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Millions of papers have been published and the same amounts of discussions have been made on the topic of Sustainable Development. Despite that, the situation is getting worsen day by day, not even meager progress has been reported. The culture, which is developed in society wherein, dead are worshipped and living people are crushed under the legs of power politics. It has stolen humanity from humans the structured society has created an institutional crisis and emotional crisis. People are suffering from dark emotions irrespective of any group of age. Instead of debating about the topic, we should start nudging society for sustainable development at the micro-level. Working at the Macro level for sustainable development without talking about the micro-level is not only futility but also wasting of resources. The ubiquitous three monkeys of Mahatma Gandhi depicting moral gestures see no evil, speak no evil, and hear no evil are the ardent requirement of the 21st Century as it talks about emotions at the micro-level as it talks about how socially communicability is needed in society. It is noteworthy that the small three monkey figurine was among the few belongings of Mahatma Gandhi that always remained with him. However, “A photograph of the few personal possessions which Mahatma Gandhi has left to the world and spoons appear in the picture along with his favorite book of songs and the figurine of the three monkeys whom he used to call his gurus. The Monkeys symbolize the injunctions to speak no evil, to see no evil, and to hear no evil.” In this paper, an attempt has been made to establish a trinity model of Gandhi, Buddha, and Dark Emotions which can help society to think positive to irradiate dark emotions which in turns helps in sustainable development

The “Outcome-Based Education” (OBE) model is being adopted at a fast pace in education institutions. it's considered an enormous breakthrough to enhance education across the world . Outcome-based education (OBE) may be a student-centered instruction model that focuses on measuring student performance through outcomes. Outcomes include knowledge, skills, and attitudes. there's a hidden contradiction within the projection and implementation of the OBE. One results in Multidisiciplinarity and therefore the other results in OBE. At first, we expect freedom and in other structured progress is predicted . One results in democratic knowledge and therefore the other results in capitalist knowledge management. Our education is sort of a lady with over ornaments who is unable to steer simply because of the load she carries of the ornaments. Technology silences the mind and not questioning a mind and thus this information society or knowledge society is ignorant and this may come whenever and wherever we mention mass education and not class education. This paper discusses the necessity and importance of curriculum formation and enhancing evaluation within the Outcome Bases education –OBE

Malamud emerged as a talented artist, depicting the life of the Jewish poor in New York. His creative works are appreciated for his allegory and mastery in the art of storytelling. Malamud was the son of Jewish grocers and he grew up in a predominantly Jewish neighborhood in Brooklyn. Some argue that this was the reason that he wrote stories "set in small, prisonlike stores of various kinds" Malamud explores the social realism and ethnic identity in most of his short stories – ‘The Jew Bird,’ ‘Black is my Favorite Color’, ‘The German Refugee’. Malamud's fictional works also include themes of compassion, redemption, new life, the potential of meaningful suffering and self-sacrifice, all of which can be found in “The German Refugee” "The German Refugee" concludes Bernard Malamud's second collection of short stories, Idiots First (1963). The setting is New York City in the summer of 1939, just before the outbreak of World War II.

In the Lotus Sutra (the first Sutra introduced into China and Vietnam from India), the Buddha is described as the most respected and loved creature who walked on two feet. This was precisely the reason why Dalits in India have started the Navayana Buddhism or the Neo- Buddhist movement which is a very socially and politically engaged form of Buddhism. For Dalits, whose material circumstances were very different from the ainstream upper castes, the motivation always remained: to learn about suffering and to reach its end, in each person‘s life and in society. Many of them have turned to Dhamma in response to the Buddha‘s central message about suffering and the end of suffering. Previously lower-caste Hindus, the Indian Buddhists in Nagpur converted under the olitical influence of Babasaheb Ambedkar, the author of India‘s constitution, to denounce caste oppression. They became Buddhist for political and spiritual reasons, and today, the implications of their actions continue to unfold in many ways. Their belief in the four seals of Buddhism – All compounded things are impermanent, All emotions are the pain, All things have no inherent existence and Nirvana is beyond concepts, have made them renounce the atrocities and injustice of Hindu savarnas which were carried on since last many centuries. It is well known that Buddha began his investigation into the mysteries of life by his acute awareness of the painful aspects of his immediate experiences. His encounter with the disease, old age, death, and its sorrowful effects were instrumental in developing a whole philosophy based on the fact of suffering (duḥkha).In his book The Buddha and His Dhamma, Dr. Ambedkar has proposed his concept of Navaya Buddhism which was not very similar to the mainstream traditional Buddhism. His idea was more to discard the practices of karma, rebirth in an afterlife, or related rituals and to use religion in terms of class struggle and social equality. He adopts science, activism, and social reform as a form of Engaged Buddhism. Many critics have identified this phenomenon as a synthesis of the ideas of modern Karl Marx into the structure of ideas by the ancient Buddha. ―Whenever the ethical or moral value of activities or conditions is questioned, the value of religion is involved; and all deep-stirring experiences invariably compel a reconsideration of the most fundamental ideas, whether they are explicitly religious or not.‖ (Encyclopaedia of Religion and Ethics). This paper tries to discuss the role of Buddhism in Modern Indian social problematic reference to context.

