This thesis focuses on the involvement of apoptosis and proliferation in the mechanisms of menstruation and hormonal replacement therapy, HRT, as well as in the mechanisms of progesterone therapy in endometrial carcinoma. The aim of the first study was to investigate endometrium for 4 days before and for 2 days during menstruation. In the epithelium, rapid increase in the apoptotic index, decreasing expression of estrogen receptor α (ER) and progesterone receptor (PR), and minimal proliferation were observed prior to menstruation. In the stroma, an increase in the expression of ER and PR and proliferation was seen before the final decrease, and increased apoptosis was seen during menstruation. Thus, apoptosis is involved in the remodeling of the endometrium during menstruation. Postmenopausal endometrium showed unaffected homeostasis, i.e. unchanged ratio between apoptotic index and Ki-67 index during substitution therapy. ER expression was decreased both in the epithelium and stroma, while PR showed some increase in receptor expression. The unchanged homeostasis contributes to endometrial safety during combined continuous HRT. Unchanged apoptosis and increasing proliferation were observed with increasing tumor grade in 29 patients with endometrioid endometrial carcinoma, which may contribute to greater aggression as tumor grade increases. Decreased proliferation was observed after medroxy-progesterone at 20 mg per day particularly in the foci of maximal proliferation in G1 and G2 tumors. The expression of ER was unchanged, while PR was decreased in the foci of maximal expression for PR in G1 and G2 tumors. Since high proliferation and PR expression also coexisted in the same foci, evaluated in G1 and G2 tumors, the effect of progesterone could be facilitated in these tumor groups. High expression of sex steroid receptors was also a predicting factor for good response to progesterone (= decrease in proliferation), while the amount of stroma could not predict that effect.

