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Tyldesley's Oral Medicine 5th Edition: A Comprehensive Textbook for Dental Students and Practitioners

Tyldesley's Oral Medicine is a well-known and widely used textbook that covers the principles, investigation and management of oral mucosal disease, salivary gland dysfunction and orofacial pain. It also describes the oral manifestations of systemic disease and the recognition and management of medical emergencies in dentistry. The book is highly illustrated in full colour and provides case studies and projects to enhance learning and self-assessment.

The fifth edition of Tyldesley's Oral Medicine has been revised and updated to reflect the changing dental curriculum and the current developments in oral medicine. It features new chapters on oral cancer, oral ulceration, dry mouth, burning mouth syndrome, facial pain and temporomandibular disorders. It also includes new sections on oral microbiology, immunology, genetics, molecular biology and pharmacology. The book is written by experts in the field and has been reviewed by specialist advisers to ensure accuracy and relevance.

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Cultural Anthropology A Problem-based Approach Robbins.pdf

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To make a start at tackling this challenge, I will focus on introducing several accounts of the ethical turn in respect to some selected questions that occupy moral philosophers in the hope of instigating a dialogue between both disciplines. I will discuss the bearing of moral anthropology for moral philosophy, and metaethics in particular, on questions about the definition of morality, ethical relativism, moral progress, and debunking arguments in moral philosophy. There are historical and systematic reasons to focus on these questions. Historically, these are questions on which philosophers have often invoked ethnographic data. Systematically, these are questions where cross-cultural data and thick observations of intersubjective phenomena, as provided by anthropology, are crucial. I will briefly introduce the philosophical problem behind each question at the beginning of each respective section.

The problem of \"culture\" in the process of intercultural understanding is one of the most discussed issues among scholars today. Anthropologists, linguists, literary critics, and philosophers, just to name a few, study this issue using a problem-based and research format. Culture and cultural understanding are hereby presented by demonstrating studies and observations of two cultural anthropologists, R. H. Robbins and Clifford Geertz, a literary critic, Lionel Trilling, and C. S. Lewis, a famous writer of both fiction and non-fiction. Our intention here is to answer the question: how to describe and analyze a culture that is so different from the perspective of our own In this sense, language and discourse are also analyzed in this paper as part of culture and can indicate some of our own moral perspectives and judgments on others' cultures.

As the problem of \"culture\" in the process of intercultural understanding is one of the most discussed issues among scholars today, we argue that it is possible to bridge some of Mark Twain's observations presented by Robbins (1993Robbins, R. H. (1993). Cultural anthropology: A problem-based approach. Itasca, IL: F.E. Peacock Publishers, Inc.) along with an anthropological analysis carried out by Clifford Geertz (1983Geertz, C. (1983). \"From the Native's Point of View\": On the Nature of Anthropological Understanding. In Clifford Geertz. Local Knowledge: Further Essays in Interpretive Anthropology. pp. 55-70. New York: Basic Books.) in Java in which both try to understand a foreign culture through different lenses. In addition to that, the literary critic Lionel Trilling contributes in this paper to the moral debate with his observations in a lecture entitled, \"Why We Read Jane Austen\" (1974). Trilling analyzes his students' reactions and confrontations when dealing with Austen's moral and ethical meanings not only in her time but also in the time the lecture was given. In the same way, we will draw from the examples presented by C. S. Lewis (2009Lewis, C. S. (2009). A Note on Jane Austen. In Carson, S. (Ed.), A truth universally acknowledged: 33 great writers on why we read Jane Austen. New York: Random House , pp. 104-115.), in his essay \"A Note on Jane Austen\", namely, how Austen construes the moral behavior of her characters as well as how she describes the ethical backgrounds in her novels.

