JOURNAL OF THE HISTORY OF IDEAS最新文献

Introduction: Cataract surgery is one of the most common surgical procedures performed worldwide. Intraocular lens (IOL) implants are placed routinely in the capsular bag after successful cataract extraction. However, in the absence of adequate capsular support, IOL may be placed in the anterior chamber, fixated to the iris or fixated to the sclera. The purpose of this study is to report the clinical outcomes and safety profile of a trans-scleral sutured intraocular lens (IOL) technique using scleral flaps, vitrectomy, and Gore-Tex suture to place posterior chamber IOL.

Methods: Retrospective, interventional case series of eyes undergoing scleral fixation of an IOL using Gore-Tex suture with concurrent vitrectomy. Ocular examination with the logarithm of the minimum angle of resolution visual acuity (logMAR BCVA), tonometry, and slit-lamp biomicroscopy was performed on all patients at 1, 3, 6, and 12 months after the operation. All post-operative complications were recorded.

Results: Twenty-five eyes of 25 patients were included. Mean logMAR BCVA improved from 0.43 ± 0.36 (2040 Snellen equivalent) preoperatively to 0.13 ± 0.18 (2025 Snellen equivalent) postoperatively at 12 months (p<0.01). Indications included surgical aphakia (16) and dislocated lens implant (9). No cases of IOL opacification, suprachoroidal haemorrhage, post-operative endophthalmitis, IOL dislocation, Gore-Tex exposure, or retinal detachment were observed during the follow-up period.

Conclusion: Ab externo scleral fixation of IOLs with Gore-Tex suture plus scleral flap is well tolerated and associated with a very low rate of suture exposition. Moreover, our study confirms excellent refractive outcomes after surgery.

Anticipating sixteenth-century trends in vernacular Aristotelianism, Machiavelli concealed his theoretical engagement with Aristotle behind a veil of examples. Scholars have established that in The Prince, Machiavelli employed topical dialectic to update ancient maxims for the modern era. I show how he used dialectic to occupy and transform Aristotelian commonplaces that justified Renaissance philosophers' appeal to the ideal in political reasoning. These occupations reveal Machiavelli's preference for particulars over generalities as a considered judgment about the suitability of philosophy for popular readers. Machiavelli's covert reading of Aristotle is, I submit, a signal episode in the history of humanism.

The idea of risk, of the willingness to be exposed to the possibility of total failure, is a core value of Adorno's philosophical and aesthetic modernism. This willingness to be exposed to risk is also a quality that Adorno associates most strongly, in aesthetics, with Deweyan pragmatism. Against tendencies to assume an irreconcilability of critical theory and pragmatism, this essay ventures that an appreciation of Adorno's acknowledgement of Dewey in his Aesthetic Theory would mean considering that it is in Dewey that Adorno might have found the closest exemplar of the dialectical, experimental freedom that he desired for his aesthetics.

This article interprets the abbé d'Aubignac's 1715 Conjectures académiques, ou, Dissertation sur l'Iliade-the first text to posit the non-existence of Homer-in light of the Parisian literary underground of the mid-seventeenth century. It shows that the city's nascent street culture influenced regimes of authorship and, ultimately, classical scholarship on Homer. In general, it argues for a history of scholarship in dialogue with the architecture of the cities where it took place.

With his essay "Agrarverhältnisse im Altertum," Max Weber pushed the scholarly narrative of the rise of the Ancient Greek polis closer to what was to become the paradigm of the twentieth century: that the unique political development of Greece followed from the rise of a new kind of warrior, the hoplite. But the scholars who would enshrine this "hoplite revolution" theory seem to have been ignorant of Weber. His prescient work is never cited on this subject. This article explores the contemporary origins and Weberian nature of a forgotten version of the "hoplite revolution" theory.

This article examines the use of astronomical chronology in Jesuit and secular works of history between the mid-seventeenth and mid-eighteenth centuries. It suggests that the highly visible adoption of astronomical records in historical scholarship in Enlightenment Europe by Nicolas Fréret and Voltaire was entangled with debates about Chinese chronology, translated by Jesuit missionaries. The article argues that the missionary Martino Martini's experience of the Manchu conquest of China was crucial in shaping his conception of history as a discipline. Political events that unfolded in seventeenth-century China had a marked effect on discussions about emergent world history in eighteenth-century Europe.