Dangerous Instincts is a collection of poems unified thematically by recurring and interstitial questions of the wilderness, the natural sciences - particularly astrophysics - the occult, and the mythic universe. These poems explore the mystical implications of the natural world and its meaning in the aesthetic consciousness, particularly in a highly secular century. Implied is the poet’s selfdiscovery and search for the divine. The collection emerges, not simply as interpretation, but a means of coming to terms with the fear of and compulsion to question the universe, and through those questions find illumination in the ordinariness of lived life and in the mystery and magic of complex phenomena. As a whole, the work is largely lyrical; occasionally it calls upon forms such as the villanelle and ekphrasis as deliberate formal poetic experiments. Sometimes the images are familiar recreations of creation myths and forest fires, and sometimes they range into as private and esoteric a realm as occult rituals, Scottish fairytale, and quantum entanglement. Dangerous Instincts is divided into five sections that explore the physical realm in terms of distances: from outward to inward, from heights to depths, and from beyond the speaker’s understanding to intrinsically self-reflexive poems written to amplify my notion that at the heart of poetry is myth.

Nicholas Roerich, the well-known Russian artist, writer and mystic from the early twentieth century is best known in the West for his theatrical design work, above all for the sets of the celebrated ballet The Rite of Springs. The goal of this thesis is to provide a fuller understanding of Roerich’s art and literary works within the historical context of his time. In particular, I have sought to illuminate Roerich’s focus on depiction of nature, especially mountains, in relation to his fascination with the mythical Shambhala. In the first chapter of this thesis I analyze Roerich’s early career, as well as his personal and professional relationship with the World of Art, the leading art group at the turn of the twentieth century in Russia. Roerich’s early interest in the history of ancient Russia, archeology and geology, which I discuss, was central to the meaning of his landscape depictions in both his stage designs and paintings. The second chapter of this work investigates how these interests evolved into the artist’s quest for Eastern wisdom and mystical revelations. Although Roerich is often treated as an oddity, his concerns with occult ideas were not unique in his time. The third chapter focuses on Roerich’s activities abroad and his international success as a promoter of ancient wisdom. I discuss the Russian émigré art scene in New York in the 1920s and Roerich’s place within it. I also offer an examination of the artist’s correspondence with his family and colleagues, which sheds light on Roerich’s beliefs in his mysterious “Teachers” and their role in leading him to the East. / text

Introdução: O sangramento colorretal é considerado um sinal de alarme e não deve ser ignorado. A perda de sangue pode não ser identificada pelo paciente, o que caracteriza a presença de sangue oculto. Este diagnóstico pode ser confirmado por testes de Pesquisa de Sangue Oculto nas Fezes (PSOF), através de métodos químicos ou imunoquímicos de identificação da hemoglobina. O resultado positivo de um teste de PSOF requer investigação complementar com colonoscopia, exame invasivo, de alto custo e que exige preparo intestinal. Justifica-se, portanto, a aplicação de um teste diagnóstico mais sensível e específico. No presente estudo, foram avaliados quatro diferentes testes de PSOF em 176 pacientes submetidos à colonoscopia e seus resultados foram comparados. Objetivos: 1) avaliar o grau de concordância entre os testes de PSOF e a colonoscopia. 