The major risks in essential thrombocythemia are thrombosis and hemorrhage. In this large, randomized trial, the patients given anagrelide plus aspirin had higher rates of arterial thrombosis and ...serious hemorrhage, whereas the hydroxyurea group had a higher rate of venous thromboembolism. The rate of transformation to myelofibrosis was higher in the anagrelide group.
In this trial, patients given anagrelide plus aspirin had higher rates of arterial thrombosis and serious hemorrhage, whereas the hydroxyurea group had a higher rate of venous thromboembolism.
The principal feature of essential thrombocythemia, a clonal hematologic stem-cell disorder,
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is thrombosis, with arterial events being more common than venous events. Hemorrhage also occurs, particularly if the platelet count is very high. In the long term, some cases transform to myelofibrosis, myelodysplasia, or acute myeloid leukemia. Factors that increase the risk of thrombosis are an age of more than 60 years, prior thrombosis, and, to a lesser extent, cardiovascular risk factors.
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The importance of the platelet count as a risk factor is unclear, but a reduction in platelet count reduces the frequency of thrombosis, and aspirin relieves . . .
It is to be regretted that the history of education in Philosophy at other universities, like the Free University of Amsterdam, the Netherlands (established in 1880) has been documented in several ...publications, while very little is known about who taught and what was taught in Philosophy during the early days of the later to be known Potchefstroom University for Christian Higher Education (established already in 1869). The introduction indicates that also about the teaching of this subject in general in South Africa not much has been documented. Nevertheless, from the start philosophy was regarded as an important part of the academic curriculum for the training of future ministers (and later also teachers) of the Reformed Churches in South Africa. From about the second decade of the twentieth century two types of Christian Philosophy emerged more clearly Prof Ferdinand Postma (1879-1950) taught in the line of the logos philosophy of his Dutch mentor, Jan Woltjer (1849-1917), but no traces of this tradition were left after Postma. Prof Sietse Los (1871-1944) followed the Herman Bavinck line, the influence of which was still discernible in the philosophy of H.G. Stoker (1899-1993). This investigation focuses on the philosophical tradition represented by Los a century ago. This overview consists of the following four main parts. Firstly, it investigates the historical background of Reformed theology, especially as it was represented by A. Kuyper and H. Bavinck, the mentors of Los. This is, secondly, followed by some biographical notes on Los. The third, or main section, is devoted to an analysis of Los's philosophical anthropology from seven of his books published in South Africa and the Netherlands between 1904 and 1944. His view of being human boils down to a Christian-biblicist reinterpretation of preceding Aristotelinising and Platonising ideas about the human being. He supported Aristotle's and his subsequent followers' views as embedded in the Christian tradition in their dichotomist view of soul and body as two separate substances. But he combined their anthropology with Plato's and his Christian followers' view that the human soul itself should be divided into three functions (a trichotomy) of intellect, will and emotion. The fourth section concludes with an evaluation of some weak as well as positive points in Los's contribution to philosophical education at Potchefstroom during the early days of the previous century.
The study was undertaken to show that polymorphic isoniazid elimination in humans is trimodal; that the acetylator genotype and eliminator phenotype of the individual patient are concordant; and that ...the differences in the pharmacokinetic parameters of fast, intermediate, and slow eliminator subgroups are statistically significant. Sixty adult patients of both sexes and of mixed race with tuberculosis participated in the trial. The apparent elimination rate constant (k, h(-1)) and the area under the isoniazid concentration-time curve (AUC, mg/L/h), over the interval 2 to 6 h after oral isoniazid were determined in all patients; NAT2 allele composition was determined in 47 patients. Serum INH concentrations were determined by HPLC and genotypes by PCR/restriction enzyme analysis. Three eliminator phenotypes could be distinguished, and concordance between the phenotype and the genotype of the individual could be demonstrated. The isoniazid concentration-time profiles of the three eliminator subgroups were significantly different (p < 0.05). The NAT2*12A allele, which codes for fast acetylation, has a high frequency in the population studied, the intermediate acetylator genotype is constituted of codominant fast and slow alleles, and the distribution of phenotypes/genotypes in the population is consistent with Hardy-Weinberg predictions. The therapeutic implications of polymorphic isoniazid metabolism are discussed.
