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The application of graph analytics to various domains has yielded tremendous societal and economical benefits in recent years. However, the increasingly widespread adoption of graph analytics comes with a commensurate increase in the need to protect private information in graph data, especially in light of the many privacy breaches in real-world graph data that was supposed to preserve sensitive information. This paper provides a comprehensive survey of private graph data release algorithms that seek to achieve the fine balance between privacy and utility, with a specific focus on provably private mechanisms. Many of these mechanisms are natural extensions of the Differential Privacy framework to graph data, but we also investigate more general privacy formulations like Pufferfish Privacy that address some of the limitations of Differential Privacy. We also provide a wide-ranging survey of the applications of private graph data release mechanisms to social networks, finance, supply chain, and health care. This survey paper and the taxonomy it provides should benefit practitioners and researchers alike in the increasingly important area of private analytics and data release.

Objectives The aim of this study was to assess whether clinicians approached the management of children with esophageal atresia (EA) in accordance with the 2016 European Society of Paediatric Gastroenterology, Hepatology and Nutrition (ESPGHAN)/North American Society of Paediatric Gastroenterology, Hepatology and Nutrition (NASPGHAN) guidelines on the management of gastrointestinal and nutritional complications in this cohort. Methods We invited expert physicians and surgeons closely involved in the care of children with EA (members of the International network on esophageal atresia (INoEA), ESPGHAN EA working group, French national EA registry, European pediatric surgical association (EUPSA) and European rare disease reference network (ERNICA)) to participate in an anonymous online survey containing 15 multiple choice questions concerning the management of gastrointestinal and nutritional complications in children with EA. Questions were based on the management of gastroesophageal reflux disease (GERD) dysphagia, cyanotic spells, feeding and nutrition, anastamotic strictures and transition to adult care as detailed in the 2016 guidelines. Results Median concordance with ESPGHAN/NASPHAN EA Guidelines was 69% (16-100%, SD 16%) across all responders. Areas of greatest concordance were in the fields of surveillance endoscopy and medical management of GERD. Areas for potential educational opportunities include: (1) the differential diagnosis and appropriate investigation of dysphagia and (2) the diagnostic evaluation of extraesophageal symptoms. Conclusions This survey highlights the importance of improving the understanding and adherence to the EA guidelines amongst clinicians involved in the care of these patients.

Dysphagia, vomiting and feeding difficulties are common symptoms, with which children present. Esophageal function testing with high resolution manometry can help in diagnosing and treating these patients. We aim to access the clinical utility of high-resolution manometry of esophagus in symptomatic pediatric patients.A retrospective chart review was done on all symptomatic patients who underwent esophageal high-resolution manometry between 2010 and 2019 at Sydney Children's Hospital, Australia. Manometry results were categorized based on Chicago classification. Demographic data, indication of procedure, manometric findings, and details of treatment changes were obtained and analyzed.There were 62 patients with median age of 10 years (9 months-18 years). The main indication for the procedure was dysphagia (56%). Thirty-two percent of patients had a co-morbid condition, with esophageal atresia accounting for 16%. The majority (77%) of patients had abnormal manometry which included, ineffective esophageal motility in 45.2%. In esophageal atresia cohort, esophageal pressurization was seen in 50%, aperistalsis in 40% and 10% with prior fundoplication had esophago-gastric junction obstruction. Patients with esophago-gastric junction obstruction or achalasia were treated by either pneumatic dilation or Heller's myotomy. Patients with ineffective esophageal motility and rumination were treated with a trial of prokinetics/dietary texture modification and diaphragmatic breathing.Esophageal high-resolution manometry has a role in the evaluation of symptomatic pediatric patients. The majority of our patients had abnormal results which led to change in treatments, with either medication, surgery and/or feeding modification with resultant improvement in symptoms.