2) avaliar a sensibilidade, a especificidade e os valores de predição dos testes químico e imunoquímico de PSOF, em pacientes submetidos à colonoscopia. Métodos: Pacientes com indicação de realizar colonoscopia foram submetidos também à PSOF pelo método químico (o-toluidina) e pelo método imunoquímico, empregando três kits comerciais disponíveis no mercado. Os pacientes foram avaliados quanto à indicação do exame colonoscópico, resultado da colonoscopia e uso de alimentos e medicamentos que pudessem interferir no resultado dos testes fecais. Fundamentado nos achados endoscópicos, a colonoscopia foi categorizada em positiva ou negativa, de acordo com a possível fonte de sangramento colorretal. O grau de concordância entre os testes de PSOF foi avaliado pelo índice Kappa. Resultados: Dos 176 pacientes, houve predomínio do sexo feminino (64,8%), com média de idade de 55,5 anos. As indicações clínicas mais frequentes para realização de colonoscopia foram alteração do hábito intestinal, doença inflamatória intestinal, dor abdominal e anemia. Os principais achados foram pólipos < 1 cm, doença diverticular não complicada do cólon e exame normal. Quarenta e quatro (25%) colonoscopias foram categorizadas como positivas quanto à fonte de sangramento colorretal. Observou-se concordância (p<0,05) entre todos os testes avaliados e a colonoscopia. O teste da o-toluidina apresentou concordância pobre (Kappa 0,03), enquanto os demais testes apresentaram concordância moderada (Kappa entre 0,43-0,48). O teste da o-toluidina revelou menor sensibilidade, especificidade, valor preditivo positivo e valor preditivo negativo em comparação aos testes imunoquímicos. Conclusões: Os testes imunoquímicos apresentaram melhores índices de concordância com a colonoscopia, quando comparados ao teste da o-toluidina. Os testes imunoquímicos revelaram maior sensibilidade, especificidade e valores de predição na detecção de sangramento colorretal / Introduction: Colorectal bleeding is considered an alarm sign and should not be ignored. Blood loss can not be identified by the patient, which characterizes the presence of occult blood. This diagnosis can be confirmed by Faecal Occult Blood Testing (FOBT), through chemical or immunochemical methods. The positive outcome of a test requires complementary research FOBT with colonoscopy, an examination of invasive, costly and requires bowel preparation. It is justifiable, therefore, the application of diagnostic tests with better sensitivity and specificity. In the present study, we evaluated four different tests of PSOF in 176 patients undergoing colonoscopy and their results were compared. Objectives: 1) evaluate the degree of concordance between the PSOF tests and colonoscopy 2) assess the sensitivity, the specificity and the prediction values of the chemical and immunochemical FOBTs, in patients undergoing colonoscopy. Methods: Patients with indication of perform colonoscopy were subjected also to FOBT by the chemical method (toluidine test) and by the immunochemical method employing three commercial kits available in the market. Patients were evaluated regarding the indication of the colonoscopic examination, colonoscopy result, and use of foods and drugs that could interfere in the results of the faecal tests. Based on the endoscopic findings, the colonoscopy was rated as positive or negative, according to the possible colorectal bleeding source. The degree of accordance between FOBTs was evaluated by the Kappa index. Results: Among the 176 patients, there was a predominance of female gender (64.8%) with an average age of 55.5 years old. The most frequent clinical indication for colonoscopy were bowel habit changes, inflammatory bowel disease, abdominal pain and anemia. The main findings of colonoscopy were polyps <1 cm, uncomplicated colonic diverticular disease and normal exam. Forty-four (25%) colonoscopies were categorized as positive as to the possible source of colorectal bleeding. There was agreement (p<0.05) between all tests evaluated and the colonoscopy. The toluidine test presented poor accordance (Kappa 0.03), while the others showed moderate concordance (Kappa 0.43-0.48). The toluidine test showed less sensitivity, specificity, positive predictive value and negative predictive value compared to immunochemical tests. Conclusions: Immunochemical tests showed the best indexes of agreement with colonoscopy, when compared to the toluidine test. The immunochemical tests have shown greater sensitivity, specificity and predictive values in detecting colorectal bleeding

