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In computer-assisted surgery, it is typically required to detect when the tool comes into contact with the patient. In activated electrosurgery, this is known as the energy event. By continuously tracking the electrosurgical tools’ location using a navigation system, energy events can help determine locations of sensor-classified tissues. Our objective was to detect the energy event and determine the settings of electrosurgical cautery—robustly and automatically based on sensor data. This study aims to demonstrate the feasibility of using the cautery state to detect surgical incisions, without disrupting the surgical workflow. We detected current changes in the wires of the cautery device and grounding pad using non-invasive current sensors and an oscilloscope. An open-source software was implemented to apply machine learning on sensor data to detect energy events and cautery settings. Our methods classified each cautery state at an average accuracy of 95.56% across different tissue types and energy level parameters altered by surgeons during an operation. Our results demonstrate the feasibility of automatically identifying energy events during surgical incisions, which could be an important safety feature in robotic and computer-integrated surgery. This study provides a key step towards locating tissue classifications during breast cancer operations and reducing the rate of positive margins.

The Commentary on Mao's \"Songs\" (mid-second century B. C.) suggests that \"Guanju,\" the first poem in the Shi jing, celebrates the virtue of a consort who maintains a chaste distance from her lord. The later Mao tradition places her in history as Taisi, consort of the illustrious Wen of Zhou. In time, the canonization of this tradition obscured the prevalent Han-era reading of \"Guanju.\" That reading is evident in a late Eastern Han fu by Zhang Chao. In \"Reproaching the 'Rhapsody on a Grisette,'\" a caustic response to a lyrical fu by Cai Yong, Zhang Chao discusses \"Guanju\" as a poem of moral suasion directed at King Kang of Zhou. This was the interpretation of the Lu school of Shi jing exegesis. Its eventual supplanting by the Mao school's interpretation may be owing to scholars' rejection of the notion of a poem of criticism-rather than a poem of praise-heading the Shi jing.

Asselin reviews \"Name and Actuality in Early Chinese Thought\" by John Makeham.

Chapter eight, for example, \"An Examination of Disputation\" ..., not only exhibits trenchant criticism of the disputation of the School of Names (Mingjia ...), and reflects the prevailing sentiment of the late Han clerisy that the glib were want to use shallow and misleading disputation to secure favor and official position, but also offers still useful advice sure to appeal to readers today, e.g., \"Deriving pleasure from letting the other person complete what he has to say, and being skilled at bringing forth the intention behind the other person's words enables each discussant to achieve fully his wishes, and each interlocutor to understand what the other speaker is saying\" (p. 101). Makeham notes that Xu Can may not have titled the work himself, and that it may have been named by the author of Zhong lun's unsigned preface to mirror the quality of the essays rather than just their content, i.e., \"suggesting that the particular mode of expression common to the individual essays was itself ordered in accordance with the mode of ordering which the collection as a whole expounded\" (p. xl).

The years 159 to 192 C.E., from the palace coup overthrowing Liang Ji to the assassination of Dong Zhuo, form a distinct epoch marked by sociopolitical calamities that presage the end of the Han era. Literary works by Cai Yong (132/133-192) and some of his contemporaries, Zhao Yi (ca. 130-ca. 185 C.E.), Zhu Mu (100-163 C.E.), and Zhang Chao, invest the tragic course of the times with a significance derived from a perception that these events signal a great change; some kind of \"ending\" is inevitable and imminent. In The Sense of an Ending, Frank Kermode describes kairos as \"a significant season ..., charged with a meaning derived from its relation to the end.\" This is a useful way to describe the epoch of late second-century China. In this context we can call a literature that reveals its writers' beliefs about the future--their own fate or that of their society--by reflecting on and extrapolating from their memories of past events and perceptions of present circumstances, \"kairotic literature.\" The epoch of 159-192 witnessed the emergence of a kairotic literature. Each of the chapters in this study focusses on a different issue associated with the late Han fin de siecle--the sociopolitical and literary background of this period, the political crisis at court, the end of the \"Confucian\" orthodoxy, emerging individual sensibilities and cultural \"decadence,\" and filial piety and death. The literary works treated herein are all united by the act of creating a concord between past (shared cultural and historical memory), present (social and political crises), and future (the increasingly apparent end of the era). This study also concludes that in this period there was a shift in the center of clerisy-written literature from the court to \"public\" exchange, i.e., circulation of works among members of the clerisy class. Thirteen appendices accompany this study, consisting of detailed annotated translations of the works discussed in the text.

[...]the notion Asselin adapts and uses to tie his book together has potential utility for the study of all sorts of early Chinese writing. [...]Asselin suggests that the works he deals with in the remainder of the chapter have characteristics similar to those of literary decadence. [...]since Asselin's book is adapted from his 1997 dissertation, it is natural that the majority of scholarship he cites pre-dates that year.

Concluding like Frankovich that \"trials\" are meant, Benedict reassuringly explains that \"the object of the petition is to ask God not to mete out more than we can bear, not to let us slip from his hands.\" [...]pace Francis, the problem is not that the verse suggests that God is leading us into temptation, but that the translation of πειρασµ?ς as \"temptation\" misses the mark; as Frankovich and Benedict reveal, it's \"trial.\" Aaron Milavec's commentary to the Didache, drawing largely from the work of Raymond Brown and John P. Meier, is in agreement with Benedict and Frankovich on the sense of πειρασµ?ς, but then makes an intriguing proposal: the \"trial\" is not an everyday \"this-worldly hardship\" described by Frankovich or the \"burden of trials\" of Benedict-rendered unlikely by the aorist imperative construction-but the eschatological crisis, the \"trial\" of the end times. In this interpretation, the final three petitions of the Lord's Prayer point \"to the coming of the kingdom as it will affect us,\" just as the set of the first three \"looks forward to God's final intervention in human history.\" [...]the verse reads, according to Milavec, \"and do not lead us into the trial [of the last days].\"