Author(s): Purcell, Michael; San Miguel, Christopher; Yee, Jennifer | Abstract: ABSTRACT: Audience: This scenario was developed to educate emergency medicine residents on the diagnosis and management of acute hemolytic transfusion reactions in the emergency department. The case is appropriate for senior medical students and advanced practice providers. The principles of crisis resource management, teamwork, and communication are also incorporated into the case. Introduction: Patients who present with suspected acute hemolytic transfusion reactions require rapid diagnosis and management, as well as a thorough evaluation for other differential diagnoses, such as DIC (disseminated intravascular coagulation), TTP (thrombotic thrombocytopenic purpura), and sepsis. The possibility of acute hemolytic transfusion must be entertained early, as it carries significant morbidity including the risk of developing acute hemolytic anemia, acute renal failure, DIC, shock, and/or death.1 The mortality rate of acute hemolytic transfusion reactions can reach 44%, and it accounts for 20% of all transfusion-related mortalities.2,3 Given this significant morbidity and mortality, early recognition and management are paramount in the emergency department (ED) to avoid clinical deterioration and death. Objectives: By the end of this simulation session, the learner will be able to: 1) Recognize the clinical signs and symptoms associated with transfusion reactions. 2) Discuss necessary systems-based management of potential transfusion reactions, such as notifying the blood bank and evaluating to see if another patienta accidentally received a wrong unit of blood. 3) Discuss the management of various transfusion reactions. 4) Appropriately disposition the patient to an intensive care unit (ICU) or stepdown unit. 5) Effectively communicate with team members and nursing staff during the resuscitation of a critically ill patient. Method: This session is conducted using high-fidelity simulation, followed by a debriefing session and lecture on the diagnosis and management of transfusion reactions. Debriefing methods may be left to the discretion of participants, but the authors have utilized advocacy-inquiry techniques. Topics: Medical simulation, acute hemolytic transfusion reaction, transfusion reactions, hematology, emergency medicine.

Keyboarding (typing) is a ubiquitous skill for most UK students, and most coursework essays must be word processed. However, few examinations, other than for students with disabilities, permit the use of a word processor. It is not known how students would respond given a free choice between handwriting and word processing in an essay examination. This study reports the findings when students were encouraged to choose between these methods of composition for an examination. Few opted to word process; the students’ reactions immediately after the examination were obtained. The demands of essay examinations compared with assignments are identified and discussed, and implications for future enquiries are considered.

In line with its institution's commitment to keep new student orientation/welcome events "green," Columbia University's Health Sciences Library (HSL) applied for a National Network of Libraries of Medicine Middle Atlantic Region (NN/LM MAR) Small Projects Award(1) in Spring/Summer 2009 to explore paperless modes of outreach. This article describes the project that resulted from this funding, whose purpose was to determine whether customized 1 GB USB flash drives are a good vehicle for distributing library promotional materials to incoming medical and dental students. This project gave HSL librarians the opportunity to connect with students in a way that had not been done before and to consider how these new students use/view the information the library produces.

It is now almost 20 years since Janicaud’s critique of the ‘theological turn in French phenomenology’ (Janicaud 1991, 2000), with its emphasis on phenomenology and theology as two and never one. Yet since that time there been an explosion of phenomenologies which are, if not overtly, implicitly religious and phenomenology. Thus, we have phenomenologies of prayer, or love, or hope, and the possibilities of further phenomenologies. The challenge of these emerging phenomenologies is that there seems to be no noematic correlate to a noesis in intentionality. To the fore in the reconsideration of this phenomenological challenge is Jean-Luc Marion (although there are others such as Levinas, Jean-Louis Chretien, and Michel Henry): all aspects of lived experience appear now to belong to the proper scope of phenomenology. Marion considers the relation in Husserl between intentions and intuitions which fulfil these intentions, and suggests a reversal. In Marion, although intentionality is not rejected, the phenomenological flow which the reduction brings to light is from the object as such as it gives itself in intuition, and then from intuition to intention. For Marion, phenomena are saturated—they give too much. Religion becomes a test-case for all phenomenology. This bearing, drawing mainly on The Visible and the Revealed, offers some of the key things in Marion’s phenomenology.

This article argues the possibility of a phenomenology of Grace on the basis of response. Its key phenomenological interlocutor is Emmanuel Levinas. The theology of grace might be said to be the fundamental theological doctrine, embracing as it does all other theologies, yet the theology of grace has been a focus of theological debate and dispute throughout history. This article suggests that Levinas' ethical metaphysics, when applied to theology, gives theology a new phenomenological voice in which the theology of grace might be articulated. It begins by arguing the significance of the ordinary and the everyday and the sincerity of intentional life in the world, and then proceeds to develop the notion of the prevenience of grace (gratia praeveniens) in terms of Levinas notion of the posteriority of the anterior/anteriority of the posterior. Grace is known in its effects.

