Literatura científica selecionada sobre o tema "History, Modern – Examinations, questions, etc"

For the emergency management of cardiovascular disorders, echocardiography and thoracic ultrasound are indispensable imaging techniques at the bedside. In the intensive care environment, crucial questions, such as left and right ventricular function, valvular heart disease, volume status, aortic disease, cardiac infection, pleural effusion, pulmonary oedema, pneumothorax, and many others, can be sufficiently and reliably answered by using these techniques; in fact, it is almost impossible to manage patients with acute severe haemodynamic impairment reasonably well without prompt and repeated access to echocardiography. This is confirmed by the prominent place that echocardiography has in the guideline-based diagnosis and treatment of all major cardiovascular emergencies, from acute heart failure to acute coronary syndrome to pulmonary embolism, etc. Moreover, it is the ideal tool to follow up the patient, since repeat examinations pose no risk to the patient and demand relatively little logistics and resources. To benefit from the wealth of information that echocardiography and thoracic ultrasound can provide, modern equipment (including a transoesophageal probe) and systematic training of echocardiographers must be ensured. The availability of prompt and experienced echocardiography and thoracic ultrasound services at all times is fundamental for sound contemporary cardiovascular intensive care.

The article examines certain phenomena of French poetry of the 1880s–1930s, more or less related to the concepts of “neoclassics” and “classics”: the work of Jean Moréas, the “Ecole romane” and the three-volume “Anthology of Neoclassical Poetry” created under their influence (1932–1936), the writings of the poets united around the magazine “La Nou- velle Revue Française”, including Paul Valery, André Gide, Paul Claudel, etc. The author of the paper proposes analysis of the multidimensional self-reflection of these poets in relation to the terms “classical” and “neoclassical”, as well as other definitions, the most interesting of which was “modern / modernist classics.” The self-awareness of the poets as related to “classics” was based, first of all, on the idea of a special music of verse, which was expressed in the appeal to archaic poetic metres, as well as to the Alexandrian verse, traditional for French prosody. With all the variety of topics, the “classical” and “neoclassical” trends were accompanied by an increased reflection of the poets on the “classic” as a national feature of French culture, which was relevant in a difficult for France historical period, presented in the article. The concept of “neoclassics” received various interpretations, but among them the meaning of “appeal to tradition” dominated. This retrospective meaning is opposed by the trends, characteristic of the so-called “modern classics”, i. e. P. Valéry, A. Gide, J. Schlum- berger, P. Claudel et al., addressed to the future and to the coming transformations of verse and poetry in general.

Abstract Science has driven our remarkable advances in modern society. But we do not yet understand well some of the most fundamental questions about science: What are the origins, foundations and boundaries of science? How have we learned what we know about the world around us? Why is it that how we advance science is poorly understood, even though it has an enormous influence on our lives through medicine and technology? No consensus yet exists on these fundamental questions, as researchers who do study them mainly do so from their particular disciplinary perspective. The different subfields that study science (economics of science, scientometrics, history of science, philosophy of science etc.) each capture one aspect of science, its evolution or its boundaries, but not the whole story. We need to integrate the different subfields to reveal the bigger picture of science. Each subfield has something specific to contribute to our understanding of science, and of scientific methods and instruments as the foundation of how we conduct and advance science. To integrate them, we need to better focus on methods and instruments because they are the common thread where the subfields all overlap. As an analogy, science can be described as a massive (methodological) tower of science that consists of three elements: its foundation made up of our cognitive and sensory abilities; its different floors made up of each major scientific method and instrument; and its rooms made up of different fields that apply those tools. This holistic framework for science helps guide the book.

