Kriton apparatus for medical treatment. The “nevoton” is being replaced by the “kriton” device: it will restore your health faster - he is the newest miracle doctor! Regular use of cardiomag will allow
Socrates. In this case, I think that he will come not today, but tomorrow. I conclude this from a certain dream that I saw that night shortly before waking up, and, perhaps, it was opportune that you did not wake me up.
Crito.
What kind of dream was this?
Socrates. It seemed to me that some beautiful and majestic woman in white robes came up to me, called me and said: “Socrates!”
Crito.
What a strange dream, Socrates!
Socrates. But its meaning seems to be clear, Crito.
Crito.
Only him alone.
Socrates. Does this mean he needs to be afraid of censure and rejoice in the praise of one person, and not everyone?
Crito.
Obviously.
Socrates. Therefore, he must behave, exercise his body, and, of course, eat and drink as it seems necessary to one - the one who is assigned to this matter and understands it, and not as it seems necessary to everyone else .
Crito.
That's true.
Socrates. Okay. And if he does not listen to this one and does not value his opinion, but values the words of the majority or those who do not understand anything about this, then will he not tolerate any evil?
Crito.
Socrates. But, my dear, I don’t know about you, but regarding this reasoning, it seems to me that we had something similar to it before. Think about this again: are we still worth it or not because what we need to value most is not life as such, but a worthy life?
Crito.
Of course we are.
Socrates. And what is good, beautiful, fair, what is all the same - do we stand for it or not?
Crito.
We're standing.
Crito.
Obviously not.
Socrates. And now here’s what, Crito: is it necessary to do evil or not?
Crito.
Of course it shouldn't, Socrates.
Socrates. Well, is it fair or unfair to repay evil for evil, as the majority demands?
Crito.
Not fair in any way.
Socrates. Therefore, it seems that doing evil to people or violating justice is the same thing.
11. Crito.
Crito.
I cannot answer your question, Socrates: I do not understand this.
Socrates. Well, look at this: if, while we were about to run away from here - or whatever it was called - if at that very time the Laws and the State came here and, blocking our way, asked: “Say - Tell us, Socrates, what are you planning to do? Are you planning to destroy us, the Laws, and the entire State, as far as this depends on you, by this very thing you are embarking on? Or do you think that a state in which judicial sentences have no force, but at the will of private individuals become invalid and are destroyed, can still stand safe and sound?”
12. Socrates. “How is this so,” the Laws may say, “did you and I, Socrates, have any other agreement besides standing firmly for the judicial decisions that the city would make?” “What do we say to this, Crito? Do the Laws tell the truth or not?
What do we say to this or anything similar, Crito? After all, it is not only rhetoricians who have much to say in defense of the law that we are repealing and which requires that judicial decisions remain in force. Or perhaps we will object that it was the city that treated us unfairly and decided the matter incorrectly? c Are we going to tell them?
13. Socrates. “Well, look, Socrates,” the Laws will probably say, “are we telling the truth that you planned what you are planning to do to us now is unfair. Indeed, we, who gave birth to you, fed you, raised you, endowed you with all kinds of benefits, both you and all other citizens, - at the same time, we warn each of the Athenians, after he has been entered into the civil register and has become acquainted with state affairs and with us, the Laws, that if he doesn’t like us, then he is allowed to take his property and go wherever he wants, and if any of you don’t like us and the city and any of you wants to go to a colony or settle somewhere else, none of us, the Laws, puts obstacles in his way or forbids him to go anywhere, while preserving his property. About the same one of you who remains, knowing how we judge in our courts and conduct other affairs in the city, we are already talking about this, that he actually agreed with us to do what we command; and if he does not obey, then we say that he violates justice three times: by not obeying us, his parents, by not obeying us, by his teachers, and by the fact that, having agreed to obey us, he does not obey us and does not admonish us when we do something wrong, 52 and although we offer, and do not rudely command, to carry out our decisions and give him the choice of one of two: either admonish us or carry out - he does neither one nor the other.