PurposeThe purpose of this paper is to show how contingent claim valuation and, more precisely, structural models, can be used to value the debt and the equity of a corporation. The objective is to provide a general and unified valuation framework.Design/methodology/approachA discrete version of the Geske model in a binomial‐like environment is implemented. To make the analysis more applied, real data of a corporation – Lucent Technologies, Inc. are used – and the valuation is attempted.FindingsStructural models can be used as a practical valuation tool. The results that are obtained are close to market data. Additionally, the authors are able to determine the price of some non‐traded claims (debt).Research limitations/implicationsWhile the more direct implication is that structural models can be used as a practical valuation tool, more applied research is needed to better calibrate the models.Originality/valueTo the applied finance literature is contributed by presenting a way of estimating the value of corporate debt and equity by calibrating a discrete version of Geske model. It is believed that this approach is not only interesting from the academic point of view, but can also serve as a useful tool for practitioners.

Grace is a fundamental theological category. In the history of theology it has been the focal point of theological argument. In postmodernity, with the proliferation of new articulations of notions of gift and donation (Marion) and the deconstruction of the sign (Derrida), as well as fresh understandings of the relation between freedom and responsibility (Levinas), the theology of grace may find a new language and grammar in which to be spoken. Largely, that voice will be both phenomenological and metaphysical. This article focuses on the notion of grace as prevenient (gratia praeveniens) and juxtaposes this with the notion of the `posteriority of the anterior' (Levinas).

This response to Dr Plant engages with important issues regarding the possibility of using the work of Emmanuel Levinas as a theological tool and resource. Levinas 'and' theology is both an important conjunction and disjunction. The distinction between a theology that is fundamental and a theology that is dogmatic needs to be stressed. Levinas' ethical metaphysics, and his recognition of the need for a theological recuperation of the ethics he espouses, opens up a possible and fundamental theological dialogue which recognizes the fundamental and salvific importance of the ordinary and the everyday in human existence.

Hesitation is a phenomenological moment. One is disturbed when, unexpectedly, someone else is there. There is that sharp intake of breath which accompanies being taken by surprise, and even a suspension of time, before one exhales. The other person takes us by surprise and often jolts us out of self-complacency and self-contentment, but also introduces us and invites us into a situation of responsibility in which the ego is no longer for itself but for the other. This is declining subjectivity otherwise and in terms of the other. This short article takes as its point of departure a simple incident: one halts or gives way before someone pushing a child’s pram. One says, ‘after you.’ With Levinas and Blanchot, this moment of ‘giving way’ needs to be phenomenologically frozen in that very moment of giving way, for hesitation is a hesitation in being. ‘To be’ is a reflexive verb, and existence is already fissured. Into this wound within existence, an other may enter, and provide an exit from ontology to ethics.

Levinas' ethical metaphysics opens up a nexus of relationships, in the midst of which God becomes accessible as the counterpart of the justice I render to others. Although Levinas refuses a theorising theology which does violence to God, we attempt in this article nonetheless to glimpse the possibility of a divine threesome (leash) which can be articulated in the language of ethical metaphysics. We seek to trace a Trinity, not in Levinas, but with Levinas. We seek to ‘leash God with Levinas.’ Thus, we argue the liturgical nature of God. God is utterly ‘for-the-other.’ The Father, as utterly self-diffusive, is ‘for-the-Son’, and the Son, as utterly responsive, is ‘for-the-Father.’ The divine nature (ousia) is the ethical reality of ‘for-the-other.’ Secondly, this one nature (ousia) has three distinct hypostases, which need to be understood ethically. The relationship between Father and Son is not the same as the relationship between the Son and the Father. The Father and the Son are the same in that they are essentially ‘for-the-other,’ bound by a bond or a Spirit of responsibility. Yet, the Son's relation to the Father is responsive, whereas the Father's relation to the Son is initiative or originary. Thus, there is both an identity yet a non-identification of Father and Son. Again, since responsibility is the ethical hypostasis of ‘the-other-person-in me,’ we might say that the Father is in the Son and the Son is in the Father (cf. John 14:10,11), in a non-identical way, and that it is precisely this perichoresis of the one in the Other which constitutes the hypostasis of each.