Le Druzisme représente un courant philosophico-religieux qui peut être considéré comme une doctrine d'apparence religieuse, de pensée philosophique et systématique, de référence gnostique dans l'histoire de l'Islam. Ses adeptes vivent en communauté hermétique, ses sages (šeiẖs) se retirent dans des réclusions (ẖalwāt) en s'isolant comme des mystiques, ils se livrent à une retraite spirituelle sans pratique religieuse, ils ne se réfèrent à aucune tradition précédente des religions monothéistes, de par leurs écrits ou leurs pratiques. Ils conservent une tradition et une éthique avec un code de conduite et des interdits culinaires. En revanche, le Druzisme est né au sein de l'Isma`ilisme, il établit un lien intellectuel et spirituel avec la philosophie antique et avec le néoplatonisme tout en assimilant des éléments des religions d'orient avec des éléments grecs helléniques. Peut-on alors parler d'une secte de l'Islam, du moment où il n'y a aucun lien avec ce dernier sinon le milieu historique dans lequel celle-ci est vu le jour? Peut-on parler de religion, quand il n'y a aucune religiosité ou pratique religieuse exprimée ou vécue? S'agit-il de dire que l'on est face à une théosophie alors que le lien entre les membres de la communauté n'est pas fondé sur la philosophie et que le commun des Druzes n'est pas philosophe? Comment qualifier ce phénomène d'une communauté dont le lien est une foi qui n'est pas exprimée religieusement, et une doctrine dont le contenu n'est pas révélé, à laquelle s'attachent des membres qui ne le connaissent qu'une fois initiés? En somme, qui sont les Druzes et qu'est-ce que le Druzisme? Existe-t-il un lien entre cette doctrine et la gnose? / Druzism is a philosophico-religious movement which may be considered primarily as a doctrine but with a religious appearance, a systematic and philosophical thinking, with some reference to Gnosticism in the history of Islam. Its adherents live in a community of hermits, its wisemen (šeiẖs) retire in seclusion (ẖalwāt) by isolating themselves like mystics, as they deliver themselves to living in a spiritual retreat, without any religious practice ; they refer to no previous religious traditions even among the monotheistic ones, whether in reference to their sacred writings or religious practice. The Druze adheres to a tradition and a code of ethics and behaviour, as well as to culinary prohibitions. Druzism itself however, was born in the heart of Ismailism, while establishing an intellectual and a spiritual link with both ancient philosophies and neoplatonism, all the while assimilating various element of mid and far-eastern religions, mixed with Greek and Hellenistic ideas. Can we therefore speak of the Druze as if forming a sect of Islam? Can we even speak of a religion where in fact there is no trace of religiosity or religious practice either expressed or lived? Is it possible that we are facing theosophy where the link between the members of the community is certainly not founded on a philosophy? How can one qualify this phenomenon of a community where the main tenet is that of a faith which is not expressed in a religious manner, and a held doctrine the contents of which are not revealed, to which its members adhere, not knowing it fully unless once initiated? In summary, who are the Druzes, and what is Druzism? Is there a link between its doctrine and that of Gnosticism?

INTRODUÇÃO: Os vírus das hepatites B (VHB) e C (VHC) são os principais causadores de hepatopatia crônica em todo mundo. Ambos compartilham vias semelhantes de transmissão. Em pacientes portadores crônicos de VHC com sorologia compatível com infecção pregressa pelo VHB (anti-HBcAg[+] e HBsAg [-]), o VHB DNA residual tem sido detectado por técnicas de biologia molecular altamente sensíveis no soro, em células linfomononucleares de sangue periférico e em hepatócitos (como cccDNA), de forma que o anti-HBcAg tem sido associado a pior prognóstico, tanto histológico quanto terapêutico. OBJETIVOS: Analisar a associação entre infecção pregressa pelo VHB nos portadores crônicos do VHC e o dano histológico hepático, além das características epidemiológicas, clínicas e laboratoriais destes pacientes em região de baixa prevalência para o VHB. MÉTODOS: A prevalência do anti-HBcAg foi avaliada em 574 pacientes portadores crônicos de VHC atendidos durante o ano de 2006 no ambulatório de Hepatites Virais do DMIP-HC FMUSP. Deste grupo, foram selecionados 215 pacientes (98 de 112 com anti-HBcAg[+] e 117 de 462 monoinfectados pelo VHC) para análise comparativa. Ainda, 145 indivíduos foram submetidos à análise estatística multivariada, por metodologia de