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There is an urgent need for the identification of reliable prognostic biomarkers for patients with intrahepatic cholangiocarcinoma (iCCA) and alterations in N-glycosylation have demonstrated an immense potential to be used as diagnostic strategies for many cancers, including hepatocellular carcinoma (HCC). N-glycosylation is one of the most common post-translational modifications known to be altered based on the status of the cell. N-glycan structures on glycoproteins can be modified based on the addition or removal of specific N-glycan residues, some of which have been linked to liver diseases. However, little is known concerning the N-glycan alterations that are associated with iCCA. We characterized the N-glycan modifications quantitatively and qualitatively in three cohorts, consisting of two tissue cohorts: a discovery cohort (n = 104 cases) and a validation cohort (n = 75), and one independent serum cohort consisting of patients with iCCA, HCC, or benign chronic liver disease (n = 67). N-glycan analysis in situ was correlated to tumor regions annotated on histopathology and revealed that bisected fucosylated N-glycan structures were specific to iCCA tumor regions. These same N-glycan modifications were significantly upregulated in iCCA tissue and serum relative to HCC and bile duct disease, including primary sclerosing cholangitis (PSC) (P < 0.0001). N-glycan modifications identified in iCCA tissue and serum were used to generate an algorithm that could be used as a biomarker of iCCA. We demonstrate that this biomarker algorithm quadrupled the sensitivity (at 90% specificity) of iCCA detection as compared with carbohydrate antigen 19-9, the current “gold standard” biomarker of CCA.Significance:This work elucidates the N-glycan alterations that occur directly in iCCA tissue and utilizes this information to discover serum biomarkers that can be used for the noninvasive detection of iCCA.

A. Scatterplots and correlations between N-glycans of interest (1339, 1257, 2158) and clinical information available (ALT, AST, ALK, and AFP). B. Multivariate model-Multiple logistic regression in CCA and PSC serum samples (n=40). Model 1: three N-glycans of interest and clinical information available (left panel). Model 2: Only the three N-glycans of interest (right panel). C. ROC curve of the combination of glycans and clinical information (red-solid line) and only glycans (green-dashed line) (left), classification performance table of the two models in B. p=0.5731, Delong’s test between model 1 and 2. CA19-9, ALT, AST, ALK, and AFP values were log-transformed for plotting and modeling convenience. logALT was removed from the multiple logistic regression analysis due to a high value of Variance inflation factor (VIF).

There is an urgent need for the identification of reliable prognostic biomarkers for patients with intrahepatic cholangiocarcinoma (iCCA) and alterations in N-glycosylation have demonstrated an immense potential to be used as diagnostic strategies for many cancers, including hepatocellular carcinoma (HCC). N-glycosylation is one of the most common post-translational modifications known to be altered based on the status of the cell. N-glycan structures on glycoproteins can be modified based on the addition or removal of specific N-glycan residues, some of which have been linked to liver diseases. However, little is known concerning the N-glycan alterations that are associated with iCCA. We characterized the N-glycan modifications quantitatively and qualitatively in three cohorts, consisting of two tissue cohorts: a discovery cohort (n = 104 cases) and a validation cohort (n = 75), and one independent serum cohort consisting of patients with iCCA, HCC, or benign chronic liver disease (n = 67). N-glycan analysis in situ was correlated to tumor regions annotated on histopathology and revealed that bisected fucosylated N-glycan structures were specific to iCCA tumor regions. These same N-glycan modifications were significantly upregulated in iCCA tissue and serum relative to HCC and bile duct disease, including primary sclerosing cholangitis (PSC) (P < 0.0001). N-glycan modifications identified in iCCA tissue and serum were used to generate an algorithm that could be used as a biomarker of iCCA. We demonstrate that this biomarker algorithm quadrupled the sensitivity (at 90% specificity) of iCCA detection as compared with carbohydrate antigen 19-9, the current “gold standard” biomarker of CCA.Significance:This work elucidates the N-glycan alterations that occur directly in iCCA tissue and utilizes this information to discover serum biomarkers that can be used for the noninvasive detection of iCCA.

