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By Q. Spike. Colorado Technical University. 2019.

A smaller subset of variables to be used in analyses can be selected as shown in Box 1 order 50mg clomiphene visa. When using a subset cheap clomiphene 25mg mastercard, only the variables selected are displayed in the data analysis dialogue boxes clomiphene 100mg generic. This can make analyses more efficient by avoiding having to search up and down a long list of variables for the ones required. Using a subset is espe- cially useful when working with a large data set and only a few variables are needed for a current analysis. Set_1 Highlight Variables required in the analyses and click them into Variables in Set Click on Add Set Click Close surgery. Using the Paste command for the above recode provides the following documentation. After recoding, the value labels for the three new categories of place2 that have been created can be added in the Variable View window. In this case, place of birth needs to be defined as 1 = Local, 2 = Regional and 3 = Overseas. This can be added by clicking on the Values cell and then double clicking on the grey domino box on the right of the cell to add the value labels. Similarly, gender which is also a string variable can be recoded into a numeric variable (gender2) with Male = 1 and Female = 2. After recoding variables, it is important to check that the number of decimal places is correct. Using the Dialog Recall button to obtain Frequencies for place 2, which is labelled ‘Place of birth recoded’, the following output is produced. Frequencies Place of Birth Recoded Frequency Per cent Valid per cent Cumulative per cent Valid Local 90 63. When the data are recoded as numeric, the nine babies who have missing data for birthplace are correctly omitted from the valid and cumulative percentages. By using the command Edit → Options → General you can select whether variables will be displayed by their variable names or 20 Chapter 1 their labels in the dialog command boxes. There is also an option to select whether variables are presented in alphabetical order, in the order they are entered in the file or in measurement level. Under the command Edit → Options → Output, there are options to select whether the variable and variable names will be displayed as labels, values or both on the output. The format of the frequencies table obtained previously can easily be changed by double clicking on the table and using the com- mands Format → TableLooks. To obtain the output in the format below, which is a classical academic format with no vertical lines and minimal horizontal lines that is used by many journals, highlight Academic under TableLooks. The column widths, font and other features can also be changed using the commands Format → Table Properties. By click- ing on the table and using the commands Edit → Copy, or by clicking on the table and right clicking the mouse and selecting ‘Copy’, the table can be copied and pasted into a word file. Place of birth (recoded) Frequency Per cent Valid per cent Cumulative per cent Valid Local 90 63. A data file can also be exported to Excel using the File → Save as → Save as type: Excel commands. By using the commands Help → Topics → Index, the index of help topics appears in alphabetical order. There is also another level of help that explains the meaning of the statistics shown in the output. For example, help can be obtained for the above frequencies table by doubling clicking on the left-hand mouse button to outline the table with a hatched border and then single clicking on the right-hand mouse button on any of the statistics labels. Clicking on Cumulative Percent opens up a dialog box providing the explanation that this is ‘The percentage of cases with non-missing data that have values less than or equal to a particular value’. When reporting data, it is important not to imply more precision than actually exists, for example, by using too many decimal places. Results should be reported with the same number of decimal places as the measurement, and summary statistics should have no more than one extra decimal place. A summary of the rules for reporting numbers and summary statistics is shown in Table 1. Results from studies in which out- liers are treated inappropriately, in which the quality of the data is poor or in which an incorrect statistical test has been used are likely to be biased and to lack scien- tific merit. Try and avoid starting a sentence with a number Numbers that represent statistical or Raw scores were multiplied by 3 and then mathematical functions should be expressed in converted to standard scores numbers In a sentence, numbers below 10 that are listed In the sample, 15 boys and 4 girls had diabetes with numbers 10 and above should be written as a number Use a zero before the decimal point when The P value was 0. Practical and statistical issues in missing data for longitudinal patient reported outcomes. If a variable has significant skewness or kurtosis or has univari- ate outliers, or any combination of these, it will not be normally distributed, that is, the distribution histogram will not conform to a bell shape. Information about each of these characteristics determines whether parametric or non-parametric tests need to be used and ensures that the results of the statistical analyses can be accurately explained and interpreted. A description of the characteristics of the sample also allows other researchers to judge the generalizability of the results. A typical pathway for beginning the statistical analysis of continuous data variables is shown in Box 2. Parametric tests assume that the continuous variable being analysed has a normal distribution in the population. To check this assumption, the distribution of the variable for a sample, which is an estimate of the population, must be examined. In general, parametric tests can be used if a continuous variable is normally distributed variable. Other assumptions that may also be specific to a parametric test must also be checked before analysis. In general, parametric tests are preferable to non-parametric tests because a larger variety of tests are available and, as long as the sample size is not very small, they provide approximately 5% more power than non-parametric rank tests to show a statistically significant difference between groups. Results from non-parametric tests can be a challenge to present in a clear and meaningful way because summary statistics such as ranks are not intuitive to interpret as are the summary statistics from parametric tests. Summary statistics from parametric tests such as the mean (average value of the sample) and standard deviation are always more readily understood and more easily communicated than the equivalent median (a data value which half of the highest values lie above and half of the lowest values lie below), inter-quartile range or the rank statistics from non-parametric tests. If a variable is normally distributed, then the mean and the median values will be approximately equal. A standard normal distribution has a mean value equal to 0 and a standard deviation equal to 1. The larger the standard deviation, the more dispersion or variability there is within the sample. If a normal distribution is divided into quartiles, that is, four equal parts, the exact position of the cut-off values for the quartiles is at 0.