The beginnings of Western philosophy are largely marked by Parmenides’ (6th century BC) question, full of wonder and awe: “why there is something instead of nothing?” Parmenides does not know the answer to this question. Modern philosophy does not provide an acceptable answer either. However, the question itself is still alive, prompting one to consider the boundaries of existence and non-existence, known and unknown, knowable and unknowable (also thinkable and unthinkable). Human existence on the border of the known and the unknown can be viewed from various angles and in different coherencies: one can rightly talk about the relationship between the known and the unknown in the cognitive process, in the daily practice of learning the world and in social developments; after all, all human existence transpires on this border, from a child’s efforts to learn about the world to a nuclear physicist’s questions about the nature of elementary particles or a theologian’s questions about God. I would like to claim that the statement “existence on the border of the known and the unknown” could justifiably be treated as a fundamental existential category. In the history of Western philosophy and culture, the problem of the border between the known and the unknown has, over time, found expression in the form of specific cultural (philosophical) archetypes: B. Pascal’s “the abyss” (le gouffre), M. Heidegger’s “Existenz on hillside” (Existenz am Abhang), K. Jaspers’s “the Encompassing” (das Umgreifende), etc. The article is dedicated to the problem of the known and the unknown, mainly based on the views of I. Kant and K. Rahner. According to I. Kant, the world can be cognized endlessly, but one condition must be kept in mind: the result of this process does not bear the quality of absolute and complete knowledge. This would only be possible for divine intelligence, not human understanding. Kant limits knowledge or, more precisely, man’s illusion of the limitlessness of his cognitive abilities. Unlike the speculative metaphysician, he does not yearn to penetrate the mysteries of the transcendental. The philosopher wants to find a respectful place for faith, at the same time elevating science and allocating it (in the aspect of natural-science research) inviolable limits. At the point where science must stop, if it wants to remain science, we can allot the place to faith, which, according to the philosopher, is an integral element of human existence. According to K. Rahner, a man inhabits the anteroom of a mystery whose name is God. God cannot be cognized in the same way as an object is cognized. However, Rahner thinks, the mystery can be approached by following a special cognitive path. This is the path of the mystic. Admittedly, Rahner separates this path from, in his opinion, subjective and empty fantasies. The philosopher, following the tradition of Western culture, is convinced that the practice of the mystic must also be subject to rational control. Despite the fundamental differences, when thinking about the border between the knowable and the unknowable, the views of both philosophers hold similar elements. Whilst allowing for the presence of mysticism in the cognition and learning of the world, it is limited by preserving the fundamental orientations of the Western rationalist tradition.

The article offers an overview of miracles in the lives of Novgorod tradition, mainly of the late Middle Ages and early Modern times. Miracles, which are often the main dating feature of the life (vita) edition, are often considered as a kind of “auxiliary” part of a hagiographic work, sometimes breaking out of the general context by stylistic or compositional features. However, along with the development of hagiographic genre, the assessment of miracles by the scribes themselves also changes. Miracles not only become central episodes of hagiographic texts or cycles (as in the case of Nikola Kochanov or the Alfanov brothers, as well as the more ancient life of John of Novgorod); the mode of depicting miraculous events itself changes: it shifts from the figure of saint to those with whom miracles are performed. The number of miracles increases many times, the actual information about the miraculous events that took place is detailed (where they occurred, when (up to the month and day of specified year), with whom (exact names, occupation, social status, family ties, origin of the person with whom the miracle occurred), accurate information about where lives healed or saved. A kind of “replication” of the same type of miracles does not cause scribes questions, because the obvious fact is help of a certain saint in healing specific ailments, and the more such evidence, the stronger the glory of the saint. Texts about miracles either come as close as possible to business writing (as in the life of Theoktist of Novgorod or some miracles of Evfimy Vyazhishchsky), or, on the contrary, preserve and even develop an artistic and fictional (sometimes with elements of psychologism) style of hagiographic rhetorical narration (as in the miracles of Anthony the Roman or Nikola Kochanov), or make a complex combination of list enumeration miracles that have happened and praise for the saint, which loses its independent meaning (as in the Kosin version of lives of the Novgorod saints). The analysis of the types and artistic originality of miracles in the lives of Novgorod saints allows us to draw conclusions about the complex literary situation in the field of hagiographic tradition in the late Middle Ages and early Modern times: most likely, the trends common to democratizing writing in each case had their own characteristics associated with many factors (tradition of veneration of the saint, textual history of vita, tastes of the compilers specific editions, etc.). It is also impossible to exclude a change in a person’s worldview, shifting it in a sense to a pragmatic understanding of holiness — as a mission of direct assistance to the living — which could no longer be ignored by the literature addressed to a person.

This paper aims to describe urban folklore studies in Greece during the 20th century, through an ethnography of the field. I focus particularly on the 1950s and 1960s, because these decades were crucial for the field of urban folklore. Hundreds of thousands of internal migrants from various areas of Greece, and from outside of the country, have swarmed towards Greece’s major urban centres, thus spurring the gradual development of peculiar and at times incomplete urbanization. In this framework, we examine the significance of holistic research in urban space from a perspective of folkloristic

"Olympic education" is a term with a history of about 50 years, which was proposed by N. Moller. It first appeared in sports education and Olympic research in the 1970s. Does "Olympic education" signify the revival of the educational ideals of ancient Greece, or is its purpose merely to lend credibility to the marketing of Olympic symbols? This question must be answered in terms of principles, and the answer delves deep into the history and concept of the modern Olympic Movement. Its founder, the Frenchman Pierre de Coubertin, considered himself first and foremost an educator, and his primary