Lists individual N-glycans, ALT (Alanine transaminase), AST (aspartate aminotransferase), ALK (Alkaline phosphatase), and AFP (Alpha-fetoprotein) of analysis to differentiate patients with iCCA from PSC. 1Possible biomarkers 2n: number of total patients 3distribution of iCCA (n=30) and PSC (n=17) patients. 4AUC (Area Under the Curve) 5CI (confidence interval) 6p value. Some iCCA patients were excluded from the analysis due to missing clinical information.

An overview of how HCC samples are classified into one of three subtypes based upon a variety of histological, clinical, and genetic data. Genetic data is generated through RNA-seq of the HCC samples.

Full list of glycans analyzed on the FT-ICR mass spectrometer.

Hepatocellular carcinoma (HCC) is the second leading cause of cancer deaths globally, and the incidence rate in the United States is increasing. Studies have identified inter- and intratumor heterogeneity as histologic and/or molecular subtypes/variants associated with response to certain molecular targeted therapies. Spatial HCC tissue profiling of N-linked glycosylation by matrix-assisted laser desorption ionization imaging mass spectrometry (MALDI-IMS) may serve as a new method to evaluate the tumor heterogeneity. Previous work has identified significant changes in the N-linked glycosylation of HCC tumors but has not accounted for the heterogeneous genetic and molecular nature of HCC. To determine the correlation between HCC-specific N-glycosylation changes and genetic/molecular tumor features, we profiled HCC tissue samples with MALDI-IMS and correlated the spatial N-glycosylation with a widely used HCC molecular classification (Hoshida subtypes). MALDI-IMS data displayed trends that could approximately distinguish between subtypes, with subtype 1 demonstrating significantly dysregulated N-glycosylation versus adjacent nontumor tissue. Although there were no individual N-glycan structures that could identify specific subtypes, trends emerged regarding the correlation of branched glycan expression to HCC as a whole and fucosylated glycan expression to subtype 1 tumors specifically.Implications:Correlating N-glycosylation to specific subtypes offers the specific detection of subtypes of HCC, which could both enhance early HCC sensitivity and guide targeted clinical therapies.

"One must assume we are all familiar with what is commonly called ‘education.’" This is how Schleiermacher begins his famous 1826 lecture on the Art of Education. But in proceeding further—and unlike Rousseau or Locke before him—Schleiermacher carefully avoids assuming that education is primarily about a return to nature or about "soundness" of mind and body. Education is instead an ethical and political undertaking and a pragmatic art whose ultimate object and morality has differed greatly over time. It is exercised as a form of practical influence of the older generation on the younger: "A significant part of the activity of the older generation extends toward the younger," Schleiermacher reasons, and it "is more complete and perfect the more it is governed by an idea of what should happen—the more it has an exemplar to guide its action—the more it is an art." This book offers these and other insights on education—long canonical in Central and Northern Europe—for the first time to an English audience. It also provides five chapters by scholars in education and its history that discuss various aspects of Schleiermacher’s lecture.