For example purchase clomiphene 25mg fast delivery, concerning a psychic func- tion such as sense-perception buy cheap clomiphene 50mg online, one might say that its treatment in Hist buy cheap clomiphene 25 mg online. The discussion of the sense-organs in Parts of Animals may then be said to be determined by a ‘moriologic’ perspective in which the special sense-organs are considered with a view to their suitability for the exercise of their respective special sense-functions. And finally, Aristotle’s reasons for dealing with particular aspects of sense- perception at one place rather than another may be quite trivial, for example Aristotle on the matter of mind 211 when, in Gen. To continue with the example of sense-perception, there is a discrepancy between his rather formal and abstract enunciations on visual perception in De an. Even if this ‘emanatory’ doctrine is not identical to the view that Aristotle seems to reject in On Sense Perception and On the Soul, it remains unclear how it is to be accom- modated within the ‘canonical’ theory of visual perception expounded in those works. In dealing with these deviations, Aristotle sometimes refers to physical or physiological mechanisms or entities in respect of which it is not quite clear how they fit in the general picture or what part, if any, they play in the normal procedure. Thus in the example of visual perception over great distances, Aristotle does not explain what atmospheric conditions are conducive to the process of the object setting the visual faculty in motion, resulting in successful seeing. Similarly with regard to the ‘type’ of the melancholics18 – one of Aristotle’s favourite examples of deviations in the area of action 15 788 a 34-b 2. As for the relationship between ‘psychology’ and ‘biology’ in Aristotle, it would be interesting to examine the relationship between Gen. One reason for this may be that Aristotle believed his audience to be sufficiently aware of these physical or physiological processes, perhaps be- cause they were part of a medico-physiological tradition which he took for granted,20 or he may not have quite made up his mind on them himself; in both cases, lack of clarity in the texts21 prevents us from seeing how all these brief references to physiological processes fit together and are to be accommodated within the more ‘formal’ account of On the Soul, in which the emphasis is, as I said, on what ensouled beings have in common and in which deviations are rarely considered (although they are occasionally taken into account in passing in that treatise as well, as in De an. However, it would also seem that these discrepancies are, at least partly, the result of a fundamental tension in Aristotle’s application of the concept of ‘nature’ (fÅsiv), that is, what it means for the psychic functions to operate ‘naturally’ (kat‡ fÅsin). On the one hand, there is what we might call his ‘normative’ (or perhaps ‘idealistic’) view of what it naturally means to be a living plant, animal or human being – an approach which dominates in On the Soul and in the Ethics. On the other hand, there is also a more ‘technical’ or perhaps ‘relativistic’ perspective, in which he is concerned with the mechanics of psychic processes and with a natural explanation of the variations that manifest themselves in the actual performance of psychic functions among different living beings (e. Thus from the one perspective he might say that every human being is intelligent by definition, but from the other that not all human beings are equally intelligent, or from the one perspective that all animals have sense- perception by definition, but from the other that not all animals possess all senses. Aristotle on the matter of mind 213 ‘irritable’ people, ‘quick’ and ‘slow’ people, very young, youthful and very old people, people with prominent veins, people with soft flesh vs. And whilst, depending on their effects, these variable factors are mostly to be regarded as disturbing agents impeding the actualisation of the animal’s capacities (or even, on the level of the ‘first actuality’, affecting the basic vital apparatus of the animal, in which case it counts as a ‘deformation’, pephrwm”non), they can also be conducive to a better and fuller development of these capacities. Some of these variations are explained by Aristotle in an entirely ‘mech- anistic’ way without reference to a higher purpose they are said to serve, because they merely represent residual phenomena to be accounted for (material which is typically suitable for works like the Problemata). How- ever, there are also variations which are, or can be, explained teleologically. Thus also in the seemingly mechanical account of the various forms and de- grees of sharpness of sight in Gen. Thus variations that seem to be merely necessary concomitants of other, pur- posive biological structures and processes – and thus seem to be ‘natural’ (kat‡ fÅsin) only in the mechanical sense – can sometimes be accounted for indirectly as being ‘natural’ (kat‡ fÅsin) in a teleological sense as well. This coexistence of two approaches need not be problematic: Aristotle is very much aware of the difference between teleological and mechanical explanations and is convinced of their being, to a very large extent, complementary. One might also