14. These are the accusations, we say, that you too will be subject to if you do what is in your mind, and, moreover, not less, but more than all the Athenians.” And if I said: “Why?” , then they, perhaps, would rightly note that I, after all, had the strongest agreement with them about this. They would say: “We, Socrates, have great evidence that you liked both us and our city, because you would not have sat in it as no Athenian sits, if you had not liked it so much.” like no other Athenian; and you never left the city, either for a holiday or anywhere else, except once for Isthm and even for war; and you never traveled like other people, and you were not attacked by the desire to see another city and other laws, you were satisfied with us and our city - that’s how much you preferred us and agreed to live under our control; and you got children in our city because you like it. Finally, if you wanted, you could have demanded exile for yourself at the trial and then, with the consent of the city, you would have done the same thing that you are planning to do now without its consent. But at that time you assumed nobility and seemed not to be embarrassed by the thought of death and said that you prefer death to exile, but now you are not ashamed of these words, and you do not look at us, the Laws, intending to destroy us, d and You are acting as the most worthless slave could act, intending to flee contrary to the obligations and contracts by which you have undertaken to live under our control. So, first of all, answer us this: are we telling the truth or not, claiming that you, not in words, but in deeds, agreed to live under our control?
What do we say to this, my dear Crito? Wouldn't we agree with this?
Socrates. “In this case,” they may say, “are you not violating the obligations and agreements that you concluded with us, without being forced to enter into them and without being deceived and not having the need to resolve the matter in a short time, but for seventy years?” , during which you could have left if you didn’t like us and if these agreements seemed unfair to you. You did not prefer either Lacedaemon or Crete, so well-maintained as you constantly claim, or any of the Hellenic or barbarian states, 53 but you left here less often than the lame, blind and other cripples come out - so, especially in Compared to other Athenians, you liked both our city and us, the Laws. But now you refuse our terms? You should have followed our advice, Socrates, and would not have made people laugh by leaving the city!
15. Think about it, really: if you violate these conditions and find yourself guilty of something similar, what good will you do for yourself and for your loved ones? b That your loved ones will be threatened with exile, that they may lose their hometown or lose property, this is at least obvious. As for yourself, if you go to one of the nearest cities, to Thebes or Megara, since both of them, Socrates, are governed by good laws, then you will come there as an enemy of the state order of these cities, and everyone to whom his city is dear will He will look askance at you, considering you a destroyer of laws, and you will give your judges the glory that they decided the case correctly, because the destroyer of laws may very well seem to be a corrupter of youth and foolish people. c So, do you not intend to avoid cities that are governed by good laws and the most worthy people? But in that case, is it worth you to continue living? Or will you want to get closer to these people and will not be ashamed to talk with them? But what is there to talk about, Socrates? Or about the same thing as here - that for people there is nothing more valuable than valor and righteousness, observance of statutes and laws? And do you not think that this would be unworthy of Socrates? d One should assume. But let’s say you went further from these places and arrived in Thessaly, to the friends of Crito; it is certain that there is great disorder and debauchery there, and they would probably be happy to listen to your story about how funny it was when you escaped from prison dressed up, wearing a goatskin or something else that is usually worn when escaping and changing his appearance. And why are you, an old man who, in all likelihood, does not have much time left to live, decide to cling to life so cowardly, no one will notice this to you? Maybe he won’t notice if you don’t offend anyone, otherwise, Socrates, you will hear a lot of things that you don’t deserve at all. And so you will live, ingratiating yourself with all sorts of people, and you will have nothing left to do except enjoy your food, just as if you were going to Thessaly for dinner. And conversations about justice and other virtues, where will they go? 54 But of course, you want to live for the sake of your children, in order to feed and raise them? How is this possible, however? Will you feed and educate them, taking them to Thessaly, and on top of everything else, make them foreigners? Or do you not think of doing this, but think that they will receive a better upbringing and education if they are brought up during your lifetime, even if far from you? Or do you think that your loved ones will take care of them if you move to Thessaly, but if you move to Hades, they won’t? One must assume that they will, if only they are good for anything, your so-called relatives.
Description and technical specifications
Used to treat hypertension stages I and II. It has a gentle effect on biologically active zones with a magnetic field and electrical impulses. The operation of the Cardiomag device is based on magnetic therapy and the use of electrical impulses. The magnitudes of the magnetic field and electrical impulses in the Cardiomag device are specially selected to have the maximum effect on biologically active points and areas responsible for blood pressure levels.
Technical characteristics of CARDIOMAG
- The magnitude of the constant magnetic field induction on the working surface of the applicator is 8.4-12.0 mT
- The amplitude of the pulse voltage is -0.05-0.5 V
- Characteristics of the current generated by the applicator - pulse bipolar variable frequency and amplitude
- Duration of bipolar, peaked pulse -0.5-3.0 ms
Treatment of hypertension is a lifelong process. And it is necessary to be treated not only when the pressure has increased, but regularly, so that the pressure does not increase. Therefore, it must always be used, even during periods of stabilization of blood pressure.