Subaltern History is a very interesting mirror of the society and after being quiet for such a long time, when it speaks, it shatters many myths, many stereotypes, many positions, many perceptions, many established narratives, and viewpoints. The re-positioning of the Dalit- Buddhist equation and the role of New writings in Dalit Literature has provided a good platform to discuss the entire narrative of Dr. Babasaheb Ambedkar today. Dalits have been winning their battle against designator and gaining in form of reservation benefits from the days of British rule in India. By 1980s the Dalits included Sudras in their camp and began the united fight against Casteism with Bahujan identity and demanding a proportionate share in various fields. This, in turn, triggered sub-caste identity movements demanding respectable identity and equal share in fields of education employment and politics in India. Today identity politics is a special area of study attracting the attention of students, social scientists and social policy makers in India Identity politics can be defined as “the political arguments that focus upon the interest and perspectives of groups with which people identify”. This includes the ways in which people's politics may be shaped by aspects of their identity with the use of being a part of any social organizations like race, class, religion, gender, ethnicity, ideology, nation, sexual orientation, culture, information preference, history, musical or literary preference, medical conditions, professions or hobbies. Not all members of any given group are necessarily involved in identity politics.

Recent interests in layered transition-metal dichalcogenides (TMDCs), such as WSe2, MoS2, etc, arise due to their attractive electrical, optical, and mechanical properties with potential applications in energy storage, generation, and many more. Embedding these 2D materials in plasmonic cavities can further enhance light–matter interactions and alter their properties, resulting in diverse and efficient optoelectronic applications. The strain due to the geometry and charge transfer due to the plasmonic materials can further modify the TMDCs’ optical response for sensing applications and as single photon emitters in on-chip optoelectronic applications. This work discusses one such 2D-plasmonic hybrid configuration of a silver sphere on a gold disc with WSe2 sandwiched in between. We perform non-invasive Raman and PL studies of this system to estimate the field enhancement and discuss strain and doping induced in the TMDC.

The authors begin the book with „Who “we” are‟….which puts them in the context of their childhood and young age which was influenced by the Nationalist Movement, Charisma od Gandhiji, Alexander Dumas, Maxim Gorky, Mulk Raj Anand, and many other worlds and national phenomena. They also talk about their detachment for the first-hand experiences of the troubled and tortured as they were coming from the upper middle class Hindu savarna families. In the process of narrowing down the whole idea of movements related to women‟s issues, the authors have selected four major areas namely sexual violence, health, work, and legal campaigns. They also excluded the collection of case studies form their preview. By 1984, they came up with their first office with the name” the Women‟s Decade Research Collective- WDRC. In 1985, they got a grant from the ISS Holland. By 1986 their struggle started in the various parts of India to collect the stories/ data/ cases and documents. Their train journey from Assam to Benaras to Madhya Pradesh taught them to be a part of the daily struggle put up by the women across India. The action program got strengthened by the little surveys they took and the information and advice they picked up during the journey. The women‟s movement has no beginning or “origin”. It exists as an emotion, anger deep within us. The women‟s movement history also is like notes in a cycle of rhythm; each is a eparate piece, yet a part of the whole.

Popular Hindi cinema provides a fascinating account of Indian life history and cultural politics. Hindi cinema is always a mirror of the Indian society but films also have fascinated entertained the Indian public for more than a hundred years and sometimes when we analyze the history of Indian cinema we can get an amazingly interesting but actual history of the contemporary society with all its virtues and vices in different colors. This paper deliberates on the various issues pertaining to the portrayal of specific caste, especially the Dalits in Indian films- both Hindi and regional.