say that the principle of ‘naturalness’ (kat‡ fÅsin) is applied by Aristotle at different levels: he does not shrink from saying that even within the category of things happening ‘contrary to nature’ (par‡ fÅsin), such as the occurrence of deviations, deformations and monstrosities, there is such a thing as ‘the natural’ (t¼ kat‡ fÅsin);26 deviations from the natural procedure can nevertheless display regularity, such as, again, the melancholics, who are said to be naturally abnormal. This difficulty is especially urgent with variations in intellectual capacities; for these are explained with a reference to differences in bodily conditions of the individuals concerned, which raises the question of what the bodily conditions for a ‘normal’ operating of the intellect are and how this is to be related to Aristotle’s ‘normative’ view of thinking as an incorporeal process: is the influence of these bodily conditions in deviations to be regarded as ‘interference’ in a process which normally has no physical aspect whatsoever, or is there also such a thing as a ‘normal’ or ‘healthy’ bodily state which acts as a physical substrate to thinking? On the one hand, Aristotle tries to connect his views on what is best for man with what he believes to be man’s natural activity (kat‡ fÅsin). Aristotle on the matter of mind 215 the position of women, or on the natural disposition of the good citizen). Moreover, he also seems to recognise that natural dispositions, though being necessary conditions for the realisation of human moral and intellectual capacities, are not sufficient to provide human beings with virtue and with happiness, but need development, training, and education. There is a tension here between a ‘biological’ and an ‘ethical’, perhaps ‘anthropocentric’ approach to human activity which has been well expressed by Gigon in his discussion of Aristotle’s treatment of the contribution of nature to human happiness in the first chapter of the Eudemian Ethics: ‘In the background lurks the problem (which is nowhere explicitly discussed in the Corpus Aristotelicum as we have it) why nature, which arranges everything for the best, is not capable of securing happiness for all people right from the start. Extremely useful (and deserving to be taken into account much more thoroughly by students of Aristotle’s psychology) are the contributions by Tracy (1969); and by Solmsen (1950), esp. Nor are some German contributions from the nineteenth century to be neglected, such as Baumker (¨ 1877); Neuhauser (¨ 1878a, b); Schmidt (1881); Kampe (1870); Schell (1873). However, such a study would have to take into account the different levels of explanation on which Aristotle is at work in various contexts as well as the types of context in which Aristotle expresses himself on these issues. The following typology of contexts (which does not claim to be exhaustive) would seem helpful: (1) First, there are contexts in which Aristotle explains the bodily struc- tures with a view to their suitability (–pithdei»thv, o«kei»thv) for the fulfilment of the psychic functions in which they are involved, for exam- ple, when he describes the structure of the human hand by reference to the purpose it is intended to serve,35 or man’s upright position with a view to man’s rational nature. Lloyd sum- marises: ‘whenever he is dealing with an instrumental part that is directly concerned with one of the major faculties of the soul identified in the De anima, Aristotle cannot fail to bear in mind precisely that that is the func- tion that the part serves, and he will indeed see the activities in question as the final causes of the parts’. Thus in his explanations of memory, recollection, sleeping and dreaming, Aristotle goes into great (though not always clear) physiological detail to describe the bodily parts involved in these ‘psychic’ activities and the physical processes that accom- pany them (e. Aristotle on the matter of mind 217 (3) Thirdly, there are contexts in which Aristotle is giving a physiological explanation of variations in the distribution of psychic capacities or in their performance among various species of animals or types within one species – variations which, as I said, can be either purposive or without a purpose. Moreover, the anatomical and physiological aspects of nutrition and of visual perception have recently been dealt with by Althoff (1997) and Oser-Grote (1997). For these practical reasons, the second part of the chapter will attempt to apply these general considerations to the high- est psychic function only, the notoriously tricky subject of thinking and intelligence. In order to avoid misunderstand- ing, it is perhaps useful to say from the outset that I shall be concerned with the intellectual activity of organisms rather than with the (divine) intellect itself, that is, with operations of the intellect in human (and to some extent also animal) cognition. A second preliminary remark is that the focus will be on the role these physical factors play rather than on the factors themselves: a compre- hensive and systematic account of all individual factors involved (e. It should be said, however, that this distinction is less clear in Aristotle than Kahn suggests; nor is it clear why the distinction between the principle and its concrete activities