CARDIOMAG TM (Kriton K-5/25) is used for:
- Stages I and II hypertension
- Borderline arterial hypertension
- Mild hypertension without changes in blood pressure
- The Cardiomag device relieves pain in people with diseases of the gastrointestinal tract,
- Coronary heart disease, as well as those who suffer from headaches
There are contraindications, so consultation with a specialist is required:
- Acute stroke and heart attack
- Systemic blood diseases
- Fever of unknown etiology
- Presence of an implanted pacemaker
- Individual intolerance
- Pregnancy
Features of the therapeutic effect of a crystalline electromagnetic applicator. Treatment of hypertension should be ongoing, and not just during exacerbations. The applicator should be used continuously.
Regular use of the device will allow you to:
- increase the interictal period
- improve tolerance to “jumps” in blood pressure
- reduce the number of medications used (in some cases, stop completely)
- reduce the chance of stroke
Contents of delivery:
- Applicator "CARDIOMAG" - 1 pc.
- Operation manual - 1 pc.
- Consumer packaging - 1 pc.
Package: cardboard box
- Registration certificate FSR 2008/01626
- Declaration of conformity ROSS RU.ME95.D00738
Production: LLC NPF Nevoton
The online store "Radugamed" offers to buy the device in Moscow at an affordable price.
How does the Lyapko applicator work?It is made in the form of elastic rubber plates with needles and applicator rollers attached to them. The rubber base around the needles and along the edges of the applicator has restrictive projections that protect the patient's skin from excessive penetration of the needles and from damage. The placement of the needles (pitch, or distance between the needles) and the set of metals from which they are made varies depending on the individual needs of the user. The base metals of the needles are copper (brass) and iron needles, all or part of which are coated with another metal (only the tip of the needle is free). For example, there may be the following options: iron needles without coating or coated with nickel, chromium, zinc, aluminum, etc.; copper needles, uncoated or coated with silver (gold).
Applicator sizes
The applicator pitch is selected depending on individual skin sensitivity, which does not always depend on age (focus on the comfort of sensations during application). Children and young people are usually recommended to use applicators with a thicker pitch, and older ones - with a sparse pitch.
Recommendations by age groups: 2-10 years - 3.5 mm; 7-15 years old - 3.5 and 4.9 mm; 15-30 years - 4.9 and 5.6 mm; 30-50 years - 5.6 and 6.0 mm; 40 years or more - 5.6 and 7.0 mm.
Small applicators are used for long-term application, even wearing, in places of greatest pain, in areas where the largest number of acupuncture points are located. It is recommended to wear such an applicator under a belt, elastic bandage or under a strengthening bandage.
The purpose and mechanism of action of plate applicators and rollers are similar. Indications for treatment are the same. But there are differences.
Differences between plate applicators and rollers.
Plate applicators are designed for static use; they have a more pronounced galvanic effect felt by the patient. Suitable for application to all areas of the body, mainly to the back, neck, head, abdomen, under the feet and calf muscles. Working with plates does not require outside help.
You need to lie on the applicator or apply it with pressure (for example, pressing it with a tight bandage or placing a bag of sand on top). Pay special attention to the correct placement of the applicator, because the effectiveness of the treatment and the nature of the sensations you receive depend on it. You must like procedures. It must be remembered that the larger the body area covered by the applicators, the less time is required to achieve a therapeutic effect.
Rollers are applicators for dynamic application ("needle shower"). Used on all parts of the body. The effect is achieved 2 times faster than when using a plate applicator. The roller requires the participation of an assistant when treating the back and hard-to-reach areas of the body, but it is convenient for impact on any areas (arms, legs, head, face, etc.). Using the applicator roller, you can warm up the whole family after hypothermia in 10 minutes. Children really like it when they are “rolled” with a roller; they simply laugh with pleasure.
Features of the Lyapko applicator:
Applicator Lyapko "Quadro" 6.2
Applicator Lyapko "Baby" 5.8
Applicator Lyapko "Sputnik" 6.2
Applicator Lyapko "Rug" 6.2
Applicator Lyapko "Single" 6.2
Applicator Lyapko Roller "Face" 3.5