Mohandas K. Gandhi's relationship with other eminent history makers of his time—whether personal friends and allies like Jawaharlal Nehru, Rabindranath Tagore, or the opponents and antagonistic rivals like Mohammed Ali Jinnah—was never straightforward, uncomplicated, or free of turbulence. But amongst this group of prominent people, one of his most controversial relationships was with Dr. B.R. Ambedkar, who is considered the messiah of the downtrodden and untouchables (Dalits) in India. As he served India in several capacities, He had various occasions for confrontations with Gandhi but the most famous ones are the differences in the positioning Dalits in India. This paper deliberates upon these differences and how the process of Nation-building was gradually shaped and how these differences affected today‘s Indian people.

Religion relies on the construction and transmission of religious messages and morals in the followers. For a successful construction and transmission of religion, it depends heavily on archetypes, arts, artworks, events, connection with natural phenomena, and so on. These all are collectively known as symbols. Religion is interpreted by the texts, rituals, and works of art as symbols. Symbols and their construction help in creating myths and expressing moral values of the religious society. It helps in the spread of teachings of the religion and builds a bond of worship amongst the believers or the followers. Buddhism is the religion of the followers of Gautama Buddha (Sakyamuni). It is a branch of Hinduism with numerous varieties in practices and conviction. Like Hinduism, Buddhism is one of the significant religions of the world with presumably more than 3.5 million disciples. Ongoing themes of Buddhism incorporate the three precepts or gems (Buddha, Dharma, and Sangha), and the objective of Nirvana. This paper discusses various iconography and religious symbolism in different Buddhist statues across the world.

There have been several reports of plasmonically enhanced graphene photodetectors in the visible and the near infrared regime but rarely in the ultraviolet. In a previous work, we have reported that a graphene-silver hybrid structure shows a high photoresponsivity of 13 A/W at 270 nm. Here, we consider the likely mechanisms that underlie this strong photoresponse. We investigate the role of the plasmonic layer and examine the response using silver and gold nanoparticles of similar dimensions and spatial arrangement. The effect on local doping, strain, and absorption properties of the hybrid is also probed by photocurrent measurements and Raman and UV-visible spectroscopy. We find that the local doping from the silver nanoparticles is stronger than that from gold and correlates with a measured photosensitivity that is larger in devices with a higher contact area between the plasmonic nanomaterials and the graphene layer.

According to Michelle Foucault, truth, morality, and meaning are created through discourse. Every age has a dominant group of discursive elements that people live unconsciously. New approaches in Literature studies like New Historicists and Cultural Materialists are interested in recovering lost histories. Education and the idea of democracy reached many sections of the society after Independence, awakening the masses all over the country, as well as Dalits, Adivasis, and Nomadic and other tribes living in and outside villages. The democratization of education enabled its spread among farmers, women, and workers. The idea of the equal worth of all people was widely expressed, but social conditions did not change. There were revolutionary transformations in the lives of the nation, society, and individuals due to the consciousness of such humanistic values as equality, liberty, fraternity, and justice. Yet, at the same time, sentiments of pain and revolt were also kindled because of dissatisfaction with an inequitable system. This paper reflects upon some important areas of Dalit Studies where the subjugation of Knowledge is done through the power of caste supremacy.

India is a vast and diverse country having a natural treasure of folk tales and folk literature. Folk literature may be a part and parcel of the language and culture of any society. Folk literature also called folklore or oral tradition is that the lore (traditional knowledge and beliefs) of cultures having no written communication. It is transmitted by word of mouth and consists, as does write literature, of both prose and verse narratives, poems and songs, myths, dramas, rituals, proverbs, riddles, and therefore the like. Nearly all known peoples, now or within the past, have produced it. The diversity of India’s culture ensures a wide but complex range of literature which is based on the traditional language and customs from different regions, religious and social groups, and tribes. Most of the Folk tales are created, spread, and retained in the vernacular languages as Folktales exercise a powerful influence over the popular imagination, with folk heroes often being deified in villages. This paper deliberates on various aspects of the Indian Folk literature regarding its connection with the development of regional vernacular literature in India.

