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Compressional stresses from the basalt basins on the lunar are responsible for the formation of wrinkle ridges in lunar mare basalts. According to the wide angle multispectral camera (WAC) mosaic image, we selected 62, 75, 73, and 58 single wrinkle ridges in Mare Imbrium, Mare Serenitatis, Mare Fecunditatis, and Mare Tranquillitatis, respectively, for this paper. Several topographic profiles near the midpoint of each wrinkle ridge are generated to measure the maximum displacement (D max ) and height of the wrinkle ridges using digital elevation model (LOLA) data. After that, we create 2D plots of displacement-length (L) for the ridge population in the four Maria and compare the results. A linear fit method derives the D max / L ratios (γ) from the D-L data. We calculated the contractional strains in each mare area based on the cap D sub m a. x over cap L data. Moreover, each mare's gravity pattern, mare thickness, and formation age are also presented. The ridges in Mare Imbrium and Mare Serenitatis have a higher γ value (1.83 × 10−2 and 1.98 × 10−2) than the ridges in Mare Fecunditatis and Mare Tranquillitatis, which have γ values of (1.67 × 10−2 and 1.75 × 10−2). Finally, the contractional strains (ε) in Mare Imbrium, Mare Serenitatis, Mare Fecunditatis, and Mare Tranquillitatis are estimated to be 0.23 %, 0.41 %, 0.39 %, and 0.18 % (considering 25° is the fault plane dip θ), respectively. The maximum values of the free-air gravity anomalies in Mare Fecunditatis range from −30 to 250 mGal, while minimum gravity anomalies in Mare Serenitatis range from −80 to 140 mGal. Mare Imbrium, Mare Serenitatis, Mare Fecunditatis, and Mare Tranquillitatis have an average thickness of 300 m, 910 m, 652 m, and 760 m, respectively. Furthermore, the Mare Imbrium ridge group is older than the Lunar Wrinkle Ridges in Mare Serenitatis. Mare Tranquillitatis ridge group formation takes longer than Mare Imbrium ridge group formation. Therefore, we believe that it has thicker basaltic units, a longer wrinkle ridge formation time, and higher gravity anomaly than the Mare Imbrium and Mare Serenitatis basins, even though the formation of the Mare Tranquillitatis and Mare Fecunditatis basins occurred earlier. [ABSTRACT FROM AUTHOR]

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Mary Wollstonecraft's Maria can be considered both gothic and anti‐gothic, in that it both evokes and subverts gothic imagery in order to emphasize women's oppression. Throughout the novel, Wollstonecraft employs gothic iconography while simultaneously dismissing gothic sensationalism for its failure to capture women's real‐world subjugation; thus, an "anti‐gothic gothic" perspective characterizes her depiction of the dark realities of Enlightenment society. The animals that feature in Maria are likewise anti‐gothic gothic animals. Important signifiers in gothic texts, animals are commonly used to contribute to atmospheres of tension and disquiet. Maria employs animals ironically, using moments of seemingly uncanny animal presence to expose how both humans and animals are oppressed by the power structures that govern their lives. Wollstonecraft paints a brutal picture of late eighteenth‐century society, and animals are an integral part of that picture. The social world she recreates is one of deeply entrenched hierarchical violence that permeates all levels of society and radically affects the experiences of both women and animals. [ABSTRACT FROM AUTHOR]

The irrationalist and vitalist options in the philosophy of the early twentieth century find in María Zambrano a liminal proposal. The author proposes a double movement: archaizing in order to renew the model of a philosophy saturated with formulas and without experiential content. To do so, she reads Plato, the father of Greek rationalism, through her acute hermeneutics to demonstrate that the birth of philosophy is methodologically congruent with mystical experience. Both philosophy and mysticism are models of liberation of the soul in search of truth, understood as transcendent reality. Both start from the multiplicity of being to coincide in the unity of the permanent. Both are also sources of knowledge for the common man who can approach the divine by means of his decision and will. Thus, in her main texts we find the arguments to recover the lost spirituality and to move into the experience of the sacred through the articulation of poetic reason. [ABSTRACT FROM AUTHOR]

