Journal articles on the topic 'Hallmarks Greece'

Since 2009, Greece has experienced a long-lasting socioeconomic crisis that has had substantial consequences on the health and mental health of the population. Unemployment, financial hardship and income loss constitute the hallmarks of the socioeconomic landscape. Consequently, a substantial decline in health and mental health has been documented. Converging evidence corroborates a deterioration of self-rated health, an alarming rise in suicide rates and a gradual increase in the prevalence of major depression. Concomitantly, the healthcare system is on the verge of collapse and the mental healthcare system is incapable of addressing the emerging needs. Therefore, a multifaceted and concerted effort is urgently needed to mitigate the mental health effects of the recession.

In this research, acetylated wood (Accoya) was tested in ground contact in central Greece. After ten years of exposure during a ground stake test, acetylated pine wood (Pinus radiata) stakes, with a 20% acetyl weight gain, were completely intact and showed no visual decay (decay rating: 0). However, the key mechanical properties of Accoya wood, that is, modulus of elasticity (MOE) and modulus of rupture (MOR) after 10 years of ground contact, were significantly reduced by 32.8% and 29.6%, respectively, despite an excellent visual result since no evidence of fungal attack was identified. This contradiction could possibly indicate that the hallmarks of decay, i.e., brown-rot decay of acetylated wood can be the significant loss of mechanical properties before decay is actually visible.

Nineteen dogs from Greece with chronic ehrlichiosis were studied. The dogs exhibited bicytopenia or pancytopenia, bone marrow hypoplasia, seroreactivity to Ehrlichia canis (E. canis) antigens, and had no history of drug or radiation exposure. Anorexia, depression, severe bleeding tendencies, hypoalbuminemia, and increased serum alanine aminotransferase activity were also hallmarks of the disease. All these animals eventually died, irrespective of the treatment applied. Some dogs were also serologically positive for Rickettsia conorii, Leishmania infantum (L. infantum), and Bartonella vinsonii subspp. berkhoffii. Polymerase chain reaction testing of bone marrow samples revealed E. canis, Anaplasma phagocytophilia, Anaplasma platys, and L. infantum in some dogs. Concurrent infections did not appear to substantially influence the clinical course and final outcome of the chronic canine ehrlichiosis.

This paper intervenes in recent debates on humanitarianism and security in migration by introducing the notion of ‘pop-up governance’. It reflects on our two year-long fieldwork on Lesbos, Greece at the peak of Europe’s migrant reception crisis (2015–2017). We present recent developments in border and migration management in the EU and we position these within recent migration debates. We then present the two main facets guiding migrant reception and governance in Lesbos, namely humanitarianism and security. Through our interviews with humanitarian and security actors we show how top-level government decisions followed and resembled the flexibility and adaptability of humanitarian and security operations. We define this turn as ‘pop-up governance’, which comprises a practice-based, abruptly introduced and retractable set of governance mechanisms responding to the situation at hand. We argue that the seemingly disorganised management of migration actually bore hallmarks of a new, flexible and adaptable mode of governance. Finally, we show how ‘pop-up governance’ can help move beyond present understanding of governance based either on the rule or its exception. This has important implications for our comprehension of migration, humanitarianism, security and the governance of vulnerable populations and contemporary socio-political crises.

A RT–PCR assay developed to amplify the full coat protein (CP) gene of apple stem pitting virus (ASPV) was evaluated using 180 Greek apple and pear samples and showed a broad detection range. This method was used to investigate the presence of ASPV in quince in Greece and showed a high incidence of 52%. The sequences of 14 isolates from various hosts with a distinct RFLP profile were determined. ASPV population genetics and the factors driving ASPV evolution were analyzed using the Greek ASPV sequences, novel sequences from Brazilian apple trees and Chinese botanical Pyrus species, and homologous sequences retrieved from GenBank. Fourteen variant types of Greek, Brazilian and botanical isolates, which differ in CP gene length and presence of indels, were identified. In addition, these analyses showed high intra- and inter-group variation among isolates from different countries and hosts, indicating the significant variability present in ASPV. Recombination events were detected in four isolates originating from Greek pear and quince and two from Brazilian apples. In a phylogenetic analysis, there was a tendency for isolates to cluster together based on CP gene length, the isolation host, and the detection method applied. Although there was no strict clustering based on geographical origin, most isolates from a given country tended to regroup in specific clusters. Interestingly, it was found that the phylogeny was correlated to the type, position, and pattern of indels, which represent hallmarks of specific lineages and indicate their possible role in virus diversification, rather than the CP size itself. Evidence of recombination between isolates from botanical and cultivated species and the clustering of isolates from botanical species and isolates from cultivated species suggest the existence of a possible undetermined transmission mechanism allowing the exchange of ASPV isolates between the cultivated and wild/ornamental hosts.

This study is intended as a step towards the full uncovery of the textual and contextual, cross-cultural and particularistic aspects of the contested notion of oral performances. The data comprise conversational storytelling performances from Greece. To capture the interplay between conventional resources and contextual contingencies involved in any performance, the study employs the three dimensions of narrativity, teller-tale-telling (Blum-Kulka, 1997), as the loci of performances. With respect to the tale, Greek stories range from mini-performances to full-fledged or sustained performances. The choice of one or the other is interrelated to a story's episodic structuring, topic, and purposes of telling. A constellation of devices (keys) form the hallmarks of Greek performances; these are classified as poetic or theatrical. With regard to the stories' telling, it is argued that the teller-audience interactional norms are geared towards granting strong floor-holding rights and upholding full-fledged, single-teller performances which call attention to the teller's skill and autonomy. Finally, the locus of teller is proposed as the main site for the emergent properties of performance events. It is also argued that the relationship between these properties and the teller can be best explored with reference to the concept of positioning (Bamberg, 1997). This allows us to shed light on how performance devices, in their individualized and local uses, act as indexes of personal and sociocultural identities. The study's findings point to avenues for future research and suggest analytical ways of pursuing it. Specifically, the classification of performance keys as poetic or theatrical could be useful for the exploration of cross-cultural aspects of performance styles. In addition, the "Greek" performance devices reinforce the assumption that there is a certain set of devices typical of verbal art cross-culturally; this needs to be further documented. Overall, the study aims at demonstrating the validity and necessity of exploring the pragmatic work which performance keys accomplish in interactional contexts. {Narrative performance, Emergence, Teller-tale-telling, Positioning)

It has been ten years since the publication of Lorenzo Lazzarini's monumental volume on the quarrying, use and properties of the coloured marbles of Greece: Poikiloi Lithoi, Versiculores Maculae: I Marmi Colorati della Grecia Antica (Lazzarini 2007). The first study since Angelina Dworakowska's Quarries in Ancient Greece (Dworakowska 1975) to attempt a large-scale examination of quarrying across Greece, Lazzarini's approach is fundamentally an archaeometric one. Analysis of the evidence for quarrying in different regions is set alongside minero-petrographic and geochemical analyses of the materials extracted. Lazzarini focuses on 12 lithotypes: marmor lacedaemonium from Laconia, variously referred to as serpentino and porfido verde antico; three stone types from the Mani peninsula: rosso antico tenario, nero antico tenario and cipollino tenario; from Chios, the famous marmor chium or portasanta, breccia di Aleppo and nero antico chiota; the breccia di settebasi and semesanto of Skyros; the intensively exploited marmor carystium or cipollino verde, as well as the marmor chalcidicum or fior di pesco from Euboea; and from central and northern Greece, marmor thessalicum or verde antico and the breccia policroma della Vittoria. For each of these lithotypes, Lazzarini considers the evidence for their use and distribution, illustrated with a distribution map in each case, and provides a thorough overview of what is known about their quarries. Archaeological and geological approaches are here combined, and this is a hallmark of much recent work on the question of quarrying and stone use through Greek history.

