Outcome of non-surgical endodontic treatment

grantor: University of TorontoThis historical cohort study examined the outcome of non-surgical endodontic treatment and the influence of various factors on the outcome. Patients treated by Graduate Endodontics students were re-examined after 4 to 6 years by an independent investigator. Outcome criteria were dichotomous--the periradicular tissues were classified as "healed" or "diseased". For Initial Treatment, 81% of the teeth were healed. The healing rate was 18% higher for teeth without pre-operative Apical Periodontitis than those with Apical Periodontitis (p < 0.01). For Retreatment, 71% of the teeth were healed. The healing rate for teeth with pre-operative perforation was 53% lower than for all other teeth (p < 0.001). In conclusion, Apical Periodontitis was the major factor that influenced the outcome of Initial Treatment, while a pre-operative perforation was the major factor that influenced the outcome of Retreatment.M.Sc

What Psychoanalysis learned from Antisemitism : a Dark Power in Command

Dans cette thèse, nous traitons de l’antisémitisme comme un symptôme à déchiffrer à partir des enseignements de Freud et Lacan. Il ne s’agit donc pas de psychanalyse appliquée à l’antisémitisme mais de cerner ce qu’enseigne l’antisémitisme à la psychanalyse. Deux questions nous orientent : pourquoi le Juif est-il la cible d’une haine séculaire ? Comment se met-elle en place ? Autrement dit, quels sont les mécanismes psychiques à l’œuvre dans la haine. Ce que signifie être Juif devient alors essentiel pour notre recherche. Pour Freud, ne renoncer à rien et suppléer à ce qui a été perdu, est l’essence du Juif. Et c’est cette ténacité qui lui attire une haine éternelle. Pour Lacan, le sujet Juif, c’est celui qui sait lire dans l’intervalle, et celui qui par l’acte de la circoncision, noue les trois registres du symbolique, de l’imaginaire et du réel et représente l’objet a en tant que reste ; ce qui a pour effet de diviser le champ de l’Autre. Et c’est cela qui lui attire cette haine éternelle. Il n’y a pas de haine sans le surmoi. Chez Freud la haine à l’égard de l’Autre se retourne sur soi. Chez Lacan, le surmoi est sacrifice aux Dieux obscurs qui conduit à l’anéantissement du prochain et de soi-même. Avec Lacan, nous voyons aussi que l’universel, le tout, produit la ségrégation qui est rejet de l’Autre. Il y a là une équivalence signifiante entre le Juif et la femme situés à la fois dans le tout et en dehors, donc pas tout dedans. Nous appréhendons, prenant appui sur le discours du maître forgé par Lacan, comment l’antisémitisme traverse le discours contemporain, comment il se glisse dans la langue. Nous laissons une voix logique, Jean-Claude Milner, une voix philosophique, Bernard-Henri Levy, une voix psychanalytique, Gérard Wajcman, déplier ce que signifie être Juif et démontrer comment l’être Juif est le symptôme du manque à être de celui qui hait.In this thesis, we aim to present antisemitism as a symptom that can be deciphered using the writings of Freud and Lacan. Its intention is not to apply psychoanalysis to antisemitism, but rather to identify what psychoanalysis has to learn from antisemitism. Two main questions serve to orient this discussion: Why did Jews become an object of a secular hatred? And what are the psychic mechanisms that are at the origin of this kind of hatred? In order to address these questions, it is essential initially to define the significance of being Jewish. According to Freud, the essence of the Jew is to concede nothing, and to compensate for what has been lost. It is this tenacity that provokes an eternal hatred. For Lacan, the Jew is the one who knows how ‘to read between the lines’, and also the one who, through the act of circumcision, represents the Objet a as a remnant (according to Lacan’s Register theory) and binds together the three registers: the symbolic, the imaginary, and the real. Thereby, the Jew produces a division in the field of the Other – and it is this that attracts eternal hatred. There is no hatred without the existence of a superego, and Freud demonstrates how hatred towards the Other redounds upon the self. Lacan, argues that the superego is a form of sacrifice to obscure Gods that results in annihilation of the Other and the self. Lacan also shows that the Universal, the all, causes segregation and rejection of the Other. There is a significant equivalence between Jews and women as they are at one and the same time part of the ‘all’ and outside it; they are therefore not all inside. In the present work, we try to grasp, by employing the Discourse of the Master as developed by Lacan, how antisemitism is assimilated into contemporary discourse and insinuates itself into language. We call upon the logical voice of Jean-Claude Milner, the philosophical voice of Bernard-Henri Levy and the psychoanalytical voice of Gérard Wajcman, to unfold the significance of being a Jew, and to demonstrate how the Jew is the symptom of a lack-of-being of the one who hates

Hatufim: la guerra femminilizza

18 ottobre 2011: Gilad Shalit, ostaggio di Hamas da cinque anni, viene liberato. Rientra in Israele, tutto il paese si ferma; il popolo israeliano è davanti agli schermi e segue il suo ritorno passo dopo passo, minuto per minuto. La televisione, in diretta, ne diffonde tutte le tappe. Lontana dal mio paese, seguo gli avvenimenti dalla Francia. Anch’io mi fermo, molto emozionata. Sono toccata dal coraggio, dalla timidezza e dalla dignità che colgo dall’intervista filmata dagli egiziani prima c..