La pregunta por el otro ha sido una constante en la historia de la literatura. El diferente, el repudiado, ha estado siempre ahí, en mayor o menor medida, según la época a la que nos acerquemos. El ser humano se ha enfrentado a esta visión especular de sí mismo con ambivalencia e incluso temor, sin ser consciente de que este otro que tantas veces es repudiado no es más que una proyección de uno mismo hacia el exterior. En este trabajo, nos proponemos acercarnos a esta temática en dos obras que muestran el conflicto entre la utopía de la vida colonial y la realidad de los subordinados y los esclavos que la sustentaba, la novela María, de Jorge Isaacs, y Sab, de Gertrudis Gómez de Avellaneda. Para ello, estudiaremos la visión del otro que existe en ambas novelas, a través de un análisis comparativo que nos permita observar cómo se produce un proceso de ocultación visible del diferente como ruptura de una narrativa idealizada sobre la sociedad del momento.

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A narrativa de Fátima é profundamente devedora das correntes modernas de espiritualidade mariana, ou cristológico-mariana. A Senhora que apareceu em Fátima, na última das suas aparições, revelou-se como «a Senhora do Rosário». Esta invocação mariana, que se afirmou nos anos subsequentes à conclusão do concílio de Trento (sobretudo depois da Batalha de Lepanto, em 1571), era particularmente venerada pelos Pastorinhos na sua paróquia de Fátima. No entanto, nas conversas destes com a Senhora vestida de branco, «mais brilhante que o sol» (cf. Ct 6, 10; Ap 12, 1), sobressai a doutrina reparadora do Imaculado Coração de Maria, bem como a sombra protetora da Mãezinha do Céu, a «Mãe de misericórdia» da tradição monástica. São estas duas sensibilidades modernas que constituirão o objeto da breve abordagem apresentada neste nosso ensaio.

Among early Christian interpretations of Rev 12,15-16, Oecumenius’ exegesis is highly distinctive. He argues that this passage depicts Satan’s attempt to destroy Mary. Satan wanted Mary to see the cruel sufferings of Christ at the cross, so that she would be anguished. Satan intended for Jesus’ sufferings to rattle Mary and drown her in anguish and suffering. In this way, she would be destroyed and swept over, fulfilling Satan’s purpose of destroying Mary, her son and those who believe in him as represented by the vision of Rev12. This article proposes that Oecumenius’ distinctive interpretation lies in his Christological and historical reading of Rev 12 as well as his intertextual reading of Rev 12:14-16 with Jonah 2:4, Matt 7:25, and Luke 2:35. [ABSTRACT FROM AUTHOR]

This research focuses on Mary of Nazareth, a leading and supportive woman, a model of care not only for Christians but for all humanity. The figure of Mary conveys important social dynamics, such as overcoming injustices, especially concerning the poor, as the Magnificat so aptly expresses. Care implies an interest in justice and involves the connection among all living beings and everything that corresponds to the balance and preservation of life on the planet, our Common Home. Relationships of care permeate the logic of ethics of alterity and dialogue and underpin the search for alternatives regarding the challenges and difficulties that humanity currently faces, such as social inequalities, the dynamics of a predominantly exploitative economy, and the technocratic paradigm itself, which leads to environmental neglect. Mary constitutes a revolutionary paradigm in her youthfulness, prophetism, and love for humanity, providing new paths in the defense and promotion of the culture of care, in order to think about new relational and socio-environmental dynamics. [ABSTRACT FROM AUTHOR]

