Search Results (2)

Background: Cerebral desaturation during one-lung ventilation (OLV) in thoracic surgery has been associated with postoperative cognitive dysfunction (POCD). While the adverse effects of low intraoperative regional cerebral oxygen saturation (rScO₂) are well documented, the potential clinical value of maintaining supranormal rScO₂ levels has not been thoroughly studied. Methods: We conducted a retrospective observational study based on a previously collected cohort from a tertiary university hospital. Adult patients undergoing elective thoracic surgery between January 2019 and December 2022 were included, provided they received lidocaine either intravenously or via a paravertebral block as part of a standardized anesthetic protocol. Patients were divided into the following two groups based on their mean INVOS values 30 min into OLV: those with rScO₂ ≥75% (H-INVOS group) and <75% (L-INVOS group). Intraoperative physiological variables, inflammatory biomarkers, cognitive function via the Mini-Mental State Examination, and postoperative outcomes were analyzed. Results: The H-INVOS group exhibited significantly higher preoperative lung function, higher PaO₂ and PaCO₂ values during OLV, and higher hemoglobin concentrations across all timepoints. They also demonstrated better preservation of cognitive function, lower IL-18 expression at 24 h postoperatively, and shorter hospital stays. There were no statistically significant differences in intraoperative hemodynamics or ventilatory mechanics. Full article

The story of Futijinhu 浮提金壺 (“Golden Pot of Futi”) in Shiyiji 拾遺記 (Record of Gleanings), whose authorship is traditionally attributed to Wang Jia (王嘉) from the Eastern Jin Dynasty, appears to be a Daoist rendition at first glance, reimagining the legend of Laozi’s Daodejing. However, upon closer examination of the depiction of “Golden Pot of Futi”, the characters with “Shentong Shanshu” (神通善書, supranormal cognition and exceptional writing ability) and the narrative of writing and its outcomes, it becomes evident that this tale harbors a multifaceted Buddhist essence. In the tale, one can observe the changes and diversity in the early methods of translating Buddhist scriptures into Chinese, the references and adaptations of Buddhist imagery and narratives by Daoists, the understanding and imagination of materials used for writing Buddhist scriptures and early iconographic forms, and even the author’s insights and responses to the evolving religious landscape of their era. When placed in a broader historical context, exploring the Buddhist elements in this tale further aids in understanding the dynamic interactions between Buddhism and Daoism during the Wei and Jin periods. Full article