAPEROS Variables in the LMC." International Astronomical Union Colloquium 185 (2002): 164–65. http://dx.doi.org/10.1017/s025292110001589x.

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AbstractIn this work, we present preliminary results based on an LMC Bar sample (AGAPEROS) of ⷍ 400 variable stars combined with near-Infared photometry (DENIS). About 50% of our objects are semiregular Variables (SRVs) while 20% are regular Variables with a period range from 30d up to 600d. A second period is present in ∼ 40% of the SRVs. We find a large fraction of regular variables with P < 100d which could be SRVs undergoing a phase of periodic variability. The Period-Colour relation (log P versus I – J), unstudied so far on the LMC, differs from the one found in the Galactic bulge: an effect of metallicity?

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10

Penskaya, Daria S. "The Byzantine Narration of Our Father Agapius and Its Slavonic Translation." Slovene 6, no. 2 (2017): 101–36. http://dx.doi.org/10.31168/2305-6754.2017.6.2.4.

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The paper introduces the Greek original of the hagiographic text The Narration of Our Father Agapius (presumably from the 5th–6th centuries), which was widely known in Slavonic tradition but remains almost unknown neither to historians of Byzantine culture and to Slavists. The paper consists of two parts. Drawing upon the critical edition of the text, the first part discusses the peculiarities of the Greek tradition. The manuscript from Athens is much more accurate than the second of the two existing Greek manuscripts, from St. Petersburg. Nevertheless, in some cases the Athenian manuscript is defective. Thus, the first culmination of the narrative, the description of the theophany in the Garden of Paradise, is absent. The episode of the raising of the dead son of a widow is also reduced, probably due to its somewhat magical flavor. However, the manuscript from St. Petersburg in its second part is inferior to the Athenian manuscript reducing vast descriptions—prayers and various details of the rites. A comparison of the two Greek manuscripts reveals vivid folkloric and evangelic images of the Greek original that were concealed by various mistakes made by scribes. The second part of the article compares the Greek original of the Narration with the Slavonic translation. The text from the Uspenskij Sbornik is the main focus of the comparison, but other evidence from the South and East Slavonic traditions are also taken into account. The translation eliminated quite a few major traces of the Greek original. Thus, an intimate first-person narration and a striking detail in which the main character himself tells about his death are eliminated. The names of Paradise sites, theological discourses, exhortations, any vast descriptions disappear. The adjusted symbolic structure of the Narration that reveals the transformation of the character from myst to mystagogue is eliminated in the Slavonic tradition and the main idea of the Greek text—the idiorythmia predominating over the koinobion—is scarcely readable. In the Slavonic tradition the text becomes more and more similar to a fairytale.

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11

Schlosser, Jacques. "Les agapes et l’identité chrétienne." Revue d'histoire et de philosophie religieuses 93, no. 1 (2013): 157–70. http://dx.doi.org/10.3406/rhpr.2013.1750.

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12

McLamore, Richard V. "Postcolonial Columbus: Washington Irving and The Conquest of Granada." Nineteenth-Century Literature 48, no. 1 (June 1, 1993): 26–43. http://dx.doi.org/10.2307/2933939.

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Irving's politically pious persona in The Chronicle of the Conquest of Granada (1829), "Fray Agapida," indicts Irving's own exemplification of the postcolonial American literary sanctification of discovery, conquest, and colonization presented in The Life and Voyages of Columbus (1828). Through his satire of Agapida, Irving undermines the nationalistic and religious grounds upon which both the Conquest of Granada was most often justified and his biography of Columbus was commissioned to further. Irving links the reconquest of Moorish Granada, Columbus's voyages, the Inquisition, and the Crusades to Irving's satire of contemporary acts of literary, mercantile, and political imperialism in A History of New York. Instead of being a writer absorbed in his own romantic fantasies, in The Chronicle Irving attacks the casuistic use of religion, nobility, and enlightenment to sanctify conquest and usurpation. The conflict indicated by Irving's satire of self- and nation-fashioning reflects many of the United State's own struggles to establish a postcolonial identity.

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13

Canart, Paul. "Un manuscrit byzantin au monogramme d'un Agapètos." Scriptorium 63, no. 2 (2009): 220–30. http://dx.doi.org/10.3406/scrip.2009.4058.