“Better is to live one day virtuous and meditative than to live a hundred years immoral and uncontrolled” (The Buddha) Bhakti movement in India has been a path-breaking phenomenon that provided a solid shape and an identifiable face to the abstractions with the help of vernacular language. As a religious movement, it emphasized a strong personal and emotional bond between devotees and a personal God. It has come from the Sanskrit word Bhaj- ‘to share’. It began as a tradition of devotional songs, hagiographical or philosophical – religious texts which have generated a common ground for people of all the sects in the society to come together. As counterculture, it embraced into its fold all sections of people breaking the barriers of caste, class, community, and gender. It added an inclusive dimension to the hitherto privileged, exclusivist, Upanishadic tradition. It has provided a very critical outlook on contemporary Brahminical orthodoxy and played a crucial role in the emergence of modern poetry in India. This paper elaborates on the positioning of the Bhakti Movement in the context of Protest narratives in India.

Engaged Buddhism refers to Buddhists who are seeking ways to apply the insights from meditation practice and dharma teachings to situations of social, political, environmental, and economic suffering and injustice. The Non-duality of Personal and Social Practice is making such engagement possible even today. Buddhist teachings themselves as the restrictive social conditions within which Asian Buddhism has had to function. To survive in the often ruthless world of kings and emperors, Buddhism needed to emphasize its otherworldliness. This encouraged Buddhist institutions and Buddhist teachings (especially regarding karma and merit) to develop in ways that did not question the social order. In India today, Modern democracy and respect for human rights, however imperfectly realized, offer new opportunities for understanding the broader implications of Buddhist teachings. Furthermore, while it is true that the post/modern world is quite different from the Buddha‟s, Buddhism is thriving today because its basic principles remain just as true as when the Buddha taught them. A classic case of engaged Buddhism in India is discussed in this paper which deliberates on the Dalit- Buddhist equation in modern India. For Dalits, whose material circumstances were completely different from the higher castes, the motivation continually remained: to find out concerning suffering and to achieve its finish, in every person‟s life and in society. Several of them have turned to Dhamma in response to the Buddha‟s central message concerning suffering and therefore the finish of suffering. Previously lower-caste Hindus, the Indian Buddhists in Nagpur regenerate under the political influence of Babasaheb Ambedkar, the author of India‟s constitution, to denounce caste oppression. They became Buddhist for political and religious reasons, and today, the implications of their actions still unfold in some ways. Their belief in the four seals of Buddhism – • All physical things are impermanent, • All emotions are the reasons for pain, • All things don't have any inherent existence and • Nirvana is the moderation in life, Have created them renounce the atrocities and injustice of Hindu savarnas that were carried on since last several centuries.

INTRODUCTION In this study we examined relationships among mechanomyographic (MMG), electromyographic (EMG), and peak twitch torque (PTT) responses as well as test-retest reliability when recorded during recruitment curves in the soleus muscle. METHODS PTT, EMG (M-wave, H-reflex), and MMG responses were recorded during recruitment curves in 16 subjects (age 24 ± 2 years) on 2 separate days. The sum of the M-wave and H-reflex (M+H) was calculated. Correlations among variables and test-retest reliability were determined. RESULTS MMG was correlated with PTT (mean r = 0.93, range r = 0.59-0.99), the M-wave (0.95, 0.04-0.98), and M+H (0.91, 0.42-0.97), but was unrelated to the H-reflex (-0.06, -0.56 to 0.47). Reliability was consistently high among most variables, but normalizing to the maximum value improved MMG reliability and the minimum detectable change. CONCLUSION MMG responses predicted 86%-90% of the variability in PTT, M-wave, and M+H; thus, MMG may be a useful alternative for estimating twitch torque and maximal activation. Muscle Nerve 56: 107-116, 2017.

Sylwester Gawinkowski opened discussion of the paper by Javier Aizpurua: How many electrons are transferred by one ultrashort pulse? If you are thinking about applications in electronics, then it seems that this number may be too small. Is simply increasing the pulse energy and therefore significantly increasing the number of such emitted electrons possible?