Regressão Logística sequencial, para identificação de possíveis preditores de fibrose avançada. RESULTADOS: Foram avaliados 98 pacientes com marcadores sorológicos de infecção pregressa pelo VHB. Quarenta e seis indivíduos (47%) possuíam o anti-HBcAg de forma isolada. O principal fator de risco relacionado à infecção viral foi hemotransfusão (31,6%). Contudo, a freqüência de UDI foi maior no grupo com infecção pregressa pelo VHB, em relação aos 117 indivíduos monoinfectados pelo VHC (p<0,05). Não houve diferença estatisticamente significativa quanto ao estadiamento (p=0,40) ou à graduação necroinflamatória histológica (APP, p=0,70) entre esses dois grupos. O tempo de infecção e a taxa de progressão de fibrose também foram semelhantes (p=0,99 e p=0,61, respectivamente). A presença do anti-HBcAg não foi considerada preditora de fibrose hepática avançada (p=0,11), porém identificamos como variáveis independentes o tabagismo acentuado (OR 4,40; IC95%: 1,30-14,87), aumento da ALT (OR 1,01; IC95%: 1,00-1,03), de gamagt (OR 1,01; IC95%: 1,00-1,01) e leucopenia (OR 7,75; IC95%: 2,13-28,23). CONCLUSÃO: A prevalência de infecção pregressa pelo VHB em portadores de infecção crônica pelo VHC foi de 20%, sendo este valor compatível com outros estudos realizados em regiões de endemicidade semelhante. A freqüência do marcador anti-HBcAg isolado foi alta neste grupo, refletindo uma possível supressão da imunidade humoral contra o VHB frente a resposta dirigida ao VHC. A infecção pregressa pelo VHB não parece acentuar ou acelerar o dano histológico hepático no nosso meio. / INTRODUCTION: Hepatitis B (HBV) and C (HCV) virus are the main causers of chronic hepatic disease worldwide. Both viruses share similar transmission routes. In chronic HCV infected patients with serological markers of resolved HBV infection (anti-HBcAg [+] and HBsAg [-]), residual HBV-DNA has been detected through highly sensible techniques in serum, PBMC and hepatocytes (as cccDNA). In fact, anti-HBcAg has been associated with worse prognoses, severe histological liver damage and less sustained virological response to HCV treatment. OBJECTIVE: Assess the relationship between previous HBV infection (anti-HBcAg [+]; HBsAg [-]) in patients with chronic hepatitis C (HCV) and histological damage, considering epidemiological, clinical and laboratorial characteristics of this group in a region of low prevalence for HBV. METHODS: Anti-HBcAg prevalence was evaluated in 574 patients seen during a period of one year in a tertiary center (University of Sao Paulo General Hospital, Sao Paulo, Brazil). Of this group, 215 subjects addressed selection criteria and have been selected for evaluation (98 of 112 carriers of anti-HBcAg and 117 of 462 infected only by HCV). 145 individuals have undergone analysis for identification of predictors of advanced fibrosis through univariate and multivariate stepwise logistic regression. RESULTS: Nineteen-eight subjects with serological markers of previous HBV infection were evaluated. Forty-six (47%) patients had anti-HBcAg in isolated form. The main risk factor for infection was blood transfusion (31,6%). However, the IDU frequency was greater in this group (p<0.05). There was no difference regarding histological staging (fibrosis ranging from 0 to 4, p=0.40) or grading (portal inflammation, p=0.70) compared with subjects infected only by HCV with no markers of HBV infection. The rate of fibrosis progression (in units per year) and the infection length was similar in these two groups (p=0,61 and p=0,99, respectively). Anti-HBcAg was not considered a predictor for advanced fibrosis (p=0.11). However, we identified tobacco smoking (OR 4.40; CI 95%: 1.30-14.87), increased ALT (OR 1.01; CI 95%: 1.00-1.03), increased -gt (OR 1.01; CI 95%: 1.00-1.01) and leucopenia (OR 7.75; CI 95%: 2.13-28.23) as independent variables. CONCLUSION: The prevalence of resolved HBV infection in subjects with chronic hepatitis C was 20%. This result was equivalent to other studies carried out in regions of similar endemicity. The frequency of the isolated anti-HBcAg was higher in this group, reflecting a possible suppression of the humoral immunity against HBV caused by an active immune response directed to HCV. Former and resolved HBV infection does not seem to increase or accelerate histological damage in our geographical area.

