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Objective:To investigate the efficacy and safety of transurethral Moses holmium laser enucleation of the prostate (MoLEP) in the treatment of small-volume benign prostatic hyperplasia (BPH).Methods:The clinical data of 132 patients with small BPH (prostate volume <40 ml) who underwent MoLEP from October 2017 to April 2020 in the First Affiliated Hospital of Nanjing Medical University were analyzed retrospectively.The age of the patients was (63.93±5.21) years old, including 12 patients with cystolithiasis. The prostate volume of 132 patients was (32.16±7.81) ml, the preoperative international prostate symptom score (IPSS) was 23.00(15.00-34.00), the quality of life score (QOL) was 5(2-6), the maximum urinary flow rate (Q max) was 7.80(0.80-9.80)ml/s and residual urine volume (PVR) was 158(51-409) ml. 89 patients had the preoperative maximum detrusor contractility (64.23±8.11) cmH 2O. Surgical methods: the 120 W Moses laser platform(Lumenis Inc)was used, the cutting power was adjusted to 80 W (2.0J×40Hz) (narrow pulse width mode), and the hemostatic power 24W (0.8J×30Hz) (wide pulse width mode). Patients with bladder calcifications underwent Moses laser bladder stone lithotripsy.After the initial resection by the level of verumontanum was performed, an anatomic plane was exposed and carried forward until the bladder neck. If prostate stones were found, Moses holmium laser lithotripsy can be performed directly. After operation, the bladder was continuously flushed with normal saline. The catheter was removed 24 hours after the operation. The operation status, intraoperative and postoperative complications were recorded. IPSS, QOL, Q max and PVR were followed up 3 months after surgery. Postoperative urinary incontinence is defined as the need for 2 pads or more within 24 hours. Results:The operations of 132 cases (including 12 cases with bladder stones) were successfully completed. 30 cases with prostate calcifications were found during the operation. The operation time (enucleation time) was (16.83±4.03) min. There were no perioperative complications such as blood transfusion, transurethral resection syndrome, urinary retention and venous thromboembolism. No bladder neck contracture or recurrence of bladder stones was found after surgery. Postoperative urethral stricture occured in 2 cases (1.5%), and postoperative urinary incontinence in 27 cases (20.5%). There were 102 cases (77.3%) with chronic interstitial inflammatory cell infiltration. Three months after operation, IPSS was 7(0-14), QOL was 2(0-5), Q max was 17.55(9.40-26.50)ml/s and PVR was 27(0-46) ml, which were significantly improved compared with preoperatively( P<0.05). Conclusions:MoLEP can significantly improve lower urinary tract symptoms (LUTS) and life quality of patients with small-volume BPH.At the same time, the incidence of complications such as urethral stricture and urinary incontinence is lower. The operation is safe and reliable, and bladder stone lithotripsy can be performed at the same time.
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Neste artigo, parte-se da coleção da revista Die Antike encontrada na biblioteca de Freud em Londres. Examinando-se o teor de alguns artigos de Werner Jaeger, o famoso classicista autor da obra Paideia, e ao mesmo tempo contrastando-se suas ideias com aquelas do Moisés de Freud, é possível perceber a posição que os dois autores tomaram durante os rebuliços políticos na República de Weimar e na ascensão nazista. São abordadas questões sobre construção histórica, temporalidade, linguagem e ideologias políticas. Com isso, Moisés e o monoteísmo emerge como um texto profundamente político, ligado a uma estrutura social psicanalítica diferente daquela proposta em Totem e tabu.
The article begins presenting Die Antike magazine's collection, found in Freud's library in London. Examining the wording of some articles by Werner Jaeger, the famous classicist author of Paideia, and at the same time contrasting his ideas with those of Freud's Moses, one can perceive the position the two authors took during the political upheavals in the Republic of Weimar and the Nazi rise. Questions about historical construction, temporality, language and political ideologies will be approached, and with this Moses and Monotheism emerges as a deeply political text, linked to a psychoanalytic social structure different from that proposed in Totem and Taboo.