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14

Seleznyov, Nikolai N. "Al-Makīn ibn al-ʿAmīd on Moses of Crete." Scrinium 15, no. 1 (July 23, 2019): 321–27. http://dx.doi.org/10.1163/18177565-00151p20.

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Abstract In the first, still unpublished, volume of The Blessed Compendium (al-Majmūʿ al-mubārak) – the historical work of the 13th-century Arabic-speaking Christian writer al-Makīn ibn al-ʿAmīd, there is a chapter on the Byzantine Emperor Theodosius II the Younger (r. 402-450). In this chapter, Ibn al-ʿAmīd retells the famous story of Moses of Crete, “who appeared among the Jews” and declared himself to be the Messiah to subsequent tragic disappointment of those who believed in him. The present article discusses this story and suggests an explanation for the discrepancies between Ibn al-ʿAmīd’s text and its Arabic source – the Book of the Heading (Kitāb al-ʿUnwān) of Agapius of Manbij (Hierapolis).

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15

Novak, Marina V. "Journalism Agapius Honcharenko as the Sermon of Hard Work, Freedom and Equality." Proceedings of Southern Federal University. Philology 2020, no. 3 (September 30, 2020): 206–14. http://dx.doi.org/10.18522/1995-0640-2020-3-206-214.

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The article is devoted to journalistic activity, done by Agapiy Gonchaenko (1832-1916) – a Russian priest, publisher, journalist and public figure, one of the first political emigrants to the United States, deacon of the Russian embassy church in Athens, correspondent, typesetter of the Free Russian printing house in London – on the pages of the «Alaska Herald», issue organized and edited by himself, the first of the Russian press issues on the territory of America. His advanced editorials and comments were aimed at solving the most important socio-political and cultural problems of the Russian migrant in conditions abroad: the consequences of centuries of enslavement, paternalism and fatalism of a Russian person, disunity and the inability to rationally dispose of their own capabilities and resources.

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16

Chemakin, Anton A. "Black-Hundred Priests Between Russian and Ukrainian Nationalism: by the Example of Archbishops Alexiy (Dorotnitsyn), Agapit (Vishnevsky) and Archpriest Nestor (Sharaevsky)." Almanac “Essays on Conservatism” 102 (March 1, 2020): 335–54. http://dx.doi.org/10.24030/24092517-2020-0-1-335-354.

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The article is devoted to the examination of the work of the three priests who before the revolution were involved in the activities of the Union of the Russian People, the All-Russian National Union and Kiev Club of the Russian Nationalists, and in 1917 joined the Ukrainian camp: Archbishops Alexiy (Dorotnitsyn), Agapit (Vishnevsky) and Archpriest Nestor (Sharaevsky). The author of the article tries to find the answer to the question what circumstances and motives made them to transfer from Russian to Ukrainian nationalists. He comes to the conclusion that Alexiy and Agapit found themselves in the Ukrainian movement exclusively due to conjunctural reasons, and only Sharaevsky was enough sincere and went through certain ideological evolution, though with him the career motives also predominated.

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17

Ballescá, Santiago. "Cartas del editor de México a través de los siglos." Secuencia, no. 35 (January 1, 1996): 131. http://dx.doi.org/10.18234/secuencia.v0i35.543.

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<p>Transcripción de 25 cartas de Santiago BaIlesca; la mayoría (23), son dirigidas a Riva Palacio, una a Juan de Dios Arias y otra a Agapito Ortiz de Jiménez. En todas ellas se tratan asuntos relacionados con la edición de la obra México a través de los siglos</p>

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18

Talisse, Robert B. "Religion, respect and Eberle’s agapic pacifist." Philosophy & Social Criticism 38, no. 3 (January 9, 2012): 313–25. http://dx.doi.org/10.1177/0191453711430931.

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Christopher Eberle has developed a powerful critique of justificatory liberalism. According to Eberle, justificatory liberalism’s doctrine of restraint, which requires religious citizens to refrain from publicly advocating for policies that can be supported only by their religious reasons, is illiberal. In this article, I defend justificatory liberalism against Eberle’s critique.

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19

Knecht, Peter, and Vicente Marasingan. "A Banahaw Guru. Symbolic Deeds of Agapito Illustrisimo." Asian Folklore Studies 46, no. 2 (1987): 312. http://dx.doi.org/10.2307/1178600.