The indoctrination debates have been a key feature of the philosophy of education over the past 50 years. While it is generally acknowledged that the pejorative associations of indoctrination only emerged over the last 100 years, those normative associations are widely taken to be an essential part of the concept itself as are the positive connotations of education. I explore some of the problems of assuming that the term must refer to something negative and the essentialism that this implies. The attempt to ‘transvaluate’ indoctrination results in the claim that the concept is virtually indistinguishable from education. Drawing on Ivan Snook's Indoctrination and Education, I examine several candidates for indoctrination to show that the pejorative label is not a good fit. I argue that much of what is framed as indoctrination turns out to be either impossible–implausible or necessary–inevitable; the fact that there is scarcely a gap between these extremes should give us pause to wonder about this term and its relation to education: By providing a term for those influences of which we generally disapprove, does the concept of indoctrination act as a way for educationalists to uphold and protect the normative view of education (that education must aim for something intrinsically worthwhile)? Eds.: This paper forms part of a Special Issue entitled ‘Beyond Virtue and Vice: Education for a Darker Age’ in which the editors invited authors to engage in exercises of ‘transvaluation’. Certain apparently settled educational concepts (from agency and fulfilment to alienation and ignorance) can be reinterpreted and transvaluated (in a Nietzschean vein) such that virtues become vices, and vices, virtues. The editors encouraged authors to employ polemics and some occasional exaggeration to reimagine educational values that are all too readily accepted within contemporary educational discourses.

Where do a child’s morals come from? Interactions with other human beings provide arguably the primary contexts for moral development: family, friends, teachers and other people. It is the artistic products of human activity that this essay considers: literature, film, art, music. Specifically, I will consider some philosophical issues concerning the influence of folk and fairy tales on moral development. I will discuss issues of representation and reduction: in particular, how far should stories for children elide the complexities inherent to many folk and fairy tales? Drawing on a distinction between a problematic reductionism and an appropriate pedagogical reduction, I suggest that pedagogical issues of representation require us to think about how to represent complexity in ways that are reductive without being reductionist, that can delight and engage without being horrifying or tedious. While there is a place for horror and for boredom, it is primarily a matter of timing...

School and university teachers of Religious Studies (RS) are caught between presenting the irreducible complexity of their subject matter, and the practicalities of selection and simplification that pedagogy entails. The entanglements of culture, politics and ideology within RS, along with the colonialist and hegemonic histories of the subject, make questions of just representation especially acute. How can educators be inclusive and selective? The central strand of my argument concerns the “translation” between the academic study of religion in universities and religious education in schools. I argue that this translation necessarily involves “pedagogical reduction” – the selections and simplifications that teaching involves – and that we must carefully consider the basis upon which we form our pedagogical reductions. Establishing that basis depends on interdisciplinary dialogue between scholars of religion, scholars of education, and educators more generally. I argue that there is a conspicuous disconnection between critical scholarship in the scientific study of religion(s) and critical scholarship in the “educational sciences.” I justify the need for, and outline the nature of, dialogue between these scholarly communities through consideration of four interrelated pedagogical concepts that I offer as preliminary outlines towards the development of more robust and systematic criteria for developing a religious education that is simultaneously inclusive and selective.

How we are to understand the formative and informative processes of language? At one level, language is understood as a medium for communicating knowledge through propositions that form or represent cognitive understanding and so can be defined as informative. The concern of this article is to explore the scope of this notion of linguistic and conceptual informing and to consider what it overlooks. I argue that straightforwardly propositional, descriptive and cognitive accounts of language leave out a great deal that properly belongs to language, namely the poetic, aesthetic and affective. I consider the distinction between the propositional statement and the poetic utterance initially through a discussion of the cognitive and affective modes of understanding. The argument explores a number of contexts in which language is primarily affective and formative, from Yoga Sutras to medieval Christian monasticism, in order to consider the varieties of affective and formative language. I argue that forms of devotional speech intended to form the person (the soul of the practitioner) are significantly affective as well as cognitive, forming the speaker in ways that are seldom considered in the context of more rationalist views of language. I then explore how a more poetic, aesthetic or affective kind of language can be seen shaping, or re-orienting desire. Finally, I argue that the theological understanding of negation (apophatic theology) can be helpfully applied to both the negation of our cognitive understanding (of God), as well as our desire (for God) and show the educational significance through considerations of formation.

