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Systemic autoinflammatory disorders comprise an expanding group of rare conditions. They are mediated by dysfunction of the innate immune system and share a core of phenotypic manifestations including recurrent attacks of fever, cutaneous signs, chest or abdominal pain, lymphadenopathy, vasculopathy, and musculoskeletal symptoms. Diagnosis is often established in childhood, but a growing number of adult patients are being recognized with systemic autoinflammatory disorders, including adult-onset disease. In this review, we provide a concise update on the pathophysiology, clinical presentation, and diagnostic approach of systemic autoinflammatory disorders with an emphasis on the adult patient population. Despite the recent advances in genetic testing, the diagnosis of autoinflammatory disease in adult patients is often based on a thorough knowledge of the clinical phenotype. Becoming acquainted with the clinical features of these rare disorders may assist in developing a high index of suspicion for autoinflammatory disease in patients presenting with unexplained episodes of fever or inflammation. ispartof: AUTOIMMUNITY REVIEWS vol:20 issue:4 ispartof: location:Netherlands status: published

While there are major differences between their respective religious paths and personal lives, there are also important areas of convergence between the beliefs and practices of Pope John XXIII (formerly Angelo Giuseppe Roncalli) and Said Nursi. Both saw a world of massive injustice, inequality and violence; both saw humans on their own as unable to meet these challenges; and both found resources to guide humanity in the wisdom of their respective religious traditions. Both worked tirelessly to actualise the promise of peace of their particular religious paths. Both believed in religious freedom. Roncalli knew and respected Muslims from his years serving as a papal envoy in Sofia, Bulgaria, and in Istanbul. As Pope John XXIII, he changed Catholic teaching by affirming for the first time in Catholic history the right of religious freedom. Nursi interpreted the Islamic heritage of prophecy and wisdom in relation to the challenges of his context. Pope John and Nursi drew lessons from the prophets of their traditions to guide contemporary believers. Both stand as beacons of hope for humanity in the 21st century. Nursi and Pope John appreciated the deep anxieties of their contemporaries over the many threats and uncertainties of modern life; both knew the havoc that can be brought by unchecked human passions. Submission to God as the one sure path to peace was at the very centre of Nursi’s understanding of Islam and human life. It was also central to Pope John’s understanding of Christian discipleship.

According to philosopher, Emmanuel Levinas, alterity can exist only in its infinite and fluid nature in which the aspects of it that exceed the human ability to fully understand it remain unthematized in language. Levinas sees the encounter between self and other as the moment that instigates ethical responsibility, a moment so vital to avoiding mastering what is external to oneself that it should replace Western philosophy’s traditional emphasis on being as philosophy’s basis, or “First Philosophy.” Levinas’s conceptualization of language as a fluid, non-mastering saying, which one must continually re-enliven against a congealing and mastering said, is at the heart of his ethical project of relating to the other of alterity with ethical responsibility, or proximity. The imaginative poetic language that some contemporary poetry enacts, resonates with Levinas’s ethical motivations and methods for responding to alterity. The following project investigates facets of this question in relation to Levinas: how do the contemporary poets Peter Blue Cloud, Jorie Graham, Joy Harjo, and Robert Hass use poetic language uniquely to engage with alterity in an ethical way, thus allowing it to retain its mystery and infinite nature? I argue that by keeping language alive in a way similar to a Levinasian saying, which avoids mastering otherness by attending to its uniqueness and imaginatively engaging with it, they enact an ethical response to alterity. As a way of unpacking these ideas, this inquiry will investigate the compelling, if unsettled, convergence in the work of Levinas and that of Blue Cloud, Graham, Harjo, and Hass by unfolding a number of Levinasian-informed close readings of major poems by these writers as foregrounding various forms of Levinasian saying. Ph. D.