The incomplete reformation of Martin Luther (1483-1546); a reconnaissance of the philosophical foundations of his thinking with special reference to his two-kingdom doctrine During the past five ...hundred years the studies written from a theological perspective on Luther’s thinking could fill a whole library, while not much is available about the deeper worldviewish-philosophical presuppositions of his intellectual development. Therefore this investigation traces the relevant late medieval influences on his thinking, especially the philosophy of William of Ockham (1285-1349). Special attention is given to the three phases in Luther’s development and his much debated two-kingdom doctrine, distinguishing between the rule of God’s left and right hand. Questions like the following will be discussed: When and why did this double-focus view of reality originate? What were the real issues which Luther tried to solve with such a paradigm? Could it be maintained in the light of God’s threefold revelation in creation, in Scripture and finally in Christ? Could it be regarded – as some contemporary Reformed theologians suggest – as a genuine Reformational approach? Should it not rather be viewed as an unfinished reformation, calling for continuous reformation? Samevatting Die afgelope 500 jaar het, in vergelyking met die magdom teologiese literatuur, min oor die diepere lewensbeskoulik-filosofiese grondslae van Luther se denkwêreld die lig gesien. Tot ʼn mate is dit verstaanbaar omdat hy primêr ʼn hervormer van kerk en teologie was. Ter herdenking van die gebeure op 31/10/1517 handel hierdie ondersoek oor die invloed van die laat-Middeleeuse filosofiese denke, in besonder dié van Willem van Ockham (1285-1349), op die reformator van Wittenberg. Daar word aangetoon hoe hy deur drie hoof fases ontwikkel het en daarna word spesiale aandag gegee aan sy bekende en omstrede leer van twee ryke, dié van God se linker- en regterhand. Onder andere die volgende vrae word in dié verband gestel. Wanneer en waarom het hierdie dubbelfokusvisie op die werklikheid ontstaan? Wat was die probleme wat Luther met so ʼn paradigma wou aanspreek? Kan so ʼn lewensvisie in die lig van God se drievoudige openbaring in die skepping, die Skrif en Christus gehandhaaf word? Kan dit – soos sekere Gereformeerde teoloë vandag weer suggereer – as werklik reformatories beskou word? Moet Luther se Christelike lewensbeskouing nie eerder gesien word as ʼn onvoltooide reformasie wat tot verdere reformasie roep nie?
In opvolging van ’n historiese bydrae in hierdie tydskrif (Van der Walt 2015) van verskillende beskouinge oor die nagmaal gedurende die sestiende eeu, waarin op Bybels onverantwoordbare filosofiese ...invloede gewys is, wil hierdie artikel op ’n meer sistematiese wyse vanuit ’n Christelik-filosofiese benadering in die lig van die Skrif na nuwe perspektiewe op hierdie sakrament soek. Eers word sekere van die vroeëre beskouinge - wat vandag in baie opsigte na 500 jaar nog voortduur - verder filosofies geanaliseer, om daarteenoor die nodige korreksies vanuit ’n nuwe visie te kan stel. In ’n vergelyking tussen die Roomse verstaan van die mis en die Gereformeerde kyk op die nagmaal word die aandag op ooreenkomste sowel as verskille gevestig. Dit blyk dat die Katolieke visie vanuit ’n synsfilosofie uitgaan, terwyl Gereformeerdes ’n antropologiese bewussynsfilosofie as vertrekpunt hanteer en dat beide vanuit ’n Bybels-georiënteerde, Reformatoriese filosofie bevraagteken kan word. Hierdie ondersoek loop dus uit op ’n herbesinning in die lig van wat Christus self by die instelling van hierdie sakrament gedoen en gesê het. Die nagmaal is, van menslike kant beskou, nie ’n ontiese of antropologies-verspiritualiseerde gebeure nie, maar van diep en omvattende religieuse aard. Soos wat ’n moeder nie net vir haar kind sê dat sy hom/haar liefhet nie, maar dit ook met ’n soen bevestig, getuig God van sy kant nie net in sy Woord van sy grenselose liefde nie, maar bevestig Hy dit ook met sy liefdeskus by die nagmaal.
Gedurende die sestiende eeu - en tot vandag - kon vier verskillende visies op Christus se teenwoordigheid by die mis en die nagmaal, ten spyte daarvan dat almal hulle op die Skrif beroep het, geen ...eenstemmigheid bereik nie. Hierdie studie stap terug in die geskiedenis om vas te stel watter filosofiese strominge destyds geheers het en hoe die wysgerige grondslae gelyk het wat hierdie teologiese verskille en geskille veroorsaak het. So 'n benadering verklaar die transsubstansialistiese Katolieke visie, Luther se konsubstansialisme, Zwingli se herinnering deur die verstand en Calvyn se gevoelservaring van die hart by hierdie sakrament. Hoe die ontmoeting tussen God en mens daarby plaasvind, is by almal tot 'n mate verduister deur Bybels-vreemde denke oor sowel Christus as die mens. Die rede is dat die vraag hoe Christus by die nagmaal teenwoordig is nie werklik beantwoord kan word sonder om 'n denker se beskouinge oor Wie God is en wat die mens is ter sprake te bring nie. In al vier gevalle was daar ook een of ander vorm van semi-mistiek ter sprake, wat nie die Bybelse radikale onderskeid tussen Skepper en skepping gehonoreer het nie.