In this research, we will address the complex and controversial phenomenon of Marian apparitions. This requires both the author and the reader to adopt a prior attitude of not giving in to the extremes of Marian maximalism and minimalism. In the first case, devotionism (unbalanced and accentuated devotion) leads to an exaggerated value of the messages of the visionaries, as if they were the best and only update of divine Revelation. Miracles and “signs from heaven” are sought at all costs. The centrality of Christ is lost, since the supposed messages attributed to Mary seem more important than the Bible. In the second case, there is a prior attitude of rejecting the visions, since they are considered alienating. They would be pure human invention, which does not even deserve to be studied. At most, the phenomenon can be understood from the critical perspective of the human sciences, such as cultural anthropology and social psychology. We believe that the most sensible and wise thing to do is to adopt an open attitude to possible cases of visions and apparitions, with lucidity and criteria from theology and spirituality, using the help of science. Based on a theoretical-bibliographical methodology, this study aims to address visions or apparitions, developing a theological perspective on them, and then addressing the norms for discerning presumed supernatural phenomena and the process of discerning visions or apparitions. Finally, the aim is to receive and understand apparitionist messages, considering the human conditioning in the apparitions and the theological-pastoral issues for discussion and further study. [ABSTRACT FROM AUTHOR]

Copyright of Imago (22549633) is the property of IMAGO Revista de Emblematica y Cultura Visual and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Crohn's disease is a chronic inflammatory bowel disease. Endoscopic methods are the gold standard for assessing the severity and extent of disease involvement. Their main disadvantage is the invasive nature of the examination. Therefore, non-invasive radiological methods such as magnetic resonance imaging and ultrasonography are used as part of regular follow-up. Their another advantage over colonoscopy is a higher yield in the evaluation of disease complications and other comorbidities. The disadvantage of imaging methods is a certain degree of subjectivity burdening the evaluation and, of course, the need for experience. Currently, there are a number of MR scoring systems that aim to provide the most objective assessment of bowel involvement. The yield of these systems has been demonstrated in a number of studies, and although they are not currently used in clinical practice, they could become a useful tool in the future when the findings are unclear or when assessing the effect of treatment. [ABSTRACT FROM AUTHOR]

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Este trabajo expone un relevamiento y estudio realizado por el grupo de Investigación de la Facultad de Teología de la UCA que trabaja prácticas de espiritualidad en el final de la vida. Llevamos adelante una encuesta a nivel nacional en la cual relevamos las preferencias y valores en el cuidado en el final de la vida de las personas frente a un caso hipotético de enfermedad que amenazase su integridad, al mismo tiempo que tomamos en cuenta algunas variables sociodemográficas fundamentales con el objetivo de poder correlacionar su respuesta con las características específicas de cada población encuestada. Luego de contextualizar el trabajo y exponer la metodología utilizada, se presentan los resultados globales de la encuesta y de algunos temas en particular, reflexionando sobre los mismos y planteando en la conclusión algunos límites y posibilidades de la presente investigación.

Copyright of Teología y Vida is the property of Pontificia Universidad Catolica de Chile, Facultad de Teologia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Teología is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article searchs to present resonates with my experience with Mary of Nazareth, based on the missionary journey that is part of the thirty-year history of theological formation that developed with women from different classes and ethnicities. The Marian theology on which I base myself permeates a narrative methodological perspective as a way of theologizing life and worship, starting from Sacred Scripture and experiences. To explain this theme, it starts from the principle of Mary´s humble origins in Nazareth. Mary, as an Anawin of Israel, a poor woman, member of a people who waited for the coming of the Messiah, committed to justice and the salvation foretold, inspires all women in all times to occupy their space in the theology and ministry of the Church. [ABSTRACT FROM AUTHOR]