Un texte n’existe que dans la mesure où il est lu et ses différentes lectures contribuent à en montrer la richesse et l’intérêt. En France on a longtemps lu et on continue encore à lire Fanon, en particulier Les damnés de la terre, à la lumière de la préface que Sartre avait rédigée, à la demande de Fanon lui-même, après une rencontre et d’intenses discussions entre les deux hommes au printemps 1961 à Rome. Le premier chapitre des Damnés de la terre, intitulé “De la violence” avait été publié séparément dans les Temps Modernes, la revue dirigée par Jean-Paul Sartre, comme s’il s’agissait là de l’essentiel de ce livre. Il y a eu depuis beaucoup d’autres lectures de l’œuvre de Fanon, et en particulier de ce livre difficile et complexe. Je voudrais m’attacher, dans les pages qui vont suivre, à la lecture faite par Edward Said des textes de Fanon tout au long de sa carrière, à partir du moment, où, à la suite de la guerre de 1967 entre Israël et les pays arabes, et l’occupation de la Cisjordanie et de Gaza, ainsi que l’annexion de la partie Est de Jérusalem, Said va mêler intimement élaboration théorique et agir politique. Il est d’autant plus intéressant, d’un point de vue français, de porter attention à cette lecture, que Fanon aussi bien que Said, sont largement marginalisés dans le champ intellectuel et universitaire. Ils sont l’un et l’autre le symptôme d’une tache aveugle dans la pensée française dominante, peu encline à analyser le phénomène colonial. Il ne s’agit pas seulement des lacunes de l’histoire coloniale, qui commence tout juste à se développer. Le regard porté par Frantz Fanon sur la colonisation française en Algérie est difficilement supportable dans un pays qui se veut la “patrie des droits de l’Homme” et des valeurs universelles, tout comme la mise en évidence du racisme dans la France des années 1950. Ce qui semble encore davantage difficile à admettre, c’est que la domination coloniale puisse concerner aussi les catégories intellectuelles, les productions de l’imaginaire, et la construction des subjectivités. Lors de la parution, en 1980, de la traduction française d’ Orientalism, la levée de boucliers contre l’ouvrage fut telle qu’il fallut attendre vingt-cinq ans pour une nouvelle édition du livre qui était devenu introuvable. Entre temps Edward Said était mort, et sa notoriété internationale telle qu’il était impossible de continuer à faire comme si cet ouvrage avait cessé d’exister. On peut naïvement s’étonner d’une telle réaction, en face d’un livre dans lequel il est largement question d’écrivains et de savants français, et qui surtout a été écrit en partie dans le sillage intellectuel de Michel Foucault. Said avait cependant déjà pris, à cette époque, des distances avec la théorie foucaldienne, en s’appuyant sur d’autres théoriciens, au premier rang desquels Fanon. L’importance qu’il accordait à Fanon était antérieure. En effet, dans Beginnings, son premier ouvrage important de théorie littéraire, qui précédait Orientalism, Said avait déjà situé Fanon parmi ceux qui, avec Freud, Orwell, Lévi-Strauss et Foucault, avaient contribué à la production d’un “langage mental commun.&rdquo

Camus, « juste sans justice » selon Simone de Beauvoir, rêvant d’une Algérie fédérale et multiculturelle dans un système colonial assoupli, a suscité d’innombrables polémiques qui ne sauraient se réduire au débat avec Sartre, Fanon ou Memmi. Très tôt, Camus a été lu et traduit dans le monde anglophone. E. W. Said, se référant à un essai du critique irlandais O’Brien, fait de Camus, comme « pied-noir », un porte-parole du discours colonial qui aurait ignoré la réalité de l’Algérie. Le philosophe Michael Walzer, qui inscrit Camus parmi les principaux représentants de la « critique sociale » au xxe siècle, montre au contraire, contre O’Brien, toute la complexité d’un discours qui, tenant compte des « sphères de justice », s’efforce de « négocier » les rapports entre l’exigence universelle de la justice et le particulier de l’« amour ». Camus doit ainsi être « lu d’ailleurs », entre le monde francophone et le monde anglophone, entre l’Algérie, la France et l’Amérique, conformément à la perspective postcoloniale ouverte par Said dans Culture et impérialisme. Camus was dreaming of a federal and multicultural Algeria in a liberal colonial state, and this provoked a polemic which could not be reduced to debate with Sartre, Fanon or Memmi in the French context. Early on, Camus was read and translated in the Anglophone world. E. W. Said referred to Conor Cruise O’Brien’s essay and considered Camus as expressing a « pied-noir » point of view on colonization. In opposition to O’Brien, Michael Walzer emphasized the complexity of Camus’s representation of Algeria. According to his theory "spheres of justice", he interpreted Camus’s attempt at « negotiating » justice and love. Thus, Camus should be read « out of bounds », between the Francophone and the Anglophone world, between Algeria, France and America – according to the postcolonial perspective which Said opened through Culture and Imperialism.

