Pub Date : 2022-07-15DOI: 10.54103/2240-9599/18220
Elia Gonnella
Man avoids solitude through divertissement because he is afraid of what staying alone entails: thinking about himself (Pascal). Furthermore, man seeks isolation in order to gain ambition and reputation (Montaigne). However, solitude is really different from isolation and it is a fundamental emotional condition. Heidegger’s analysis of the forms of boredom adapts to and relates to the specific dynamic of solitude, showing that it is a part of human being’s structure despite his experience appearing controversial. Even if man lives in modern apartments and one-room apartments, he is in a condition of co-isolation (Sloterdijk) that differs from solitude. There is a space solitude (Foucault) that involves – or can involve – human isolation, but we only experience essential solitude in sleep (Merleau-Ponty, Blanchot, Perec) where man detached himself from himself and he is really alone, from himself and the others. The forms of solitude lead the analysis towards impersonal activity.
{"title":"Le forme della solitudine: isolamento, co-isolamento, noia e sonno","authors":"Elia Gonnella","doi":"10.54103/2240-9599/18220","DOIUrl":"https://doi.org/10.54103/2240-9599/18220","url":null,"abstract":"Man avoids solitude through divertissement because he is afraid of what staying alone entails: thinking about himself (Pascal). Furthermore, man seeks isolation in order to gain ambition and reputation (Montaigne). However, solitude is really different from isolation and it is a fundamental emotional condition. Heidegger’s analysis of the forms of boredom adapts to and relates to the specific dynamic of solitude, showing that it is a part of human being’s structure despite his experience appearing controversial. Even if man lives in modern apartments and one-room apartments, he is in a condition of co-isolation (Sloterdijk) that differs from solitude. There is a space solitude (Foucault) that involves – or can involve – human isolation, but we only experience essential solitude in sleep (Merleau-Ponty, Blanchot, Perec) where man detached himself from himself and he is really alone, from himself and the others. The forms of solitude lead the analysis towards impersonal activity.","PeriodicalId":53793,"journal":{"name":"Lebenswelt-Aesthetics and Philosophy of Experience","volume":"116 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87961091","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-15DOI: 10.54103/2240-9599/18222
David Del Bianco
I Sogni di un visionario chiariti con sogni della metafisica del 1766 sono sempre stati visti come un'opera unica all'interno dell'intera produzione filosofica di Kant. Se tradizionalmente si è visto in questo scritto il momento di massima vicinanza a Hume e quindi di massimo scetticismo antimetafisico da parte di Kant, negli ultimi tre decenni non sono mancate letture che hanno visto in esso non soltanto una continuità con la metafisica kantiana precedente ma anche un interesse vero e genuino da parte di Kant per le teorie del mistico svedese Emanuel Swedenborg (1688-1772). Tuttavia, nessuna di queste letture ha riservato un'attezione adeguata al terzo capitolo della prima parte dei Sogni, nel quale Kant prende in esame i "sognatori della ragione" e i "sognatori della sensazione". Si tratta di una sezione del testo particolarmente interessante perché stabilisce quello stesso confronto fra errore metafisico ed errore empirico che Kant stabilisce quindici anni più tardi nella Critica della ragion pura. L'esame del confronto fra questi due luoghi testuali permette dunque di vedere come si è evoluta la concezione kantiana dell'errore dal 1766 al 1781, e permette conseguentemente di capire in cosa la teoria dell'errore presente nella Critica si distingua essenzialmente da quella presente nei Sogni.