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20

Olteanu, Alin. "The implications for education of Peirce’s agapist principle." Semiotica 2016, no. 212 (September 1, 2016): 59–79. http://dx.doi.org/10.1515/sem-2016-0132.

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AbstractIn his divisions of science, Peirce placed pedagogy in the branch of practical sciences. This means that the profession of teaching can only be meliorated by experience, through practice. However, I argue that a holistic look at Peirce’s semiotics reveals an implicit philosophy of education. The key lies in understanding his account of experience in the context of his theory of evolution. By experience Peirce meant semiosis (action of signs), not the modern empirical notion of experience. The sign, unlike an idea (purely mental entity) does not belong strictly to mental or non-mental phenomena. Experience is a characteristic of the Universe (CP 5.448), understood as a physiology of arguments (Stjernfelt 2007). According to Peirce’s taxonomy of signs, learning is the evolution of signification from the Icon sign type to the Argument sign type, being the Universe’s way of discovering itself through life forms. The Argument sign type is a result of agapasm, evolution due to creative love (CP 6.302). The paper explains how Peirce’s theory of agapistic evolution underpins an educational paradigm.

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21

Agapito, J. "Weighted Brianchon-Gram Decomposition." Canadian Mathematical Bulletin 49, no. 2 (June 1, 2006): 161–69. http://dx.doi.org/10.4153/cmb-2006-017-x.

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AbstractWe give in this note a weighted version of Brianchon and Gram's decomposition for a simple polytope. We can derive from this decomposition the weighted polar formula of Agapito and a weighted version of Brion's theorem, in a manner similar to Haase, where the unweighted case is worked out. This weighted version of Brianchon and Gram's decomposition is a direct consequence of the ordinary Brianchon–Gram formula.

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22

Hilkens, Andy. "‘The planks of the Ark’: Isho‘dad of Merv, John Malalas and the Syriac chronicle tradition." Byzantinische Zeitschrift 112, no. 3 (August 1, 2019): 861–76. http://dx.doi.org/10.1515/bz-2019-0035.

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Abstract In the middle of the ninth century, Isho‘dad of Merv, the East Syrian bishop of Haditha wrote extensive commentaries on all of the books of the Old and the New Testament, using a variety of sources, not only exegetical ones. This article offers the first (partial) reconstruction of Isho‘dad’s Syriac chronographic source, on the basis of a comparison of material in his commentaries on the Old Testament with two Syrian Orthodox chronicles (Michael the Syrian and the Anonymous Chronicle of 1234) and one Arabic Melkite chronicle (Agapius of Mabbug). It will be argued that this Syriac chronicle was written between the middle of the sixth century and the middle of the ninth century and was influenced by a variety of sources, most notably the Syriac Chronicle of Andronicus and the Chronicle Epitome of John Malalas.

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23

Lebzelter, T., M. Schultheis, and A. L. Melchior. "AGAPEROS: Searching for variable stars in the LMC Bar." Astronomy & Astrophysics 393, no. 2 (September 23, 2002): 573–83. http://dx.doi.org/10.1051/0004-6361:20021042.

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24

Kianka, Frances. "Byzantinische Fürstenspiegel: Agapetos, Theophylakt von Ochrid, Thomas Magister. Wilhelm Blum." Speculum 62, no. 3 (July 1987): 649–51. http://dx.doi.org/10.2307/2846390.

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25

Jacórzyński, Witold. "Joseph Fletcher i agapizm, czyli: "kochaj i rób, co chcesz"." Etyka 26 (December 1, 1993): 61–72. http://dx.doi.org/10.14394/etyka.761.

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26

Cheldieva, F. A., T. M. Reshetnyak, and A. M. Lila. "Assessment of the activity and organ damage in antiphospholipid syndrome." Modern Rheumatology Journal 15, no. 4 (August 15, 2021): 101–6. http://dx.doi.org/10.14412/1996-7012-2021-4-101-106.

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The review provides a brief description of the clinical and serological markers of antiphospholipid syndrome (APS), risk factors for the development and recurrence of thrombosis in APS. A complete description of the GAPSS and its simplified (corrected) version, adjusted GAPSS (aGAPSS), as well as the DIAPS, is presented. These scales allow one to determine the activity of APS and reflect the range of cumulative and/or irreversible damage due to the disease.

