Genotoxicity of titanium dioxide nanoparticles

Molecular Reproduction and Development, 2019

The Nucleus, 2019

Toxicology in Vitro, 2011

Ufa Archaeological Herald, 2024

In the late 20 century, archaeologists discovered some burial sites of the barbarian elite in the Ordos Plateau dated to 3rd century BC (late Warring States period). Among them Aluchaideng, Xigoupan M2 and Nalingaotu tombs contained burial goods made of precious metals in the style of Pazyryk and Sagly cultures in Altai-Sayan mountain region. There were finials with figures of an upstanding eagle and a hoofed eagle-headed deer-horned phantastic animal with bird heads at the tips of its horns (“hoofed griffin”), a torc with lying animals facing each other. Other items with ‘hoofed griffin’ images and images of a griffin with deer horns and feline body were collected here. There were also ornaments with images of a ram with the twisted body wrapped around its head, ‘swirling’ griffinheads, rooster heads, waterfowls, full-face ‘smiling’ cat heads, flame-shaped figures with ‘commas’ inside. All of the above mentioned artifacts and images have exclusive analogies in Pazyryk culture. As far back as in 1999, the author suggested that the elite of Ordos nomads of 3rd century BC constituted common religious and, possibly, ethnic unity with the Pazyryk people. New discoveries of Pazyryk culture kurgans in the south of Mongolian Altai support a idea that the Ordos part of the Pazyryk people might have connected with Mountain Altai directly via Alashan and Transaltai Gobi stony deserts bypassing foreign peoples of Mongolian Plateau and the Hexi Corridor. According to Shiji, people (or its elite) occupying the Ordos Plateau since 4th–3rd up to late 2nd centuries BC were known by the name “Loufan”, and in early 3rd century BC the Loufan people were controlled by the state of Zhao. As the written sources and archaeological evidence suggest, in the 3rd century BC, the north-east part of the Ordos Plateau (where the burials in question are located) was the area claimed by Zhao and Qin states; therefore, the barbarian tribes of the north-east of the Ordos Plateau should have been closely intertwined with these states. These relations are proven by Pazyryk-Ordos style artifacts manufactured in Qin and Zhao and found in barbarian tombs, as well as similar objects discovered in the Qin, Zhao and Yan territories. In Sigoupan M2 tomb were found such items bearing Chinese inscriptions of Zhao and Qin states. A large number of similar inscribed artifacts manufactured in Zhao found in Xinzhuantou M30 noble tomb in the Lower Capital of Yan state. It supports the theory that the Ordos barbarians were called Loufan, since as per written sources, Loufan people were included in both Zhao’s and Yan’s administrative systems. Some items identical to the M30 artifacts were found in tombs of Zhao dynasty members in Handan. In tomb of bronze caster of late Warring States period in Xi’an were found ceramic models made for casting bronze or gold decorative plaques in Pazyryk-Ordos style. However, some pictures in this style were represented on artifacts found in the tomb of Qin State Queen Dowager Xia (died in 240 BC). Artifacts with images of “hoofed griffin” are found among Qin state artifacts in Shuihude M47 and Shangwangqun M1 tombs dated to late Warring States period. Moreover, in Xi’an were also found two roof tile-ends with images of a sacred Pazyryk ‘hoofed griffin’ with twisted body. These tiles obviously belonged to luxurious mansion of Warring States period. These artifacts suggest that the Ordos Loufans did not only maintained cultural communication with the Qin state, but also became part of its people.

1966

2003

Routledge, 2024

This monograph argues for the importance and fecundity of thinking through the phenomenon of the body-thought – as in the event of art, when the subject’s body registers the sense of a work, even as cognitive sense-making proves inadequate. It argues for an understanding of the subject as characterized by its existential betweenitude: split between body- and cognitive-thought, between the world in its sensuous immediacy and the world as rendered meaningful by reflection, between our longing for the shelter of a ‘safe haven’ and the anxious reality of our uncanny displacements. Other theses theorize the body by highlighting the specific role of visuality in the figuration, formation, and deformation of body-thought. These theses together argue that the aesthetic encounter produces affect by exciting a destabilization of our image-grounded subjective coherence.