The amplitude of the H-reflex during the development and progression of fatigue reflects a complex interplay between central and peripheral factors. The purpose of this study is to characterize H-reflex homosynaptic post-activation depression (PAD) in an online fashion during a sustained submaximal fatigue task. The task required a high motor output in order to increase the likelihood of creating partial muscle ischemia with accumulation of fatigue metabolites, an important potential inhibitory influence upon the H-reflex during the progression of fatigue. Eleven subjects without neurologic impairment maintained volitional, isometric plantar flexion at 60% of maximal voluntary contraction until exhaustion. A paired-pulse stimulus (2 Hz) was delivered to the tibial nerve to elicit paired H-reflexes before, during, and after the fatigue protocol. The normalized amplitude of the second H-reflex (depression ratio) served as an estimate of PAD. Depression ratio increased during the first half of the fatigue protocol (P < 0.001), indicating a diminution of PAD, and then returned as exhaustion approached. The biphasic behavior of homosynaptic H-reflex depression during fatigue to exhaustion suggests a role for metabolic mediators of post-activation depression during fatigue.

Ion implantation has been widely used in various device fabrication applications, including that of optoelectronic components. Focused Ion Beam (FIB) is an especially versatile implantation method, since it can be used for well controlled doping with sub-micron spatial precision. Here, we report FIB induced gallium doping in micrometer-sized regions on shallow Silicon p-n junction devices and its effect on the device optoelectronic properties investigated through micro-spectroscopic measurements. The effect of varying dose levels has been quantified in terms of photo voltage, Raman spectroscopy, XPS and reflectance measurements to investigate the effect of radiation damage and surface amorphization. Based on these observations we report simultaneous occurrence of two scenarios, channeling of high-energy gallium ions beyond the junction depth, as well as formation of an amorphous silicon layer, which cumulatively degrade the optoelectronic properties of the diodes.

We present a wafer scale, laser controlled fabrication method for making large-area, plasmonic dimeron-pillar configuration, using stimulated dewetting of thin silver film on MoS 2 covered gold disc. The dewetting of 3-nmthick silver film forms preferential silver islands only on the exposed area of the samples. An enhancement in Raman signal is observed, implying the usage of said surface for surface enhanced Raman scattering (SERS). The fabricated configuration can act as a simple and convenient template for optoelectronic and photonic devices.

The transfer of charge carriers across the optically excited hetero-interface of graphene and semiconducting transition metal dichalcogenides (TMDCs) is the key to convert light to electricity, although the intermediate steps from the creation of excitons in TMDC to the collection of free carriers in the graphene layer are not fully understood. Here, we investigate photo-induced charge transport across graphene–MoS2 and graphene–WSe2 hetero-interfaces using time-dependent photoresistance relaxation with varying temperature, wavelength, and gate voltage. In both types of heterostructures, we observe an unprecedented resonance in the inter-layer charge transfer rate as the Fermi energy ( E F) of the graphene layer is tuned externally with a global back gate. We attribute this to a resonant quantum tunneling from the excitonic state of the TMDC to E F of the graphene layer and outline a new method to estimate the excitonic binding energies ( E b) in the TMDCs, which are found to be 400 meV and 460 meV in MoS2 and WSe2 layers, respectively. The gate tunability of the inter-layer charge transfer timescales may allow precise engineering and readout of the optically excited electronic states at graphene–TMDC interfaces.

Background: Educational background and students’ preparedness influence interprofessional education (IPE). We studied if healthcare students’ prior exposure tointerprofessional collaborations and education influenced their attitudes andreadiness for IPE.Methods: Graduate students were surveyed in this cross-sectional study using the Readiness for Interprofessional Learning Survey (RIPLS). Independent variables included age, gender, type of healthcare program, diversity of clinical observation settings, and previous IPE coursework.Findings: Sixty-eight completed surveys included 60 percent in the 20 to 25-yearold group and 78 percent females. Controlling for age and gender, MANCOVA showed no group mean differences in the RIPLS.Conclusions: Students’ attitudes toward IPE are not associated with their professional program, previous IPE coursework, or exposure to interprofessional interactions in diverse clinical observations.

The weak light–matter interaction in graphene can be enhanced with a number of strategies, among which sensitization with plasmonic nanostructures is particularly attractive. This has resulted in the development of graphene–plasmonic hybrid systems with strongly enhanced photodetection efficiencies in the visible and the IR, but none in the UV. Here, we describe a silver nanoparticle–graphene stacked optoelectronic device that shows strong enhancement of its photoresponse across the entire UV spectrum. The device fabrication strategy is scalable and modular. Self-assembly techniques are combined with physical shadow growth techniques to fabricate a regular large-area array of 50 nm silver nanoparticles onto which CVD graphene is transferred. The presence of the silver nanoparticles resulted in a plasmonically enhanced photoresponse as high as 3.2 A W−1 in the wavelength range from 330 nm to 450 nm. At lower wavelengths, close to the Van Hove singularity of the density of states in graphene, we measured an even higher responsivity of 14.5 A W−1 at 280 nm, which corresponds to a more than 10 000-fold enhancement over the photoresponse of native graphene.