El tema principal d’aquesta tesi és considerar la noció sinojaponesa del Ki en la filosofia de Yasuo Yuasa com a fil conductor per a la seva recerca antropològica i el seu camí vers la transcendència. Calia constatar que l’aportació de Yuasa és principalment la seva determinació del lloc del Ki en la corporalitat i, per tal de fer-ho, centrar en aquest punt el tema de la present tesi. Aquesta tesi està dividida en sis capítols: En el primer capítol, tractem de Yasuo Yuasa en la seva circumstància, vida i pensament i, el seu influx i el desenvolupament del seu pensament en alguns autors actuals. En el segon capítol, abordem com Yuasa ha arribat a tenir la idea del Ki com a clau de la unitat corpòria-espiritual i l’obertura a la transcendència, mitjançant un recorregut per la seva obra. Al llarg de tota la seva obra, podem trobar les preguntes radicals sobre sí mateix, sobre el món, sobre l’origen que els transcendeix. Yuasa les anomena Ethos, els corrents filosòfics espirituals latents i fonamentals en el fons de cada tradició i cultura. En el tercer capítol, tractem una visió de conjunt al voltant de la noció del Ki i la tradició de pensament que l’acompanya per tal d’introduir el seu sentit i les seves funciones fonamentals. Per això, pretenem analitzar-la tant des de la perspectiva del seu sentit etimològic i de llurs diverses accepcions en l’ús del llenguatge, com des del punt de vista històric i de llurs diverses dimensions. En el quart capítol, considerem l’aspecte de l’ésser humà com a unitat cos-ment i el seu doble caràcter; ésser immanent i transcendent del món. En abordar la qüestió de la transcendència i de la immanència en la filosofia existencial que es troba en els filòsofs moderns japonesos, Yuasa sent la necessitat de remuntar-se a l’ontologia en la tradició occidental com ara la de Sant Tomàs. La forma d’aquest pensament ontològic (o metafísic) té uns aspectes universals i equivalents amb el pensament tradicional d’Orient que es troba en el fons de la filosofia existencial en la modernitat japonesa. A partir d’aquesta base, en el cinquè capítol, intentem analitzar si existeix la pregunta vers la transcendència en la tradició oriental, especialment la tradició xinesa japonesa representada per Yuasa. Yuasa té en compte la unitat corpòria-espiritual com a obertura a la pregunta vers la transcendència. La clau d’aquesta unitat és el Ki, el qual, segons Yuasa, és el flux que té una funció fisiològica i psicològica, així com també una funció espiritual, que fa connectar a l’ésser humà amb el món exterior. La idea del Ki ens fa abastar la visió de l’ésser humà al llarg de la història del pensament científic i antropològic i religiós o espiritual. Per això, intentarem analitzar la noció del Ki des de tres perspectives: científica, antropològica i espiritual. En el sisè capítol, finalment, tractem la pràctica del shugyô la qual té un sentit molt important a fi de poder considerar la teoria oriental de la unitat cos-ment i és una clau per tal de comprendre la transcendència en la tradició oriental. El shugyô indica l’ascesi, la pràctica o la formació del cultiu d’un mateix. Dins el concepte del shugyô Yuasa distingeix entre la praxi exterior (preceptes sîla) i la praxi interior (contemplació samâdhi). Ens fixem especialment en la praxi interior que és l’activitat que s’orienta cap a la pròpia interioritat de l’ésser humà, el significat del qual és equivalent a la vida contemplativa en el terme occidental. / El tema principal de esta tesis es considerar la noción chino-japonesa del Ki en la filosofía de Yasuo Yuasa como hilo conductor para su búsqueda antropológica y su camino hacia la trascendencia. Había que constatar que la aportación de Yuasa es principalmente su determinación del puesto del Ki en la corporalidad y, para ello, centrar en este punto el tema de la presente tesis. Esta tesis está dividida en seis capítulos: En el primer capítulo, tratamos acerca de Yasuo Yuasa en su circunstancia, vida y pensamiento y, el influjo y el desarrollo de su pensamiento en algunos autores actuales. En el segundo capítulo, abordamos sobre cómo Yuasa ha llegado a tener la idea del Ki como clave de la unidad corpóreo espiritual y apertura a la trascendencia, mediante el recorrido por su obra. A lo largo de toda su obra, podemos encontrar las preguntas radicales sobre sí mismo, sobre el mundo, sobre el origen que los trasciende. Yuasa las llama Ethos, las corrientes filosóficas espirituales latentes y fundamentales en el fondo de cada tradición y cultura. En el tercer capítulo, tratamos una visión de conjunto acerca de la noción del Ki y la tradición de pensamiento que la acompaña para introducir su sentido y sus funciones fundamentales. Por ello, pretendemos analizarla tanto desde la perspectiva de su sentido etimológico y sus diversas acepciones en el uso del lenguaje, como desde el punto de vista histórico y de sus diversas dimensiones. En el cuarto capítulo, consideramos el aspecto del ser humano como unidad cuerpo-mente y su doble carácter; ser inmanente y trascendente del mundo. Al abordar la cuestión de la trascendencia y de la inmanencia en la filosofía existencial que se encuentra en los filósofos modernos japoneses, Yuasa siente la necesidad de remontarse a la ontología medieval en la tradición occidental como la de Santo Tomas. La forma de este pensamiento ontológico (o metafísico) tiene unos aspectos universales y equivalentes con el pensamiento tradicional de Oriente que se encuentra en el fondo de la filosofía existencial en la modernidad