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Konstadina Griva Stanton P Newman Michael J Harrison Matthew Hankins Andrew Davenport Sunita Hansraj Derek Thompson 《Health psychology》2003,22(6):570-578
This study examined the impact of different dialysis treatments on the neuropsychological (NP) functioning of 145 end-stage renal disease patients. Hemodialysis (HD) and peritoneal dialysis (PD) patients were administered an NP test battery and measures of mood on 2 consecutive days (pre- and 24 hr postdialysis). Biochemistry was assessed at each session. Results indicated significant improvements in NP functioning (attention, concentration, verbal and visual memory, and psychomotor speed) in HD patients 24 hr postdialysis. No such fluctuations were found in PD patients. Although biochemical changes were found in the HD patients at the same time points, these were not consistently related to the NP changes. 相似文献
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Derek Alan Woodard-Lehman 《The Journal of religious ethics》2008,36(2):295-320
Today dominative power operates apart from, and exterior to, those state governmentalities that the "body politics" of Stanley Hauerwas disavows as "constantinian" entanglements such as military service, governmental office, and conspicuous expressions of civil religion. This is especially true with respect to those biopolitical modalities David Theo Goldberg names as "racelessness," by which material inequalities are racially correlated, thereby allowing whiteness to mediate life and ration death. If, as Hauerwas contends, radical ecclesiology is indeed a theopolitical alternative to the nation–state's politics of violence, then it must prove itself resistant to such racialized violence. However, inasmuch as the (largely) uncontested fact of ecclesial segregation recapitulates these broader stratifications and exclusions, the church functions as a passive civil religion and itself participates in the politics of "nonviolent violence." Thus, Hauerwas must do something that he has been reluctant to do. He must talk about race and racism more directly, specifying how his ecclesiological theopolitics resists such forms of violence; more importantly, he must demonstrate how actual ecclesial congregations instantiate such resistance. In short, to be truly nonviolent, Hauerwas's body politics must become a politics of bodies. 相似文献