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27

Koprowski, Eugene J. "Freud, Psychoanalysis, and the Therapeutic Effect of Agapic Love." Issues in Mental Health Nursing 35, no. 4 (April 2014): 314–15. http://dx.doi.org/10.3109/01612840.2013.842621.

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28

Rosenblum, Paul M. "Seeking Purpose in Creation and Evolution: The Agapic Principle." Theology and Science 18, no. 1 (January 2, 2020): 86–98. http://dx.doi.org/10.1080/14746700.2019.1710352.

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29

Yañez R, Eugenio. "El obrar político reflejado a través del espejo de Agapito Diácono." Intus-Legere Filosofía 2, no. 2 (August 1, 2008): 61–73. http://dx.doi.org/10.15691/0718-5448vol2iss2a54.

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30

Melchior, A. L., C. Afonso, R. Ansari, É. Aubourg, P. Baillon, P. Bareyre, F. Bauer, et al. "AGAPEROS: Searching for microlensing in the LMC with the pixel method." Astronomy and Astrophysics Supplement Series 134, no. 2 (January 1999): 377–91. http://dx.doi.org/10.1051/aas:1999439.

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31

Munteanu, Marius, Ion Sandu, Viorica Vasilache, Andrei Victor Sandhu, Mohd Mustafa Al Bakri Abdullah, and Irina Crina Anca Sandu. "Study of a XVIII-th Century Triptych: Materials and Technologies Used and Conservation State." Applied Mechanics and Materials 754-755 (April 2015): 644–48. http://dx.doi.org/10.4028/www.scientific.net/amm.754-755.644.

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The paper presents the conservation state of a XVIII-th century triptych, evaluated by analyzing the materials and the technologies used to create it. The triptych is part of the Neamt Agapia monastery collection. It is made out of hand carved lime wood, painted in egg tempera, by an unknown author. The theme of the triptych is “Annunciation” and it is painted in a miniaturist style, all the architectural details on the background of the icon being oversized. A variety of materials was used to create this art piece: the lime wood for the support, metal for the hinges and hanger and the fish glue used at binder and various pigments. This triptych is extremely important not only for its cultural value, but also for its historical perspective because inside the triptych there is a memorial of the founders of the cemetery church of Agapia monastery. The wooden support, the metallic elements and the painting layer are affected by a series of deteriorations and degradations, all caused by the storage environment, the ageing of the materials and improper handling. In order to determine the conservation state and to authenticate the triptych MO and SEM-EDX were used. Archeometrical characteristics of pigments and binders were identified. The obtained data will be used to established a restoration protocol for the triptych.

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32

Castillo-Martínez, D., V. Rivera, N. Mouneu-Ornelas, L. A. Martínez-Martínez, V. Jiménez-Rojas, R. Márquez-Velasco, and LM Amezcua-Guerra. "Levels of anti-Müllerian hormone in premenopausal women with the antiphospholipid syndrome and its association with the risk of clinical complications." Lupus 28, no. 3 (February 4, 2019): 427–31. http://dx.doi.org/10.1177/0961203319828507.

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Objective The study aims to investigate the ovarian reserve in premenopausal women with antiphospholipid syndrome (APS) and to evaluate whether it is associated with cumulative organ damage or the risk of clinical complications. Methods This single-center study was conducted in 23 premenopausal female patients (10 with primary APS and 13 with secondary APS) and 24 healthy volunteers. Serum anti-Müllerian hormone (AMH) levels were measured by enzyme-linked immunoassay. Disease-specific organ damage (DIAPS score) and the risk of clinical complications (aGAPSS score) were additionally evaluated in APS patients. Results Serum AMH levels were similar in APS patients (median 6.06, interquartile range 4.31–7.54 ng/ml) and in controls (4.87, 2.64–6.40 ng/ml; P = 0.116), and no differences were observed between the primary (6.60, 5.49–8.88 ng/ml) and secondary (6.06, 3.91–7.30 ng/ml; P = 0.532) forms of the syndrome. In individuals with APS, serum AMH levels correlated inversely with the aGAPSS score (rho–0.421, 95% confidence intervals −0.716 to −0.001; P = 0.045), while no associations were observed with the DIAPS score (rho–0.001, −0.423 to 0.422; P = 0.996). Conclusions Ovarian reserve is not reduced in premenopausal women with APS. In addition, serum AMH levels may reflect the risk of APS-related clinical complications but not the burden of disease-specific organ damage.