japonesa. A partir de esta base, en el quinto capítulo, intentamos analizar si existe la pregunta hacia la trascendencia en la tradición oriental, especialmente la tradición china japonesa representado por Yuasa. Yuasa tiene en cuenta la unidad corpóreo espiritual como apertura a la pregunta hacia la trascendencia. La clave de esta unidad es el Ki, que según Yuasa, es el flujo que tiene una función fisiológica y psicológica, así como también una función espiritual, que hace conectar al ser humano con el mundo exterior. La idea del Ki nos hace abarcar la visión del ser humano a lo largo de la historia del pensamiento científico y antropológico y religioso o espiritual. Por ello, intentaremos analizar la noción del Ki desde tres perspectivas: científica, antropológica y espiritual. En el sexto capítulo, finalmente, tratamos la práctica del shugyô que tiene un sentido muy importante para poder considerar la teoría oriental de la unidad cuerpo-mente y es una clave para comprender la trascendencia en la tradición oriental. El shugyô indica la ascesis, la práctica o la formación del autocultivo. Dentro del concepto del shugyô Yuasa distingue entre la praxis exterior (preceptos sîla) y la praxis interior (contemplación samâdhi). Nos fijamos especialmente en la praxis interior que es la actividad que se orienta hacia la propia interioridad del ser humano, cuyo significado es equivalente a la vida contemplativa en el término occidental. / The main purpose of this dissertation is to study the Chino-Japanese thought about Ki in the philosophy of Yuasa as a key for his anthropological search and as a way toward transcendance. We had to clarify the contribution of Yuasa to both the anthropological and the metaphysical question. The main contribution of Yuasa to this problem is the determination of the role of Ki within the Mind-Body theory. That is why we had to focus our research upon this point as the main subject of our dissertation. Our research follows the steps of the following chapters: In the first chapter we present the thought of Yuasa within the context of his biographical circumstances, as well as the influence of further developments of his thought in other contemporary thinkers. In the second chapter we go through the whole complete works of Yuasa in order to find the development of his thought about Ki and the way he has arrived to the conclusion of setting the idea of Ki as the leading thread to grasp both the Mind-body unity and the openness toward transcendence. Throughout his work we find him seeking to answer the basic questions about himself, about the world and about the tarscendental origins of both the human being and the cosmos. Yuasa sees these basic questions as the Ethos of the philosophical and spiritual currents in the bottom of each tradition and culture. In the third chapter we present an overall view about the idea of Ki and the tradition of thought developed around this fundamental concept of Eastern philosophy, trying to show its meaning and its role for the understanding of both the human being and the cosmos. For that purpose we analyse the notion of Ki from the viewpoint of its etimological, historical and other dimensions. In the fourth chapter we deal with the Mind-body unity of the human being and the two characteristics of his way of being in the world, namely, inmanence and transcendance. Yuasa studied the problem of inmanence and transcendence in the existential philosophy of the modern Japanese thinkers, and the roots of their thought in the Eastern tradition. Then, in order to compare them with Western thought, he felt the need to seek the roots of contemporary existential Western philosophy in the tradition of ontology in the Middle Age, as in Thomas Aquinas. Yuasa arrived at the conclusion that this ontological (or metaphysical thinking) has some universal aspects which can be related to the traditional Eastern thought as we find it within the existential philosophy of some modern Japanese thinkers. Taking into account this comparative approach, we ask in our analysis of the fifth chapter, whether the question toward transcendence can be found in the Eastern tradition, especially in the tradition represented by Yuasa. Yuasa gives a great importance to the unity of mind and body as a key toward the question about transcendence. The key of the Mind and body unity is, according to Yuasa, the Ki, which plays not only a physiological and psychological role, but also an spiritual one in order to connect the human being with the world outside. The idea of Ki helps us to reach an overall perspective about human being along the history of anthropological, scientific, and religious or spiritual thought. Therefore, it was important for us to analyse the notion of Ki from the viewpoint of its three main dimensions, namely, scientific, anthropological and spiritual dimensions. Finally, in the sixth chapter we deal with the practice of shugyô or cultivation, which has a very important meaning for the understanding of the Eastern Mind-Body theory, and which is a key for the understanding of transcendence in that tradition. The meaning of shugyô points to ascesis or practices of self-cultivation. Within the concept of shugyô Yuasa makes a distinction between external practices (precepts, sîla) and internal practices (contemplation samâdhi). We concentrate our analysis in the internal practices, orientated toward the interiority of the human being. These practices can be related to the Western tradition of contemplative life.