Nous avons initialement réalisé une étude prospective évaluant l’intérêt de la TEP-TDM au FDG pour le diagnostic de récidive infra-clinique des carcinomes épidermoïdes des voies aéro-digestives supérieures. Nos résultats ont montré d’excellentes performances de l’examen en surveillance systématique, permettant notamment le diagnostic de récidive chez environ 1/3 des patients cliniquement asymptomatiques 1 an après la fin du traitement. Nous avons ensuite étudié le bénéfice d’une évaluation thérapeutique précoce par TEP-TDM au FDG à 2 cures d’une chimiothérapie néoadjuvante par TPF précédant une radiochimiothérapie sur une cohorte de sujets porteurs d’un cancer localement avancé (stade IIIIVA). Nos résultats ont montré une corrélation statistiquement significative entre la réponse métabolique et la survie sans récidive, suggérant l’intérêt d’un examen intermédiaire pour cibler de façon précoce les patients réfractaires au traitement. Nous avons ensuite analysé prospectivement l’impact pronostique de la TEP-TDM au FDG réalisée en situation préthérapeutique dans le but de sélectionner encore plus précocement cette population à risque de récidive. Les résultats de nos 2 études ont prouvé que l’utilisation de paramètres volumétriques ou cinétiques de la captation intra-tumorale du FDG était prédictive de la survie globale, avec une valeur pronostique indépendante et supérieure à celle du SUVmax. Cette thèse ouvre ainsi des perspectives de nouvelles indications de la TEP-TDM au FDG dans la prise en charge des carcinomes épidermoïdes des VADS, soulève des problématiques de recherche avec notamment l’émergence des nouveaux traceurs permettant de caractériser au mieux la cellule tumorale et s’inscrit dans une volonté actuelle d’une médecine préventive et prédictive personnalisée. / We initially conducted a prospective study evaluating diagnostic interest of FDG PET-CT for head and neck squamous cell carcinomas subclinical recurrence. Our results showed FDG PET-CT high performance in systematic monitoring, especially for the diagnosis of recurrence in about one third of clinically asymptomatic patients 1 year after the end of treatment. Secondly, we studied the benefits of early treatment evaluation by FDG PET-CT after 2 cycles of neoadjuvant chemotherapy by DCF (docetaxel, cysplatin, 5-fluorouracil) before chemoradiotherapy in a cohort of patients with locally advanced cancer (stage III-IVA). Our results showed a statistically significant correlation between metabolic tumor response and recurrence-free survival, suggesting the interest of an interim PETscan to early target patients refractory to treatment. Then, we prospectively analyzed the prognostic impact of FDG PET-CT performed at initial staging in order to select earlier this population at risk for recurrence. The results of our two studies proved that the use of volumetric or kinetic parameters of intratumoral FDG uptake was predictive of overall survival, with an independent prognostic value and a higher performance to SUVmax. Thus, this thesis opens new perspectives indications of FDG PET-CT in the management of head and neck squamous cell carcinoma, raises research issues such as the emergence of new tracers to characterize at best the tumor cell and falls within a current commitment to move towards a personalized preventive and predictive medicine.

This dissertation explores the presence and meaning of astronomical elements in the creative work of Surrealist artists and writers who were involved with the movement from the 1920s to the 1940s. Set against a backdrop of widespread popular interest in astronomy in France during these decades and those directly preceding them, Surrealists such as André Breton, Joan Miró, Max Ernst, Wolfgang Paalen, Oscar Domínguez, Matta, Remedios Varo, Leonora Carrington, and Kurt Seligmann all addressed cosmic themes in their artistic production. This dissertation identifies and analyzes their varied engagement with such themes, including their presence in the related areas of astrology and the Tarot. The heavens offered the Surrealists a rich terrain for invention—one that could be seen as scientific or occult, fanciful or factual, as well as ancient or up-to-date. In their quest to access previously unknown realms of reality, the Surrealists found in the little-explored and often strange territory of outer space a new realm for creative invention. As such, these artists and writers projected their surreal visions onto the universe in their continued search for the marvelous. / text

