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This article engages in a discourse that further interrogates the idea of a Kmt-Nubia/ BaNtu-Kongo grand narrative and from that positioning advances the Science of the Spirit. It explores an African paradigm, episteme and associate critical terminology as useful tools for the structuring of the Science of the Spirit that is inclusive of total reality (the visible and invisible) and conclude with a call for a Skh Djr (Pan African Psychology) Textbook for counseling, treatment and therapeutic interventions that are untethered to the general categories and areas found in Euro-American psychology. [ABSTRACT FROM AUTHOR]

La maladie de Moya Moya est une maladie angiogénique, caractérisée par un rétrécissement de l'artère carotide interne distale qui s'étend aux segments proximaux des artères cérébrales moyennes et antérieures, induisant la formation de vaisseaux de suppléance. Ces derniers proviennent des collatérales parenchymateuses, perforantes, leptoméningées et autres anastomoses transdurales. Ces vaisseaux collatéraux ont un aspect caractéristique à l'angiographie formant un nuage de fumée : réseau Moya Moya. Son étiologie reste encore mal élucidée et représente 10 à 15% des causes d'accidents vasculaires cérébraux (AVC), avec 2 pics d'âge où l'atteinte est plus fréquente: les enfants autour de 5 ans et les adultes autour de 40 ans. Son évolution peut être lente avec des symptômes intermittents ou être fulminante avec un déclin neurologique rapide. Les données actuelles montrent l'importance du traitement chirurgical comme méthode de référence pour la prise en charge du syndrome de Moya en particulier chez les patients avec des symptômes progressifs et récidivants.

No decorrer dos estudos taxonômicos de Maytenus Molina desenvolvidos pelo autor para a América do Sul, novidades taxonômicas para a flora argentina são apresentadas. Essas novidades incluem três sinonimizações, cinco lectotipificações e um novo registro de ocorrência no país. Dessa forma objetiva-se atualizar as informações disponíveis sobre o presente táxon na Argentina.

Moya moya disease is an angiogenic disease characterized by the narrowing of the distal internal carotid artery extending to the proximal segments of the middle and anterior cerebral arteries, inducing collateral vessels formation. These vessels come from the collateral parenchymal vessels, the perforating vessels, leptomeningeal vessels and other transdural anastomoses. These collateral vessels have a characteristic appearance on angiography, forming a cloud of smoke: net-like moyamoya. Its etiology is still poorly understood. Moyamoya disease accounts for 10-15% of the causes of stroke, with 2 age peaks at which its occurrence is more frequent: children around 5 years old and adults around 40 years old. Its evolution can be slow with intermittent symptoms or fulminant with fast neurological deterioration. The current data show the role of surgery as the gold standard for the treatment of moyamoya syndrome, in particular in patients with progressive and recurrent symptoms. [ABSTRACT FROM AUTHOR]

This article argues for an African-conceived 'psychology' and 'psychotherapy'. The thesis to be defended is that the dominant Western paradigm in terms of the definitions and practices of psychology and psychotherapy in their current form is at variance with the African experience and culture. African indigenous ways of knowing and doing, including the treatment of illness, derive from a non-transferable but communicable experience giving rise to an independent epistemology. To be consistent with the African epistemological paradigm Africans have the right to adopt and use indigenous concepts that congruently capture and represent their ways of knowing and doing. This applies to the teaching of psychology and psychotherapy in South African universities. Their curricula should include the concept of moya, an indigenous African concept that is crucial to the understanding of psychology and psychotherapy from the African viewpoint. We adopt a critical conceptual approach to the elaboration of our thesis. [ABSTRACT FROM AUTHOR]

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Biral, L. 2014. Novelties in Maytenus (Celastraceae) for the flora of Argentina. Bonplandia 23(1): 43-49. While working on a taxonomic study of Maytenus Molina in South America, novelties for the flora of Argentina were identified. These novelties include three new synonyms, five lectotypifications and one new record for the country. Thus, available information on this taxon in Argentina is updated. [ABSTRACT FROM AUTHOR]

Pereboom has formulated a Frankfurt-style counterexample in which an agent is alleged to be responsible despite the fact that there are only non-robust alternatives present (Pereboom, Moral responsibility and alternative possibilities: essays on the importance of alternative possibilities, 2003 ; Phil Explor 12(2):109–118, 2009 ). I support Widerker’s objection to Pereboom’s Tax Evasion 2 example (Widerker, J Phil 103(4):163–187, 2006 ) (which rests on the worry that the agent in this example is derivatively culpable as opposed to directly responsible) against Pereboom’s recent counterarguments to this objection (Pereboom 2009 ). Building on work by Moya (J Phil 104:475–486, 2007 ; Critica 43(128):3–26, 2011 ) and Widerker (Widerker 2006 ), I argue that there is good reason to measure the robustness of alternatives in terms of comparative, rather than non-comparative likelihood of exemption, where the important factor for blame is whether the agent is “doing her reasonable best” to avoid blameworthy behaviour. I maintain that an agent only ever appears responsible when alternatives are robust in this sense. In Pereboom’s examples, both Tax Evasion 2, and his more recent version, Tax Evasion 3 (Pereboom 2009 ), I maintain the robustness of the alternatives, so understood, is unclear. We can clear up any ambiguity by sharpening the examples, and the result is that the agent appears responsible when the alternatives are made clearly robust, and does not appear responsible when alternatives appear clearly non-robust. The comparative nature of our judgements about blame, I maintain helps to explain the continuing appeal of the “leeway-incompatibilist” viewpoint. [ABSTRACT FROM AUTHOR]

The article presents a study that delimited the segregate genera of Maytensus. The study increased taxon sampling and generated sequences from two nuclear gene regions and two plastid loci. It revealed both Moya and Tricerma as nested within the New World Maytensus. It discovered three New World species of Gymnosporia as a new genus related to Gyminda.

I consider some themes and issues arising in recent work on moral responsibility, focusing on three recent books—Carlos Moya's Moral Responsibility, Al Mele's Free Will and Luck, and John Martin Fischer's My Way. I argue that these texts collectively suggest some difficulties with the way in which many issues are currently framed in the free will debates, including disputes about what constitutes compatibilism and incompatibilism and the relevance of intuitions and ordinary language for describing the metaphysics of free will and moral responsibility. I also argue that each of the accounts raise more particular puzzles: it is unclear to what extent Moya's account is properly an account of free will; Mele's account raises questions about the significance of luck for compatibilist theories; and Fischer's account of the value of responsibility as self-expression raises questions about the normative significance of moral responsibility. [ABSTRACT FROM AUTHOR]

The article presents a case study of 14-year-old male who showed persistent high grade fever and dry cough and was diagnosed with Moyamoya Syndrome (MMS), a chronic idiopathic disease affecting children and young, using Magnetic Resonance Imaging of the brain.

"Macho copulando con hembra", "Jardín del Inca" quiere decir Moya, según el actual saber popular. De alguna manera estas definiciones se complementan con las consignadas por los diccionarios quechuas. Hemos encontrado dos voces: Muya: s. Jardín, huerto (González Holguín, Jesús Lara). Mulla: parecer ser un término en de dirección. También es utilizado por los tíos cuando estos se dirigen a un sobrino menor de hermana y de hermano (González Holguín, p. 248). Un sustantivo derivado del anterior pareciera describir la estructura social y religiosa básica de Moya: Mullaypa: s. Soga de esparto de a tres ramales, o trenza tejida de tres (González Holguín, p. 248).