El artículo parte de la colección de la revista Die Antike, encontrada en la biblioteca de Freud en Londres. Al examinar el contenido de algunos artículos de Werner Jaeger, el famoso clasicista autor de la obra Paideia, y al mismo tiempo, contrastando sus ideas con aquellas del Moisés de Freud, es posible percibir la posición que los dos autores tomaron entre los revuelos políticos en la República de Weimar y en la ascensión nazi. Las cuestiones sobre construcción histórica, temporalidad, lenguaje e ideologías políticas serán abordadas, y, con ello, El hombre Moisés y la religión monoteísta surge como un texto profundamente político y relacionado a una estructura social psicoanalítica diferente de aquella propuesta en Totem y tabú.
L'article s'appuie sur la collection du magazine Die Antike, trouvée dans la bibliothèque de Freud à Londres. En examinant la teneur de certains articles de Werner Jaeger, le célèbre auteur classique de Paideia, et en confrontant aussi ses idées avec celles de Moïse de Freud, on peut se rendre compte de la position prise par les deux auteurs pendant les bouleversements politiques de la République de Weimar et l'ascension des nazis. Des questions sur la construction historique, la temporalité, le langage et les idéologies politiques seront abordées, et ainsi, l'homme Moïse et la religion monothéiste émerge comme un texte profondément politique et lié à une structure sociale psychanalytique différente de celle proposée dans Totem et Tabou.
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Este ensaio compreende alguns achados acerca do texto "Moisés e o monoteísmo" de Sigmund Freud a partir de sua relação com a judeidade. Para tanto pensadores como Jacques Derrida, Yosef Yerushalmi e Edward Said participam dessa discussão, uma vez que enxergam no texto de Freud outras referências que apontam para elementos dispersos de uma religiosidade que não está baseada em um culto ortodoxo, mas é portadora de uma descrença nascida com a pergunta: será Moisés um egípcio? Essa reflexão justamente coloca em movimento os processos psíquicos mais arcaicos, recaindo sobre a questão da origem do inconsciente.
This essay comprises some findings on the text Moses and the monotheism of Sigmund Freud from its relation with a Jewishness. For such thinkers as Jacques Derrida, Yosef Yerushalmi and Edward Said are part of a discussion, since they see without Freud's text other references that point to a discipline of a religion that is not available in an orthodox cult, but carries a disbelief born with the question: will Moses be an Egyptian? This reflection is precisely move on with more archaic psychic processes, dealing on the question of the origin of the unconscious.
Cet essai comprend quelques conclusions sur le texte Moïse et le monothéisme de Sigmund Freud à partir de sa relation avec une judéité. Pour des penseurs tels que Jacques Derrida, Yosef Yerushalmi et Edward Said font partie d'une discussion, puisqu'ils voient sans le texte de Freud d'autres références qui pointent vers une discipline d'une religion qui n'est pas disponible dans un culte orthodoxe, mais qui porte un incrédulité né avec la question: Moïse sera-t-il un Egyptien? Cette réflexion est précisément mise en mouvement avec des processus psychiques plus archaïques, tombant sur la question de l'origine de l'inconscient.
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O artigo resgata a obra "Sobre a linguagem em geral e sobre a linguagem dos homens", escrita por Walter Benjamin em 1916, para abordar a questão do nome próprio. Para Benjamin, atribuir um nome àquele que nasce é o único ato humano que se aproxima ao gesto criador de Deus no Gênesis. Essa marca, impressa pelo nome, desenha traços do destino humano, sem determiná-lo de forma encerrada. Um paralelo entre o prisma benjaminiano e a ideia lacaniana de nome próprio, tal como aparece no Seminário 9, A identificação, é estabelecido de modo a desenhar o que está em jogo no personagem bíblico de Moisés. Com isso, será possível analisar as consequências da alteração etimológica do nome Moisés, empreendida por Freud em seu clássico "O homem Moisés e a religião monoteísta". Tal mudança das origens do nome de Moisés implicará também transformações de estruturas arcaicas da cultura, cujas vibrações podem ser sentidas no presente.