In spite of the fact that a great variety of mystical and semi-mystical spiritualties are again popular today, for many people past and present mysticism is a mystery, something misty and vague. ...According to others, however, a mystical experience is nothing extraordinary since it can even be produced instantly by simply taking a chemical drug. Again, some other proponents of a religious kind of mysticism believe that (semi)mysticism can be an antidote against stagnant beliefs and dying churches, a vitamin capable of revitalising any religion. They are opposed by other Christian thinkers who regard any kind of mysticism as unbiblical and thus to be totally rejected. Such disagreements and confusion call for a clarification of what mysticism really entails. Many approaches to this phenomenon, like psychological, theological, sociological ones and more are available today (cf. e.g. Stanford Encyclopedia of Philosophy, 2014). This essay tackles the issue from a philosophical perspective, trying to determine some basic characteristics of mysticism. The investigation is divided into the following five main sections. In the first a bibliographical summary is given of some works on mysticism and their more general definitions. The second contains a selection of philosophical definitions of mysticism. The third reviews the contributions of a few authors to arrive at some basic characteristics or typologies of mysticism. The fourth section is devoted to differing viewpoints about the possibility of instant chemical mysticism. It is followed by a brief review of the latest research on mysticism. The concluding section provides a summary of the final results of this reconnaissance.
Africa was blessed with a son of the calibre of Dr Tokunboh Adeyemo. Since he only recently passed away, we do not yet have (as far as the author is aware) an assessment of the legacy of this eminent ...Christian leader. This article is the first preliminary evaluation written from a reformational worldview perspective. The set-up of the investigation is as follows: Firstly, a brief outline is given of his life history, especially his training in the Evangelical tradition. Then, the décor (the overall situation of African Christianity) that was the background against which he lived and worked is painted. Thirdly, it is followed by the strengths and weaknesses of Evangelical Christianity of which Adeyemo was a representative. Fourthly, it is indicated how Adeyemo thought in line with post-Lausanne Evangelicalism. In the fifth place a preliminary worldview evaluation of his legacy is given. To assist possible future research a bibliography of his most important publications concludes the investigation. 'n Evangeliese stem in Afrika : die lewensbeskoulike agtergrond van die teologie van Tokunboh Adeyemo (1 Oktober 1944-17 Maart 2010) Afrika was geseënd met 'n seun van die kaliber van dr. Tokunboh Adeyemo. Aangesien hy onlangs oorlede is, beskik ons nog nie (sover die skrywer weet) oor 'n waardering van die nalatenskap van hierdie voortreflike Christen Afrikaleier nie. Hierdie artikel is die eerste voorlopige evaluering vanuit 'n reformatoriese lewensbeskoulike hoek. Die ondersoek ontwikkel soos volg: Eerstens word 'n kort oorsig van sy lewensgeskiedenis gebied, veral ten opsigte van sy opleiding in die evangeliese tradisie. Dan word die dekor (die algemene toestand van die Afrika-Christendom) geskets - die agtergrond waarteen hy gelewe en gedink het. Dit word, in die derde plek, gevolg deur 'n kort analise van die sterk- en swakpunte van die evangeliese Christendom waarvan Adeyemo 'n verteenwoordiger was. In die vierde plek word kortliks aangetoon hoe Adeyemo, in ooreenstemming met die post-Lausanne evangelikalisme, gedink het. Vyfdens word 'n voorlopige waardering van sy nalatenskap gegee. Die artikel word (met die oog op hulp aan toekomstige navorsers), afgesluit met 'n bibliografie van sy belangrikste publikasies.
Summary
Hypertension is not consistently associated with postoperative cardiovascular morbidity and is therefore not considered a major peri‐operative risk factor. However, hypertension may ...predispose to peri‐operative haemodynamic changes known to be associated with peri‐operative morbidity and mortality, such as intra‐operative hypotension and tachycardia. The objective of this study was to determine whether pre‐operative hypertension was independently associated with haemodynamic changes known to be associated with adverse peri‐operative outcomes. We performed a five‐day multicentre, prospective, observational cohort study which included all adult inpatients undergoing elective, non‐cardiac, non‐obstetric surgery. We recruited 343 patients of whom 164 (47.8%) were hypertensive. An intra‐operative mean arterial pressure of < 55 mmHg occurred in 59 (18.2%) patients, of which 25 (42.4%) were hypertensive. Intra‐operative tachycardia (heart rate> 100 beats.min−1) occurred in 126 (38.9%) patients, of whom 61 (48.4%) were hypertensive. Multivariable logistic regression did not show an independent association between the stage of hypertension and either clinically significant hypotension or tachycardia, when controlled for ASA physical status, functional status, major surgery, duration of surgery or blood transfusion. There was no association between pre‐operative hypertension and peri‐operative haemodynamic changes known to be associated with major morbidity and mortality. These data, therefore, support the recommendation of the Joint Guidelines of the Association of Anaesthetists of Great Britain and Ireland (AAGBI) and the British Hypertension Society to proceed with elective surgery if a patient's blood pressure is < 180/110 mmHg.
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