This publication makes the case for ‘religion and education’ as a distinct, but cross-disciplinary, field of inquiry. To begin with, consideration is given to the changing dynamic between ‘religion and education’ historically, and the differing understandings of religious education within it. Next, ‘religion and education’ is examined from methodologically specific perspectives, namely the philosophical, historical and sociological. The authors outline the particular insights to be gleaned about ‘religion and education’ on the basis of their commitment to these methodological standpoints. Overall, this publication is concerned with demonstrating the scope of the field, and the importance of having a range of disciplinary, and interdisciplinary, perspectives informing it.

Much has been written about university–industry partnerships, but relatively little research has focused on the effects of such collaboration on conflict among university departments or on broader types of entrepreneurial behavior involving local, regional, and even global initiatives. This broader perspective, which we call “campus entrepreneurship,” offers more avenues for universities to establish a foundation for long‐term success at a time when public support for higher education appears to be in decline. The dynamic capabilities framework and leadership theory developed in the fields of strategic management and organizational behavior, respectively, are applied herein to provide guidance to university leaders seeking to embrace a comprehensive multifaceted entrepreneurial approach to campus priorities and activities.

The Janssen Autism Knowledge Engine (JAKE®) collects a large number of features from five biosensors across a range of tasks. The application of data mining methods to these data may be a useful ap...

There is no doubt that modern technology has changed education, but these changes bring with them questions and challenges. How should educators respond to the widespread technological changes that herald the demise of the conventional school (Masschelein and Simons 2013)? Not only does school look rather 19th century, the figure of the teacher appears to be a quaint anachronism whose days are numbered. When students have access to the total(ized) knowledge of the Internet what kinds of educational authority are legitimate? Are we, indeed, witnessing what Postman, nearly half a century ago, called The Disappearance of Childhood? More insidious yet are the widespread effects of a technological culture that render educational systems accountable exclusively to the reductive pressures of the bureaucratic iron cage (Dunne 1997). Education as the "production of learning outcomes" (Masschelein and Simons 2013, 18) appears as inescapable as it is alienating as it has become mass production. National or international school and university league tables have become a ubiquitous feature of our efforts to "improve" education, even if such improvements are not unequivocally "good" (Biesta 2011; Flint and Peim 2011). Most relevant to this essay, however, is the conflation of education and learning, and the consequent erosion of the figure of the teacher who is able to exercise appropriate educational judgement (Biesta 2017)

There is a need for measures to track symptom change in autism spectrum disorder (ASD). We conducted a validation study on a revised version of the Autism Behavior Inventory (ABI), and a short form (ABI-S). Caregivers of individuals (6–54 years) with confirmed diagnoses of ASD (N = 144) completed the ABI and other rating scales at 4 time points. Scale consistency for each domain, 3–5 day test–retest reliability, and construct validity, determined by comparison to pre-specified scales, were all good. Change in the ABI was congruent with changes in other instruments. Collectively, results suggest incipient suitability of the ABI as a measure of changes in core and associated symptoms of ASD. Trial Registration NCT02299700. Electronic supplementary material The online version of this article (10.1007/s10803-019-03965-7) contains supplementary material, which is available to authorized users.

This book opens up philosophical spaces for comparative discussions of education across ‘East and West’. It develops an intercultural dialogue by exploring the Anglo-American traditions of educational trans-/formation and European constructions of Bildung, alongside East Asian traditions of trans-/formation and development. Comparatively little research has been done in this area, and many questions concerning the commensurability of North American, European and East Asian pedagogies remain. Despite this dearth of theoretical research, there is ample evidence of continued interest in (self-)formation through various East Asian practices, from martial arts to health and spiritual practices (e.g. Aikido, Tai Chi, Yoga, mindfulness etc.), suggesting that these ‘traditional’ practices and pedagogical relations have something important to offer, despite their marginal standing in educational discourse. This book will appeal to all researchers and students of comparative education studies with an interest in issues of interpretation and translation between different traditions and cultures.