BackgroundDendritic cells (DCs) are well-recognized for their dual role either for T cell activation (1) or for inducing T cells tolerance (2). Their ability to modulate T-cell responses has made them an interesting tool for the immunotherapy of autoimmune diseases (3). Cytotoxic T lymphocyte antigen 4 (CTLA4) is a negative co-stimulatory molecule, which binds to CD80/CD86 on DCs. CTLA4 induces its immunoregulatory function through trans-endocytosis resulting in impaired co-stimulation (4), or through the induction of indoleamine-pyrrole 2,3-dioxygenase (IDO) enzyme (5). Moreover, it has been demonstrated that CTLA4 impairs the autophagic machinery of DCs and therefore suppresses DC inflammatory function (6). Nevertheless, the molecular mechanisms underlying the CTLA4-mediated immunomodulatory phenotype, require a more comprehensive understanding.ObjectivesIn this study we focused on tolerogenic DCs (tolDCs) and we applied CTLA4-Ig as a tool to induce them. We aim to assess the immunoregulatory potential of CTLA4-mediated tolDCs and to investigate thoroughly the intracellular pathways that are involved in the induction of tolerance.MethodsHealthy human monocytes were isolated from peripheral blood and differentiated into monocyte-derived dendritic cells (DCs). After 6 days, immature DCs activated with LPS were treated with CTLA4-Ig or IgG control for 18 hours. The anti-inflammatory function of DCs was validated using RT-PCR and flow cytometry and DCs proceeded to RNA sequencing. The metabolic pathways were studied using a Seahorse bioanalyzer.ResultsCTLA4-Ig-treated DCs showed significantly decreased HLA-DR, CD80/CD86 expression as compared to IgG-treated cells (n=4, p=0,0294, n=5 p=0,0079). Moreover, IL6 and TNFα mRNA expression, hallmarks of inflammatory cytokines secreted by DCs, was reduced upon CTLA4-Ig (n=5, p=0,0079). To elucidate the pathways involved in DC reprogramming upon CTLA4-Ig treatment, we performed RNA sequencing and we concluded with 1270 differentially expressed genes (p-value <0.05 counts>10). Interestingly, transcriptomic analysis revealed that the majority of genes (n=900) participated in metabolic processes, specifically in OXPHOS pathway and mitochondrial function. To further support the above metabolic changes, we performed Seahorse assays and confirmed that tolDCs had lower basal OXPHOS and decreased ATP production compared with mature DCs. Furthermore, expression of phosphorylated mammalian target of rapamycin (mTOR) and AKT1, central regulators of metabolism, was increased in CTLA4-mediated tolDCs (n=3, p= 0,0308 and p=0,0347).ConclusionHerein we confirmed that CTLA4 restricts the pro-inflammatory properties of activated DCs. RNA-seq analysis revealed that this anti-inflammatory deviation of DCs is characterized by the modification of the expression of genes implicated in cellular metabolism. Metabolic experiments confirmed that CTLA4-mediated tolDCs have reduced OXPHOS and ATP production, whereas, mTOR signaling is upregulated. In future experiments, we will investigate the mechanism that CTLA4 may promote metabolic changes thus contributes to the immunoregulatory phenotype of DCs and could represent a therapeutic target.References[1]Van Brussel et al., Mediators Inflamm2012, 690-643 (2012).[2]B. Pulendran et al., Nature immunology11, 647-655 (2010).[3]B. E. Phillips et al., Front Immunol8, 1279 (2017).[4]O. S. Qureshi et al., Science332, 600-603 (2011).[5]D. H. Munn et al., J Immunol172, 4100-4110 (2004).[6]T. Alissafi et al., J Clin Invest127, 2789-2804 (2017).AcknowledgementsThis research is co-financed by Greece and the European Union (European Social Fund- ESF) through the Operational Programme «Human Resources Development, Education and Lifelong Learning» in the context of the project “Strengthening Human Resources Research Potential via Doctorate Research” (MIS-5000432), implemented by the State Scholarships Foundation (ΙΚΥ).Disclosure of InterestsNone declared.

The establishment of the Turkish Republic in 1923 marks the official construction of a new community and new forms of belonging that were expected to replace the communities and forms of belonging characteristic of the Ottoman Empire. The convention signed at the end of the First World War on January 30, 1923, concerning “the compulsory exchange of Turkish nationals of the Greek Orthodox Religion established in Turkish territory, and of Greek nationals of the Muslim religion established in Greek territory” can be seen as the hallmark of this republican attempt to create a new homogenized republican community called the nation. Exchanging populations meant the mutual exclusion of the largest ethnic and religious minority groups from the post-World War I nationalized lands of Greece and Turkey.

The central question guiding this essay is: what does Marx's socialism owe to classical antiquity? Underlying this question is the thesis that Marx's studies of classical Greece supply the angle of vision necessary to bring to light the hallmark of his conception of the socialist polity. The argument challenges a widespread interpretation of the connection between antiquity and socialism in Marx's work—that his socialist vision takes its bearings from the Aristotelian understanding of the relationship between necessity and leisure. In Marx's view, the fundamental legacy of antiquity was the notion of freedom as masterlessness. The roots of this legacy are in the political experience of the democratic polis, not in Aristotle's reflections on the ideal household. The core of Marx's project, then, is not to open a realm of freedom beyond necessity, but rather to create spaces for democratic action within the realm of necessity itself, to ensure that work is free and compatible with leisured activities.

In this piece, I examine the role of authority in Yorùbá society and how au[1]thority is subverted by moral conflicts generated in the political evolution of the Yorùbá state from city state to empire, leading to disastrous consequences in the society at large as presented in the films of Adébáyọ Fálétí, specifically in Àfọnjá (2002), Basọrun Gáà (2004) and Ṣawo Ṣẹgbẹ ̀ rì̀ (2005). I argue that such pains and pangs of transformation are not unique to Yorùbá society but mirror similar political evolutions in other societies such as Rome and Greece. Such political upheavals led to the celebrated assassination of Julius Caesar in Rome and Alexander the Great of Macedonia. In particular Àfọnjá ̀ and Baṣọrun ̀ Gáà dramatize evocatively the poignancy of the attendant confrontations. In addition, I evaluate Adébáyọ Fálétí as a Nigerian and African foundational practitioner in the global field of cultural studies and his use of cultural post materialism in his work. Adébáyọ Fálétí can be regarded as the father of modern Nigerian Cultural Studies and in Africa in general in line with the way that the discipline is understood the world over standing, as it were, on the cusp of traditional Nigerian and African drama and modern drama in African mother tongues. In addition, Fálétí epitomizes what modern cultural studies world-wide represent as a cross between the traditional discipline of drama and the television 172 Olayinka Agbetuyi industries as well as filmic industries, along with advertisements, which together constitute what is today known as the culture industries. As defined in the words of Chris Barker, “Culturalism focuses on meaning production by human actors in a historical context.”1 Fálétí’s historical drama and films fall within such category. Barker added that Culturalism focuses on interpretation as a way of understanding meaning.”2 These are the hallmarks of the historical drama that formed the basis of two of the films by Fálétí being examined here. In addition, he stated that cultural studies deal with subjectivity and identity or how we come to be the kinds of people we are. Fálétí’s Afọnja and Gáà’s thematic preoccupation is how the Yorùbá subjectivity has been constituted over time through its political evolution. The three films also demonstrate what Stuart Hall considers to be the connection that cultural studies seeks to make to matters of power and cultural politics.3 With regards to the role of Fálétí as pioneer in the area of radio-vision cultural industries the broadcasting mogul narrated the manner in which he pioneered the phone-in radio broadcast in Nigeria on the programme “Ѐyí Àrà” at the Broadcasting Corporation of Ọyọ̀ ́ State, Ibadan (BCOS) after pioneering Yorùbá broadcasting on Africa’s first television station Western Nigeria Television (WNTV) twenty years earlier.4 Fálétí’s career spanning close to seven decades dovetails public services with private engagement with drama production. He was one of the earliest organizers of a drama performing company in 1949 to produce his own plays. His career development can be divided into three phases: the formative traditional drama performance phase, the literary drama phase which dovetails into his career as a public servant in a symbiotic relationship and his post public service movie production phase which coincided with the efflorescence of the Nollywood. The three works examined here straddle Fálétí’s second and third phases of engagement in drama production. Both Basọrun Gáà (to be hereafter referred to as Gáà) and Ṣawo Ṣẹgbẹ ̀ rì ̀ were first staged in the second phase of Fálétí’s development as a theatre practitioner. In addition to being staged in the theater, Gáà and Ṣawo Ṣẹgbẹ ̀ rì̀ were produced for tele[1]vision audiences as dramatic thrillers and became household favourites in the ‘70s and ‘80s at the time of his career as a radio/television broadcaster. Fálétí’s retirement from public service provided the opportunity needed to build on the experience gained in the television industry to launch a full-blown film production career for which his earlier experience seems to have been a tutelage. Àfọ̀njá (2002), Gáà (2004) and Ṣawo Ṣẹgbẹ ̀ rì ̀ (2005) are part of the products of this final phase. Although Àfọ̀njá preceded the other two in movie 1 Barker, Chris. Cultural Studies: Theory and Practice. London: Sage, 2012. 2 Barker. 2012, 17 3 Barker, 5. 4 Nigerianfilms.com. February 17, 2008. Accessed Aug 10 2018. Authority and Moral Conflicts in the Films of Adébáyọ Fálétí 173 production, it was the last to be written among the three and is organically a prequel which builds on the success of Gáà and extends a thematic continuum in the Fágúnwà-esque manner of the novels Ògbójú Ọde Ninu Igbó Irunmọlẹ and Igbo Olódùmarè. While Àfọ̀njá and Gáà are historical drama based on actual events in the history of the Yorùbá Empire, Ṣawo Ṣegberi is purely fictional and is based on a postcolonial Nigerian setting. The movies therefore take a reverse order to the chronology of writing and stage performance while Ṣawo Ṣẹ̀gbẹ̀rì, which was the first to be staged among the three, was not written for stage and television performance until it was script-written for film production.5 Àfọ̀njá, Gáà and Ṣawo Ṣẹgbẹ ̀ rì ̀ are each set in a cosmopolis where the Yorùbá citizens have to deal with other nationals in the context of Yorùbá mores within a broader cosmopolitan ethos. In Àfọ̀njá and Gáà that context is provided by the empire phase of Yorùbá civilization in which Yorùbá civilization was the dominant point of reference; in Ṣawo Ṣẹgbẹ ̀ rì ̀ the drama is situated in the context of postcolonial Nigerian city, in a nation that boasts large ethnic nationalities of which the Yorùbá are only one and in which Yorùbá culture is mediated by the postcolonial state with its symbol of the English language as the means of communication and its cultural spin offs. Fálétí demonstrates the mastery of dramaturgy in Àfọ̀njá and Gáà by juxtaposing the dynamics of running a state originally built on a confederation of city state structure very much like the Greek city state structure, at the latter’s comparative stage of political evolution, with a new imperial structure and the conflicts generated by the flux of the two systems; whereas in Ṣawo Ṣẹ̀gbẹ̀rì moral conflict is generated by interpersonal amatorial clashes as well as models of expertise.

