Dual-functional star polymers (diameters 15 nm) are synthesized producing nanoparticles with excellent colloidal stability in both water and serum. The nanoparticles are built with aldehyde groups in the core and activated esters in the arms. The different reactivity of the two functional groups to sequentially react with different amino compounds is exploited; doxorubicin (DOX) and 1-(5-amino-3-aza-2-oxypentyl)-4,7,10-tris(tert-butoxycarbonylmethyl)-1,4,7,10-tetraazacyclododecane (DO3A-tBu-NH2 )-a chelating agent effective for the complexation of Gadolinium ions (Gd). The activated ester group is employed to attach the DO3A chelating agent, while the aldehyde groups are exploited for DOX conjugation, providing a controlled release mechanism for DOX in acidic environments. DOX/Gd-loaded nanoparticles are rapidly taken up by MCF-7 breast cancer cells, subsequently releasing DOX as demonstrated using in vitro fluorescence lifetime imaging microscopy (FLIM). Endosomal, DOX release is observed, using a phasor plot representation of the fluorescence lifetime data, showing an increase of native DOX with time. The MRI properties of the stars are assessed and the relaxivity of Gd loaded in stars is three times higher than conventional organic Gd/DO3A complexes. The DOX/Gd-conjugated nanoparticles yield a similar IC50 to native DOX for breast cancer cell lines, confirming that DOX integrity is conserved during nanoparticle attachment and release.
Foucault repeatedly argued that his work on techniques of the self were not a denial of his previous work on 18th- and 19th-century Europe, but a different way to make our present intelligible. Although Foucault explicitly associated modern techniques of the self with the Christian model, he never considered Christian techniques of the self in a comprehensive manner. The recent publication of his last two lectures at the Collège de France in 1983 and 1984 seems to fill this gap. Christian techniques of the self are characterized by an ascetic of obedience, and are considered as antithetical to ethical, parrhesiastic techniques of the self. Foucault’s detailed analysis of Sophocles’ Oedipus and Euripides’ Ion in these lectures also provides valuable insights into the rationality that presides over the modern techniques of the self, and the logic that animates the Christian politics of obedience.
Il a publié des articles sur Roland Barthes et Michel Foucault dans les revues Journal of Power, Studies in Communication Science et Theory, Culture & Society.
Hardt and Negri's description of Empire is in a large part based on Michel Foucault's account of biopolitics. For Hardt and Negri, the biopolitical nature of Empire means that social forms and modes of subjectivity are considered as the result of communication processes, and that imperial domination is exercised through networks of communication. However, this reading of Foucault is problematic inasmuch as he never reduced communication or modes of subjectivity to a product of biopolitical society. As a consequence of this partial reading, Hardt and Negri fail to consider the specificities of biopolitical communication. Furthermore, by taking the Internet as the model for communication and social forms in Empire, Hardt and Negri seem to ignore the constitutive nature of communication and address the role communication could take in the liberation process of the multitude.
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