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Leon, Joseph J., Fernando Parra, Terrisa Cheng, and R. Edward Flores. "Love-Styles among Latino Community College Students in Los Angeles." Psychological Reports 77, no. 2 (October 1995): 527–30. http://dx.doi.org/10.2466/pr0.1995.77.2.527.

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145 Latino community college students enrolled in Chicano Studies classes in Los Angeles, California were administered a love-attitudes scale. Analysis showed that the mean scores and endorsement patterns were similar to those in earlier research on white-Latino and white-non-Latino students in the United States. Significant gender differences were found. Latino men scored more Ludic and Agapic than women. Researchers might examine the love-styles and ethnic identity in and out of marriage among Latinos, whites, and Asians in southern California.

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de Callataÿ, Godefroid. "Dividing Science by Ten." Studia Islamica 115, no. 1 (September 2, 2020): 1–32. http://dx.doi.org/10.1163/19585705-12341405.

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Abstract The Ġāyat al-ḥakīm (“the Aim of the Sage”), the Arab ancestor of the celebrated Picatrix on astral magic, includes a curious tenfold classification of the sciences, with five disciplines said to be compulsory “for the legislators” and five “for the philosopher”. This classification was once described by Hellmut Ritter and Martin Plessner as “ein Unikum in der umfangreichen Einteilungsliteratur”. This paper is a survey of medieval texts concerned with a tenfold classification of the sciences, ranging from a wide collection of sources including the world chronicles of Agapius and Girgīs al-Makīn, the Ādāb al-falāsifa, the Sindbādnāma, the Pseudo-Avicennian alchemical De anima, and Roger Bacon’s edition of the Secretum Secretorum. It appears from this survey that the Ādāb al-falāsifa certainly played a crucial role in the transmission of these traditions, but that other texts, in particular amongst the Pseudo-Aristotelian Hermetica, may have been influential as well. Regarding the ultimate origin of this material we are reduced to mere speculations, although various elements invite us to consider Middle Persian literature as a more plausible formative stage than Greek literature in the conception of tenfold classifications of knowledge.

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ISAAC, N., G. MACE, and J. MALLET. "Response to Agapow and Sluys: The reality of taxonomic change." Trends in Ecology & Evolution 20, no. 6 (June 2005): 280–81. http://dx.doi.org/10.1016/j.tree.2005.04.007.

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Article, Editorial. "To the 70-th the Anniversary of Vitaly A. Agapov." Problems of Particularly Dangerous Infections, no. 3 (January 1, 2016): 98. http://dx.doi.org/10.21055/0370-1069-2016-3-98.

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Lübbeke, Isolde. "Albrecht Altdorfers Gemälde „Die Heilige Familie mit dem hl. Agapitus“von 1515." Acta Historiae Artium 44, no. 1 (November 1, 2003): 129–36. http://dx.doi.org/10.1556/ahista.44.2003.1-4.15.

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YARAR, B. "A Review of:“Western Synfuel Symposium Proceedings”J. F. T. Agapita (ed.)." Coal Preparation 3, no. 2 (January 1986): 103–4. http://dx.doi.org/10.1080/07349348608905278.

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Kurowski, Martin, Holger Korte, and Bernhard P. Lampe. "AGaPaS - a new approach for Search-and-Rescue-Operations at sea." IFAC Proceedings Volumes 45, no. 27 (2012): 73–78. http://dx.doi.org/10.3182/20120919-3-it-2046.00013.

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Kurowski, Martin, and Bernhard P. Lampe. "AGaPaS: A new approach for search-and-rescue-operations at sea." Proceedings of the Institution of Mechanical Engineers, Part M: Journal of Engineering for the Maritime Environment 228, no. 2 (March 14, 2014): 156–65. http://dx.doi.org/10.1177/1475090213504392.