{"title":"Teoria dell'errore in Kant, tra Sogni di un visionario e Critica della ragion pura","authors":"David Del Bianco","doi":"10.54103/2240-9599/18222","DOIUrl":"https://doi.org/10.54103/2240-9599/18222","url":null,"abstract":"I Sogni di un visionario chiariti con sogni della metafisica del 1766 sono sempre stati visti come un'opera unica all'interno dell'intera produzione filosofica di Kant. Se tradizionalmente si è visto in questo scritto il momento di massima vicinanza a Hume e quindi di massimo scetticismo antimetafisico da parte di Kant, negli ultimi tre decenni non sono mancate letture che hanno visto in esso non soltanto una continuità con la metafisica kantiana precedente ma anche un interesse vero e genuino da parte di Kant per le teorie del mistico svedese Emanuel Swedenborg (1688-1772). Tuttavia, nessuna di queste letture ha riservato un'attezione adeguata al terzo capitolo della prima parte dei Sogni, nel quale Kant prende in esame i \"sognatori della ragione\" e i \"sognatori della sensazione\". Si tratta di una sezione del testo particolarmente interessante perché stabilisce quello stesso confronto fra errore metafisico ed errore empirico che Kant stabilisce quindici anni più tardi nella Critica della ragion pura. L'esame del confronto fra questi due luoghi testuali permette dunque di vedere come si è evoluta la concezione kantiana dell'errore dal 1766 al 1781, e permette conseguentemente di capire in cosa la teoria dell'errore presente nella Critica si distingua essenzialmente da quella presente nei Sogni.","PeriodicalId":53793,"journal":{"name":"Lebenswelt-Aesthetics and Philosophy of Experience","volume":"36 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81011419","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-15DOI: 10.54103/2240-9599/18228
Sara Borriello
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＿
{"title":"Barbara Wolf-Christian Julmi, Die Macht der Atmosphären","authors":"Sara Borriello","doi":"10.54103/2240-9599/18228","DOIUrl":"https://doi.org/10.54103/2240-9599/18228","url":null,"abstract":"<jats:p>_</jats:p>","PeriodicalId":53793,"journal":{"name":"Lebenswelt-Aesthetics and Philosophy of Experience","volume":"23 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79102381","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-15DOI: 10.54103/2240-9599/18219
Giovanni Ferrario
In una società in cui dilaga un’economia realista capitalista di tipo cultuale, indebitante e neoliberista, il principio di mercato è la principale fonte regolatrice dell’attività economica e relazionale umana. In questo orizzonte si produce una cultura dell’omologazione dove ogni attore tende a confermare la propria identità, che deve essere inserita in un sistema codificato per poter essere riconosciuta per ottenere in cambio un’utilità. Se il sistema realista capitalista si basa sul ʻcultoʼ individualista, per abbattere tale culto è necessario ricostruire una collettività laica che tenti di ritrovare diversamente e coraggiosamente l’atto festivo col quale l’artista nell’antichità abitava una dimensione comune, partecipata e disinteressata. L’utilitarismo, l’egoismo, la paura, il cinismo venivano sospesi dall’atto di festa per poter contemplare nuovamente la vita in tutta la sua potente fragilità e liberare le prassi umane a lei collegate.
{"title":"Il rischio e la tana. Individuo e individualismo nell'epoca del realismo capitalista","authors":"Giovanni Ferrario","doi":"10.54103/2240-9599/18219","DOIUrl":"https://doi.org/10.54103/2240-9599/18219","url":null,"abstract":"In una società in cui dilaga un’economia realista capitalista di tipo cultuale, indebitante e neoliberista, il principio di mercato è la principale fonte regolatrice dell’attività economica e relazionale umana. In questo orizzonte si produce una cultura dell’omologazione dove ogni attore tende a confermare la propria identità, che deve essere inserita in un sistema codificato per poter essere riconosciuta per ottenere in cambio un’utilità. Se il sistema realista capitalista si basa sul ʻcultoʼ individualista, per abbattere tale culto è necessario ricostruire una collettività laica che tenti di ritrovare diversamente e coraggiosamente l’atto festivo col quale l’artista nell’antichità abitava una dimensione comune, partecipata e disinteressata. L’utilitarismo, l’egoismo, la paura, il cinismo venivano sospesi dall’atto di festa per poter contemplare nuovamente la vita in tutta la sua potente fragilità e liberare le prassi umane a lei collegate.","PeriodicalId":53793,"journal":{"name":"Lebenswelt-Aesthetics and Philosophy of Experience","volume":"89 3 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88363375","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-15DOI: 10.54103/2240-9599/18217
Paulo Barone
...