This article argues that ministerial priesthood, rather than being ontologically comprehended, should be ethically articulated. The ‘character’ of priesthood is to be ‘for-the-other.’ Following a thought of Emmanuel Levinas on the ‘liturgical orientation of work,’ we argue that (i) — Priesthood is essentially liturgical, in the sense of a movement out of oneself towards the other which never returns to the self. This movement is at one and the same time on orientation towards God, as divine other, and the other person. This ‘liturgical’ orientation of the self is seen and celebrated in the sacred liturgy of the Church with which the life and ministry of the priest is intimately associated. In this sense, the liturgy of the Church is not only an expression of what the Church is, but also, as an expression of the ethical subjectivity of the self which is ‘the-Other-in-me,’ a celebration of who I am. (ii) — Priesthood is essentially eucharistic. In the commemoration of the passion, death and resurrection of Christ, the ethical and ecclesial structure of subjectivity, is recalled and realised in the words ‘for you (hyper hymon)’ and ‘for all (hyper pollon).’ (iii) — Priesthood is self-sacrificial. If living eucharistically is living ‘for you (hyper hymon)’ and ‘for all (hyper pollon),’ then this finds its extreme expression in the sacrifice of oneself for-the-other in suffering and death. This involves substitution which, as Levinas says, ‘is indispensable to the comprehension of subjectivity.’

Liturgy has been the forum for the enactment of a diverse range of theologies, at times stressing the human, at times the divine. Following Emmanuel Levinas, this article understands the meaning of liturgy as ‘a movement of the Same towards the Other which never returns to the Same.’ Whether directed towards God, or expressive of human longing, the structure of liturgy is essentially ‘for-the-Other.’ This movement out of self is seen when one considers liturgy as the ‘work of the people,’ where ‘work’ is understood as Œuvre rather than travail. To say that liturgy is œuvre is to situate its significance not in the activity of the subject who has a concern to achieve or realise something through his own effort, but in the Other who inspires the work. The activism of travail finds its counter in the essential passivity of œuvre. By recognising this the horizontal and vertical elements within divine liturgy can be brought together in a mutually indispensable way. As essentially ‘for-the-Other,’ responsible service, which is at one and the same time divine service and human service, is at the heart of the liturgy. In liturgy we are drawn out of ourselves in a ‘movement of the Same towards the Other which never returns to the Same’ and which is positively experienced as responsibility. It is not that we first worship and then are called unto service in a movement out of self towards the Otherness of God and thereafter towards the Otherness of the other person. The movement out of self – liturgy – is at one and the same time worship and ethics, an ethical worship, in which justice is rendered both to God and to the other person.

Soulevant la question de la coherence theologique du «Familiaris consortio» et de la nature de la verite dans l'enseignement de l'Eglise, l'A. etudie la critique de la doctrine (parmenidienne) de la continuite de la realite esquissee par M. Blanchot, M. Foucault et E. Levinas a partir de leur conception respective des notions de fragment, tradition et relation je-tu. L'A. montre que la logique de la contradiction ne rend pas compte de l'experience existentielle, mais se situe toujours dans un espace interrelationnel (Blanchot)

The Eucharist is food to be consumed, as Trent clearly states when it states that the sacrament was instituted ut sumatur. Emmanuel Levinas, however, reflecting on the phenomenology of eating, poin...

L'intention de l'A. est de montrer que les efforts d'articulation des caracteristiques de la personnalite sont appeles a echouer. En effet, la relation a l'autre trouve son origine, est constituee et se trouve soutenue par quelque chose qui va au-dela du phenomene de l'autre et qui reside dans la neutralite de ce qu'Emmanuel Levinas appelle l'illeite. Cette illeite doit etre consideree comme une realite trans-empirique. La connaissance comprise comme maitrise comprehensive est un outil inadequat dans la moderation de la relation car l'essence de la relation est ethique