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Melchior, A. L., S. M. G. Hughes, and J. Guibert. "AGAPEROS: Searching for variable stars in the LMC Bar with the Pixel Method." Astronomy and Astrophysics Supplement Series 145, no. 1 (July 2000): 11–49. http://dx.doi.org/10.1051/aas:2000348.

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Kanemasa, Yuji, Junichi Taniguchi, Ikuo Daibo, and Masanori Ishimori. "LOVE STYLES AND ROMANTIC LOVE EXPERIENCES IN JAPAN." Social Behavior and Personality: an international journal 32, no. 3 (January 1, 2004): 265–81. http://dx.doi.org/10.2224/sbp.2004.32.3.265.

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This research investigated the relationship between the six love styles based on Lee's theory (1973) and several romantic experiences, such as emotional experiences, self-perceptions, and partner's impressions. The subjects were 343 undergraduate students. The main results were as follows: Eros was positively related to positive feelings and positive self-perceptions. Mania and Agape showed similar patterns of emotional experiences, but Agape was distinguished from Mania in that agapic individuals thought of themselves as kind in romantic relationships. Pragma and Ludus were positively related to negative feelings in romantic relationships, and, in addition, Ludus was negatively correlated with partner's attractiveness. These results mostly provided support for Lee's theory and the conceptual validity of the six love styles.

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Dragoi, Cezara, and Gheorghe Stefanescu. "AGAPIA v0.1: A Programming Language for Interactive Systems and Its Typing System." Electronic Notes in Theoretical Computer Science 203, no. 3 (May 2008): 69–94. http://dx.doi.org/10.1016/j.entcs.2008.04.087.

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Manglapus, Raul S. "The Philippines: Prospects for Democracy." Worldview 28, no. 3 (March 1985): 18–19. http://dx.doi.org/10.1017/s0084255900046830.

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The ill-again/well-again image of Ferdinand Marcos is attributed by doctors to a kidney ailment similar to the one that did not succeed in killing Anastasio Somoza of Nicaragua. Still, Marcos has already had a “piggy-back” kidney transplant (the donor reportedly one of his children) and may be in much more, danger of dying from the ailment than Somoza ever was—a prospect that has prodded some of the opposition to produce a new “fast-track” scenario to take effect upon his demise.The heightened expectations of Marco's imminent death have reduced interest in an earlier scenario drawn up last April in Hong Kong by six opposition figures: former Senators Lorenzo Tanada, Jose Diokno, and Jovito Salonga, former President Diosdado Macapagal (represented by Abraham Sarmiento, Constitutional Convention vice-president in 1971), Agapito Aquino (brother of the martyred Senator Benigno Aquino), and this writer.

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Ibri, Ivo Assad. "The semiotic resilient mind: conflictual and agapic relationship between logical and emotional interpretants." Cognitio: Revista de Filosofia 20, no. 2 (February 16, 2020): 378–91. http://dx.doi.org/10.23925/2316-5278.2019v20i2p378-391.

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Por mente resiliente, quero dizer a capacidade de toda mente de lidar com a dureza da alteridade, que exige um esforço contínuo para permitir o desenvolvimento de hábitos de conduta. O predicado da resiliência vem da capacidade da mente de se autocorrigir, cada vez que esses hábitos perdem sua eficiência mediativa, exigindo, portanto, a reconstrução de novas mediações cognitivas como hábitos de ação. Neste artigo, proponho refletir sobre o conjunto de interpretantes semióticos proposto por Peirce com o objetivo de explorar sua faceta habitual. Com esta linha de análise, pretendo mostrar que a resiliência é uma propriedade necessária que toda mente deve ter no mais alto grau para lidar com o conflito entre interpretantes emocionais e lógicos, onde a predominância do primeiro em detrimento do segundo pode gerar situações agudas de sofrimento psicológico bloqueando o acesso a representações que, de outra forma, poderiam romper a força bruta da alteridade.

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Cataldi, Silvia, Andrea Gallelli, and Gennaro Iorio. "An Interpretative Concept for Social Sciences: Agapic Love as a Framework for Poverty." Journal for Perspectives of Economic Political and Social Integration 22, no. 1-2 (December 1, 2016): 73–84. http://dx.doi.org/10.1515/pepsi-2016-0003.

