ObjectiveTo explore the effect of modified constraint-induced movement therapy on upper limbs residual dysfunction for infancy with the sequelas of unilateral brachial plexus injury.MethodsSingle blind randomized controlled trial of mCIMT vs. standard care. An enrolling 31 infants with a uBPI exhibiting residual dysfunction of the affected upper limb for over 6 months was conducted. And functional outcomes pertaining to the affected upper limb were assessed via AMS, GRES, RHS, and MSS at 0, 3, and 6 months after treatment.ResultsNo differences were (...) found in baseline AMS, MSS, GRES, or RHS between the control and mCIMT groups [F = 0.062, P = 0.086; F = 0.483, P = 0.499; F = 0.272, P = 0.610; Z = −0.336, P = 7.373]. At the 3- and 6-month follow-up time points, AMS, MSS, and GRES scores were significantly improved over baseline in both groups [mCIMT: F = 183.750, 128.614, 110.085, P < 0.05; Control: F = 204.007, 75.246, 51.070, P < 0.05]. No significant differences were found between two treatment groups at the 3-month follow-up time point [F = 0.565, P = 0.465; F = 0.228, P = 0.641; F = 0.713, P = 0.413; Z = −0.666, P = 0.505]. However, at the 6-month follow-up time point, AMS and MSS scores were significantly improved in the mCIMT group relative to the control group [F = 8.077, P = 0.013; F = 18.692, P = 0.001].ConclusionmCIMT may benefit the rehabilitation of residual upper limb dysfunction associated with a uBPI in infants.Clinical Trial Registration[www.chictr.org.cn], identifier [ChiCTR1900022119]. (shrink)

Ben shu quan mian chan shu zhu xi de li xue yu ke xue si xiang,Te bie jiu zhu xi zhong shi zi ran yan jiu,Shen ru ke xue tan suo,Chuang xin ke xue si xiang,Chuan bo zi ran zhi shi yi ji zhu xi li xue de ke xue jia zhi zhan kai ju ti de lun shu,Chong fen ken ding zhu xi ke xue si xiang dui yu hou shi ke ji fa zhan de zhong yao zuo yong,Yi (...) qi dui jin tian de ke ji yu wen hua de fa zhan zhu ru yuan tou huo shui. (shrink)

Ben shu xi "Zhuzi xue yan jiu cong shu" zhi yi zhong. Zuo zhe cong Zhuzi ge zhi lun xing cheng de xue shu bei jing, ge zhi lun jian gou de xin lu li cheng, ge zhi lun de li lun nei han, ge zhi lun yu ke xue yan jiu, Zhuzi men ren ji hou xue de ge zhi lun, Zhuzi ge zhi lun de yan bian yu ge zhi xue deng fang mian xiang xi lun shu le (...) Zhuzi de ge wu zhi zhi lun si xiang. (shrink)

The paper explores the possible contribution of Familiaris consortio to a contemporary theology of marriage. It argues that the exhortation and its author, Pope John Paul II, may be credited for two major innovations in the magisterial teaching: first, in taking its starting point from the human person and her capacity to love, the document has definitely overcome the earlier view, clearly articulated e.g. in Pius XI’s encyclical Casti connubii, which looked at marriage primarily in terms of a natural institution (...) and only in a second instance at its interpersonal value; second, it has attributed to marriage and the family a position in the mystery of salvation and consequently in the mission of the Church, which is unprecedented in previous teaching. However, by equating 'God’s plan for marriage' with the 'nuptial mystery of salvation' and by imposing onto human marital love the model of Christ’s total self-giving, the papal exhortation ultimately forfeits what it seemed to have gained in terms of a renewed theology of marriage: it ultimately fails to recognize that God’s salvific plan does not float above history but takes shape in the concrete lives of couples and families and that their lived experiences should therefore be given a place in theology and in the mission of the Church. (shrink)