Abstract Background CF-301 is a novel, recombinantly-produced bacteriophage-derived lysin (cell wall hydrolase) and is the first agent of this class in the US to enter into clinical development for the treatment of bacteremia including endocarditis due to S. aureus. Hallmark features of CF-301 include rapid and pathogen-specific bacteriolytic activity, synergy with antibiotics, biofilm-disrupting activity, a low propensity for resistance, and the capacity to suppress antibiotic resistance. This is the first report of an international surveillance study for CF-301. Methods 349 methicillin-sensitive and –resistant S. aureus (MSSA and MRSA, respectively) isolates were collected from various infection sources at multiple hospitals from 2015–2017 throughout the US, Greece, Hungary and Italy. In addition to the contemporary isolates, a set of 149 MSSA and MRSA clinical isolates from 2011 were also obtained from US hospital sources. MICs for CF-301 were determined using a new antimicrobial susceptibility testing (AST) medium for broth microdilution recently endorsed by Clinical and Laboratory Standards Institute (CLSI) for use with CF-301. The testing medium consists of cation-adjusted Muller Hinton Broth supplemented with 25% horse serum and 0.5 mM DTT (CAMHB-HSD). Susceptibility to conventional antibiotics was also examined in this study using standard methodology (CLSI document M07-A10) and included: vancomycin, trimethoprim-sulfamethoxazole, daptomycin, oxacillin, linezolid, clindamycin, and cefazolin. Results CF-301 had MIC50, MIC90, and MIC100 values of 0.5, 1, and 2 μg/mL, respectively, against each set of contemporary MSSA (n = 176) and MRSA (n = 173) clinical isolates. There were no differences noted with respect to the geographic source (in the US and Europe) of isolates. Furthermore, the CF-301 MICs reported here for 2015–2017 isolates were identical to that observed for MSSA and MRSA isolates from 2011. Conclusion CF-301 demonstrated potent in vitro activity against a total of 498 clinical S. aureus isolates from a range of human infections (including bacteremia) and different geographies. Contemporary clinical isolates did not demonstrate reduced susceptibility to CF-301 compared with the 2011 isolates. Disclosures J. Oh, ContraFect Corp: Employee, Salary; R. Schuch, ContraFect Corp: Employee, Salary

The material presented above concerns the research of the concealed course technique used in Kyivan monuments of the Xth the beginning of the XIIth centuries and its origin. The concealed course technique presents the brickwork where the alternating brick courses are slightly recessed from the wall and covered by mortar, as a result, joints appear to be much thicker than they actually are. The earliest known monument where the concealed course technique that occurs in the Desyatynna church in Kyiv completed in 996, as well as the two palaces of the Xth c. nearby. The recessed brick technique is also used in Kyivan monuments of the XIth the beginning of the XIIth centuries: the St. Sophia Cathedral, the Golden Gate, St. George’s Church, St. Michael’s Church of Vydubytsky Monastery, the Assumption Cathedral and the Holy Trinity Gate Church of Pechersky Monastery, St.Michael’s Cathedral of the Golden Domes and some other buildings. The Church of Our Savior at Berestove, completed in the first quarter of the XIIth century is the last known Kyivan monument with the concealed course technique. The following Kyivan monuments – the Church of Our Lady Pyrohoshcha (1130’s) and the St. Cyril’s Church (1140’s) have coursed brick masonry. Apart from Kyiv the concealed course technique was used during the XIth - XIIth centuries in Chernihiv (the Cathedral of the Transfiguration), Pereyaslav (St. Michael’s Church), Novgorod (St. Sophia Cathedral and St. George’s Cathedral of St. George’s Monastery) and Polotsk (St. Sophia Cathedral). Bricks used in Kyivan monuments have their side dimensions 27 to 36 cm with prevailed dimensions 27 to 36 cm. The thickness of bricks increased from 2.5 – 3 cm at the end of the Xth – the beginning of the XIth centuries to 3.5 – 4.5 cm at the end of the XIth – the beginning of the XIIth centuries. The width of mortar strips between protruding brick courses varies from 9 to 12 cm. Walls in ancient Kyivan monuments were 1.1 to 1.3 meter thick. After the edifice was erected its outside and inside walls were covered with fine lime-and-ceramic plaster. Brunov was the first scholar who noticed peculiar masonry technique used in Kyivan and several Byzantine monuments. He considered the concealed course technique first appeared in ancient Kyiv and then was adopted at Constantinople. Some other scholars (e.g. P. Rappoport and P. Vocotopoulos) agree that the technique is of Constantinopolitan origin in spite of the absence of the monuments built in concealed course technique, dating to the Xth c. The fact that no early dated examples have been found at Constantinople should be attributed to the lack of monuments to be dated between 920s, when the Myrelaion Church was erected and the middle of the XIth century when the monastery of St.George at Mangana was founded. The oldest dated example of the concealed course technique known up to now in Constantinople is substructure of the St. George’s Church at Mangana. The other monument with the concealed course technique is the Panaghia Chalkeon Church in Salonika, dated by 1028 and is consequently earlier by approximately twenty years than the earliest dated examples of the technique in Constantinople. A lot of Byzantine monuments with the recessed brickwork dating back to the XIth – the XIIIth centuries could be found at Greece and Balkans. It is obvious that the concealed course technique originated in Byzantium as a result of development of Roman concrete facing of coursed brick. The technique was widely used in Byzantine provinces where brick was prevailing building material. Evidently the technique was developed already at the Xth century or even earlier, before it was adopted by ancient Kyivan builders. It appeared that concealed course technique could not be undoubtedly considered the hallmark of Constantinople but a widely spread medieval building practice.