…
{"title":"La bellezza nella sparizione","authors":"Paulo Barone","doi":"10.54103/2240-9599/18217","DOIUrl":"https://doi.org/10.54103/2240-9599/18217","url":null,"abstract":"<jats:p>...</jats:p>","PeriodicalId":53793,"journal":{"name":"Lebenswelt-Aesthetics and Philosophy of Experience","volume":"37 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77656554","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-15DOI: 10.54103/2240-9599/18221
Silvia Parigi
This essay explores the history of the concept of monstrum from Francis Bacon’s Novum Organum to Athanasius Kircher’s Mundus Subterraneaus (1664), as well as its relationship with the origins of science; as in the early modern age, the term monstra is considered as a synonym for mirabilia naturae. The introductory part focuses on the difficult definition of “monster”, starting from Aristotle’s famous sentence in De generatione animalium: whoever does not looks like his parents, or whatever happens in a different way from the “generality of cases”, is included within the category of the “monstrous”. Monster is a being, whose anomaly represents a warning; therefore, monsters may be considered as signs, susceptible of an allegorical, moral and even political interpretation. In another acceptation of the term, monsters may be considered as the privileged witnesses of the richness and fecundity of nature. In the second part, Bacon’s theory of monsters is exposed: they are classified as instantiae deviantes, within that interpretation of nature, through which the Lord Chancellor lays the epistemological foundations of the modern science. In the third, fourth and fifth parts, a taxonomy of monsters is given: at first, by means of the cabinets des curiosités, which flourished in sixteenth and seventeenth century Italy, from Naples to Rome, from Bologna to Milan, with famous collectors such as Ferrante Imperato, Ulisse Aldrovandi, Manfredo Settala, Athanasius Kircher; then, through the “books of secrets”, which are at the same time a new, successful literary genre and a way of thinking nature, an aspect of natural history. Among the “professors of secrets”, there are Giovan Battista Della Porta, Ambroise Paré, Leonardo Fioravanti, Jean Fernel, Pierre Borel, Kenelm Digby, and Athanasius Kircher, again, with some disciples of his, such as Kaspar Schott. Secrets of nature and mirabilia naturae are finally compared: the classical list of mirabilia, from Pliny the Elder to Kircher, completes the taxonomy of monsters. The sixth and last part of this essay offers an explicative theory of monsters and prodigies: the marvels of nature are magnetic phenomena, which seem to imply a mysterious action at a distance. Such magnetic action can be accounted for on the basis of the Renaissance, Ficinian and Neoplatonic concept of spirit – conceived as the universal vehicle of occult sympathies and antipathies - and then through the seventeenth concepts of corpuscular effluvia, introduced by Pierre Gassendi in his Physica (1658), and sphaera activitatis, produced by the effluvia which each body emits, and surrounding it. This sphere is the place when most of marvelous phenomena happen.