Theory and its Double: Ideology and Ideograph in Orientalist Theory Christopher Bush One understands more readily why jubilation attended to the theoretical among the Greeks: they had solved the problem until philosophers came along and attempted to ground everything in sense perception, in aesthesis, with a theorizing of their own, appropriated from the polis in ways as yet little understood, as the sole mediation. —Wlad Godzich /. Orientalism and its Discontents Orientalism is—and does not simply represent—a considerable dimension of modern political-intellectual culture, and as such has less to do with the Orient than with 'our' world. —Edward Said Edward Said's Orientalism is widely considered the starting point for all critical discussions of East-West literary relations. In this text Said argues that the Western political domination of the Orient was greatly assisted by a textualization process involving two major stages. First, the Orient itself was ordered and cata­ logued by expeditions, then transcribed into Western museums and historical discourses. As this essentially textual body was established, Said argues, the study of the Orient developed into the refinement of ignorance, a self-perpetuating body of knowledge which increasingly detached itself from its ostensible object of study (Said 62). Because the Orient was a set of textual practices, a Westerner could become an expert Orientalist without ever leaving home. James Clifford's break-down of Said's own multi­ part definition of Orientalism outlines the fundamental ambiguity of Orientalism's approach

Este artículo se propone investigar el significado de ―lo poscolonial‖ desde el punto de vista de uno de los primeros teóricos de la poscolonialidad, Edward Said. Sin embargo, se enfocará el tema de un punto di vista original. No se trata, de hecho, de individuar enla obra del intelectual palestino las características canónicas de lo poscolonial, sino de individuar el gesto que permite individuar lo poscolonial de Said. Se hipotiza que lacaractrística más importante del poscolonial saidiano no sea la elaboración de la categoría de ―orientalismo‖ sino la inserción de su propia obra en su propia biografía.En otras palabras, se trata de valorar la inserción de Said adentro de la lucha del pueblo palestino, mostrando la relación entre biografía, política, actividad intelectual. Más en general, en esta ponencia se quiere esbozar la idea que la contribución más importantedel pensamiento poscolonial no sea la substitución del canon intelectual Europeo-Occidental-Blanco con otro canon ―más incluyente‖ sino la necesidad de pensar la actividad intelectual en relación a la genealogía y a la biografía de cada uno. Fil: Scalercio, Mauro. Universidad Nacional de San Martín; Argentina. Consejo Nacional de Investigaciones Científicas y Técnicas; Argentina

The aim of this paper is twofold. First, it will try to clarify the importance of the Italian philosopher Giambattista Vico (1668-1744) in shaping Edward Said’s categories. Second, it will shed light on the theoretical importance of such genealogy. From the philological point of view, it is important to show how profound Said’s knowledge of Vico’s work is. Therefore, this paper will follow references to Vico within the whole of Said’s work, from late the sixties ones to the posthumous Humanism and Democratic Criticism.As far as theory is concerned, understanding Said’s use of Vico’s concepts explains why Said refers to his own work with the controversial term “humanism.” Vico, critiquing modernity from the onset, is the basis on which Said built a new critical humanism. In particular, Said uses the very essential elements of the philosophy of Vico: the importance of body as the source of humanity, the critique of modern abstractions, the idea that man knows what he makes, and the idea of the historicity of every human invention and construction. Fil: Scalercio, Mauro. Consejo Nacional de Investigaciones Científicas y Técnicas; Argentina. Universidad de Buenos Aires. Facultad de Filosofía y Letras. Instituto de Filosofía "Dr. Alejandro Korn"; Argentina