does not apply just as well to sensation – and if it does, what remains of the unique status of nous. First, there are a number of texts that describe thinking itself in seemingly physical terms. For it is through [discursive] reasoning (di†noia) coming to a standstill that we are said to know and understand (–p©stasqai kaª frone±n), and there is no process of becoming leading to the standstill, nor indeed to any kind of change. Just as when someone changes from [a state of] drunkenness or sleep or disease into the opposite states we do not say that he has come to have knowledge again – although he was unable to realise the knowledge – so likewise when he originally acquires the state [of knowing] we should not say so [i. For it is by the soul (yucž) coming to a standstill from the natural turbulence that something becomes understanding (fr»nimon) or knowing (–pist¦mon) – and this is also why children cannot acquire knowledge (manq†nein) or pass judgements according to their senses as grown men can, for they are in a state of great turbulence and movement. This might also shed light on the difficult question of how the different ‘parts’ of the soul are interrelated and how, or rather, whether operationsof‘lower’soulfunctionsmaybeinfluencedbyhigherones,e. Thus in addition to speaking of ‘sense informed by a noetic capacity’ and saying that ‘It is only in the case of human perception, enriched by the conceptual resources provided by its marriage with nous, that Aristotle can speak of us perceiving a man’ (Kahn (1992) 369), one might also consider saying that according to Aristotle the human bodily structures and conditions for perception are better and more conducive to knowledge and understanding than in animals (e. Aristotle on the matter of mind 219 some things by nature itself, with regard to others by other factors, but in either case while certain qualitative changes take place in the body, just as with the use and the activity [of the intellect] when a man becomes sober or wakes from sleep. It is clear, then, from what has been said, that being changed and qualitative change occurs in the perceptible objects and in the perceptive part of the soul, but in no other [part], except incidentally (kat‡ sumbebhk»v). The passage stands in the context of an argument in which Aristotle is trying to prove that dispositions of the soul (™xeiv t¦v yuc¦v) are not qualitative changes (ˆlloiÛseiv), and in the case of thinking he even goes further to deny that any activity of the intellectual part of the soul is a process of ‘coming to be’ (g”nesiv), although it is accompanied by such processes taking place in the body, that is, in the perceptual part of the soul.

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Now buy 50 mg clomiphene mastercard, this is not to suggest that the author of On the Sacred Disease purchase 100 mg clomiphene fast delivery, who has always been hailed as one of the first champions of an emancipated science of medicine cheap 100mg clomiphene free shipping, actually was a physician serving in the cult of Asclepius46 – even though the borderlines between secular 43 See Nestle (1938) 2; Edelstein (1967a) 223, 237. The reason for not accepting this suggestion is simply that the text does not support it (on 1. Yet what it does show is that the author has definite ideas on what one should do when invoking the help of the gods for the healing of a disease, and he may very well be thinking of the particular situation of temple medicine, with which he was no doubt famil- iar (which does not, of course, imply that he was involved in these practices or approved). One may point to this hypothetical ‘should’ and object, as I suggested at the beginning of this chapter, that these remarks need not imply the author’s personal involvement, but are solely used as arguments ad hominem. He may, for the purpose of criticising and discrediting his opponents, point out how a man ought to act when making an appeal to divine help for the cure of a disease, but this need not imply that he himself takes this way of healing seriously (after all, invoking the gods for healing presupposes the belief in a ‘supernatural’ intervention in natural processes). In this way one might say that all the preceding stipulations about impiety and piety are just made for the sake of argument and do not reveal any of the author’s own religious convictions: he may be perfectly aware of the truly pious thing to do without being himself a pious man. On the Sacred Disease 65 But I hold that the body of a man is not polluted by a god, that which is most corruptible by that which is most holy, but that even when it happens to be polluted oraffectedbysomethingelse,itismorelikelytobecleansedfromthisbythegodand sanctified than to be polluted by him. Concerning the greatest and most impious of our transgressions it is the divine which purifies and sanctifies us and washes them away from us; and we ourselves mark the boundaries of the sanctuaries and the precincts of the gods, lest anyone who is not pure would transgress them, and when we enter the temple we sprinkle ourselves, not as polluting ourselves thereby, but in order to be cleansed from an earlier pollution we might have contracted. It seems that if we are looking for the writer’s religious convictions