The context of the present article is my research on philosophies of female education and the questions of female Bildung in the eighteenth and nineteenth centuries in England. Female writings seem to rely on the theoretical background provided by the well-known male authors in order to present a critical and ironical reading. In my study, I highlight the ways of development expressed in the open and closed spaces in Mary Wollstonecraft's novels. In the quite autobiographical Mary (1788), in accordance with the characteristic aversion to the household, the heroine feels at home in nature, or on the road (cf. homelessness). Meanwhile, having left the suffocating milieu of her home and her marriage, she finds her peace and partner in her own way. In the unfinished novel, Maria (1798), the prisonlike environment of the wife with her actual imprisonment in the Gothic asylum, physically represents the patriarchal restraints in women's lives. Maria is a rebel, she leaves her husband, and later her readings free her mind. In both novels the heroines struggle with the expectations of the age and their paths of life display the possibilities for development offered to a young woman in the second half of the eighteenth century-in the framework of Wollstonecraft's early Bildungsromane. [ABSTRACT FROM AUTHOR]

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Copyright of Community Connections: Studies on Education, Culture / Közösségi Kapcsolódások: Tanulmányok Kultúráról és Oktatásról is the property of Szeged University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Nell’articolo proponiamo di rileggere i brani del Vangelo riguardanti la figura di Giuseppe di Nazareth in prospettiva esistenziale, cercando di comprendere l’aspetto umano non solo della situazione in cui si è trovato, ma anche delle sue scelte. Nell’articolo evidenziamo tre possibili forme di dilemmi umani di Giuseppe. Dapprima viene esaminato il dilemma religioso che si traduce in una difficile scelta tra le esigenze della Legge e l’intenzione di salvare la reputazione di Maria. In secondo luogo viene esaminato il dilemma sociale che riguarda la reputazione di Giuseppe per il fatto che, in un certo senso, si assume la responsabilità della gravidanza di Maria. Infine viene esaminato il dilemma esistenziale che riguarda non solo l’accettazione di una diversa forma di paternità (per adozione), ma anche la fatica di scoprire nel quotidiano un modo di essere padre per Gesù, che è consapevole di essere Figlio di Dio.

En América Latina, sobre todo la gente sencilla, aprendió a ver a la Virgen junto con Dios, formando parte del complejo divino que da a la vida su sentido último. De allí que se dirige a María como fin, por mandato y regalo de Cristo: «Ahí tienes a tu Madre ». Una revalorización de la percepción vital del sensus fidei, que es don del Espíritu Santo, puede ayudarnos a ponderar más adecuadamente la riqueza de la aprehensión directa, que es siempre mayor que la de la expresión conceptual refleja. En este sentido, el sensus fidei es uno de los factores de desarrollo de la doctrina cristiana, que no puede explicarse recurriendo exclusivamente al modelo del razonamiento deductivo por el que de unas verdades dadas se deducen otras. El impulso que promueve esta trans-conceptualización tiene su fuente en la percepción intuitiva de la validez de las fórmulas que surgen en los esquemas conceptuales de varias culturas, y dan lugar a la adquisición de categorías nuevas que permiten una reformulación de la tradición y un progreso en el desarrollo dogmático. De allí la importancia en la vocación del teólogo a una conceptualización de esta aprehensión pre-conceptual que la diversificación de la vida teologal de los cristianos es capaz de suscitar. Sobre todo, si, en lugar de re-sistematizar lo ya sistematizado, es capaz de volverse atento a las expresiones que el sensus fidei siempre tiene para ofrecer al auténtico progreso de la tradición.

By approaching the figure of Mary according to the anagogy, it is possible to focus on how Dante's reading of the figure of the Virgin, focusing on the event of the Incarnation, presents Mary, expressed in her human nature and the ontological impact of her person, as a lumen that, in full cooperation with divine Grace, helps the faithful to direct their path. The anagogical perspective allows us to comprehend the figure of Mary sub specie aeternitatis, reinterpreting the historical datum, as far as possible, from God's perspective. [ABSTRACT FROM AUTHOR]