{"title":"Mostri e mirabilia naturae da Francis Bacon a Athanasius Kircher","authors":"Silvia Parigi","doi":"10.54103/2240-9599/18221","DOIUrl":"https://doi.org/10.54103/2240-9599/18221","url":null,"abstract":"This essay explores the history of the concept of monstrum from Francis Bacon’s Novum Organum to Athanasius Kircher’s Mundus Subterraneaus (1664), as well as its relationship with the origins of science; as in the early modern age, the term monstra is considered as a synonym for mirabilia naturae. The introductory part focuses on the difficult definition of “monster”, starting from Aristotle’s famous sentence in De generatione animalium: whoever does not looks like his parents, or whatever happens in a different way from the “generality of cases”, is included within the category of the “monstrous”. Monster is a being, whose anomaly represents a warning; therefore, monsters may be considered as signs, susceptible of an allegorical, moral and even political interpretation. In another acceptation of the term, monsters may be considered as the privileged witnesses of the richness and fecundity of nature. In the second part, Bacon’s theory of monsters is exposed: they are classified as instantiae deviantes, within that interpretation of nature, through which the Lord Chancellor lays the epistemological foundations of the modern science. In the third, fourth and fifth parts, a taxonomy of monsters is given: at first, by means of the cabinets des curiosités, which flourished in sixteenth and seventeenth century Italy, from Naples to Rome, from Bologna to Milan, with famous collectors such as Ferrante Imperato, Ulisse Aldrovandi, Manfredo Settala, Athanasius Kircher; then, through the “books of secrets”, which are at the same time a new, successful literary genre and a way of thinking nature, an aspect of natural history. Among the “professors of secrets”, there are Giovan Battista Della Porta, Ambroise Paré, Leonardo Fioravanti, Jean Fernel, Pierre Borel, Kenelm Digby, and Athanasius Kircher, again, with some disciples of his, such as Kaspar Schott. Secrets of nature and mirabilia naturae are finally compared: the classical list of mirabilia, from Pliny the Elder to Kircher, completes the taxonomy of monsters. The sixth and last part of this essay offers an explicative theory of monsters and prodigies: the marvels of nature are magnetic phenomena, which seem to imply a mysterious action at a distance. Such magnetic action can be accounted for on the basis of the Renaissance, Ficinian and Neoplatonic concept of spirit – conceived as the universal vehicle of occult sympathies and antipathies - and then through the seventeenth concepts of corpuscular effluvia, introduced by Pierre Gassendi in his Physica (1658), and sphaera activitatis, produced by the effluvia which each body emits, and surrounding it. This sphere is the place when most of marvelous phenomena happen.","PeriodicalId":53793,"journal":{"name":"Lebenswelt-Aesthetics and Philosophy of Experience","volume":"18 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78435632","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-15DOI: 10.54103/2240-9599/18237
V. Venier
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＿
{"title":"Andrea Staiti, Fenomenologia del discorso morale","authors":"V. Venier","doi":"10.54103/2240-9599/18237","DOIUrl":"https://doi.org/10.54103/2240-9599/18237","url":null,"abstract":"<jats:p>_</jats:p>","PeriodicalId":53793,"journal":{"name":"Lebenswelt-Aesthetics and Philosophy of Experience","volume":"20 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85223048","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-15DOI: 10.54103/2240-9599/18223
Alessandra Campo
This paper aims to desublimate the Kantian sublime starting with the mitigation of the enthusiasm with which some French philosophers have woven its praise. Contrary to what Lyotard and Deleuze argue in their works, in the Analytics of the Sublime Kant does not go beyond himself, nor it is hard to set up a philosophy of the subject after reading these pages. Sublime, for these two clever readers of Kant, is any excessive use of the faculties. But Kant is less interested in excess than in its regulation. Thus, while harmonising with other 80-90s French readings of the Kantian sublime, the faith placed by Lyotard and Deleuze in its potentialities seems unfounded. It is fuelled by a lack of consideration of what happens in the second stage of this complex feeling. Unlike the encounter with the moral law introduced as a ‘fact of reason’ in the Critique of Practical Reason, in the Analytic of the Sublime reason makes itself heard not at the expense of the ego but in support of it. And the ego thus elevated is not only an ego ‘super’. It is a (Freudian) super-ego.
