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Background We tested the hypothesis that patients who continued buprenorphine postoperatively experience postoperative respiratory depression less frequently than those who discontinued buprenorphine. Methods This is a retrospective cohort study of patients who were on buprenorphine preoperatively. The primary outcome was postoperative respiratory depression as defined by respiratory rate < 10/minute, oxygen saturation (SpO 2 ) < 90%, or requirement of naloxone for 48 h postoperatively. The secondary outcome was the composite of postoperative respiratory complications. The associations between postoperative buprenorphine continuation and respiratory depression and respiratory complications were estimated using separate multivariable logistic regression models, including demographic, intraoperative characteristics, and preoperative buprenorphine dose as covariates. Results Postoperative buprenorphine continuation was not associated with postoperative respiratory depression (adjusted odds ratio (OR), 1.11, 95% confidence interval (CI), 0.61 to 1.99, P =0.72). In subanalysis stratified by the preoperative buprenorphine dose, buprenorphine continuation was not associated with postoperative respiratory depression either when preoperative buprenorphine dose was high (≥16 mg daily) or low (<16 mg daily). Postoperative buprenorphine continuation was associated with lower incidence of postoperative respiratory complications (adjusted OR, 0.43, 95% CI, 0.21 to 0.86, P =0.02). Conclusions Continuing buprenorphine was not associated with respiratory depression, but it was associated with a lower incidence of respiratory complications.

Kant's formalism remains unreal if it cannot be concretized in a historical ethos. An ethos belongs—with texts, contexts, structures, processes, networks, etc.—to an economy of customs and opinions, which presupposes that participating individuals have been and are being initiated and acculturated to it. The analysis of education, transmission, and transition unveils the irreducible—noneconomic and non-(con)textual—essence of addressing and interlocution, without which no culture could exist. The otherness that is involved implies, but is not confined to, \"you.\" The third and I myself are also other by imposing the same inescapable responsibility for them on me.

Peperzak defines the religious dimension of human existence in a broad way to mean the deepest dimension of human life in which all other dimensions are rooted. He argues that the religious dimension is a necessary and basic topic of philosophy.

This phenomenological study begins by presenting trust as a characteristic form of interpersonal and communal relationship. In the second chapter, the scope is narrowed to someone's reliance on one or more trustworthy individuals. Chapters 3 to 5 explore specific aspects of trust, insofar as we confide in social structures or movements, the impersonal regularities and events of nature, or our own particular talents, motivations, and possibilities.In a world that is ravaged by the omnipresence of suffering and the most outrageous manifestations of evil, no philosopher can avoid the question of what kind of trust may be profound and strong enough to overcome the ultimate anxiety or despair that threatens all human existence. In the Western tradition of belief, thinking, faith, and searching for the first and ultimate, that question is approached here through reflection upon the radical difference between trust (or faith) in the universe (the totality) and faith (or trust) in God.

Thinking about Thinking examines philosophy from a variety of perspectives as a the practice realized by persons who communicate with one another while reflecting about the meaning of human life and thought. Without forgetting the logical and methodological conditions of systematic thought, the author insists on the intimate connections that tie all philosophical texts and conversations to the lives from which they emerge. As product of an individual thinker, who, thanks to individual teachers, has been familiarized with particular traditions of a particular culture, each philosophy is unique. If it is a good one, it is also revealing for many--perhaps even for all--other philosophers. At the same time, all thinking is addressed to individual interlocutors, each of whom responds to it by transforming it into a different philosophy. This fact invites us to explore the dialogical dimension of thinking, which, in turn, refers us to the communitarian and historical contexts from which solitude, as well as solidarity, competition, alliances, and friendships in thought emerge. After the collapse of modern autonomy, the question of philosophy's dependence on prephilosophical conditions is a basic question of metaphilosophy -- especially if a philosophy is always entangled with or even rooted in some belief or trust or faith.

Peperzak discusses some aspects of the method operative in Emmanuel Levinas' philosophical writings. According to Peperzak, philosophical synthesis and totalization cannot do justice to the main enigmas of daily life.

Peperzak examines Plotinus, whose work Emmanuel Levinas took as a point of departure for one of his essays, in an attempt to show how Levinas' philosophical theology at the same time rejects and retrieves the ideas of Neoplatonism.