Thesis (PhD) -- Macquarie University, Division of Society, Culture, Media & Philosophy, Department of Anthropology, 2006. / "December 2005". / Bibliography: leaves 327-357. / Characteristics of ritual abuse discourse -- A plethora of theorists (and of differences between them) -- Defining ritual abuse: differences, disputes and bad faith -- Allegations, investigations and trials -- Abuse accomodation and recovered memories -- Moral panic and witch hunt -- Witch craze -- Outsiders, accusations and obligations -- Accusations of ritual abuse in Australia -- Witches and pedophiles -- Conclusion. / Allegations of "ritual abuse" were first made in North America in the 1970s and early 1980s. It was claimed that an extremely severe form of sexual and physical child abuse was being perpetrated by Satanists or the devotees of comparably unorthodox religions. Perpetrators were often supposed to be invloved in other serious criminal activities. Allegations were subsequently made in Britain, Holland, Australia and New Zealand. The thesis examines the bitter debates that these claims provoked, including the dispute about whether ritual abuse "really happens". -- The thesis also contributes to the debate by providing some anthropological insights into why these strange and incredible claims were made and why they were accepted by certain therapists, officials, journalists and members of the public. It is argued that the panic over ritual abuse was a panic about what anthropologists know as "witchcraft" and the thesis makes this argument through an analysis of the events (mainly discursive events) of the panic. The thesis in particular takes up Jean La Fontaine's argument about the similarities between accusations of ritual abuse and those made against "witches" in early modern Europe and in non-Western societies. The similarities between the kinds of people typically accused of perpetrating ritual abuse and those accused of practising witchcraft are considered, with a special emphasis on those cases where accusations were made by adult "survivors" and where alleged perpetrators were affluent and of relatively high social status. The thesis examines how supposed perpetrators of ritual abuse were denied the social support properly due to them and how accusations--and the persecution that followed--achieved certain political, professional and personal ends for survivors and their supporters. -- The thesis also considers similarities between "crazed" witch hunting and the recent spread of the panic about ritual abuse throughout much of the English-speaking West. The peculiar panic about witch-like figures that occurred in Australia -- especially in NSW--is examined. The thesis shows how, at a time when Australians had become very sceptical about claims of ritual abuse, activists were able to incite and affect the latest of a succession of homophobic panics in Australia. / Mode of access: World Wide Web. / 357 leaves ill

The colorectal cancer (CRC) is the third most common cancer in the world and the second leading cause of mortality in the United States. In Brazil, the CRC is the fourth place of incidence among men and the third place among women. Objective Evaluate the factibility and the efficacy of fecal occult blood testing (FOBT) and of flexible rectosigmoidoscopy (RS), as tools used in the CRC screening, in asymptomatic patients. Methods - The study is a transversal one and presents a sample of 102 individuals from 50 years old on. The FOBT used was the guaiac, FECA-CULT® method, performed only once in faeces collected from a complete bowel movement. The individuals, who presented the positive FOBT, were sent to complementary colonoscopy, although it is not a method of this study. The whole individuals were undertaken to RS, after bowel preparation using monobasic sodium phosphate monohydrate and dibasic sodium phosphate heptahydrate solution. Results - The subjects presented minimum age of 50 years old and maximum of 82 years old, average of 61,6 years old and standard deviation of + 8,1. Among 102 subjects, 42 (41%) are male and 60 (58,8%) are female. The FOBT presented 10 positive cases (9,8%) (CI 95%: 4,8%-17,3%) and 92 negative cases (90,2%) (CI 95%: 82,7%-95,2%). The FOBT was efficient in 2,9% and presented false- positive results in 6,9%. The result from the association FOBT with flexible RSS showed that 70% of neoplasic polyps did not present bleeding. Its sensitivity was 30% (CI 95%: 0,00%-63,40%), the relative risk value was 3,94 (CI 95%: 1,20- 12,89) and odd ratio was 5,20 (CI 95%: 1,21-23,15). The specificity was 92,40% (CI 95%: 86,43%-98,35%). The RS detected 15 polyps among witch, after a histopathological study, 10 were neoplastic, being 09 adenomatous polyps (60%) and 01 malignized polyp (6,7%) (CI 95%: 0,20%-31,90%) and 05 non-neoplastic