Abstract Background: Sickle cell disease (SCD) is an inherited group of red blood cell disorders with a complex pathophysiology largely driven by vaso-occlusion and hemolytic anemia. Vaso-occlusive crises (VOCs) are the hallmark of SCD. VOCs and continuing silent vaso-occlusion are associated with cycles of inflammation and tissue injury that can lead to acute and chronic organ complications. Sickle cell nephropathy (SCN) is the term used to describe kidney-related complications of SCD; manifestations include hyperfiltration, albuminuria and progressive loss of kidney function. Endothelial dysfunction may play a role in the development of albuminuria in SCD. Increased plasma endothelin-1 (ET-1), a biomarker of endothelial dysfunction, is significantly associated with an increase in the urine albumin-to-creatinine ratio (ACR) (Ataga et al. PLoS One 2016). Patients (pts) with SCN may develop chronic kidney disease (CKD; diagnosed when abnormalities in kidney structure or function persist for &gt;3 mo). Pts with SCD and baseline (BL) albuminuria ≥100 mg/g can develop persistent albuminuria, which is associated with a rapid decline in estimated glomerular filtration rate (eGFR) (Niss et al. Blood Adv 2020). No treatments are approved for CKD due to SCN; current SoC usually consists of angiotensin-converting enzyme inhibitors (ACEI), angiotensin-receptor blockers (ARBs) and/or hydroxyurea/hydroxycarbamide (HU/HC). P-selectin is one of the drivers of multicellular adhesion leading to vaso-occlusion. Preclinical studies have shown that P-selectin expression increases in response to renal ischemia-reperfusion injury (Zizzi et al. J Pediatr Surg 1997). Crizanlizumab, a humanized monoclonal antibody that binds to P-selectin, significantly reduced the median annualized VOC rate vs placebo (Ataga et al. NEJM 2017). The aim of the Phase II STEADFAST study (NCT04053764) is to determine the effect of P-selectin inhibition with crizanlizumab on kidney function in pts with SCD and early-stage CKD. Methods: The STEADFAST trial aims to enroll 148 pts aged ≥16 yrs with CKD due to SCD; pts eligible for inclusion are detailed in the figure. Pts will be randomized 1:1 to receive crizanlizumab 5.0 mg/kg (intravenous infusion over 30 min on Day 1 of Wk 1, Day 1 of Wk 3, then every 4 wks for 1 yr) and their usual SoC or their usual SoC alone. Pts will be stratified based on CKD risk category (moderate risk or high/very high risk, based on eGFR and albuminuria assessed by ACR) and if they are receiving HU/HC. Exclusion criteria include pts with a history of stem cell transplant, evidence of acute kidney injury within 3 mo of study entry, or those receiving renal replacement therapy. The primary endpoint is the proportion of pts with ≥30% decrease from BL in ACR at 12 mo. A logistic regression model including treatment effects and stratification factors will be utilized; the test (based on the log-odds ratio estimated by the model) will be performed at a 1-sided significance level of 0.025. Secondary endpoints include mean change in ACR from BL to 3, 6, 9 and 12 mo, the percentage change in eGFR from BL to 3, 6, 9 and 12 mo, the proportion of pts with a protein-to-creatinine ratio (PCR) improvement (≥20% decrease) or stable PCR (within ±20%) at 12 mo compared with BL and the proportion of pts with progression of CKD (based on pre-defined eGFR decline and ACR increase) from BL to 12 mo. To minimize variability of ACR measurements, 3 urine samples (2/3 samples collected as morning voids) will be collected at all designated timepoints. Exploratory endpoints include assessments of renal and cardiac biomarkers, including ET-1 and soluble P-selectin, at BL, 3, 6, 9 and 12 mo, echocardiography at BL and 12 mo and renal MRI at BL, 6 and 12 mo (at selected sites). Results: As of July 2021, 31 pts have been enrolled, with 36 sites in 10 countries currently open to enrollment. Open sites by country include USA (9 sites), Brazil (5 sites), Spain (4 sites), Italy, Turkey and the UK (3 sites each), France, Greece and Panama (2 sites each), Lebanon, the Netherlands and South Africa (1 site each). Study sites in Bahrain, Egypt, Ghana and Kenya are planned and Ireland, Tanzania and Saudi Arabia have been recently added as new participating countries. Conclusion: The Phase II STEADFAST study has been designed to evaluate whether crizanlizumab, in combination with SoC, can provide a potentially targeted disease-modifying benefit for pts with SCD and CKD. The trial is open for enrollment. Figure 1 Figure 1. Disclosures Saraf: Pfizer: Research Funding; Global Blood Therapeutics: Membership on an entity's Board of Directors or advisory committees, Research Funding; Novartis: Membership on an entity's Board of Directors or advisory committees, Research Funding. Ataga: Forma Therapeutics: Membership on an entity's Board of Directors or advisory committees; Novo Nordisk: Membership on an entity's Board of Directors or advisory committees; Agios Pharmaceuticals: Consultancy; Novartis: Membership on an entity's Board of Directors or advisory committees; F. Hoffmann-La Roche Ltd: Consultancy; Global Blood Therapeutics: Membership on an entity's Board of Directors or advisory committees. Derebail: Travere Therapeutics: Consultancy; Novartis: Consultancy; Bayer: Consultancy; UpToDate: Patents & Royalties. Sharpe: Napp Pharmaceuticals: Speakers Bureau; Novartis Pharmaceuticals: Consultancy. Lebensburger: Novartis: Consultancy; Bio Products Laboratory: Consultancy. DeBonnett: Novartis Pharmaceuticals Corporation: Current Employment. Zhang: Novartis: Current Employment. Bartolucci: INNOVHEM: Other: Co-founder; Hemanext: Consultancy; AGIOS: Consultancy; Jazz Pharma: Other: Lecture fees; GBT: Consultancy; Emmaus: Consultancy; F. Hoffmann-La Roche Ltd: Consultancy; Bluebird: Consultancy, Research Funding; Novartis: Consultancy, Membership on an entity's Board of Directors or advisory committees, Other: Lecture fees, Steering committee, Research Funding; Fabre Foundation: Research Funding; Addmedica: Consultancy, Other: Lecture fees, Research Funding. OffLabel Disclosure: The presentation will discuss use of crizanlizumab as an investigational therapy in patients with sickle cell disease and sickle cell nephropathy

Introduction: Components of the metabolic syndrome (MetSy) have gone through myriad of changes ever since the initial cluster was defined. The Seven Countries Study taught us the basics of classical risk factors for atherosclerotic artery disease and their influence on both cardiovascular and cerebrovascular morbidity and mortality. Material and Methods: In a 3-continent, 7-country (USA, Japan, Greece, the Netherlands, Finland, Italy, and former Yugoslavia then, now Croatia and Serbia) sample of 12,763 participants -- all healthy men over 40 at entry -- systematic, quinquennial checkups were conducted over 4 decades and MetSy was defined using the IDF definition. ResultS: A total of 9,09% of participants were identified to have MetSy, while the detailed description of risk factors' combination is shown in Table 1 and Figure 1, below. Conclusion: The leading combination was hypertension (HTA), diabetes (DM) and dyslipidemia (HLP), while hypertension was the hallmark risk factor irrelevant of presence or absence of MetSy. The results of this study call for a contemporary comprehensive research involving both sexes that could elucidate better real life risk factors' relationships in aforementioned countries.

Abstract The olive tree is a hallmark crop in the Mediterranean region. Its cultivation is characterized by an enormous variability in existing genotypes and geographical areas. As regards the associated microbial communities of the olive tree, despite progress, we still lack comprehensive knowledge in the description of these key determinants of plant health and productivity. Here, we determined the prokaryotic, fungal and arbuscular mycorrhizal fungal (AMF) microbiome in below- (rhizospheric soil, roots) and above-ground (phyllosphere and carposphere) plant compartments of two olive varieties ‘Koroneiki’ and ‘Chondrolia Chalkidikis’ grown in Southern and Northern Greece respectively, in five developmental stages along a full fruit-bearing season. Distinct microbial communities were supported in above- and below-ground plant parts; while the former tended to be similar between the two varieties/locations, the latter were location specific. In both varieties/locations, a seasonally stable root microbiome was observed over time; in contrast the plant microbiome in the other compartments were prone to changes over time, which may be related to seasonal environmental change and/or to plant developmental stage. We noted that olive roots exhibited an AMF-specific filtering effect (not observed for bacteria and general fungi) onto the rhizosphere AMF communities of the two olive varieties/locations/, leading to the assemblage of homogenous intraradical AMF communities. Finally, shared microbiome members between the two olive varieties/locations include bacterial and fungal taxa with putative functional attributes that may contribute to olive tree tolerance to abiotic and biotic stress.