we may find them here. The first sentence shows that the author rejects the presuppositions of his opponents, namely that a god is the cause of a disease; on the contrary, he says, it is more likely that if a man is polluted by something else (™teron, i. There is no reason to doubt the author’s sincerity here: the belief that a god should pollute a man with a disease is obviously blasphemous to him; and the point of the apposition ‘that which is most corruptible by that which is most holy’ (t¼ –pikhr»taton Ëp¼ toÓ ‰gnot†tou) is clearly that no ‘pollution’ (miasma) can come from such a holy and pure being as a god. As for the positive part of the statement, that a god is more likely to cleanse people of their pollutions than to bestow these to them, one may still doubt whether this is just hypothetical (‘more likely’) or whether the author takes this as applying to a real situation. This sentence shows that the author believes in the purifying and cleansing working of the divine. I do not think that the shift of ‘the god’ (¾ qe»v) to ‘the divine’ (t¼ qe±on) is significant here as expressing a reluctance to believe in ‘personal’ or concrete gods, for in the course of the sentence he uses the expression ‘the gods’ (to±si qeo±si). In fact, this whole sentence breathes an unmistakably polemical atmosphere: the marking off of sacred places for the worship of the gods was 48 But ‹n kaqa©resqai represents a potential optative rather than an unfulfilled condition. The distribution of ¾ qe»v, o¬ qeo© and t¼ qe±on in this context does not admit of being used as proof that the author does not believe in ‘personal’ gods. The use of the word ‘sprinkle’ (perirrain»meqa), which means ritual cleansing with water,50 is opposed to the ‘impious’ use of blood in the purificatory rituals of the magicians (1. Does this mean that he believes, after all, in the divine healing of diseases as taking place in temple medicine? One cannot be sure here, for the divine purification is explicitly defined by the author as applying to moral trangressions (tän ‰marthm†twn), indeed to the greatest of these. This restriction is significant in that it may indicate that in the author’s opinion an appeal to divine cleansing is only (or pri- marily) appropriate in cases of moral transgressions. I would suggest, as a hypothesis, that the author of On the Sacred Disease here aims at marking off the vague boundaries between medicine and religion: in his opinion it 50 See Parker (1983) 19; Ginouves (` 1962) 299–310. At any rate, the phrase oÉc Þv miain»menoi obviously expresses a reaction against the admittedly strange idea that the sprinkling of water entails pollution (on the prohibition to take baths see Ginouves (` 1962) 395 n. However, as Ginouves points out, there is a difference between a` loutr»n and a perirrantžrion. Versnel has suggested to me, to interpret the sentence as an extreme statement of the author’s belief (expressed in 1. There is still another possible interpretation which might be considered, which makes the sentence apply to the practice of temple medicine: ‘while entering the temple [for the healing of a disease], we sprinkle ourselves, not as if we were polluted [by the disease, i. This would suit the author’s aim of distinguishing between moral transgressions (which are, in his opinion, forms of pollution, mi†smata) and physical diseases (which are not) and would make sense of the words ¢ ti peponq»v in 1. However, on this interpretation pr»teron is difficult, and it would presumably require a perfect participle (memiasm”noi) instead of the present miain»menoi. On the Sacred Disease 67 is wrong to regard epilepsy (or any other disease) as a pollution (this seems to be the point of the words ãsper m©asm† ti ›contav in 1. He obviously thinks that no moral factor (punishment for crime or transgressions) is involved,53 and that, as a consequence, one should not believe that it can be cured by the gods alone. As for the author’s religious notions, we may deduce from these passages that he believes in gods who grant men purification of their moral trans- gressions and who are to be worshipped in temples by means of prayer and sacrifice. It is difficult to see how this conception of ‘the divine’ (to theion) can be incorporated within the naturalistic theology with which he has often been credited. But instead of concluding, therefore, that the statements of the first chapter are merely rhetorical remarks which do not reflect the author’s own religious opinion (which is apparently the course taken by most interpreters), I would throw doubt on the reality of this ‘naturalistic theology’ – for which I have given other reasons as well. It seems better to proceed in the opposite direction, which means starting from the religious assertions of the first chapter and then trying to understand the statements about the divine character of the disease. In this way, the text can be un- derstood as motivated by two interrelated purposes. First, by claiming that epilepsy is not god-sent in the traditional sense, the author does not intend to reject the notion of divine dispensation as such; his statements are to be regarded as a form of corrective criticism of a traditional religious idea. The author claims that it is blasphemous to hold that a holy and pure being like