{"title":"Desublimare il sublime kantiano? Alcune considerazioni a partire da Lyotard e Deleuze lettori dell'Analitica del sublime","authors":"Alessandra Campo","doi":"10.54103/2240-9599/18223","DOIUrl":"https://doi.org/10.54103/2240-9599/18223","url":null,"abstract":"This paper aims to desublimate the Kantian sublime starting with the mitigation of the enthusiasm with which some French philosophers have woven its praise. Contrary to what Lyotard and Deleuze argue in their works, in the Analytics of the Sublime Kant does not go beyond himself, nor it is hard to set up a philosophy of the subject after reading these pages. Sublime, for these two clever readers of Kant, is any excessive use of the faculties. But Kant is less interested in excess than in its regulation. Thus, while harmonising with other 80-90s French readings of the Kantian sublime, the faith placed by Lyotard and Deleuze in its potentialities seems unfounded. It is fuelled by a lack of consideration of what happens in the second stage of this complex feeling. Unlike the encounter with the moral law introduced as a ‘fact of reason’ in the Critique of Practical Reason, in the Analytic of the Sublime reason makes itself heard not at the expense of the ego but in support of it. And the ego thus elevated is not only an ego ‘super’. It is a (Freudian) super-ego.","PeriodicalId":53793,"journal":{"name":"Lebenswelt-Aesthetics and Philosophy of Experience","volume":"51 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73213043","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-15DOI: 10.54103/2240-9599/18236
Camilla Grimaldi
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＿
{"title":"Jane Newland, Deleuze in children’s literature","authors":"Camilla Grimaldi","doi":"10.54103/2240-9599/18236","DOIUrl":"https://doi.org/10.54103/2240-9599/18236","url":null,"abstract":"<jats:p>_</jats:p>","PeriodicalId":53793,"journal":{"name":"Lebenswelt-Aesthetics and Philosophy of Experience","volume":"102 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88007675","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-05-06DOI: 10.54103/2240-9599/17801
Marco Tedeschini
For the past twenty years, the relationship between politics, morality and disgust has been resolved into a denunciation of the injustices perpetrated in the name of this emotion. However, no compelling reasons have been brought forward to release the suspicion that the condemnation is merely a corollary of the dominant liberal ideology. I will exemplify this weakness by analysing the theory of disgust proposed by Debra Lieberman and Carlton Patrick in 2018 (§§ 2-3). I will offer a different empirical basis for articulating an adequate answer to the question “what is disgust?” (§4). I will use some acquisitions from philology to exemplify the moral and political scope of disgust (§5). I will propose an “ontological” definition of disgust (§ 6), based on which I will distinguish between disgust and its ethical and political use to justify oppression and discrimination. This use must be replaced by explicating the reasons that justify such oppression and discrimination (§ 7). The fact of not being able to give reasons for such behaviours every time they occur opens up a breach in the direction of a more free and thus more just society.
{"title":"Il ripugnante: oltraggio e contraddizione","authors":"Marco Tedeschini","doi":"10.54103/2240-9599/17801","DOIUrl":"https://doi.org/10.54103/2240-9599/17801","url":null,"abstract":"For the past twenty years, the relationship between politics, morality and disgust has been resolved into a denunciation of the injustices perpetrated in the name of this emotion. However, no compelling reasons have been brought forward to release the suspicion that the condemnation is merely a corollary of the dominant liberal ideology. I will exemplify this weakness by analysing the theory of disgust proposed by Debra Lieberman and Carlton Patrick in 2018 (§§ 2-3). I will offer a different empirical basis for articulating an adequate answer to the question “what is disgust?” (§4). I will use some acquisitions from philology to exemplify the moral and political scope of disgust (§5). I will propose an “ontological” definition of disgust (§ 6), based on which I will distinguish between disgust and its ethical and political use to justify oppression and discrimination. This use must be replaced by explicating the reasons that justify such oppression and discrimination (§ 7). The fact of not being able to give reasons for such behaviours every time they occur opens up a breach in the direction of a more free and thus more just society.","PeriodicalId":53793,"journal":{"name":"Lebenswelt-Aesthetics and Philosophy of Experience","volume":"8 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-05-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91205024","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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