Abstract Background/Purpose In aortic valve stenosis calcification begins with nucleation on extracellular vesicles. In order to study early-stage disease, validated animal models are needed. The Drolet rabbit model is relevant due to tricuspid valve, but failed to consistently produce stenosis probably due to regimen administration. We compared a modified rabbit model and investigated the mechanisms and patterns of calcification. Methods New Zealand rabbits introduced to normal chaw+1% cholesterol+8750 IUs Vitamin D2/kg (Sigma) daily, in olive oil given in a bisquit vs control animals, for 8 weeks. Aortic valve area (AVA) and mean gradient (meanGr) was assessed with echocardiography (Vivid 7, M3S transducer, GE). At 8 weeks animals were sacrificed and valves were snap-frozen to −80°C. From each animal, one cusp was analyzed with Fourier-Transformed Infrared Spectroscopy (FT-IR, Nicolet 6700 spectrometer, OMNIC 7.3 software), another cusp was processed in alcoholic solution and the third was fixed 0.5 μm thin on 4% PFA; supernatant and tissue respectively examined with multispectral optical imaging. Valves from patients with severe stenosis were used for qualitative comparisons. Results At 8 weeks versus baseline, AVA reduced (0.5 cm2 to 0.3 cm2) and meanGr increased (1.1 to 2.95 mmHg, p&lt;0.05), in control was unchanged. FT-IR vibrations in the region of 1800–800 cm–1 demonstrated changes in the protein structure and deposition of CaCO3 and non-hydroxyapatite Ca3(PO4)2 identical to patients' lesions. Multispectral optical imaging of supernatants revealed numerous membranous particles and conductivity analysis indicated calcium cations accumulation on the phospholipids of membrane. The tissue images confirmed the degradations and dendrimer-like depositions of calcium cations most likely on carbonates of amino acids. Conclusions The modified high-fat-vitamin D2 rabbit model produces aortic valve stenosis, with chemically identical mineralization to human lesion. Multispectral photonics demonstrate the presence of calcified membranous extracellular particles, a hallmark of cardiovascular calcification. Dendrimer-like depositions correspond to growing deposits. The model is suitable as a research platform purposed for aortic valve stenosis. Figure 1. A: Image from alcoholic solution supernatant. The bright spots have high conductivity due to Ca 2+ deposition. B: ImageJ surface plot of circulated region confirms calcification. C: 3D-plot illustrates mineralization of membranes. D: 3D-plot of human aortic valve. E: Hypermicroscopic image of rabbit valve tissue: dendrimer-like and mineral cation deposits. Funding Acknowledgement Type of funding source: Public Institution(s). Main funding source(s): National and Kapodistrian University of Athens, Greece; Concordia University, Montreal, Canada

Parity between the sexes, harmony between the religions, balance between the cultural differences: these principles all hinge upon the idealistic concept of all things in our human society being equal. In this issue of M/C Journal the notion of ‘equal’ is reviewed and discussed in terms of both its discourse and its application in real life. Beyond the concept of equal itself, uniting each author’s contribution is acknowledgement of the competing objectives which can promote bias and prejudice. Indeed, it is that prejudice, concomitant to the absence of equal treatment by and for all peoples, which is always of concern for the pursuit of social justice. Although it has been reduced to a brand-name of low calorie sugar substitute in the Australian supermarket and cafe set, the philosophical values and objectives behind the concept of equal underpin some of the most highly prized and esteemed ideals of western liberal democracy and its ideas on justice. To be equal in the modern sense means to be empowered, to enjoy the same entitlements as others and to have the same rights. At the same time, the privileges associated with being equal also come with responsibilities and it these that we continue to struggle with in our supposed enlightened age. The ideals we associate with equal are far from new, since they have informed ideas about citizenship and justice at least from the times of Ancient Greece and perhaps more problematically, the Principate period of the Roman Empire. It was out of the Principate that the notion primus inter pares (‘first among equals’) was implemented under Augustus in an effort to reconcile his role as Emperor within the Republic of Rome. This oxymoron highlights how very early in the history of Western thought inevitable compromises arose between the pursuit of equal treatment and its realisation. After all, Rome is as renowned for its Empire and Senate as it is for the way lions were fed Christians for entertainment. In the modern and postmodern world, the values around the concept of equal have become synonymous with the issue of equality, equal being a kind of applied action that has mobilised and enacted its ideals. With equality we are able to see more clearly the dialectic challenging the thesis of equal, the antitheses of unequal, and inequality. What these antitheses of equal accentuate is that anything to do with equality entails struggle and hard won gains. In culture, as in nature, things are rarely equal from the outset. As Richard Dawkins outlined in The Selfish Gene, “sperms and eggs … contribute equal number of genes, but eggs contribute far more in the way of food reserves … . Female exploitation begins here” (153). Disparities that promote certain advantages and disadvantages seem hard-wired into our chemistry, biology and subsequent natural and cultural environments. So to strive for the values around an ideal of equal means overcoming some major biological and social determinants. In other words, equality is not a pursuit for the uncommitted. Disparity, injustice, disempowerment, subjugations, winners and losers, victors and victims, oppressors and oppressed: these are the polarities that have been the hallmarks of human civilization. Traditionally, societies are slow to recognise contemporary contradictions and discriminations that deny the ideals and values that would otherwise promote a basis of equality. Given the right institutional apparatus, appropriate cultural logic and individual rationales, that which is unequal and unjust is easily absorbed and subscribed to by the most ardent defender of liberty and equality. Yet we do not have to search far afield in either time or geography to find evidence of institutionalised cultural barbarity that was predicated on logics of inequality. In the post-renaissance West, slavery is the most prominent example of a system that was highly rationalised, institutionalised, adhered to, and supported and exploited by none other than the children of the Enlightenment. The man who happened to be the principle author of one of the most renowned and influential documents ever written, the Declaration of Independence (1776), which proclaimed, “all men are created equal”, was Thomas Jefferson. He also owned 200 slaves. In the accompanying Constitution of the United States, twelve other amendments managed to take precedence over the abolition of slavery, meaning America was far from the ‘Land of the Free’ until 1865. Equal treatment of people in the modern world still requires lengthy and arduous battle. Equal rights and equal status continues to only come about after enormous sacrifices followed by relentless and incremental processes of jurisprudence. One of the most protracted struggles for equal standing throughout history and which has accompanied industrial modernity is, of course, that of class struggle. As a mass movement it represents one of the most sustained challenges to the many barriers preventing the distribution of basic universal human rights amongst the global population. Representing an epic movement of colossal proportions, the struggle for class equality, begun in the fiery cauldron of the 19th century and the industrial revolution, continued to define much of the twentieth century and has left a legacy of emancipation perhaps unrivalled on scale by any other movement at any other time in history. Overcoming capitalism’s inherent powers of oppression, the multitude of rights delivered by class struggle to once voiceless and downtrodden masses, including humane working conditions, fair wages and the distribution of wealth based on ideals of equal shares, represent the core of some of its many gains. But if anyone thought the central issues around class struggle and workers rights has been reconciled, particularly in Australia, one need only look back at the 2007 Federal election. The backlash against the Howard Government’s industrial relations legislation, branded ‘Work Choices’, should serve as a potent reminder of what the community deems fair and equitable when it comes to labor relations even amidst new economy rhetoric. Despite the epic scale and the enormous depth and breadth of class struggle across the twentieth century, in the West, the fight began to be overtaken both in profile and energy by the urgencies in equality addressed through the civil rights movement regarding race and feminism. In the 1960s the civil rights and women’s liberation movements pitted their numbers against the great bulwarks of white, male, institutional power that had up until then normalised and naturalised discrimination. Unlike class struggle, these movements rarely pursued outright revolution with its attendant social and political upheavals, and subsequent disappointments and failures. Like class struggle, however, the civil rights and feminist movements come out of a long history of slow and methodical resistance in the face of explicit suppression and willful neglect. These activists have been chipping away patiently at the monolithic racial