Conceptions of culture are bound to conceptions of human being and human becoming. Cultures endure through the processes of formation that they, consciously or unconsciously, initiate. But the ideas that underpin educational formation are diverse, complex, and often inexplicit. In general, a conception of human being is at stake, i.e. an anthropology which includes ideas of what a good life or educated person looks like. In particular, the relations between those educating, those undergoing education, and the subject matter of education, are thereby shaped by distinctive normative considerations reflecting the diverse cultural circumstances of their origin. This, of course, is also true for those who discuss educational concepts and practices originating in contexts other than the author’s contexts: those presentations are usually done for formative, i.e. educational reasons, and those educational aspirations also need to be reflected upon with regard to the normative anthropologies which underlie, enable and restrict the way those presentations are shaped. A book such as this, which intends to raise questions of international and intercultural comparative education must, therefore, reflect on the ways it attempts to achieve its goal, which is to participate in the dialogue between different educational cultures, or, more specifically: between our (i.e. the editors’) own cultures and those we might in a preliminary (and maybe overly hasty) step call East-Asian cultures. This collection of essays seeks to explore the Anglo-American traditions of educational trans−/formation and Germanic constructions of Bildung, alongside East Asian traditions of trans−/formation and development. Whether such juxtapositions are legitimate or worthwhile must itself be explored.

Eye-tracking studies have demonstrated that individuals with autism spectrum disorder sometimes show differences in attention and gaze patterns. This includes preference for certain nonsocial objects, heightened attention to detail, and more difficulty with attention shifting and disengagement, which may be associated with restricted and repetitive behaviors. This study utilized a visual exploration task and replicates findings of reduced number of objects explored and increased fixation duration on high autism interest objects in a large sample of individuals with autism spectrum disorder (n = 129, age 6-54 years) in comparison with a typically developing group. These findings correlated with parent-reported repetitive behaviors. Additionally, we applied recurrent quantification analysis to enable identification of new eye-tracking features, which accounted for temporal and spatial differences in viewing patterns. These new features were found to discriminate between autism spectrum disorder and typically developing groups and were correlated with parent-reported repetitive behaviors. Original and novel eye-tracking features identified by recurrent quantification analysis differed in their relationships to reported behaviors and were dependent on age. Trial Registration: NCT02299700. Autism Research 2018, 11: 1554-1566. © 2018 International Society for Autism Research, Wiley Periodicals, Inc. LAY SUMMARY: Using eye-tracking technology and a visual exploration task, we showed that people with autism spectrum disorder (ASD) spend more time looking at particular kinds of objects, like trains and clocks, and look at fewer objects overall than people without ASD. Where people look and the order in which they look at objects were related to the restricted and repetitive behaviors reported by parents. Eye-tracking may be a useful addition to parent reports for measuring changes in behavior in individuals with ASD.

In this article, David Lewin examines the processes of educational representation, simplification, and selection, proposing the term "pedagogical reduction" in order to clarify the role these processes play within pedagogy. Although this term is virtually unknown among Anglo‐American educational theorists, it reflects a substantial theoretical basis in the related German concept didaktishe Reduktion. Drawing on sources from the hermeneutic tradition, Lewin argues that education is fundamentally an interpretive exercise because selection and simplification require the interpretive judgment of educators, and that the hermeneutic constraints applied to education entail forms of reduction. He then examines pedagogical reduction within the curriculum areas of history, science, and philosophy in order to illustrate the generative and generalizing nature of pedagogical reduction, which takes students from particulars (objects, exercises, or events) to general or universal principles. Lewin discusses Comenius's 1658 textbook Orbis Sensualium Pictus in order both to illustrate pedagogical reduction as a historical form and to draw attention to a key historical moment in the development of educational representation and reduction. He then turns to an examination of skepticism of pedagogical reduction from progressive and critical pedagogies. The argument culminates in the suggestion that educational theory is too often presented with a false dilemma: either accept the need for a contrived educational experience disconnected from the experiences and concerns of life, or react against this flattened educational aspiration by seeking something authentic and progressive that meaninglessly conflates education and life. Understanding the proper place of reduction in education, Lewin concludes, is vital in mediating this dichotomy.