The aim of this article is to analyse the poetics of Antoni Malczewski's Maria in terms of its cinematic qualities. The author uses various film theories, including those formulated by Siegfried Kracauer, Béla Balázs and Jean Mitry, in order to approximate the meaning of a text being cinematic and to find tools for the analysis of a literary text through this lens. Six features are distinguished: (1) fragmentariness of the plot structure, (2) editing within scenes, (3) a focus on movement, (4) transcending the limitations of human perception, (5) quasi-reproduction of reality and (6) giving images meaning as parts of a larger composition. These can be found in different passages from Maria, the analysis of which leads the author to conclude that the key to the cinematic qualities in Malczewski's novel is the quasi-impersonal reproduction of reality achieved thanks to the withdrawn narrative perspective, the descriptions of empirical reality and the behavioural characteristics of the characters. In the summary, the cinematic qualities of Maria are put within a context of the history of literature and linked to the break with classicistic poetics and the move towards Romanticism. [ABSTRACT FROM AUTHOR]

Copyright of Cauriensia: Revista Anual de Ciencias Eclesiásticas is the property of Instituto Teologico San Pedro de Alcantara de Caceres and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay aims to contribute to a better understanding of the role played by women as cultural mediators in the eighteenth century. Its starting point is the little-known figure of María, Countess of Fernán Núñez, Spanish ambassadress to Portugal (1777–87) and France (1787–91), who led a transnational life marked by travel, international courts, and embassies—all spaces of sociability traditionally linked to the study of cultural mediation, an area that in recent years has begun to be considered in relation to gender. The Countess's experience sheds light on the contributions made by diplomats' spouses to the political and cultural life of Europe and on the ways in which a wife and husband could work as a team. Methodologically, this case study also provides an opportunity for reflecting on the sources with which we can reconstruct the cultural mediation carried out by women, who tend to be far less visible in official records. [ABSTRACT FROM AUTHOR]

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Loores de Nuestra Señora de Gonzalo de Berceo es un poema cuyo tema es el rol desempeñado por la Virgen María en la economía de la salvación como madre de Dios e intercesora. Dentro del extenso microtexto narrativo-argumentativo inserto en el macrotexto envolvente de la plegaria petitorio-laudatoria, se expone entre las cuadernas 4 a 13 una selección de seis figuras marianas del Antiguo Testamento –la mata de Moisés, el bastón de Aarón, la verga de Jesé, la alcoba de los salmos, el vellocino de Gedeón y la puerta de Ezequiel–, que anticiparon las cualidades y acciones de María. El presente trabajo se propone estudiar tales figuras con el objetivo de analizar en cada caso los cuatro sentidos exegéticos –literal, tipológico, tropológico y anagógico– referidos por Berceo y evocar su tradición. Luego se las estudiará como un conjunto para dilucidar los campos semánticos que pueda haber en común. A partir de ello se verificará la presencia de un dinamismo semántico-alegórico subyacente, pautado por el macrotexto, que representa las relaciones Dios-María y los hombres en la historia de la salvación. El análisis específico de cada figura y del conjunto a la luz de esta pauta estructural-semántica propuesta posibilitará una mejor delimitación de su intencionalidad, articulación interna con el macrotexto y su interpretación global.

Presence and Symbolism of Animals in María by Jorge Isaacs ABSTRACT: The presence of animals is a constant in María by the colombian writer Jorge Isaacs. The presence of the irrational assumes various functions, while it shapes a kind of personal symbolism whose meaning deserves to be explored. In this sense, this article aims to analyse with the greatest possible fidelity the animal world and its symbolic meaning in this romantic work, which is considered one of the most important texts in the Colombian literary canon. RÉSUMÉ : La présence d’animaux est une constante dans María de l’écrivain colombien Jorge Isaacs. La présence de ces êtres dépourvus de raison exerce diverses fonctions, tout en représentant une sorte de symbolique personnelle dont le sens mérite d’être approfondi. A cet égard, ce présent article prétend analyser avec la plus grande fidélité possible le monde animal et sa signification symbolique dans cette œuvre romantique considérée comme l'un des textes les plus importants du canon littéraire colombien.