and sexist hegemony ever since. The enormous achievements and progress made by both movements throughout the 1960s and 1970s represent a series of climaxes that came from a steady progression of resolute determination in the face of seemingly insurmountable odds. As the class, feminist and civil rights movements infiltrated the inner workings of Western democracies in the latter half of the twentieth century they promoted equal rights through advocacy and legislative and legal frameworks resulting in a transformation of the system from within. The emancipations delivered through these struggles for equal treatment have now gone on to be the near-universal model upon which contemporary equality is both based and sought in the developed and developing world. As the quest for equal status and treatment continues to advance, feminism and civil rights have since been supplanted as radical social movements by the rise of a new identity politics. Gathering momentum in the 1980s, the demand for equal treatment across all racial, sexual and other lines of identity shifted out of a mass movement mode and into one that reflects the demands coming from a more liberalised yet ultimately atomised society. Today, the legal frameworks that support equal treatment and prevents discrimination based on racial and sexual lines are sought by groups and individuals marginalised by the State and often corporate sector through their identification with specific sexual, religious, physical or intellectual attributes. At the same time that equality and rights are being pursued on these individual levels, there is the growing urgency of displaced peoples. The United Nations High Commission for Refugees (UNHCR) estimate globally there are presently 8.4 million refugees and 23.7 million uprooted domestic civilians (5). Fleeing from war, persecution or natural disasters, refugee numbers are sure to grow in a future de-stabilised by Climate Change, natural resource scarcity and food price inflation. The rights and protections of refugees entitled under international frameworks and United Nations guidelines must be respected and even championed by the foreign States they journey to. Future challenges need to address the present imbalance that promotes unjust and unequal treatment of refugees stemming from recent western initiatives like Fortress Europe, offshore holding sites like Naru and Christmas Island and the entire detention centre framework. The dissemination and continued fight for equal rights amongst individuals across so many boundaries has no real precedent in human history and represents one of the greatest challenges and potential benefits of the new millennium. At the same time Globalisation and Climate Change have rewritten the rule book in terms of what is at stake across human society and now, probably for the first time in humanity’s history, the Earth’s biosphere at large. In an age where equal measures and equal shares comes in the form of an environmental carbon footprint, more than ever we need solutions that address global inequities and can deliver just and sustainable equal outcomes. The choice is a stark one; a universal, sustainable and green future, where less equals more; or an unsustainable one where more is more but where Earth ends up equaling desolate Mars. While we seek a pathway to a sustainable future, developed nations will have to reconcile a period where things are asymmetrical and positively unequal. The developed world has to carry the heavy and expensive burden required to reduce CO2 emissions while making the necessary sacrifices to stop the equation where one Westerner equals five Indians when it comes to the consumption of natural resources. In an effort to assist and maintain the momentum that has been gained in the quest for equal rights and equal treatment for all, this issue of M/C Journal puts the ideal of ‘equal’ up for scrutiny and discussion. Although there are unquestioned basic principles that have gone beyond debate with regards to ideas around equal, problematic currents within the discourses surrounding concepts based on equality, equivalence and the principles that come out of things being equal remain. Critiquing the notion of equal also means identifying areas where seeking certain equivalences are not necessarily in the public interest. Our feature article examines the challenge of finding an equal footing for Australians of different faiths. Following their paper on the right to free speech published recently in the ‘citizen’ issue of M/C Journal, Anne Aly and Lelia Green discuss the equal treatment of religious belief in secular Australia by identifying the disparities that undermine ideals of religious pluralism. In their essay entitled “Less than Equal: Secularism, Religious Pluralism and Privilege”, they identify one of the central problems facing Islamic belief systems is Western secularism’s categorisation of religious belief as private practice. While Christian based faiths have been able to negotiate the bifurcation between public life and private faith, compartmentalising religious beliefs in this manner can run contrary to Islamic practice. The authors discuss how the separation of Church and State aspires to see all religions ignored equally, but support for a moderate Islam that sees it divorced from the public sphere is secularism’s way of constructing a less than equal Islam. Debra Mayrhofer analyses the unequal treatment received by young males in mainstream media representations in her paper entitled “Mad about the Boy”. By examining TV, radio and newspaper coverage of an ‘out-of-control teenage party’ in suburban Melbourne, Mayrhofer discusses the media’s treatment of the 16-year-old boy deemed to be at the centre of it all. Not only do the many reports evidence non-compliance with the media industry’s own code of ethics but Mayrhofer argues they represent examples of blatant exploitation of the boy. As this issue of M/C Journal goes online, news is now circulating about the boy’s forthcoming appearance in the Big Brother house and the release of a cover of the Beastie Boys’ 1986 hit “Fight for Your Right (to Party)” (see News.com.au). Media reportage of this calibre, noticeable for occurring beyond the confines of tabloid outlets, is seen to perpetuate myths associated with teenage males and inciting moral panics around the behaviour and attitudes expressed by adolescent male youth.Ligia Toutant charts the contentious borders between high, low and popular culture in her paper “Can Stage Directors Make Opera and Popular Culture ‘Equal’?” Referring to recent developments in the staging of opera, Toutant discusses the impacts of phenomena like broadcasts and simulcasts of opera and contemporary settings over period settings, as well as the role played by ticket prices and the introduction of stage directors who have been drawn from film and television. Issues of equal access to high and popular culture are explored by Toutant through the paradox that sees directors of popular feature films that can cost around US$72M with ticket prices under US$10 given the task of directing a US$2M opera with ticket prices that can range upward of US$200. Much has been written about newly elected Australian Prime Minister Kevin Rudd’s apology to the Stolen Generations of Aboriginal Australians whereas Opposition Leader Brendan Nelson’s Apology has been somewhat overlooked. Brooke Collins-Gearing redresses this imbalance with her paper entitled “Not All Sorrys Are Created Equal: Some Are More Equal than ‘Others.’” Collins-Gearing responds to Nelson’s speech from the stance of an Indigenous woman and criticises Nelson for ignoring Aboriginal concepts of time and perpetuating the attitudes and discourses that led to the forced removal of Aboriginal children from their families in the first place. Less media related and more science oriented is John Paull’s discussion on the implications behind the concept of ‘Substantial Equivalence’ being applied to genetically modified organisms (GMO) in “Beyond Equal: From Same But Different to the Doctrine of Substantial Equivalence”. Embraced by manufacturers of genetically modified foods, the principle of substantial equivalence is argued by Paull to provide the bioengineering industry with a best of both worlds scenario. On the one hand, being treated the ‘same’ as elements from unmodified foods GMO products escape the rigours of safety testing and labelling that differentiates them from unmodified foods. On the other hand, by also being defined as ‘different’ they enjoy patent protection laws and are free to pursue monopoly rights on specific foods and technologies. It is easy to envisage an environment arising in which the consumer runs the risk of eating untested foodstuffs while the corporations that have ‘invented’ these new life forms effectively prevent competition in the marketplace. This issue of M/C Journal has been a pleasure to compile. We believe the contributions are remarkable for the broad range of issues they cover and for their great timeliness, dealing as they do with recent events that are still fresh, we hope, in the reader’s mind. We also hope you enjoy reading these papers as much as we enjoyed working with their authors and encourage you to click on the ‘Respond to this Article’ function next to each paper’s heading, aware that there is the possibility for your opinions to gain equal footing with those of the contributors if your response is published. References Dawkins, Richard. The Selfish Gene. Oxford: Oxford UP, 1976.News.com.au. “Oh, Brother, So It’s Confirmed – Corey Set for House.” 1 May 2008. 3 May 2008 < http://www.news.com.au/entertainment/story/0,26278,23627561-10229,00.html >.UNHCR – The UN Refugee Agency. The World’s Stateless People. 2006. 2 May 2008 < http://www.unhcr.org/basics/BASICS/452611862.pdf >.