AIMS & OBJECTIVES: To assess the value of transvaginal Sono hysterosalpingography in evaluating the uterine abnormalities and tubal patency in infertile patients and to compare its results with established methods like hysterosalpingography and laparoscopy. MATERIALS & METHODS: Starting from June 2010, 30 cases of transvaginal Sono hysterosalpingography (SHSG) were carried out on patients of infertility and reproductive wastage. The results of this procedure were compared with HSG in 14 cases and with laparoscopy in 16 cases. In cases where uterine factor was suspected the findings of sonohysterogram were confirmed by office hysteroscopy. RESULTS: Out of the 16 cases confirmed by laparoscopy there was complete agreement with SHSG in 14 (87.5%) cases partial agreement in one (6.25%)and total disagreement in 2 (12.5%) cases out of The 14 cases (85.7%) partial agreement in 1 (7.1%) And total disagreement in 2 cases (14.2%). There was 100% agreement in this findings of sono hysterosalpingography and hysteroscopy. CONCLUSION: There were no false positive cases in SHSG. We than conclude from our study that transvaginal SHSG is a simple & reliable method of evaluating uterine abnormalities and tubal patency its results being comparable to the established methods like HSG and laparoscopy.

Depression of the Hoffman reflex (H-reflex) is used to examine spinal control mechanisms during exercise, fatigue, and vibration and in response to training. H-reflex depression protocols frequently use trains of stimuli; this is time-consuming and prevents instantaneous assessment of motor neuronal excitability. The purpose of this study was to determine if paired-pulse H-reflex depression is reproducible and whether paired-pulse stimulation adequately estimates the depression induced by the more traditional ten-pulse train. H-reflexes were elicited via ten-pulse trains at 0.1, 0.2, 1, 2, and 5 Hz in ten neurologically intact individuals on two separate days. We measured the depression elicited by the second pulse (H2) and the mean depression elicited by pulses 2–10 (Hmean). H2 was consistent at all frequencies on both days (r2 = 0.97, p<0.05, and ICC(3,1) = 0.81). H2 did not differ from Hmean (p>0.05). The results indicate that paired-pulse H-reflex depression has high between-day reliability and yields depression estimates that are comparable to those obtained via ten-pulse trains. Paired-pulse H-reflex depression may be especially useful for studies that require rapid assessment of motor neuronal excitability, such as during exercise, fatigue, and vibration, or to establish recovery curves following inhibition.

H-reflex depression (diminution of amplitude after a conditioning stimulus) is mediated presynaptically and therefore can help distinguish central versus peripheral mechanisms of fatigue. We examined the effects of a dynamic exercise protocol on H-reflex depression using two conditioning methods: homonymous conditioning (paired-pulse tibial nerve stimulation); and heteronymous conditioning (common peroneal nerve stimulation). Ten subjects performed dynamic contractions of the soleus muscle through 30° ankle range of motion. The concentric phase required a target force of 10% of maximum voluntary isometric contraction (MVIC) and the eccentric phase force target was 80% MVIC. Fatigue persisted for >20 min after cessation of the exercise. Compared with prefatigue values, the dynamic fatigue protocol did not increase presynaptic inhibition after either homonymous or heteronymous conditioning. Peak to peak amplitude of unconditioned H-reflexes was likewise unchanged despite a long term depression of muscle force (long duration fatigue). These results suggest that persistent fatigue after dynamic exercise is attributed to muscle changes and not altered spinal mechanisms.

After spinal cord injury (SCI), widespread reorganization occurs within spinal reflex systems. Regular muscle activity may influence reorganization of spinal circuitry after SCI. The purpose of this study is to investigate the effects of long-term soleus training on H-reflex depression in humans after SCI. Seven subjects with acute ( 0.05) despite significant adaptations in torque and fatigue resistance (p < 0.05). Three subjects who began training very early after SCI retained H-reflex post activation depression, suggesting that early intervention of daily muscular activity may be important.