polyps (33,3%), being 03 inflammatory polyps (20%) and 02 hyperplastic polyps (13,3%) (IC 95%: 1,7%-40,5%). The neoplastic polyps were presented in 60% of the individuals over sixty years old. Among adenomatous polyps, there was a predominance of tubular adenomatous polyps in 53,33%. Among the 102 individuals, the RS detected 09 adenomatous polyps (8,82%) and 01 malignized polyp (0,98%). Conclusion - The tools FOBT and flexible RSS presented factibility and that, when associated, presented statistic significance to detect polyps and important clinical significance to detect adenomatous polyps and colorectal cancer. / O câncer colorretal (CCR) representa o terceiro câncer mais comum no mundo e lidera nos Estados Unidos, como sendo a segunda causa de mortalidade. No Brasil, o CCR ocupa o quarto lugar de incidência para homens e o terceiro para mulheres. Objetivo - Avaliar a factibilidade e a eficácia do teste de sangue oculto nas fezes (TSOF) e da retossigmoidoscopia flexível (RSS), como ferramentas utilizadas no rastreamento do CCR, em pacientes assintomáticos, a partir dos 50 anos de idade. Métodos - O estudo é transversal e apresenta uma amostra de 102 indivíduos. O TSOF utilizado foi o guáiaco, método FECA-CULT®, realizado em uma única vez, em fezes colhidas de uma evacuação completa. Os indivíduos, que apresentaram o TSOF positivo, foram encaminhados à colonoscopia complementar, embora este exame não seja método deste estudo. Todos os indivíduos se submeteram à RSS flexível, após preparo intestinal, utilizando-se solução de fosfato de sódio monobásico monoidratado e fosfato de sódio dibásico heptaidratado. Resultados - Os indivíduos apresentaram idade mínima de 50 anos e máxima de 82 anos, média 61,6 anos e desvio padrão +8,1. Dos 102 indivíduos, 42 (41%) pertencem ao sexo masculino, enquanto que 60 (58,8%) ao sexo feminino. O TSOF apresentou 10 casos positivos (9,8%) (IC 95%: 4,8%-17,3%) e 92 casos negativos (90,2%) (IC 95%; 82,7%-95,2%). O TSOF foi eficaz em 2,9% e apresentou resultado falso-positivo em 6,9%. O resultado da associação do TSOF com a RSS flexível mostrou que 70% dos pólipos neoplásicos não apresentaram sangramento. Sua sensibilidade foi 30% (IC 95%: 0,00%-63,40%), o valor do risco relativo foi 3,94 (IC 95%: 1,20-12,89) e odds ratio com valor 5,20 (IC 95%: 1,21-23,15). A especificidade foi 92,40% (IC a 95%: 86,43%-98,35%). A RSS flexível detectou 15 pólipos, entre os quais, após estudo histopatológico, 10 foram neoplásicos, sendo 09 pólipos adenomatosos (60%) e 01 malignizado (6,7%) (IC 95%: 0,20%-31,90%) e 05 pólipos não neoplásicos (33,3%), sendo 03 pólipos inflamatórios (20%) (IC 95%: 4,3%-48,1%) e 02 pólipos hiperplásicos (13,3%) (IC 95%: 1,7%- 40,5%). Os pólipos neoplásicos estavam presentes em 60% dos indivíduos acima dos 60 anos de idade. Entre os pólipos adenomatosos, houve predomínio do pólipo adenomatoso tubular em 53,33%. Entre os 102 indivíduos, a RSS flexível detectou 09 pólipos adenomatosos (8,82%) e 01 (0,98%) pólipo malignizado. Conclusão - As ferramentas TSOF e a RSS flexível apresentaram factibilidade e, que, quando associadas, demonstraram significância estatística na detecção de pólipos em geral e importante significância clínica, na detecção de pólipos adenomatosos e do câncer colorretal.

A mudança de paradigmas na sociedade atual tem atingido os mais variados âmbitos da vida humana, dentre os quais destacamos a religiosidade. Nesse contexto, o movimento "Nova Era" tem encontrado terreno fértil para seu desenvolvimento em vivências religiosas das mais variadas possíveis. Este trabalho, partindo do conceito de "Religião Invisível" de Thomas Luckmann, que apresenta a subjetividade como lugar das opções e construção da experiência religiosa a partir da biografia de cada indivíduo, busca entender alguns aspectos da construção de identidade(s) religiosa(s) neste movimento que se caracteriza por um sagrado sem lugar, uma religiosidade errante, favorecendo identidade(s) flutuante(s) / The change of paradigms in the current society has reached the most varied fields of the human being life, from which we detach the religiosity. ln this context, the movement "New Age" has found fertile land for its development in the varied possible religious experiences. This work, through the concept of "invisible Religion" of Thomas Luckmann, who presents the subjectivity as the place of the options ánd the construction of the religious experience from the biography of each individual searchs the understanding of some aspects of the construction of the religious identity(s) in this movement that is characterized by a sacred without place, a nomadic religiosity, favoring floating identity(s)