Four-colour photometry of eclipsing binaries. XLI uvby light curves for AD Bootis, HW Canis Majoris, SW Canis Majoris, V636 Centauri, VZ Hydrae, and WZ Ophiuchi

CONTEXT: Accurate mass, radius, and abundance determinations from binaries provide important information on stellar evolution, fundamental to central fields in modern astrophysics and cosmology. AIMS: Within the long-term Copenhagen Binary Project, we aim to obtain high-quality light curves and standard photometry for double-lined detached eclipsing binaries with late A, F, and G type main-sequence components, needed for the determination of accurate absolute dimensions and abundances, and for detailed comparisons with results from recent stellar evolutionary models. METHODS: Between March 1985 and July 2007, we carried out photometric observations of AD Boo, HW CMA, SW CMa, V636 Cen, VZ Hya, and WZ Oph at the Str"omgren Automatic Telescope at ESO, La Silla. RESULTS: We obtained complete uvby light curves, ephemerides, and standard uvby\beta indices for all six systems.For V636 Cen and HW CMa, we present the first modern light curves, whereas for AD Boo, SW CMa, VZ Hya, and WZ Oph, they are both more accurate and more complete than earlier data. Due to a high orbital eccentricity (e = 0.50), combined with a low orbital inclination (i = 84.7), only one eclipse, close to periastron, occurs for HW CMa. For the two other eccentric systems, V636 Cen (e = 0.134) and SW CMa (e = 0.316), apsidal motion has been detected with periods of 5270 +/- 335 and 14900 +/- 3600 years, respectively.Comment: Only change is: Bottom lines (hopefully) not truncated anymore. Accepted for publication in Astonomy & Astrophysic

Real-world outcomes of intensive induction approaches in core binding factor acute myeloid leukemia

Core-binding factor acute myeloid leukemia (CBF-AML) is characterized by the presence of inv(16)/t(16;16) or t(8;21) and is classified as a favorable risk by the 2022 European LeukemiaNet (ELN) guidelines. The CD33-targeting antibody-drug conjugate, gemtuzumab ozogamicin (GO), is commonly added to intensive chemotherapy (IC) in CBF-AML. We sought to compare outcomes in patients treated with IC with or without GO in CBF-AML. We included 200 patients with CBF-AML treated with IC across seven academic centers. Induction treatment regimens were categorized as IC alone, IC with GO, or IC with KIT inhibitor (dasatinib or midostaurin). Median follow-up for the whole cohort was 2.5 years. Three-year overall survival (OS) was 70% and 3-year event-free survival (EFS) was 51%. Patients treated with IC with GO experienced a 3-year EFS of 50% compared to those treated with IC alone who experienced a 3-year EFS of 47%, with no statistically significant difference (p = 0.62). Similarly, those treated with IC with GO did not experience an improved OS compared to those treated with IC alone (p = 0.67). Patients treated with IC with KIT inhibitor experienced a significantly improved 3-year EFS of 85% compared to those with IC with or without GO (p = 0.04). We find in our study that there is no survival benefit in patients treated with IC with the addition of GO; improved EFS was seen in patients with CBF-AML treated with IC plus KIT inhibitors, consistent with outcomes noted in prospective studies utilizing this approach

Technology, ethics and religious language: early Anglophone Christian reactions to “cyberspace”

The very recent past has seen an upswing of scholarly interest not so much in the Internet and Web themselves but in the terms in which they have been discussed and understood. This article examines a remarkable effusion of writing in the 1990s that addressed the spiritual and ethical implications of “cyberspace”. Christian critics reacted in different ways to prophecies of technological revolution. Some saw ethical challenges in relation to economic and social exclusion and the nature of interpersonal relations. Others elaborated a semi-mystical evolutionary understanding of the Web as an ontologically concrete “space”. Others again revived older anxieties about the challenge apparently posed to human uniqueness and autonomy posed by computerisation more generally, which cyberspace threatened to magnify. However, this thinking did not occur in isolation from the sweep of Anglophone social thought. I suggest instead that the wider discourse about the ethics of the Internet and Web, both learned and popular, was infused at every level with religious imagery. As such, the article contributes to the ongoing debate on the extent to which the cultures of the UK and North America have been secularised: even if religious observance has declined, the English language still bears the marks of its Christian past