This chapter analyzes the diverse institutional arrangements of public sector employment relations in Korea – in particular, unionization, bargaining structure, and key issues. Korean labor has little voice despite the government changing hands multiple times. A look at the status of the Korean Teachers and Education Workers Union (KTU) and the Korean Government Employees’ Union (KGEU) demonstrate the difficulties public sector unions face in claiming their share of voice within a two-tier bargaining system. Public sector workers, employees and unions have largely been silenced by the unilateral institutionalization of restrictive laws and practices like the registration approval system and prohibitions on collective action for teachers and civil servants. The author argues that to take their place at the table, public sector organizations must learn how to acknowledge economic realities and court public opinion in their strategies and tactics.

This paper provides a review of Reconstructing ‘Education' through Mindful Attention: Positioning the Mind at the Center of Curriculum and Pedagogy by Oren Ergas. The review examines the central argument of the book, namely that present educational theory and practice avoids substantial self-inquiry, paying lip service to reflective practice but stopping short of any real encounter with the complex dynamics of the self. In Ergas’ bold inquiry, we are invited to attend and to see for ourselves by considering perspectives and practices rooted in contemplative traditions. The educational context becomes clear as attention to the self entails formation of the self. However, I argue that it is not clear why contemplative traditions (or mindful attention defined by the text) are best placed to engage in such formation. I suggest that a central problem with the book is the conflation here of education and socialisation, and that more systematic treatment of educational questions might obviate some of the troubling issues around the failures of what is called the inner curriculum.

The argument of this article assumes that religious literacy is urgently needed in the present geo-political context. Its urgency increases the more religion is viewed in opposition to criticality, as though religion entails an irrational and inviolable commitment, or leap of faith. This narrow view of religion is reinforced by certain rather dogmatic secular framings of religion, which require any and all forms of religious expression to be excluded from public life. Excluding religion from the public has the unfortunate effect that religiosity can take extreme forms with little social mediation through political deliberative cultures. Such approaches do not support religious literacy, but tend to generate increasingly polarized and fractured debates about the place of religion in society and education. In contrast to the attitude that seeks to privatize religion, I argue that religions are fundamentally public-facing, not least because they act as social institutions that bind communities together. I argue that it is the hermeneutical traditions immanent to religions themselves that must inform the ways that religions can appropriately inform public life.

Some prominent theorists and philosophers of education recently offered their reflections on the ongoing crisis by way of a collective project which begins with the provocative words of Arundhati Roy: “[o]ur minds are still racing back and forth, longing for a return to ‘normality’”…“[n]othing could be worse that a return to normality” (Peters et. al. 2020, 1). Whether or not one is persuaded, Roy is surely right that this rupture offers us a glimpse of something different if we are “ready to imagine another world” (Roy 2020). Roy points to the “brutal, structural, social and economic inequality” of India and elsewhere that the pandemic has illuminated. That it takes a pandemic to face some basic social problems may be disheartening, but it suggests that, in an era of such fundamental uncertainty, we may be able to meaningfully open up basic questions of the nature and purpose of education, questions that are otherwise taken for granted. Thus, the theoretical and philosophical basis of our educational work comes into sharper focus.

The articles collected here bring together a range of philosophical discussions, drawing also on literary, historical, theological and psychological sources, of the ways that the erotic phenomenon presses upon modern educational theories and practices. The authors share a concern to rehabilitate love and desire to educational discourse, though with divergent ideas concerning how that could or should be achieved. Common themes include:whether it is appropriate to speak of love in educational practices and con-texts, and—if it is—of what kind of love it is suitable to speak; whether the tendency to focus on the education and development of reason has led us to overlook the formation of desire; whether the influence of desire is a tall possible and how such influences might be justified.