Clinical activity of a htert (vx-001) cancer vaccine as post-chemotherapy maintenance immunotherapy in patients with stage IV non-small cell lung cancer : final results of a randomised phase 2 clinical trial

The cancer vaccine Vx-001, which targets the universal tumour antigen TElomerase Reverse Transcriptase (TERT), can mount specific Vx-001/TERT CD8 + cytotoxic T cells; this immune response is associated with improved overall survival (OS) in patients with advanced/metastatic non-small cell lung cancer (NSCLC). A randomised, double blind, phase 2b trial, in HLA-A*201-positive patients with metastatic, TERT-expressing NSCLC, who did not progress after first-line platinum-based chemotherapy were randomised to receive either Vx-001 or placebo. The primary endpoint of the trial was OS. Results: Two hundred and twenty-one patients were randomised and 190 (101 and 89 patients in the placebo and the Vx-001 arm, respectively) were analysed for efficacy. There was not treatment-related toxicity >grade 2. The study did not meet its primary endpoint (median OS 11.3 and 14.3 months for the placebo and the Vx-001, respectively; p = 0.86) whereas the median Time to Treatment Failure (TTF) was 3.5 and 3.6 months, respectively. Disease control for >6months was observed in 30 (33.7%) and 26 (25.7%) patients treated with Vx-001 and placebo, respectively. There was no documented objective CR or PR. Long lasting TERT-specific immune response was observed in 29.2% of vaccinated patients who experienced a significantly longer OS compared to non-responders (21.3 and 13.4 months, respectively; p = 0.004). Vx-001 could induce specific CD8 immune response but failed to meet its primary endpoint. Subsequent studies have to be focused on the identification and treatment of subgroups of patients able to mount an effective immunological response to Vx-001. Clinical trial registration: NCT0193515

Akhet Khufu: Archaeo-astronomical Hints at a Common Project of the Two Main Pyramids of Giza, Egypt

Abstract. The architectural complexes composed by the two main pyramids of Giza together with their temples are investigated from an interdisciplinary point of view, taking into account their astronomical alignments as well as their relationships with the visible landscape. Combining already known facts together with new clues, the work strongly supports the idea that the two complexes were conceived as parts of a common project

Recycling the universe using scalar fields

We examine the behaviour of a closed oscillating universe filled with a homogeneous scalar field and find that, contrary to naive expectations, such a universe expands to larger volumes during successive expansion epochs. This intriguing behaviour introduces an arrow of time in a system which is time-reversible. The increase in the maximum size of the universe is closely related to the work done on/by the scalar field during one complete oscillatory cycle which, in turn, is related to the asymmetry in the scalar field equation of state during expansion and collapse. Our analysis shows that scalar fields with polynomial potentials $V(\phi) = \lambda \phi^q$, $q > 1$ lead to a growing oscillation amplitude for the universe: the increase in amplitude between successive oscillations is more significant for smaller values of $q$. Such behaviour allows for the effective recycling of the universe. A recycled universe can be quite old and can resolve the flatness problem. These results have strong bearing on cosmological models in which the role of dark matter is played by a scalar field. They are also relevant for chaotic inflationary models of the early universe since they demonstrate that, even if the universe fails to inflate the first time around, it will eventually do so during future oscillatory cycles. Thus, the space of initial conditions favourable for chaotic inflation increases significantly.Comment: 9 pages, 7 figures, accepted for publication in Phys. Rev.

An analysis of material consumption culture in the Muslim world

In this paper, we examine the notion of material consumption culture in Islamic societies. We differentiate between institutionalised religion and religion as culture. We contest the Orientalist portrayal of Islam as a fanatic ideology opposed to Western Modernity’s features of secularism, individualism, and pluralism. With reference to the Qur’anic text, we discuss that such qualities are embedded with Islam. We do not interpret the Qur’an from a theological perspective; rather, we seek to demonstrate the possibilities of its multiple interpretations. We argue that, in their everyday life consumption practices, Muslims (re)interpret religious guidelines in different ways and refer to Islam, as a transcendental set of guidelines, to make better sense of their cultural practices in different ways. We summarise our discussion by highlighting the importance of analysing the culture of consumption from the lens of insiders and offer directions for future research

Locating the festival, positioning the feast: natural and calendar festivals in medieval Slovenia

The astronomical cycles and occurrences of the Sun, Moon, planets and certain star constellations were well known to prehistoric, Roman and medieval communities. Archaeoastronomy studies how ancient societies incorporated this knowledge into various aspects of past cultures. The discipline draws on modern astronomy, geodesy, physics, statistics, anthropology, ethnology and archaeology to study and interpret a wide range of source materials, from structural alignments to art, artefacts and inscriptions. This paper presents archaeoastronomical research on the orientation of Romanesque churches across the territory of modern-day Slovenia, focusing on an array of medieval festivals associated with the solstices and equinoxes. It demonstrates a profound connection between these festivals and the alignment of churches

Celtic pilgrimage, past and present: from historical geography to contemporary embodied practices

Perigrinatio, the Latin term for pilgrimage was at the heart of the medieval Celtic church, but was this was understood and practised not only as a journey to a shrine, but more broadly as a spiritual journey, which could lead to an isolated hermitage or peripatetic evangelistic mission. In this paper, we outline the beliefs and practices of the broad assemblage known as the Celtic church, particularly the interleaving of pilgrimage, asceticism and landscape poetics, and how these have informed continued and renewed pilgrimage practices to sites of the early Celtic church by particular denominations, ecumenical groups and those interested in broader spiritualities. These sacred mobilities are explored through vignettes of embodied-emotionalspiritual practices situated in the landscapes and faith communities of Lough Derg,Ireland and the Isle of Man. They share geographical marginality, a focus on multiple Celtic saints and an enduring belief in the immanence of God, expressed through embodied spiritual practice in the landscape. However, they differ widely in matters of institutionalised structure, regulation, discursive scripting and gendered hierarchy, reflecting situated and denominational preferences for the ascetic and aesthetic spiritual legacies of the medieval Celtic church

A Calanais myth and an alignment of the east stone-row with both the rising of the Pleiades and crossovers of Venus at sunrise on the summer solstices

Acknowledgements My thanks to Stefan Sagrott of Historic Environment Scotland for his help in obtaining Patrick Ashmore’s data and to David Forrest, School of Geographical and Earth Sciences, University of Glasgow, for providing a copy of David Tait’s map of Calanais.Peer reviewedPublisher PD

Lived religion: Rethinking human nature in a neoliberal age

This article considers the relationship between philosophy of religion and an approach to the study of religion, which prioritises the experience of lived religion. Considering how individuals and communities live out their faith challenges some of the assumptions of analytic philosophers of religion regarding the position the philosopher should adopt when approaching the investigation of religion. If philosophy is understood principally as a means for analysing belief, it will have little space for an engagement with what it feels like to live out one’s faith