BackgroundSocial support plays an important role for health outcomes. Support for those living with chronic conditions may be particularly important for their health, and even for their survival. The role of support for the survival of cancer patients after receiving an allogeneic hematopoietic cell transplant is understudied. To better understand the link between survival and support, as well as different sources and functions of support, we conducted two studies in alloHCT patients. First, we examined whether social support is related to (...) survival. Second, we examined who provides which support and which specific support-related functions and tasks are fulfilled by lay caregivers and healthcare professionals.MethodsIn Study 1, we conducted a retrospective chart review of alloHCT patients and registered availability of a dedicated lay caregiver and survival. In Study 2, we prospectively followed patients after alloHCT from the same hospital, partly overlapping from Study 1, who shared their experiences of support from lay caregivers and healthcare providers in semi-structured in-depth interviews 3 to 6 months after their first hospital discharge.ResultsPatients with a dedicated caregiver had a higher probability of surviving to 100 days than patients without a caregiver, OR = 2.84, p = 0.042. Study 2 demonstrated the importance of post-transplant support due to patients’ emotional needs and complex self-care regimen. The role of lay caregivers extended to many areas of patients’ daily lives, including support for attending doctor’s appointments, managing medications and financial tasks, physical distancing, and maintaining strict dietary requirements. Healthcare providers mainly fulfilled medical needs and provided informational support, while lay caregivers were the main source of emotional and practical support.ConclusionThe findings highlight the importance of studying support from lay caregivers as well as healthcare providers, to better understand how they work together to support patients’ adherence to recommended self-care and survival. (shrink)

This is an annotated translation of the "King Dohäs," a work by the Indian Tantric sage Saraha. It is sub-titled "A Study in the History of Buddhist Thought." The first part is commentary by the translator on "The Tradition about Saraha and His Works," "The Teaching of the Dohäs," and "Existence versus Essence." The second part is the song itself, only nine pages. The third part is two commentaries, one by the Nepalese scholar sKye-med bde-chen and the other by (...) the Tibetan Lama Karma Phrin-las-pa. The original texts are not given though two sample pages are given for the sake of satisfying curiosity about the form of the books, etc. Because the translation is interspersed with terms taken from modern existential philosophy, the average reader and even the Buddhist scholar will have difficulty with the work. It is best suited for someone who is familiar with existential works and who would like to see the terminology applied to Buddhism.--P. J. H. (shrink)