‘Bitzer,’ said Thomas Gradgrind. ‘Your definition of a horse.’‘Quadruped. Graminivorous. Forty teeth, namely twenty-four grinders, four eye-teeth, and twelve incisive. Sheds coat in the spring; in marshy countries, sheds hoofs, too. Hoofs hard, but requiring to be shod with iron. Age known by marks in mouth.’ Thus (and much more) Bitzer.‘Now girl number twenty,’ said Mr. Gradgrind. ‘You know what a horse is.’— Charles Dickens, Hard Times (1854)Dickens’s famous pedant, Thomas Gradgrind, was not an anomaly. He is the pedagogical manifestation of the rise of quantification in modernism that was the necessary adjunct to massive urbanisation and industrialisation. His classroom caricatures the dominant epistemic modality of modern global democracies, our unwavering trust in numbers, “data”, and reproductive predictability. This brief quotation from Hard Times both presents and parodies the 19th century’s displacement of what were previously more commonly living and heterogeneous existential encounters with events and things. The world had not yet been made predictably repetitive through industrialisation, standardisation, law, and ubiquitous codes of construction. Theirs was much more a world of unique events and not the homogenised and orthodox iteration of standardised knowledge. Horses and, by extension, all entities and events gradually were displaced by their rote definitions: individuals of a so-called natural kind were reduced to identicals. Further, these mechanical standardisations were and still are underwritten by mapping them into a numerical and extensive characterisation. On top of standardised objects and procedures appeared assigned numerical equivalents which lent standardisation the seemingly apodictic certainty of deductive demonstrations. The algebraic becomes the socially enforced criterion for the previously more sensory, qualitative, and experiential encounters with becoming that were more likely in pre-industrial life. Here too, we see that the function of this reproductive protocol is not just notational but is the sine qua non for, in Althusser’s famous phrase, the manufacture of citizens as “subject subjects”, those concrete individuals who are educated to understand themselves ideologically in an imaginary relation with their real position in any society’s self-reproduction. Here, however, ideology performs that operation through that nominally least political of cognitive modes, the supposed friend of classical Marxism’s social science, the mathematical. The historical onset of this social and political reproductive hegemony, this uniform supplanting of time’s ineluctable differencing with the parasite of its associated model, can partial be found in the formation of metrics. Before the 19th century, the measures of space and time were local. Units of length and weight varied not just between nations but often by municipality. These parochial standards reflected indigenous traditions, actualities, personalities, and needs. This variation in measurement standards suggested that every exchange or judgment of kind and value relied upon the specificity of that instance. Every evaluation of an instance required perceptual acuity and not the banality of enumeration constituted by commodification and the accounting practices intrinsic to centralised governance. This variability in measure was complicated by similar variability in the currencies of the day. Thus, barter presented the participants with complexities and engagements of skills and discrete observation completely alien to the modern purchase of duplicate consumer objects with stable currencies. Almost nothing of life was iterative: every exchange was, more or less, an anomaly. However, in 1790, immediately following the French Revolution and as a central manifestation of its movement to rational democratisation, Charles Maurice de Talleyrand proposed a metrical system to the French National Assembly. The units of this metric system, based originally on observable features of nature, are now formally codified in all scientific practice by seven physical constants. Further, they are ubiquitous now in almost all public exchanges between individuals, corporations, and states. These units form a coherent and extensible structure whose elements and rules are subject to seemingly lossless symbolic exchange in a mathematic coherence aided by their conformity to decimal representation. From 1960, their basic contemporary form was established as the International System of Units (SI). Since then, all but three of the countries of the world (Myanmar, Liberia, and the United States), regardless of political organisation and individual history, have adopted these standards for commerce and general measurement. The uniformity and rational advantage of this system is easily demonstrable in just the absurd variation in the numeric bases of the Imperial / British system which uses base 16 for ounces/pounds, base 12 for inches/feet, base three for feet/yards, base 180 for degrees between freezing and cooling, 43,560 square feet per acre, eights for division of inches, etc. Even with its abiding antagonism to the French, Britain officially adopted the metric system as was required by its admission to the EU in 1973. The United States is the last great holdout in the public use of the metric system even though SI has long been the standard wanted by the federal government. At first, the move toward U.S. adoption was promising. Following France and rejecting England’s practice, America was founded on a decimal currency system in 1792. In 1793, Jefferson requested a copy of the standard kilogram from France in a first attempt to move to the metric system: however, the ship carrying the copy was captured by pirates. Indeed, The Metric Conversion Act of 1975 expressed a more serious national intention to adopt SI, but after some abortive efforts, the nation fell back into the more archaic measurements dominant since before its revolution. However, the central point remains that while the U.S. is unique in its public measurement standard among dominant powers, it is equally committed to the hegemonic application of a numerical rendition of events.The massive importance of this underlying uniformity is that it supplies the central global mechanism whereby the world’s chaotic variation is continuously parsed and supplanted into comparable, intelligible, and predictable units that understand individuating difference as anomaly. Difference, then, is understood in this method not as qualitative and intensive, which it necessarily is, but quantitative and extensive. Like Gradgrind’s “horse”, the living and unique thing is rendered through the Apollonian dream of standardisation and enumeration. While differencing is the only inherent quality of time’s chaotic flow, accounting and management requite iteration. To order the reproduction of modern society, the unique individuating differences that render an object as “this one”, what the Medieval logicians called haecceities, are only seen as “accidental” and “non-essential” deviations. This is not just odd but illogical since these very differences allow events to be individuated items so to appear as countable at all. As Leibniz’s principle, the indiscernibility of identicals, suggests, the application of the metrical same to different occasions is inherently paradoxical: if each unit were truly the same, there could only be one. As the etymology of “anomaly” suggests, it is that which is unexpected, irregular, out of line, or, going back to the Greek, nomos, at variance with the law. However, as the only “law” that always is at hand is the so-called “Second Law of Thermodynamics”, the inconsistently consistent roiling of entropy, the evident theoretical question might be, “how is anomaly possible when regularity itself is impossible?” The answer lies not in events “themselves” but exactly in the deductive valorisations projected by that most durable invention of the French Revolution adumbrated above, the metric system. This seemingly innocuous system has formed the reproductive and iterative bias of modern post-industrial perceptual homogenisation. Metrical modeling allows – indeed, requires – that one mistake the metrical changeling for the experiential event it replaces. Gilles Deleuze, that most powerful French metaphysician (1925-1995) offers some theories to understand the seminal production (not reproduction) of disparity that is intrinsic to time and to distinguish it from its homogenised representation. For him, and his sometime co-author, Felix Guattari, time’s “chaosmosis” is the host constantly parasitised by its symbolic model. This problem, however, of standardisation in the face of time’s originality, is obscured by its very ubiquity; we must first denaturalise the seemingly self-evident metrical concept of countable and uniform units.A central disagreement in ancient Greece was between the proponents of physis (often translated as “nature” but etymologically indicative of growth and becoming, process and not fixed form) and nomos (law or custom). This is one of the first ethical and so political debates in Western philosophy. For Heraclitus and other pre-Socratics, the emphatic character of nature was change, its differencing dynamism, its processual but not iterative character. In anticipation of Hume, Sophists disparaged nomos (νόμος) as simply the habituated application of synthetic law and custom to the fluidity of natural phenomena. The historical winners of this debate, Plato and the scientific attitudes of regularity and taxonomy characteristic of his best pupil, Aristotle, have dominated ever since, but not without opponents.In the modern era, anti-enlightenment figures such as Hamann, Herder, and the Schlegel brothers gave theoretical voice to romanticism’s repudiation of the paradoxical impulses of the democratic state for regulation and uniformity that Talleyrand’s “revolutionary” metrical proposal personified. They saw the correlationalism (as adumbrated by Meillassoux) between thought and thing based upon their hypothetical equitability as a betrayal of the dynamic physis that experience presented. Variable infinity might come either from the character of God or nature or, as famously in Spinoza’s Ethics, both (“deus sive natura”). In any case, the plenum of nature was never iterative. This rejection of metrical regularity finds its synoptic expression in Nietzsche. As a classicist, Nietzsche supplies the bridge between the pre-Socratics and the “post-structuralists”. His early mobilisation of the Apollonian, the dream of regularity embodied in the sun god, and the Dionysian, the drunken but inarticulate inexpression of the universe’s changing manifold, gives voice to a new resistance to the already dominate metrical system. His is a new spin of the mythic representatives of Nomos and physis. For him, this pair, however, are not – as they are often mischaracterised – in dialectical dialogue. To place them into the thesis / antithesis formulation would be to give them the very binary character that they cannot share and to, tacitly, place both under Apollo’s procedure of analysis. Their modalities are not antithetical but mutually exclusive. To represent the chaotic and non-iterative processes of becoming, of physis, under the rubric of a common metrics, nomos, is to mistake the parasite for the host. In its structural hubris, the ideological placebo of metrical knowing thinks it non-reductively captures the multiplicity it only interpellates. In short, the polyvalent, fluid, and inductive phenomena that empiricists try to render are, in their intrinsic character, unavailable to deductive method except, first, under the reductive equivalence (the Gradgrind pedagogy) of metrical modeling. This incompatibility of physis and nomos was made manifest by David Hume in A Treatise of Human Nature (1739-40) just before the cooptation of the 18th century’s democratic revolutions by “representative” governments. There, Hume displays the Apollonian dream’s inability to accurately and non-reductively capture a phenomenon in the wild, free from the stringent requirements of synthetic reproduction. His argument in Book I is succinct.Now as we call every thing custom, which proceeds from a past repetition, without any new reasoning or conclusion, we may establish it as a certain truth, that all the belief, which follows upon any present impression, is deriv'd solely from that origin. (Part 3, Section 8)There is nothing in any object, consider'd in itself, which can afford us a reason for drawing a conclusion beyond it; ... even after the observation of the frequent or constant conjunction of objects, we