No description available.

Interferons (IFNs) are a class of structurally related proteins first discovered to be produced by virus-infected cells. By now, several other inducing agents have been described. IFNs exert multiple effects on cells exemplified by the establishment of an antiviral state, inhibition of cell proliferation and alteration of different immune reactions. In the present thesis the inhibition of cellular growth concentrated on effects in the early cell cycle have been studied. The human glioma cell line 251 MG was found to be blocked in the S phase of the cell cycle upon addition of IFN both to exponentially growing and growth-factor depleted, synchronized cells. Thymidine kinase and DNA-polymerase activities were reduced in parallel with the S phase effect. 2-5 oligo Anucleotides transfected into glioma cells lead to inhibition of cell growth, exponentially growing cells being blocked in the S phase as during IFN treatment. In contrast, synchronized, restimulated cells were blocked in the cellcycle phase where they resided at the time of transfection. As 2-5 oligo A synthetase activity was induced in the middle of the Gl phase, these results might indicate that the kinetics of expression of oligonucleotides after IFN additiondetermines the type of cell cycle block obtained in differenttumor cells. IFN inhibited preferentially proteins originating from newly synthesized mRNA in Sw 3T3 cells, c-mvc did not seem to be included among these proteins. In both cell systems c-myc expression was unaltered after IFN treatment. In clone T1 selected from the the Sw 3T3 cell line , c-mvc expression was uncoupled to growth and seemed to be growth factor independent. The change in c-myc expression in clone T1 compared to SW 3T3 cells did not render the cells sensitive to IFN. Hence, c-myc regulation does not seem to be the mechanism by which IFN regulates cell growth in this system. The proliferation marker KI-67 antigen was shown not to be causatively involved in growth inhibition of IFN. The reduced levels of the antigen was proposed to be a secondary effect caused by the G0/G1 arrest. / <p>Diss. (sammanfattning) Umeå : Umeå universitet, 1991, härtill 6 uppsatser</p> / digitalisering@umu

The natural history of localized prostate cancer is not fully understood. In most patients the tumor will never progress to a lethal disease, while a subset of patients will ultimately die of the disease. Efficient tools to separate indolent from lethal disease is currently lacking which means that many patients will be offered treatment without any benefit, but still be at risk of experiencing treatment related side effects. The aims of these studies were to get more insight into the natural history of untreated localized prostate cancer, to assess the prognostic value of established clinical parameters such as Gleason score, nuclear grade and tumor volume and, moreover, some new prognostic markers Ki-67, AMACR and MUC-1. We also aimed to study time trends in the detection of incidental tumors in Sweden. Patients with localized disease (n=223) and no initial treatment were followed for 21 years. Most patients had a favorable outcome. However, a subset of patients developed lethal disease even beyond 15 years of follow-up and these patients define the group that may benefit most from treatment with curative intent. Patients with poorly differentiated tumors experienced a 9 time higher risk of dying in prostate cancer. The studies on prognostic markers are based on a cohort of patients (n=253) with incidental prostate cancer detected by transurethral resection for presumed benign hyperplasia. All patients were left without initial treatment. Gleason grade, nuclear grade and tumor volume turned all out to be independent prognostic factors. MUC-1, AMACR and Ki-67 also carried prognostic information. However, after adjustment for Gleason grade, nuclear grade and tumor volume only MUC-1 and AMACR remained as statistically significant prognostic factors. When tested for sensitivity and specificity they all failed and, consequently, they seem to be of less value in daily practice for cancelling an individual patient regarding the choice of treatment. Time trends in incidental prostate tumors in Sweden were analyzed in a cohort of patients with prostate tumors detected by transurethral resection (TUR-P). Through linkage of the national registration number (NRN) with several registers, e.g. the Swedish Cancer Registry, the National Inpatient registry and the Cause of Death Registry we identified, during the period 1970 through 2003, in total 23288 patients with incidental prostate cancer, who constituted the study group. As comparison group we choose all patients diagnosed with prostate cancer between 1970-2003 excluding those with incidental cancer, in total 112204 patients. Our result confirms earlier findings that there has been a dramatic change over time in incidence of incidental prostate cancers in Sweden, which parallels the introduction of prostate specific antigen. We also found that the cumulative incidence of prostate cancer death is high in the incidental group, opposing earlier findings that incidental tumours are a non-lethal disease.