This is a very good translation of the Bhagavad Gïtä, Song of the Lord, a highly revered text for Hindus upon which the great teachers of Vedanta, Shankara, Ramanuja, and Madhva, have written commentaries. Thus, it is a source text which in this well-arranged paperback edition is a good buy. Eleven terms are left in the Sanskrit and are defined in the introduction, which includes other introductory notes. At the end are thirty-four pages of essays on the Nature of (...) Karma Yoga, the Meta-Theological Structure, the Value of Ceremonial Religion, and Freedom and Determinism. The essays are not overly technical and thus are readable by all, making this an excellent edition for the classroom and for those who want an introduction to Hindu religion, or Indian culture.--P. J. H. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Performance and Gender in Ancient Greece: Nondramatic Poetry in Its SettingAndré LardinoisEva Stehle. Performance and Gender in Ancient Greece: Nondramatic Poetry in Its Setting. Princeton: Princeton University Press, 1997. xi 1 367 pp. Cloth, $39.50.Both gender and performance have been the focus of much research in Greek literature since the mid-1970s, although they usually have been studied by different sets of scholars. A quick gender analysis shows that (...) gender studies, so far, have attracted mainly female scholars (with the prominent exception of Jack Winkler), while the study of the performance contexts of early Greek literature has been dominated by men: Claude Calame, Bruno Gentili, and Wolfgang Rösler, to name but a few. Eva Stehle, for the first time, combines both approaches to present a new reading of various passages in archaic and classical Greek literature.The book consists of six chapters with an introduction and a brief conclusion. The introduction opens with six ancient reports about performances, some of which touch upon the staging or self-presentation of the performers. This self-presentation can encompass many characteristics, including the performers’ physical fitness, social status, wealth, or gender. Stehle argues that the latter was considered particularly important in antiquity and is nowadays most easily detectable, because it is reflected in the language of the texts. This gendered self-presentation of the performers in turn has to be situated within the specific context of the performance. Stehle recognizes three types of performances in early Greece to which she relates the three major genres of poetry: (1) community performances (chapters 1–3), reflected mostly in choral poetry, (2) performances by bards of hexameter poetry (chapter 4), and (3) symposia (chapter 5), where most monodic lyric together with elegy and iambos was performed. Chapter 6 is devoted to Sappho, whose love poetry, Stehle argues, “was designed to escape the tyranny of the performance culture” (323).Another important concept discussed in the introduction is that of “psychological efficacy” (19–21). This relates to the effect a performance is supposed to have on the audience, besides entertainment. In chapter 1, Stehle discusses the psychological efficacy of community poetry, which, she argues, is to renew the community and provide a unifying discourse. Community poetry is mostly, but not exclusively, choral. A chorus can function as both reflection and model of the community, which means that it can speak for or to the audience. Among the fragments Stehle treats in this chapter are Alkman fr. 1, the Swallow Song (PMG 848), the Athenian praise song for Demetrios Poliorketes, Pindar’s Paian 9, Tyrtaios’ Eunomia, Solon’s Salamis elegy, and Archilochos frr. 98–99. [End Page 633]Chapter 2 (“Women in Performance in the Community”) continues the analysis of Alkman fr. 1 and further discusses Alkman fr. 3, Pindar’s Daphnephoria (fr. 94b), Korinna fr. 655, other evidence for songs sung by parthenoi, evidence for performances by adult women (chapter 2.2), and finally a number of inscriptions with women as subjects (chapter 2.3). (Inscriptions are also discussed at the end of chapter 6.) There is, according to Stehle, something of a paradox in the representation of the community by women, who otherwise lack a public voice. This paradox is resolved in Alkman’s partheneia fragments by having the young women downplay the efficacy of their voice. The same holds true for the young women in Pindar’s Daphnephoria fragment. In Korinna fr. 655 the poem “does not limit or depreciate women’s ability to speak effectively” (103), but it is unclear if this is a choral song. Adult women staged themselves as producers of warriors and proper wives. In other words, “women performing communal poetry combined the function of providing reflection and model with a staging of their own subordinate status in the community” (113). Stehle finds in the inscriptions a more positive expression of women’s identities, which she attributes to the “self-sufficient authority” of writing (115).The male body was associated with martial strength and aggressiveness, qualities which could be displayed in armed dances like the pyrrhiche but in other contexts were problematic for addressing the community. Therefore several strategies were developed to mitigate the aggressive... (shrink)

© 2017. The American Astronomical Society. All rights reserved.We present new observations of the low-mass companion to HD 984 taken with the Gemini Planet Imager as a part of the GPI Exoplanet Survey campaign. Images of HD 984 B were obtained in the J and H bands. Combined with archival epochs from 2012 and 2014, we fit the first orbit to the companion to find an 18 au orbit with a 68% confidence interval between 14 and 28 au, an eccentricity (...) of 0.18 with a 68% confidence interval between 0.05 and 0.47, and an inclination of 119°with a 68% confidence interval between 114°and 125°. To address the considerable spectral covariance in both spectra, we present a method of splitting the spectra into low and high frequencies to analyze the spectral structure at different spatial frequencies with the proper spectral noise correlation. Using the split spectra, we compare them to known spectral types using field brown dwarf and low-mass star spectra and find a best-fit match of a field gravity M6.5 ±1.5 spectral type with a corresponding temperature of K. Photometry of the companion yields a luminosity of log=2.88 ± 0.07 dex with DUSTY models. Mass estimates, again from DUSTY models, find an age-dependent mass of 34 ±1 to 95 ±4 M Jup. These results are consistent with previous measurements of the object. (shrink)

Many writers often generalise about mysticism without a sufficiently close analysis of texts. Consequently the generalisations are often invalid. My present aim is to analyse one text and, in the light of this analysis, to offer some observations concerning mysticism in general and Christian mysticism in particular.