have no reason to draw any inference concerning any object beyond those of which we have had experience. (Part 3, Section 12)The rest of mankind ... are nothing but a bundle or collection of different perceptions, which succeed each other with an inconceivable rapidity, and are in a perpetual flux and movement. (Part 4, Section 6)In sum, then, nomos is nothing but habit, a Pavlovian response codified into a symbolic representation and, pragmatically, into a reproductive protocol specifically ordered to exclude anomaly, the inherent chaotic variation that is the hallmark of physis. The Apollonian dream that there can be an adequate metric of unrestricted natural phenomena in their full, open, turbulent, and manifold becoming is just that, a dream. Order, not chaos, is the anomaly. Of course, Kant felt he had overcome this unacceptable challenge to rational application to induction after Hume woke him from his “dogmatic slumber”. But what is perhaps one of the most important assertions of the critiques may be only an evasion of Hume’s radical empiricism: “there are only two ways we can account for the necessary agreement of experience with the concepts of its objects: either experience makes these concepts possible or these concepts make experience possible. The former supposition does not hold of the categories (nor of pure sensible intuition) ... . There remains ... only the second—a system ... of the epigenesis of pure reason” (B167). Unless “necessary agreement” means the dictatorial and unrelenting insistence in a symbolic model of perception of the equivalence of concept and appearance, this assertion appears circular. This “reading” of Kant’s evasion of the very Humean crux, the necessary inequivalence of a metric or concept to the metered or defined, is manifest in Nietzsche.In his early “On Truth and Lies in a Nonmoral Sense” (1873), Nietzsche suggests that there is no possible equivalence between a concept and its objects, or, to use Frege’s vocabulary, between sense or reference. We speak of a "snake" [see “horse” in Dickens]: this designation touches only upon its ability to twist itself and could therefore also fit a worm. What arbitrary differentiations! What one-sided preferences, first for this, then for that property of a thing! The various languages placed side by side show that with words it is never a question of truth, never a question of adequate expression; otherwise, there would not be so many languages. The "thing in itself" (which is precisely what the pure truth, apart from any of its consequences, would be) is likewise something quite incomprehensible to the creator of language and something not in the least worth striving for. This creator only designates the relations of things to men, and for expressing these relations he lays hold of the boldest metaphors.The literal is always already a reductive—as opposed to literature’s sometimes expansive agency—metaphorisation of events as “one of those” (a token of “its” type). The “necessary” equivalence in nomos is uncovered but demanded. The same is reproduced by the habitual projection of certain “essential qualities” at the expense of all those others residing in every experiential multiplicity. Only in this prison of nomos can anomaly appear: otherwise all experience would appear as it is, anomalous. With this paradoxical metaphor of the straight and equal, Nietzsche inverts the paradigm of scientific expression. He reveals as a repressive social and political obligation the symbolic assertion homology where actually none can be. Supposed equality and measurement all transpire within an Apollonian “dream within a dream”. The concept captures not the manifold of chaotic experience but supplies its placebo instead by an analytic tautology worthy of Gradgrind. The equivalence of event and definition is always nothing but a symbolic iteration. Such nominal equivalence is nothing more than shifting events into a symbolic frame where they can be commodified, owned, and controlled in pursuit of that tertiary equivalence which has become the primary repressive modality of modern societies: money. This article has attempted, with absurd rapidity, to hint why some ubiquitous concepts, which are generally considered self-evident and philosophically unassailable, are open not only to metaphysical, political, and ethical challenge, but are existentially unjustified. All this was done to defend the smaller thesis that the concept of anomaly is itself a reflection of a global misrepresentation of the chaos of becoming. This global substitution expresses a conservative model and measure of the world in the place of the world’s intrinsic heterogenesis, a misrepresentation convenient for those who control the representational powers of governance. In conclusion, let us look, again too briefly, at a philosopher who neither accepts this normative world picture of regularity nor surrenders to Nietzschean irony, Gilles Deleuze.Throughout his career, Deleuze uses the word “pure” with senses antithetical to so-called common sense and, even more, Kant. In its traditional concept, pure means an entity or substance whose essence is not mixed or adulterated with any other substance or material, uncontaminated by physical pollution, clean and immaculate. The pure is that which is itself itself. To insure intelligibility, that which is elemental, alphabetic, must be what it is itself and no other. This discrete character forms the necessary, if often tacit, precondition to any analysis and decomposition of beings into their delimited “parts” that are subject to measurement and measured disaggregation. Any entity available for structural decomposition, then, must be pictured as constituted exhaustively by extensive ones, measurable units, its metrically available components. Dualism having established as its primary axiomatic hypothesis the separability of extension and thought must now overcome that very separation with an adequacy, a one to one correspondence, between a supposedly neatly measurable world and ideological hegemony that presents itself as rational governance. Thus, what is needed is not only a purity of substance but a matching purity of reason, and it is this clarification of thought, then, which, as indicated above, is the central concern of Kant’s influential and grand opus, The Critique of Pure Reason.Deleuze heard a repressed alternative to the purity of the measured self-same and equivalent that, as he said about Plato, “rumbled” under the metaphysics of analysis. This was the dark tradition he teased out of the Stoics, Ockham, Gregory of Rimini, Nicholas d’Autrecourt, Spinoza, Meinong, Bergson, Nietzsche, and McLuhan. This is not the purity of identity, A = A, of metrical uniformity and its shadow, anomaly. Rather than repressing, Deleuze revels in the perverse purity of differencing, difference constituted by becoming without the Apollonian imposition of normalcy or definitional identity. One cannot say “difference in itself” because its ontology, its genesis, is not that of anything itself but exactly the impossibility of such a manner of constitution: universal anomaly. No thing or idea can be iterative, separate, or discrete.In his Difference and Repetition, the idea of the purely same is undone: the Ding an sich is a paradox. While the dogmatic image of thought portrays the possibility of the purely self-same, Deleuze never does. His notions of individuation without individuals, of modulation without models, of simulacra without originals, always finds a reflection in his attitudes toward, not language as logical structure, but what necessarily forms the differential making of events, the heterogenesis of ontological symptoms. His theory has none of the categories of Pierce’s triadic construction: not the arbitrary of symbols, the “self-representation” of icons, or even the causal relation of indices. His “signs” are symptoms: the non-representational consequences of the forces that are concurrently producing them. Events, then, are the symptoms of the heterogenetic forces that produce, not reproduce them. To measure them is to export them into a representational modality that is ontologically inapplicable as they are not themselves themselves but the consequences of the ongoing differences of their genesis. Thus, the temperature associated with a fever is neither the body nor the disease.Every event, then, is a diaphora, the pure consequent of the multiplicity of the forces it cannot resemble, an original dynamic anomaly without standard. This term, diaphora, appears at the conclusion of that dialogue some consider Plato’s best, the Theaetetus. There we find perhaps the most important discussion of knowledge in Western metaphysics, which in its final moments attempts to understand how knowledge can be “True Judgement with an Account” (201d-210a). Following this idea leads to a theory, usually known as the “Dream of Socrates”, which posits two kinds of existents, complexes and simples, and proposes that “an account” means “an account of the complexes that analyses them into their simple components … the primary elements (prôta stoikheia)” of which we and everything else are composed (201e2). This—it will be noticed—suggests the ancient heritage of Kant’s own attempted purification of mereological (part/whole relations) nested elementals. He attempts the coordination of pure speculative reason to pure practical reason and, thus, attempts to supply the root of measurement and scientific regularity. However, as adumbrated by the Platonic dialogue, the attempted decompositions, speculative and pragmatic, lead to an impasse, an aporia, as the rational is based upon a correspondence and not the self-synthesis of the diaphorae by their own dynamic disequilibrium. Thus the dialogue ends inconclusively; Socrates rejects the solution, which is the problem itself, and leaves to meet his accusers and quaff his hemlock. The proposal in this article is that the diaphorae are all that exists in Deleuze’s world and indeed any world, including ours. Nor is this production decomposable into pure measured and defined elementals, as such decomposition is indeed exactly opposite what differential production is doing. For Deleuze, what exists is disparate conjunction. But in intensive conjunction the same cannot be the same except in so far as it differs. The diaphorae of events are irremediably asymmetric to their inputs: the actual does not resemble the virtual matrix that is its cause. Indeed, any recourse to those supposedly disaggregate inputs, the supposedly intelligible constituents of the measured image, will always but repeat the problematic of metrical representation at another remove. This is not, however, the traditional postmodern trap of infinite meta-shifting, as the diaphoric always is in each instance the very presentation that is sought. Heterogenesis can never be undone, but it can be affirmed. In a heterogenetic monism, what was the insoluble problem of correspondence in dualism is now its paradoxical solution: the problematic per se. What manifests in becoming is not, nor can be, an object or thought as separate or even separable, measured in units of the self-same. Dogmatic thought habitually translates intensity, the differential medium of chaosmosis, into the nominally same or similar so as to suit the Apollonian illusions of “correlational adequacy”. However, as the measured cannot be other than a calculation’s placebo, the correlation is but the shadow of a shadow. Every diaphora is an event born of an active conjunction of differential forces that give rise to this, their product, an interference pattern. Whatever we know and are is not the correlation of pure entities and thoughts subject to measured analysis but the confused and chaotic confluence of the specific, material, aleatory, differential, and unrepresentable forces under which we subsist not as ourselves but as the always changing product of our milieu. In short, only anomaly without a nominal becomes, and we should view any assertion that maps experience into the “objective” modality of the same, self-evident, and normal as a political prestidigitation motivated, not by “truth”, but by established political interest. ReferencesDella Volpe, Galvano. Logic as a Positive Science. London: NLB, 1980.Deleuze, Gilles. Difference and Repetition. Trans. Paul Patton. New York: Columbia UP, 1994.———. The Logic of Sense. Trans. Mark Lester. New York: Columbia UP, 1990.Guenon, René. The Reign of Quantity. New York: Penguin, 1972.Hawley, K. "Identity and Indiscernibility." Mind 118 (2009): 101-9.Hume, David. A Treatise of Human Nature. 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