SummaryThe Eucharist is food to be consumed, as Trent clearly states when it states that the sacrament was instituted ut sumatur. Emmanuel Levinas, however, reflecting on the phenomenology of eating, points to the essentially destructive charakter of eating which, responding to the emptiness of need, seeks satisfaction through violent and totalising act in which the alterity of what is other is assimilated through the violence of teeth and tongue and incorporated into the same. Contrasted with eating, Levinas proposes loving as the phenomenological model for expressing the inter-human relationship, for loving contests the ego-dominating tendency to totalise for the Other, as other, is always in excess of the subjective power of appropriation. The Other maintains himself beyond the intentionality of the subject who would assign signification to the Other in terms of the Same, which is to suggest, says Levinas, that there is a ‘signification where the for of the one-for-the-other, outside of any correlation...

L'objectif de l'A. est de rehabiliter la pensee theologique de Karl Rahner en la deplacant de son contexte ontologique vers un cadre ethique qui soutient mieux son veritable accomplissement theologique, en reconsiderant la question de la question qui fut le point de depart de toute sa reflexion theologique. Pour ce faire, l'A. fait appel aux doctrines de Maurice Blanchot et d'Emmanuel Levinas qui, en substituant a la metaphysique l'ethique, mettent en relief le caractere accompli de l'ethique rahnerienne et projette une lumiere differente sur la question ontologique dans sa doctrine

L'A. s'interesse a un detail qui a toujours fascine les lecteurs de la Bible : le buisson qui brulait et pourtant ne se consummait pas, dans le chapitre III du Livre de l'Exode. Pour penetrer la signification profonde de cette contradiction apparente mais aussi par la meme occasion pour saisir l'essence de Dieu, l'A. fait appel a la philosophie d'Emmanuel Levinas qui developpe une pensee axee sur l'alterite et qui a reflechit sur ce texte a la lumiere de la tradition juive. L'A. en effet fait une relation directe entre le Dieu d'Exode III et la notion d'Autre Non-Consummable chez le philosophe

Maurice Blanchot apporte des elements nouveaux a la theorie de l'inspiration dans la creation litteraire. L'effacement visible de l'auteur devant son travail sert de correctif a la vision optimiste anterieure qui voulait que l'intention de l'auteur nous soit accessible. Le texte tel qu'il se pose est separe de la propriete de l'auteur. L'inspiration a un aspect communautaire: la relation de la communaute a Dieu est cet espace interelationel a l'interieur duquel emerge l'inspiration

Variations in frontal lobe (FL) functional anatomy, especially the subgenual cingulate gyrus (SGC) suggest that mapping on an individual rather than group level may give greater insight regarding dysregulation of the neural circuitry involved in depression, as well as potentially provide more specific or individualized treatment plans for depressed patients. We designed a functional MRI task capable of imaging FL activity in individuals, including the SGC region, using a transient sadness paradigm. We sought to develop a method that may better detect individual differences of FL subregions related to sadness, since this region has been implicated to show dysregulation in depression. The task was based on a block design that also accommodates individual differences in responsivity to a sadness induction paradigm. Individual differences from nine non-depressed healthy volunteers were analyzed. We also performed functional connectivity analyses to further characterize our findings to the networks associated with the SGC in each individual. The study was designed to account for individual variation rather than using a true experimental design; therefore, no control group was necessary. As expected, due to inter-individual variability, the specific site of SGC activation during sadness varied across individuals. Activation was also observed in other brain regions consistent with other studies of induced sadness and depression. Patterns of functional connectivity to the SGC also highlighted neural circuits known to subserve sadness and depression. This task promises to more precisely localize a given individual’s functional organization of the brain circuitry underlying sadness, and potentially depression, in an efficient, standardized way. This task could potentially aid in providing individualized targets in the treatment of depression.

En mars 1980, la Convention ecossaise a proclame le droit a la souverainete pour son peuple. En outre, le gouvernement doit s'exercer au nom et pour les citoyens. En rappelant l'importance de cette souverainete, on veut donner a ces idees une expression contemporaine. La defense du droit populaire par Samuel Rutherford contre la souverainete absolue de la couronne apporte un soutien historique a la Convention, la philosophie d'Emmanuel Levinas, un cadre pour articuler d'une facon coherente cet edifice de gouvernement representatif