Background: Prostate Cancer (PC) is a common and highly variable disease. Using current diagnostic methods, the prostate specific antigen (PSA) blood test and histological grading of prostate tissue needle biopsies, it is often difficult to evaluate whether the patient has a PC that requires active treatment or not. The absolute majority of all 10,000 cases of PCs diagnosed annually in Sweden have tumours graded as Gleason score (GS) 6-7 and a PSA value in blood below 10. Many of these are harmless and can be left without active treatment and hence spared problematic post-therapy side-effects, others are highly malignant and require early diagnosis and treatment. Better prognostic markers are needed and the aim of this study was to evaluate prognostic markers and to test if these markers could identify patients with indolent tumours. Methods: We have studied tumour material from 419 men consecutively diagnosed with PC at transurethral resection (1975-1990). The majority of these patients (295) had no metastasis at diagnosis and was not given any curative treatment and only hormonal treatment upon symptoms from metastatic progression. Standard histological sections and tissue microarrays (TMA) from these tumours and surrounding normal prostate tissue were stained and evaluated for cell proliferation (Ki67), blood vessels (endoglin and von Willebrand factor, vWf) and the extracellular matrix component hyaluronan (HA). An orthotopic rat PC model was used to explore hyaluronan staining, hyaluronic acid synthase (HAS)-1 mRNA levels and the effect of local HA treatment on tumour growth. Results: Tumour cell proliferation (Ki67) and the density of intra-tumoural endoglin stained blood vessels were independent prognostic markers (i.e. they added prognostic information to the conventional prognostic markers; clinical stage and GS). None of the GS 6 patients with low staining for both Ki67 and endoglin died of PC within 15 years of follow-up. High HA staining in the tumour epithelium and stroma was a negative prognostic marker of cancer specific survival but they were not independent of GS. High HA staining and high vascular density in the stroma of the surrounding morphologically normal prostate were prognostic for short cancer specific survival. Implantation of tumour cells in the normal rat prostate resulted in an increase in HA and HAS-1 mRNA levels in the prostate tissue surrounding prostate tumours. Concurrently intra-prostatic injection of HA also stimulated tumour growth. Conclusions: By evaluating both tumour cell proliferation (Ki67) and vascular density, it is possible to identify patients with very low risk of cancer specific death in the absence of active treatment. Prostate tumours influence the surrounding non-malignant prostate tissue, for example they cause an increased angiogenesis and synthesis of hyaluronan. Such responses can possibly be used to diagnose PC and to evaluate PC aggressiveness.

Western health professions have historically struggled with the notion that spirituality could be studied empirically. This trend has changed in recent decades with there being a marked increase in the health literature pertaining to spirituality. For indigenous people spirituality is a fundamental attribute of their worldviews. Mäori, as the Indigenous people of Aotearoa, have always acknowledged the importance of wairua, (spirituality as defined by Mäori worldviews) to their health and well-being. This thesis aims to explore wairua as an important aspect of Mäori well-being from a psychological perspective. Two research goals underpin this thesis. The first goal involved developing an understanding of what Mäori mean when they talk about wairua. This was achieved through a qualitative study. While there are implicit shared understandings among Mäori regarding the nature of wairua, this study was one of the first attempts to make some of those shared understandings more explicit. The second goal involved investigating the relationship between an orientation to wairua and Mäori well-being using a newly developed measure. This was a quantitative study. Conceptualisations of wairua fell into four themes; direct descriptions, personal experiences, personal beliefs and Mäori worldviews. According to the qualitative information, wairua was described as a fundamental attribute that enables Mäori to engage with their reality; an intuitive consciousness. Through wairua Mäori identity is expressed, relationships are forged, balance is maintained, restrictions and safety are adhered to, healing is transmitted, and the connection between te ao wairua and te ao Mäori are maintained. These aspects of Mäori reality are inclusive and interconnected. The qualitative study information led to the formation of a 30 item self report measure named the Kia Ngawari ki te Awatea Orientation to Wairua measure. This measure was used to investigate the relationship between an orientation to wairua and Mäori health and well-being. The results showed that orientations to wairua had relatively modest associations with wellbeing when conceptualised and measured in a variety of ways. Due to the variability in the results, support for the overarching hypothesis of a relationship between wairua and well-being was mixed. A number of limitations were acknowledged with recommendations for future research offered. The findings of these studies have a number of implications for clinical psychological practice with Mäori clients.

Diss. (sammanfattning) Stockholm : Karol. inst., 2003. / Härtill 5 uppsatser.

Thesis (M.SP)--Unitec New Zealand, 2008. / Cardsort is a generic name for any process that uses statements written on cards and has participants sieve, cluster or rank ideas or statements. When the participants themselves create the statements in question this process is consensus cardsort. Includes bibliographical references (leaves 134-145).

The thesis deals with festivals and industry activities supporting the training of film professionals in the Czech Republic. It conducts a survey of the important industry platforms and engages in an example of film festival Finale Plzen and its platform Industry Days which was established in 2012. It deals with the conception of the Industry Days and their position in the Czech environment . The last part outlines the future direction of training programs for professionals.