In order to have an anthropological understanding of intercultural meanings that pervade our cultural context and the meanings of others, some considerations deserve attention. In this sense, the observations of Robbins and Geertz in the area of anthropology are analyzed and discussed in the beginning of this paper. Robbins (1993) and Geertz (1983) demonstrate certain similarities in ideas about the comparison between the problem of \"us and them,\" ourselves and the Other. Robbins (1993, p. 2) introduces the topic by presenting Mark Twain's impressions through his travels in Europe in 1867, pointing out some striking descriptions by Twain on the people of the Azores, Greece, and Italy by his confrontations with different cultures. In one of the descriptions mentioned by Robbins (1993), Twain did not spare any effort to describe the Greek way of living and being as \"everybody lies and cheats - everybody who is in business, at any rate. Even foreigners soon have to come down to the custom of the country, and they do not buy and sell long in Constantinople till they lie and cheat like a Greek\" (p. 2). Twain's descriptions of the others could be considered harsh and ethnocentric, but as Robbins notes he was also known as a \"gentle\" observer and interpreter of his fellow Americans.

In the same way, Geertz (1983Geertz, C. (1983). \"From the Native's Point of View\": On the Nature of Anthropological Understanding. In Clifford Geertz. Local Knowledge: Further Essays in Interpretive Anthropology. pp. 55-70. New York: Basic Books.) mentions the case of the work of Bronislaw Malinowski that was released after his death. The book entitled A Diary in the Strict Sense of the Term, which was published in 1967, \"rendered established accounts of how anthropologists work as implausible\" (Geertz, 1983, p. 56). It effectively demolished the work of anthropologists. In his posthumously published book, Malinowski, who was considered one of the most remarkable figures in the history of anthropology, perhaps has gone too far on the way he presents himself as a moral character. Geertz (1983) points out that \"he had rude things to say about the natives he was living with, and rude words to say it in. He spent a great deal of his time wishing he was elsewhere\" (p. 56). Moreover, Geertz analyzes the issue raised by Malinowski's book not as a moral but as an epistemological issue, because \"the moral idealization of fieldworkers is a mere sentimentality in the first place, when it is not self-congratulation or a guild pretense\" (Geertz, 1983, p. 56). In stating this, Geertz suggests that anthropologists need to study humankind from \"the native's point of view\" or, as he puts it, from \"a sort of transcultural identification\" (1983, p. 56) in which there is a great difference between knowing and understanding someone's culture (Geertz uses the hermeneutical term understanding, in German, Verstehen), a type of feeling oneself into or getting into/projecting oneself into the atmosphere of... (In German, and as used by Geertz, Einfühlen). In this sense, it seems that it is anthropologically important to investigate and analyze the role of someone in his/her culture relating to one or more cultures, but especially taking into consideration the particular way the native lives, feels, and projects himself into the atmosphere and context of the situation he is in. According to Geertz, anthropological analysis could easily be explained by two concepts suggested by the psychoanalyst Heinz Kohut: \"experience-near\" and \"experience-distant\" (Geertz, 1983, p. 57).

As an example, Geertz (1983Geertz, C. (1983). \"From the Native's Point of View\": On the Nature of Anthropological Understanding. In Clifford Geertz. Local Knowledge: Further Essays in Interpretive Anthropology. pp. 55-70. New York: Basic Books.) describes Javanese culture he studied in the 1950s as having a type of reflective intensity even though for those peoples \"the future seemed about as remote as the past\" (p. 60). Unlike Twain's observations on the others (Robbins, 1993Robbins, R. H. (1993). Cultural anthropology: A problem-based approach. Itasca, IL: F.E. Peacock Publishers, Inc.), Geertz (1983) gives us a richer reflection precisely because he does so by considering Javanese culture in a broader perspective:

As one can see, the problem of \"culture\" in the process of intercultural understanding can be analyzed through different types of lenses or frames. The ones presented in this paper may converge with ideas as well as diverge in the approaches presented. For instance, Geertz explains that it is most important to know and understand a culture from the native's point of view. In this sense, we investigate another's culture by examining its main core. In addition, Trilling demonstrates, through his observations on his students' reactions about Austen's works, that one might feel lost in the middle of the moral world portrayed by Austen, but, at the same time, as modern readers of Austen, one can discover oneself intertwined within this imagined world - words, meanings, habits, and moral codes. It might even be claimed that Trilling's students may compare their own ethics with those of Austen's characters in order to achieve and develop a broader and richer intercultural understanding, as humanism has argued.

