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International audience; The balance between periapical tissue inflammation and regeneration is pivotal in determining the success of endodontic treatment. This study was designed to investigate the effect of silicate-based root canal sealer BioRoot™ RCS (BRCS) on modulating the inflammatory response and early steps of regeneration initiated by human periodontal ligament (PDL) fibroblasts. Methods: Samples of BRCS and Pulp Canal Sealer (PCS) were incubated in culture medium to obtain material extracts. To simulate bacterial infection and endodontic sealer use, PDL fibroblasts were stimulated with lipopolysaccharides (LPS) and cultured with material extracts. Secretion of pro-inflammatory cytokine (IL-6) and growth factor (TGF-β1) were quantified by ELISA. Adhesion of inflammatory (THP-1) to endothelial cells (HUVEC) was studied using fluorescent THP-1, their migration using Boyden chambers and their activation using a cell adhesion assay. Proliferation of PDL fibroblasts was quantified by MTT assay. PDL stem cell migration was investigated using Boyden Chambers after immunofluorescence and RT-PCR characterization. Results: IL-6 secretion decreased with BRCS while it increased with PCS. TGF-β1 secretion significantly increased only with BRCS. The material extracts did not affect THP-1 adhesion to HUVECs but only BRCS inhibited their migration. Moreover, activation of THP-1 decreased with BRCS and to a lesser extent with PCS. Finally, BRCS increased PDL fibroblast proliferation without affecting PDL stem cell migration. By contrast, PCS decreased PDL cell proliferation and migration. Conclusions: These results report that the endodontic sealers inflammatory and regeneration modulation can be predicted in vitro. It demonstrates that BRCS, unlike PCS, has an anti-inflammatory effect and promotes regeneration.

This paper examines the effects on employment due to a mega-sport event and more precisely this study demonstrates that the 1998 Football World cup in France had a significant positive effect on employment in the host regions. Moreover, it shows the impact differences between the host regions where some have been more affected than other. This work is the first to analyze the effect on employment in the host regions using a Difference in Difference approach. The basic DID model is then improved to add new parameters in the regression. It is one of the rare studies to find a significant positive impact on the economy owing of the World cup or the Olympic Games.

Even though the question of the highest good and what it consists in lay at the basis of the Ancients ' moral systems, it seems to have gone out of fashion in the Modern era. However, according to Kant, man cannot will anything but under the idea of good and, in order to be able to bring the series of his ends to a close, he needs to conceive the idea of an unconditioned end of his, the "highest good". By tackling the problem of the universal meaning of human life, Kant pays tribute to an ancient approach to practical philosophy in which the latter, in its teleological aspect, teaches man what the absolutely necessary end of his conduct must consist in and how he can attain it. As a result, he builds a doctrine of the summum bonum, following in the Ancients' footsteps, the conclusion of which doctrine lies in the answer to philosophy's two pratical questions. What may I hope (the question concerning the essence of the highest good)? What am I to do (the question concerning the conduct resulting in the highest good)? But the Copernican Revolution in ethics is the discovery that the concept of the good and that of the highest good are determined by the moral law. Kantian ethics formulates the moral law first, and defines the good and the highest good later, in the converse order from that in which the Ancients operated. This original method is responsible for a theory that opposes ancient ethics in many ways. It leads Kant to the idea that human ends are heterogeneous and that the highest good is a synthesis based on a relation of subordination, i.e., happiness conditioned by morality.; Même si la question du souverain bien et de ce qui le constitue était au fondement des systèmes moraux des Anciens, elle semble n'être plus à l'ordre du jour pour nous, les Modernes. Pourtant, nous dit Kant, l'homme ne peut rien vouloir si ce n'est sous l'idée d'une fin et il a besoin, pour pouvoir mettre un terme à la série de ses fins, de concevoir un inconditionné, une fin « architectonique» sienne, dont le nom est le « souverain bien ». En abordant à nouveau la question du sens universel de la vie humaine, Kant adhère à une conception antique de la philosophie pratique dans laquelle celle-ci, en tant que téléologie morale, enseigne à l'homme en quoi doit consister la fin absolument nécessaire de sa conduite et comment il peut l'atteindre. Il élabore donc, comme les Anciens, une théorie du "summum bonum" dont le point d'orgue est la réponse aux deux questions pratiques de la philosophie. Que puis-je espérer (question de l'essence du souverain bien) ? Que dois-je faire (question de la conduite menant au souverain bien) ? Mais la Révolution copernicienne consiste, en éthique, à découvrir que le concept du bien et celui du bien le plus grand sont déterminés par la loi morale. La morale kantienne formule d'abord la loi morale, pour ensuite définir le bien et le souverain bien, tandis que les Anciens faisaient l'inverse. Ces points de méthode sont responsables d'une théorie qui s'oppose aux morales antiques par plusieurs aspects. Elle conduit à l'idée d'une hétérogénéité de fins humaines qui implique une conception du souverain bien comme une synthèse contenant un rapport de subordination, le bonheur conditionné par la moralité.

