The aim of the study was to determine the effect of the inhibitor of janus kinase – baricitinib ("Olumiant") on the course of COVID-19. This drug baricitinib is able to suppress the systemic inflammatory response, which is one of the common causes of death in COVID-19, is an urgent problem of the study. The study was carried out in the Regional Specialized Budget Infectious Diseases Hospital of Stavropol (Russian Federation, Stavropol Region). In a multivariate analysis, it was shown that the use of baricitinib was associated with a decrease in the frequency of the primary endpoint of death/need for invasive lung ventilation. The use of baricitinib was quite safe, but in some patients there was an increase in the level of transaminases. No cases of hypercoagulation have been reported while taking baricitinib. It was found that patients with a normal BMI are more sensitive to therapy than those who are overweight.75% of patients in the first group had a temperature above 38.0oC. However, against the background of taking the standard treatment regimen and baricitinib, it was noted that the temperature stabilized during the day and did not rise again. Against the background of taking baricitinib, the elimination of the phenomena of respiratory failure and the refusal of an oxygen mask occurred 3.1 times more often than without baricitinib. The authors concluded that the use of baricitinib can be considered as an additional therapy for moderate forms of pneumonia in patients over 65 years or in patients with concomitant chronic diseases in order to suppress the reactions of systemic inflammation and the development of serious respiratory and other system lesions caused by COVID-19.
This study investigates the phenomenon of social myth as a factor of forming and transforming the consciousness of social actors. It is defined that one of the factors of appealing to mythological representation of reality is the crisis of scientific orientations of modernism. In this plane, the article studies phenomenological receptions of myth as well as the process of mythologization of modern social reality. Moreover, attention is drawn to the fact that mythologization fixes an idea of social reality and its axiological (value) dimension in the consciousness of separate individuals and their groups. Myths are axiological indicators; the more controversial society values are the greater number of myths is produced by social consciousness to eliminate these contradictions. The difference between modern and archaic myth has both qualitative and quantitative aspects. Modern society generates a great number of myths with much more narrow content. This is a consequence of "specialization" of myths, their orientation towards solving particular local tasks: political, economic, etc. Functional and structural changes of social myths can be accounted for by critical, permanently transitional condition of society in which myth compensates the unformed elements of new social practices. However, the content side of myth is not a crisis but social request and values of particular culture. The question about the necessity to fight against myths probably should be answered negatively if we don't mean the most dangerous myths posing a serious threat for society. Myths are in harmony with social consciousness and arise in places where there is a fault between current and desirable normativity. Thus, when social practices become stable social consciousness itself displaces and nullifies myths that are responsible for harmonization of new order and they become demanded.
The content of the reflexive process over the historical past is substantiated in the article. The character of influence on this process in the conditions of social development in the 21st century is studied. The reasons of eventually accumulated mistrust to credibility of knowledge about the past are considered; at the same time within the postmodern tradition it led to reinterpreting the historical past by postmodernists who deny its sanctity and self-sufficiency. The category of "modernity" that is a complex temporally dispersed category which can combine the past, present and future. In the article the idea that the strategies of implementing global social project not only determine the focus and content of "progressive" and in fact technogenic and utilitarian social development but also act as a catalyst to rethink social and individual values, ideals and principles is highlighted. In this connection traditionalistic historical consciousness is going through a period of underlying culture and value transformations. Transformations of historical consciousness affect such an important component of collective goal-setting as attitude to the "past" as to a certain image, a picture of a bygone reality. In the modern world the fashion for the "tradition" and the "archaic" becomes noticeable and certain communities try to archaize their political, economic and sociocultural practice. As a result "modernity" as a centered European project of 17-19 centuries (project "Modern") transforms into "postmodernity" that is not only mosaic-like "postmodernism" but also "ultramodernism" which combines the "past", "present" and "future" and where diverse political and social practices coexist in a market that is more and more unified by the globalization processes. In these conditions a rising factor of social uncertainty complicates planning and forecasting on the state of future society.
This article glances at the crisis in general and its interpretations exemplified by the creative legacy of Dmitry Merezhkovsky, one of the brightest representatives of Russian symbolism. History shows that the crisis had a manifold influence both on social development and all spheres of human activity and changed the character of communications and the vector of development of spiritual culture and civilization. Such transformations explain the strong interest of Russian and foreign researchers in studying this phenomenon, its characteristics, and role in social processes. Focusing on the interpretation of crisis as a socio-cultural phenomenon and as a contradiction between culture and civilization, which manifested distinctively over the period of modernism and Russian symbolism. Not only did Merezhkovsky create his classification of crisis based on historical-cultural analysis and project the historical experience on the then-current cultural situation but also tried to forecast the future with his vision of overcoming the crisis.
The article presents the results of a comparative analysis of the opinions of the rural and urban settlements’ population of the Stavropol Territory on the qualitative characteristics of the living environment. The quality of life in the village, which to a small extent depends on the state of the environment (transport accessibility of infrastructure and social facilities, road and pavement, lighting, etc.), plays a significant role in the choice of permanent residence. Currently, the rural population has high demands on the living environment. Rural settlements have territorial-landscape, climatic features, the historically established traditional spatial organization of rural settlements and the social lifestyle of the villager. Therefore, the urban model of improvement in rural areas cannot be used. It is important to study the opinions of local residents to understand the directions of transformation and improve the quality of the environment of rural settlements. Directions for the development of the environment of a settlement significantly depend on the characteristics of traditional socio-cultural practices of the population. This study allows us to more accurately formulate the desired contours of the model of the environment of settlements. On the example of a comparative analysis of the problems of transport accessibility of social infrastructure by residents in different types of settlements, we have shown the actual discrepancy in their significance. To plan directions for the development of rural transport infrastructure, it is necessary to solve the issues of hard cover for light-duty vehicles that are designed to carry small cargoes necessary for personal subsidiary plots.
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