Anthropology is the scientific study of humanity, concerned with human behavior, human biology, cultures, societies, and linguistics, in both the present and past, including past human species.[1][2][3] Social anthropology studies patterns of behavior, while cultural anthropology studies cultural meaning, including norms and values.[1][2][3] A portmanteau term sociocultural anthropology is commonly used today.[4] Linguistic anthropology studies how language influences social life. Biological or physical anthropology studies the biological development of humans.[1][2][3]

Waitz was influential among British ethnologists. In 1863, the explorer Richard Francis Burton and the speech therapist James Hunt broke away from the Ethnological Society of London to form the Anthropological Society of London, which henceforward would follow the path of the new anthropology rather than just ethnology. It was the 2nd society dedicated to general anthropology in existence. Representatives from the French Société were present, though not Broca. In his keynote address, printed in the first volume of its new publication, The Anthropological Review, Hunt stressed the work of Waitz, adopting his definitions as a standard.[19][n 5] Among the first associates were the young Edward Burnett Tylor, inventor of cultural anthropology, and his brother Alfred Tylor, a geologist. Previousl

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Pagina cuanto gana un youtuber: ¿Qué factores influyen en los ingresos de los creadores de contenido?

Los youtubers son personas que crean y suben videos a la plataforma de YouTube, donde pueden monetizar su contenido a través de la publicidad, las membresías, las donaciones y otras fuentes. Pero, ¿cuánto gana realmente un youtuber? ¿Qué factores determinan sus ingresos? En este artículo, vamos a explorar algunas de las variables que influyen en el dinero que puede ganar un creador de contenido en YouTube.

El número de vistas y suscriptores

Uno de los factores más obvios que influyen en los ingresos de un youtuber es el número de vistas y suscriptores que tiene su canal. Cuantas más personas vean sus videos, más posibilidades tendrá de generar ingresos por publicidad, que es la principal fuente de monetización para la mayoría de los youtubers. Según algunos estimados, YouTube paga entre 0.01 y 0.03 dólares por cada mil vistas, dependiendo de la calidad y el tipo de anuncio. Esto significa que un video con un millón de vistas podría generar entre 10 y 30 dólares por publicidad.

Además, el número de suscriptores también es importante, ya que indica el nivel de fidelidad y compromiso de la audiencia con el canal. Los suscriptores son más propensos a ver los videos con regularidad, a interactuar con ellos y a apoyar al creador a través de otras vías, como las membresías o las donaciones. Algunos youtubers ofrecen beneficios exclusivos a sus suscriptores, como contenido adicional, acceso a chats privados o merchandising personalizado. Estas son formas de generar ingresos adicionales y de fomentar una relación más cercana con los fans.

El nicho y el tipo de contenido

Otro factor que influye en los ingresos de un youtuber es el nicho y el tipo de contenido que crea. No todos los temas ni todos los formatos tienen la misma demanda ni el mismo potencial de monetización. Por ejemplo, algunos nichos son más populares que otros, como el entretenimiento, el humor, la música o los videojuegos. Estos nichos suelen tener una gran audiencia y una alta tasa de reproducción, lo que se traduce en más ingresos por publicidad.

Por otro lado, algunos nichos son más rentables que otros, como la educación, la tecnología, el emprendimiento o la salud. Estos nichos suelen tener una audiencia más específica y cualificada, lo que se traduce en más ingresos por otras fuentes, como las colaboraciones con marcas, las ventas de productos o servicios o el patrocinio. Además, algunos tipos de contenido son más costosos o difíciles de producir que otros, como los documentales, los cortometrajes o los tutoriales. Estos tipos de contenido requieren más tiempo, recursos y habilidades para crearlos, lo que puede afectar al margen de beneficio del creador.

La calidad y la frecuencia del contenido

Finalmente, otro factor que influye en los ingresos de un youtuber es la calidad y la frecuencia del contenido que crea. La calidad se refiere al valor que aporta el contenido al espectador, ya sea por su información, su entretenimiento o su inspiración. La calidad también se refiere a la producción del contenido, como la imagen, el sonido o la edición. Un contenido de calidad suele generar más interés y engagement por parte del público, lo que se traduce en más vistas y suscriptores.

La frecuencia se refiere a la regularidad con la que el creador sube videos a su canal. La frecuencia puede afectar al algoritmo de YouTube, que favorece a los canales que suben contenido nuevo con frecuencia. La frecuencia también puede afectar al há 51271b25bf