Even though the question of the highest good and what it consists in lay at the basis of the Ancients ' moral systems, it seems to have gone out of fashion in the Modern era. However, according to Kant, man cannot will anything but under the idea of good and, in order to be able to bring the series of his ends to a close, he needs to conceive the idea of an unconditioned end of his, the "highest good". By tackling the problem of the universal meaning of human life, Kant pays tribute to an ancient approach to practical philosophy in which the latter, in its teleological aspect, teaches man what the absolutely necessary end of his conduct must consist in and how he can attain it. As a result, he builds a doctrine of the summum bonum, following in the Ancients' footsteps, the conclusion of which doctrine lies in the answer to philosophy's two pratical questions. What may I hope (the question concerning the essence of the highest good)? What am I to do (the question concerning the conduct resulting in the highest good)? But the Copernican Revolution in ethics is the discovery that the concept of the good and that of the highest good are determined by the moral law. Kantian ethics formulates the moral law first, and defines the good and the highest good later, in the converse order from that in which the Ancients operated. This original method is responsible for a theory that opposes ancient ethics in many ways. It leads Kant to the idea that human ends are heterogeneous and that the highest good is a synthesis based on a relation of subordination, i.e., happiness conditioned by morality.; Même si la question du souverain bien et de ce qui le constitue était au fondement des systèmes moraux des Anciens, elle semble n'être plus à l'ordre du jour pour nous, les Modernes. Pourtant, nous dit Kant, l'homme ne peut rien vouloir si ce n'est sous l'idée d'une fin et il a besoin, pour pouvoir mettre un terme à la série de ses fins, de concevoir un inconditionné, une fin « architectonique» sienne, dont le nom est le « souverain bien ». En abordant à nouveau la question du sens universel de la vie humaine, Kant adhère à une conception antique de la philosophie pratique dans laquelle celle-ci, en tant que téléologie morale, enseigne à l'homme en quoi doit consister la fin absolument nécessaire de sa conduite et comment il peut l'atteindre. Il élabore donc, comme les Anciens, une théorie du "summum bonum" dont le point d'orgue est la réponse aux deux questions pratiques de la philosophie. Que puis-je espérer (question de l'essence du souverain bien) ? Que dois-je faire (question de la conduite menant au souverain bien) ? Mais la Révolution copernicienne consiste, en éthique, à découvrir que le concept du bien et celui du bien le plus grand sont déterminés par la loi morale. La morale kantienne formule d'abord la loi morale, pour ensuite définir le bien et le souverain bien, tandis que les Anciens faisaient l'inverse. Ces points de méthode sont responsables d'une théorie qui s'oppose aux morales antiques par plusieurs aspects. Elle conduit à l'idée d'une hétérogénéité de fins humaines qui implique une conception du souverain bien comme une synthèse contenant un rapport de subordination, le bonheur conditionné par la moralité.