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Abstract Why sometimes people use their own resources to help unknown others? What drives an entrepreneur to adopt expensive socially responsible behaviours? What prompts a public employee to spend time with a customer outside the working hours? In every-day life there many social phenomena based on un-conditionality, disinterestedness, over abound. Such phenomena remain outside the field of explanation of approaches such as rational choice theory or neo-utilitarianism, being described as paradoxes of social action. But also solidarity or gift theories do not provide sufficient explanation for phenomena in which group identity or social ties are not the main motivations of action. Drawing from critical theories, we propose to (re)introduce the sociological concept of agape-love as a theoretical frame for those social mechanisms that elude reification, quantifiability, instrumental thinking. Agape-love, as formerly introduced by Luc Boltanski (1990), is focused on the present, avoiding any consequence calculation, refuses comparison and equivalence, does not involve reciprocity. According to Boltanski, agape must remain unaware for social agents, as any intentionality would lead action away from pure disinterestedness. We propose to reconceptualise agape, integrating it with theoretical insights by different social scientists (such as Honneth and Sorokin), with new reflexive and institutional accounts, and provide it with empirical foundation (Iorio, 2014). We present the case of “suspended goods” and read it with the look of agape. It is a relatively recent practice widespread in various fields (examples are suspended groceries, suspended books, suspended holidays) that consists in purchasing goods or services, which will be actually consumed by others who cannot afford them. This is a case of informal or popular welfare for needy people. Starting from this case study the authors will reflect on poverty, wondering if it is possible an action of aid toward poor which is not based on labelling and submission (Simmel 1908/1965). We argue that agape is a powerful concept, capable of linking micro and macro levels, useful both to enlighten agents’ motivations in apparent nonrational (choice) situations, but also to describe the aggregate effects of collective behaviours that produce alternative economic regimes or welfare systems.

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Foster, Gary. "Romantic Love and Knowledge: Refuting the Claim of Egoism." Dialogue 47, no. 2 (2008): 235–51. http://dx.doi.org/10.1017/s0012217300002596.

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ABSTRACTRomantic love and its predecessor eros have both been characterized as forms of egoistic love. Part of this claim is concerned specifically with the relation between love and knowledge. Real love, it is claimed, is prior to knowledge and is not motivated by it. Romantic love and eros according to this view are egoistic in that they are motivated by a desire for knowledge. Agapic love characterized by bestowal represents a true form of love unmotivated by selfish desires. I argue that such an emphasis on bestowal at the expense of knowledge or appraisal of the beloved is problematic. The knowledge dimension of romantic love, rather than contributing to selfishness, can be a means of freeing us from egoism when we understand identity in its relational or social form.

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Wierzbicki, Alfred Marek. "Karol Wojtyła’s Philosophy on the Issue of Modernity." Acta Universitatis Lodziensis. Folia Litteraria Polonica 54, no. 3 (September 30, 2019): 173–85. http://dx.doi.org/10.18778/1505-9057.54.10.

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Karol Wojtyła’s anthropology is characterised by a synthesis of objectivity and subjectivity, and his combination of aletheic and agapic notions. By accepting the modern anthropological turn, on the one hand, he attempted in his works a synthesis of the classic philosophy of being with the philosophy of awareness, and, on the other, he strived to correct the extreme anthropocentrism of modern thought. The author of the article analysed the relationship between Wojtyła’s concept of awareness and subjectivity with the personalistic style of John Paul II’s ministry of “man as the basic path of the Church.” The other pillar of the analysis is the question about the meaning of human freedom. In Wojtyła’s thought and in the teachings of John Paul II, any discussion of freedom as the basic property of a personal being was combined with a reflection on its ethical dimension.

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Belk, Russell W., and Gregory S. Coon. "Gift Giving as Agapic Love: An Alternative to the Exchange Paradigm Based on Dating Experiences." Journal of Consumer Research 20, no. 3 (December 1993): 393. http://dx.doi.org/10.1086/209357.

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Pitt, Leyland, Sharon Keating, Lise Bruwer, Marie Murgolo-poore, and Nigel de Bussy. "Charitable Donations as Social Exchange or Agapic Action on the Internet: The Case of Hungersite.com." Journal of Nonprofit & Public Sector Marketing 9, no. 4 (June 13, 2002): 47–61. http://dx.doi.org/10.1300/j054v09n04_05.

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