The relation between morality and religion has often been discussed. However, it is not always recognized that the relation varies greatly according to the variety of religions. I shall here be concerned solely with Christian theism in its traditional form. I take the latter to signify, essentially, belief in a morally perfect Creator who exists in the threefold form of Father, Son and Holy Spirit and who, in the person of the Son, became man in Christ for our salvation. I (...) thus exclude from consideration all non-theistic accounts of God or the Absolute. Also I shall consider, not simply bare theism of the kind that Christians share with Jews and Muslims, but also the distinctively Christian form of theism that is generated by distinctively Christian revelation. Many otherwise sound descriptions of the relation between morality and theism are defective because they fail to consider the distinctively Christian contribution to the theistic concept of God and of his relation to the world. (shrink)

H. P. Owen; VII—The Evidence for Christian Theism, Proceedings of the Aristotelian Society, Volume 64, Issue 1, 1 June 1964, Pages 123–138, https://doi.org/10.1.

Christianity affirms, with Judaism and Islam, that God is the omnipotent Creator of all things. But it diverges from them in also affirming that the Creator assumed a human nature in one figure of history, Jesus of Nazareth. Christ thus differs from other men in kind, not merely in degree; he is absolutely, not just relatively, unique. Admittedly many Christian theologians have held that the difference between Christ and other men is only one of degree. Yet the Church's traditional claim, (...) as expressed in the Chalcedonian Definition, is that Jesus was both creature and Creator, both fully man and fully God. (shrink)

In this article, I reply to three discussions of Poverty, Ethics and Justice that are published in this symposium of the Journal. In my book I argued for a moral obligation on the part of the state and an array of other agents to eradicate poverty, but critics maintain that doing so would be impossible, either because it would logically contradict the liberal ends of the state, or because it would undermine a robust commitment to democratic choice, or because it (...) would be inconsistent with the attempt to control climate change. Here I provide a comprehensive reply to all three in light of a political philosophy of the state as fundamentally obligated to respect human dignity, where the latter is not reducible to autonomy, but is instead grounded on a much broader conception of human nature. (shrink)

v. 1. Cosmogenesis -- v. 2. Anthropogenesis -- v. 3. Occultism.

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Laland et al. suggest that as a specific evolutionary force niche construction has entailed the encephalization of the brain. While not denying rapid co-evolution of brain traits and abilities with niches and cultures, I argue that encephalization reflects a classical genetic buffer system allowing rapid evolutionary adaptation independent of the nature of the selective pressure.

The fate of the half a million or so free-ranging elephants in Africa depends on the choices people will make. What ‘moral standing’ do elephants deserve, and thus what constraints should we impose on our behaviour towards them? To assess the state of our knowledge about ethics and elephants is no easy affair. Different views on the moral standing of elephants and thus the obligations humans owe elephants, are not really a matter of scientific knowledge, although such knowledge might deeply (...) influence our chosen ethics. At stake are human value choices that are developed through argument and discussion into ethical positions that suggest, prescribe, or legislate acceptable behaviour, and proscribe or discourage unacceptable treatment of elephants. The point of this assessment is thus to determine which ethical positions have been developed on various matters concerning the management of elephants and have been justified through reasoning. This chapter portrays the different ethical views relevant to the management of elephants that are present in some or other form in the public domain. The aim is to make readers aware of the multiplicity of ethical issues involved in elephant management, as seen from a variety of ethical viewpoints. The complexity of the benefits and harm that accompany different management options will be clarified. The chapter is divided into five sections: (1) our human responsibility towards elephants, (2) the accountability of elephant custodians, (3) the moral standing of elephants, (4) ethical theories, and (5) ethics and management options. (shrink)