The paper rescues the work "On the language in general and on the language of the men", written by Walter Benjamin in 1916, to approach the question of proper name. For Benjamin, naming the unborn is the only human act that comes close to the creative act of God in Genesis. This mark, imprinted by name, draws traces of human destiny, without determining it in an enclosed manner. A parallel between the Benjaminian prism and the Lacanian idea of self-name, as it appears in Seminar 9, Identification, is established in order to draw what is at stake in the biblical character of Moses. With this, it will be possible to analyze the consequences of the etymological alteration of the name Moses, undertaken by Freud in his classic "Moses and Monotheism". Such a change in the origins of Moses' name will also imply transformations of archaic structures of culture, whose vibrations can be felt in the present.
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A redação de Moisés e o monoteísmo de Freud ocorre entre 1934 e 1938, intervalo de tempo extremamente tenso na Europa, onde estão desenhados o poder conquistado por Adolf Hitler e o Anschluss de 1938. Neste artigo, a escrita de Moisés e o monoteísmo será considerada como um gesto político que se dará no interior de um Jetztzeit (Benjamin, 1940/2005). Ou seja, a hipótese com a qual se trabalha aqui é a de que alguns acontecimentos que se desenrolaram pouco antes e pouco depois do Anschluss teriam ressuscitado certos traços de memória de Freud - seu judaísmo e o modo como concebe a identidade ou, como pretendemos demonstrar, a não identidade de um povo -, profundamente intrincados com questões relevantes de um cenário mais abrangente na Europa - o nazi-fascismo, que desembocará na Segunda Guerra Mundial. De forma mais precisa: a hipótese é a de que, ao redigir Moisés e o monoteísmo, Freud agiu de modo coerente com o do materialista histórico benjaminiano apresentado pelo filósofo em Sobre o conceito de história, de 1940. Provas de tal hipótese se encontram tanto na forma estilística da escrita freudiana, nesse texto específico, como no conteúdo abordado por ele.
Freud's writing of Moses and Monotheism takes place between 1934 and 1938, an extremely tense period of time in Europe, which encompasses the conquest of power by Adolf Hitler and the 1938 Anschluss. In this article, the writing of Moses and Monotheism is viewed as a political gesture which takes place within a Jetztzeit (Benjamin, 1940). That is, the hypothesis at work is that some events which took place shortly before and shortly after the Anschluss have resurrected certain of Freud's memory traces - his Jewishness and the way he conceives of identity, or as we seek to demonstrate, the non-identity of a people - that are deeply interwoven with issues relevant to a broader European scenario - Nazi-fascism, which culminates in World War II. To put it more precisely: the hypothesis at work is that, in the writing of Moses and Monotheism, Freud acted in a manner consistent with Benjamin's historical materialist, as depicted in his 1940 work On the concept of history. Proof of this hypothesis can be found in the style of Freud's writing in this specific text, as well as in its content.
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PsychoanalysisABSTRACT
Pretende-se demonstrar como a matriz primeira de interpretação freudiana da religião - baseada na crítica aos elementos imaginários que compõem o quadro da adesão religiosa - é suplantada por Freud com a escrita de Moisés e o monoteísmo em 1939. É a leitura deste ensaio que nos permite perceber a presença do real na genealogia da religião. O sentimento de desamparo vinculado à experiência de satisfação foi alvo de nossa investigação, fornecendo subsídios que confirmaram a presença de outros elementos além dos imaginários no fenômeno religioso.
Beyond Illusion: the Real in Freud's criticism to religion. This paper aims to demonstrate how the first religious interpretative Freud's matrix - based on the criticism of imaginary elements that constitute the framework of the religious adhesion - is overcome by Freud's Moses and the Monotheism in 1939. This reading allows us to realize the presence of the Real in the genealogy of religion. The analysis of the feeling of helplessness combined with the experience of satisfaction was also investigated here, providing subsidies that confirm the presence of other elements beyond the imaginary in the religious phenomenon.