Članak analizira pogled na kreposnu ženu u djelu Edith Stein, polazeći od opisa naravi žene kao vrste ljudske naravi. Stein razlikuje karakteristike koje pripadaju ženi od početka stvaranja, kao i one koje su iskrivljene grijehom i uzdignute milošću. Njezina izvorna struktura pomaže ženi prihvatiti najveće misterije samog života i čini je sposobnom da odgovori s velikom energijom na zahtjeve života, čineći tako velike stvari. Oblikovanje tih potencijala koje nosi u sebi, omogućuje joj da živi kao istinski kreposna žena, mulier fortis, koja ostaje usidrena u »visinu«, dok je duboko utjelovljena u svijetu. S ovim stavovima i krepostima postaje sposobna iznutra »roditi iznova« čovjeka i sve stvoreno, tj. iz ljubavi koja vlada u najvećoj dubini ljudskog srca. Ideal te ženskosti rođene »odozgo« nalazi se u Mariji, Isusovoj majci i ženi koja je potpuno ostvarena. [ABSTRACT FROM AUTHOR]

Background: Magnetic resonance enterography (MRE) has emerged as a novel tool for the assessment of disease activity in Crohn's disease (CD). Real world data from Indian subcontinent on performance of MRE in terminal ileal CD are lacking. Methods: Retrospective analysis of patients with terminal ileal CD who underwent both ileo-colonoscopy and MRE was performed. Ileo-colonoscopy was considered the gold standard for assessment of disease activity. On ileo-colonoscopy, a simple endoscopic score for Crohn's disease (SES-CD) ≥2 was considered active disease; presence of ulcers indicated severe disease. MRE scoring of the disease activity was performed using magnetic resonance index of activity (MARIA) and simplified MARIA (MARIAs). The measure of agreement between ileo-colonoscopy and MRE and comparison of MARIA and MARIAs for assessment of disease activity and sensitivity of MRE to detect mucosal ulcerations were calculated. Results: Seventy patients with terminal ileal CD (mean age 40.74±15.56 years; 71.4% males [n=50]) were evaluated. The sensitivities of MARIA and MARIAs scores to detect active disease were 0.76 and 0.84, respectively. The area under the receiver operating characteristic curve (AUROC) for detecting severe disease was 0.836 (p<0.0001) for MARIA and 0.861 (p<0.0001) for MARIAs. For mild active disease, there was no agreement between SES-CD and MARIA or MARIAs; however, for severe disease, the agreement was fair and moderate for MARIA and MARIAs, respectively. MARIA and MARIAs were comparable for identification of active and severe disease (κ 0.759, p<0.0001 and κ 0.840, p<0.0001, respectively). MRE was 68.18% sensitive to detect mucosal ulcers. Conclusion: MRE is a reliable and sensitive tool for detection of endoscopically severe, but not mild, terminal ileal CD. [ABSTRACT FROM AUTHOR]

Usando la novela María de Jorge Isaacs, se busca analizar cómo las masculinidades se representan a través del personaje principal de Efraín, con el propósito de ver en qué aspectos la masculinidad colombiana decimonónica se moldea a las ideas de masculinidad establecidas por las corrientes dominantes del siglo XIX. Para esto, se analizan dos aspectos de la novela: primero, el componente cristiano, representado a través de la relación entre Efraín y María, y el fracaso de la familia, que funciona como alegoría para referirse al cristianismo; y, segundo, la escena de la caza del tigre, que sirve como ejemplo claro de la construcción del hombre viril por la dicotomía entre Efraín y Braulio. Para entender el arquetipo del macho viril moderno, es necesario entender el proceso de la construcción de las masculinidades que, a su vez, refleja la construcción de las nuevas nacionalidades latinoamericanas que empezaron a tomar forma durante el siglo XIX.