The paper explores the possible contribution of Familiaris consortio to a contemporary theology of marriage. It argues that the exhortation and its author, Pope John Paul II, may be credited for two major innovations in the magisterial teaching: first, in taking its starting point from the human person and her capacity to love, the document has definitely overcome the earlier view, clearly articulated e.g. in Pius XI’s encyclical Casti connubii, which looked at marriage primarily in terms of a natural institution (...) and only in a second instance at its interpersonal value; second, it has attributed to marriage and the family a position in the mystery of salvation and consequently in the mission of the Church, which is unprecedented in previous teaching. However, by equating 'God’s plan for marriage' with the 'nuptial mystery of salvation' and by imposing onto human marital love the model of Christ’s total self-giving, the papal exhortation ultimately forfeits what it seemed to have gained in terms of a renewed theology of marriage: it ultimately fails to recognize that God’s salvific plan does not float above history but takes shape in the concrete lives of couples and families and that their lived experiences should therefore be given a place in theology and in the mission of the Church. (shrink)

Este artículo pasa revista a la presencia de salihat en cuatro documentos hagiográficos del Magreb medieval, así como a la manera de calificarlas. Intenta una reflexión sobre las formas de la experiencia religiosa y las modalidades de presencia de estas santas en la vida de la ciudad. La walaya femenina en este espacio-tiempo del islam medieval (V-IX (IV-XV) está marcada por la ambivalencia, oscilando entre aislamiento y vida comunitaria, sedentaridad y peregrinación, inqibad (retraimiento) y inbisat (apertura) a las preocupaciones y (...) expectativas de sus contemporáneos. Sugiere que se debe ver en este sufismo, no desprovisto de originalidad, materia para una nueva aproximación a la santidad femenina en el Islam. (shrink)

Voici réunis les commentaires de Maine de Biran sur les philosophes du XVIIe siècle : Descartes, Locke, Malebranche, Leibniz, Bossuet et Pascal. L’ensemble ne compose pas pour autant un cours d’histoire de la philosophie : car, à travers la lecture critique des grands textes, l’auteur cherche à définir correctement et à surmonter les problèmes que lui pose la conversion de la psychologie de l’effort à la philosophie de l’absolu.De nombreux textes inédits viennent compléter les œuvres déjà connues, et l’on peut (...) ainsi suivre avec précision, de 1812 à 1823, les mouvements d’une pensée toujours en devenir. (shrink)

Dans la première moitié du xii e siècle, les chartrains créent un lexique spécialisé pour l’optique en sélectionnant des termes sans connotation théologique et en leur ajoutant un sens géométrique. Grâce à Constantin l’Africain, ils y intègrent l’ophtalmologie. Alors que ce lexique est utilisé par les traducteurs gréco-latins, les traducteurs arabo-latins, à l’exception de l’Émir Eugène de Sicile, ignorent largement ces spécialisations sémantiques. L’hétérogénéité des choix des traducteurs réintroduit ainsi une incertitude lexicale qui nécessite une clarification des concepts et une (...) sélection des termes. Dépendant de l’évolution générale du lexique philosophique, la fixation du vocabulaire de l’optique est loin d’être achevée à la fin du siècle. (shrink)

Dans la longue et passionnante controverse qui opposa Thomas Hobbes à John Bramhall, cet ouvrage, pour la première fois traduit en français dans son intégralité, apparaît comme l’élément le plus important. La question principale est la suivante : il s’agit de savoir s’il existe ou non un seul acte libre dans le monde. La fidélité aux arguments classiques en faveur de la nécessité, et particulièrement aux arguments stoïciens, constitue l’une des spécificités du nécessitarisme de Hobbes. D’autre part, la formulation médiévale (...) de la question de la liberté va poser une série de problèmes théoriques et pratiques spécifiques, dont hériteront les théologiens de la Réforme protestante. Hobbes précise ainsi que s’il n’avait tenu qu’aux pères de la Réforme, jamais la question du libre arbitre n’aurait resurgi au sein de l’Église d’Angleterre. (shrink)

Ben shu miao shu le20shi ji80nian lai mei xue si chao de yan bian, xian dai mei xue ji ben fan chou de jian gou, bing jie shao le jin16ge mei xue liu pai, zhu yao dai biao ren wu de guan dian, ben pai de te zheng deng.