a god would send diseases as a form of pollution; thus his re- marks may be compared with statements by Plato which aim at correcting and modifying the traditional concept of divine dispensation (theia moira) without questioning the existence of this divine dispensation as such. To a certain extent this may be viewed as an attempt to ‘secularise’ the sacred disease; and from this point of view the positive statements about the divine character of the disease may be regarded as reluctant or even derogatory concessions rather than as proclamations of a new advanced theology. And from this perspec- tive it can further be understood why the author states that epilepsy is not more divine than the other diseases instead of saying that all diseases are just as divine as epilepsy. As we have seen, on the first interpretation of the divine character of the disease (which posits its divine character in its being caused by climatic factors), this restricted con- ception of divinity may well be connected with the fact that the influence of these factors is rather limited (and with the use of the word prophasis). On the second interpretation (and on the reading taÅth€ d’–stª qe±a, ‘in this respect they [i. On both views the derogatory tone of the statements can be understood from the author’s attempt to mark off the boundaries between medicine and religion and to purify the concept of divine dispensation. And it can now also be understood why he defines the divinity of the disease only in those contexts where he tries to point out the difference between the sense in which his opponents believe it to be divine and the sense in which he himself believes it to be so. This does not imply that the sincerity of the author’s statements about the divine character of the disease should be doubted. Nor should their relationship with developments in natural philosophy and with other con- temporary ideas on religion and the divine be questioned. It is precisely the philosophical search for unity and regularity in natural phenomena, the enquiry into cause and effect, and the belief, expressed by at least some of these philosophers, that in manifesting regularity and constancy these phenomena have a divine aspect, which may have led the author to assign a divine character to the disease in question. But the danger of stressing this relationship with natural philosophy is that we read into the text ideas 56 Contra Norenberg (¨ 1968) 26 and 49, who ignores the rhetorical impact of these statements. This danger is increased when this reading is guided by modern ideas about what is ‘primitive’ or ‘mythic’ and what is ‘advanced’ and ‘rational’, so that by labelling an author as advanced or enlightened we are too much guided in our interpretation of the text by what we expect him to say. Nowhere in On the Sacred Disease do we find statements such as that ‘Nature is divine’; nowhere do we find an explicit rejection of divine intervention in natural processes or of divine dispen- sation as such. It is important to distinguish between the corrective, ‘cathartic’ criticism of traditional religious beliefs and the exposition of a positive theology.

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Resistance of the virus is more of a determi- nant of response to specific therapies than disease progression in the absence of therapy. First-line agents, which are proven most effective and are necessary for any short-course treatment regimen, include isoniazid, rifampin, ethambu- tol, and pyrazinamide. First-line supplemental agents, which are highly effective with ac- ceptable toxicity, include rifabutin, rifapentine, and streptomycin. Second-line agents, which are either less clinically active or have greater toxicity, include para-aminosalicylic acid, ethionamide, cycloserine, amikacin, and capreomycin. It is necessary to have at least three active agents during the 2-month induction phase of active tuberculosis therapy. Ethambutol is initially used as a fourth agent to account for the possibility of drug resistance to one of the other agents. Consoli- dation phase includes rifampin and isoniazid, and is 4–7 months in length, depending on anatomic location of infection as well as clearance of sputum cultures at 2 months. The natural reservoir appears to be the horseshoe bat, though human exposure may have come from domesticated animals such as the palm civet. Human-to- human transmission, either by aerosol or fecal-oral routes, is efficient. Environmental transmission (water, sewage) may also have played a role, particularly in the outbreak centered in an apartment complex. In the outbreak, children had a much less severe clin- ical course compared to adults. Typically, Gram’s staining of specimens from sterile sites such as pleural fluid show numerous white blood cells but no organ- isms. Antibody detection using acute and convalescent serum is an accurate means of diagnosis. A fourfold rise is diag- nostic, but this takes up to 12 weeks so is most useful for epidemiologic investigation. Heavy infections can cause enteritis, periorbital edema, myositis, and, infre- quently, death. This infection, caused by ingesting Trichinella cysts, occurs when infected meat from pigs or other carnivorous animals is eaten.

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