Ce que l'antisémitisme enseigne à la psychanalyse : une puissance sombre au commande

In this thesis, we aim to present antisemitism as a symptom that can be deciphered using the writings of Freud and Lacan. Its intention is not to apply psychoanalysis to antisemitism, but rather to identify what psychoanalysis has to learn from antisemitism. Two main questions serve to orient this discussion: Why did Jews become an object of a secular hatred? And what are the psychic mechanisms that are at the origin of this kind of hatred? In order to address these questions, it is essential initially to define the significance of being Jewish. According to Freud, the essence of the Jew is to concede nothing, and to compensate for what has been lost. It is this tenacity that provokes an eternal hatred. For Lacan, the Jew is the one who knows how ‘to read between the lines’, and also the one who, through the act of circumcision, represents the Objet a as a remnant (according to Lacan’s Register theory) and binds together the three registers: the symbolic, the imaginary, and the real. Thereby, the Jew produces a division in the field of the Other – and it is this that attracts eternal hatred. There is no hatred without the existence of a superego, and Freud demonstrates how hatred towards the Other redounds upon the self. Lacan, argues that the superego is a form of sacrifice to obscure Gods that results in annihilation of the Other and the self. Lacan also shows that the Universal, the all, causes segregation and rejection of the Other. There is a significant equivalence between Jews and women as they are at one and the same time part of the ‘all’ and outside it; they are therefore not all inside. In the present work, we try to grasp, by employing the Discourse of the Master as developed by Lacan, how antisemitism is assimilated into contemporary discourse and insinuates itself into language. We call upon the logical voice of Jean-Claude Milner, the philosophical voice of Bernard-Henri Levy and the psychoanalytical voice of Gérard Wajcman, to unfold the significance of being a Jew, and to demonstrate how the Jew is the symptom of a lack-of-being of the one who hates.Dans cette thèse, nous traitons de l’antisémitisme comme un symptôme à déchiffrer à partir des enseignements de Freud et Lacan. Il ne s’agit donc pas de psychanalyse appliquée à l’antisémitisme mais de cerner ce qu’enseigne l’antisémitisme à la psychanalyse. Deux questions nous orientent : pourquoi le Juif est-il la cible d’une haine séculaire ? Comment se met-elle en place ? Autrement dit, quels sont les mécanismes psychiques à l’œuvre dans la haine. Ce que signifie être Juif devient alors essentiel pour notre recherche. Pour Freud, ne renoncer à rien et suppléer à ce qui a été perdu, est l’essence du Juif. Et c’est cette ténacité qui lui attire une haine éternelle. Pour Lacan, le sujet Juif, c’est celui qui sait lire dans l’intervalle, et celui qui par l’acte de la circoncision, noue les trois registres du symbolique, de l’imaginaire et du réel et représente l’objet a en tant que reste ; ce qui a pour effet de diviser le champ de l’Autre. Et c’est cela qui lui attire cette haine éternelle. Il n’y a pas de haine sans le surmoi. Chez Freud la haine à l’égard de l’Autre se retourne sur soi. Chez Lacan, le surmoi est sacrifice aux Dieux obscurs qui conduit à l’anéantissement du prochain et de soi-même. Avec Lacan, nous voyons aussi que l’universel, le tout, produit la ségrégation qui est rejet de l’Autre. Il y a là une équivalence signifiante entre le Juif et la femme situés à la fois dans le tout et en dehors, donc pas tout dedans. Nous appréhendons, prenant appui sur le discours du maître forgé par Lacan, comment l’antisémitisme traverse le discours contemporain, comment il se glisse dans la langue. Nous laissons une voix logique, Jean-Claude Milner, une voix philosophique, Bernard-Henri Levy, une voix psychanalytique, Gérard Wajcman, déplier ce que signifie être Juif et démontrer comment l’être Juif est le symptôme du manque à être de celui qui hait

Aharon Happelfeld: trovare la parola giusta

Ho incontrato Aharon Appelfeld nella sua casa di Mevaseret Zion l’8 maggio 2013, per domandargli quali effetti soggettivi la guerra avesse avuto su di lui. Questa intervista si situa nell’ambito della riflessione preparatoria alle Journées dell’École de la Cause freudienne, che si sono svolte nel novembre del 2013, e il cui tema era il trauma. Avevo sette anni quando è scoppiata la guerra. Non avrebbe senso dire che il trauma si concentra in un’unica esperienza. Si tratta di quattro anni che ..

CLINICAL RESEARCH Treatment Outcome in Endodontics: The Toronto Study. Phases I and II: Orthograde Retreatment

The 4-to 6-year outcome of orthograde retreatment was assessed for Phases I and II of the Toronto Study. In total, 523 teeth in 444 patients were retreated. With 395 teeth lost to follow-up and 25 extracted, 103 teeth (34% recall) were examined by two independent, blinded, calibrated examiners for outcome: &quot;healed&quot; (absence of apical periodontitis, signs, or symptoms) or &quot;diseased&quot; (presence of apical periodontitis, signs, or symptoms). The &quot;healed&quot; rate (81%) differed significantly for preoperative apical periodontitis (absent, 97%; present, 78%) and perforation (absent, 89%; present, 42%). Logistic regression revealed an increased risk of disease for preoperative perforation and adequate root filling quality, and postoperative lack of definitive restoration (odds ratios ‫؍‬ 26.5, 6.6, and 14.0, respectively). Without perforation, inadequate intraoperative root filling length was also identified (odds ratio ‫؍‬ 6.8). This study suggested that apical periodontitis, although a strong predictor, was secondary to preoperative perforation and root filling quality, and to postoperative restoration, in predicting the outcome of retreatment