1000 resultados para Código de Contabilidade da União


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RESUMOO trabalho teve como objetivo analisar os impactos econômicos e sociais provocados pela recomposição florestal do município de Bandeirantes – PR, considerando dois cenários: o Código Florestal vigente e a proposta de alteração. No município, 83,63% dos imóveis rurais enquadram-se na categoria de agricultura familiar, com predomínio de minifúndios e pequenas propriedades, nos quais, problemas sociais poderão surgir caso as alterações na legislação ambiental não apresentem alternativas justas e viáveis economicamente. Se aprovada a proposta, as áreas de mata ciliar ao longo dos córregos serão reduzidas de 4.270,74 ha para 2.122,18 ha; enquanto nas nascentes e nos rios principais, que não sofrerão alteração, serão de 434,17 ha e 1.152,32 ha, respectivamente. Pelo Código atual, os imóveis com área de até 72 ha deverão recompor 3.939,66 ha, enquanto os maiores, 3.740,31 ha. Pela proposta em trâmite, aqueles recomporiam 1.352,19 ha, e estes, 2.558,99 ha, traduzindo-se em ganho de área produtiva para ambos; entretanto, esse aumento pode não compensar os danos ambientais provocados.

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Vuollejokisimpukan populaatiossa tapahtuvia muutoksia tutkittiin Siuntionjoessa vuosina 2007–2010. Siuntionjoen Sågarsforsin pato, sen kiertävä sivu-uoma sekä alapuolista aluetta kunnostettiin vuonna 2007 mahdollistamaan kalan nousu joessa, sekä lisäämään lohikalojen lisääntymis- ja elinalueita. Kunnostettu alue ulottui lähelle uhanalaisen vuollejokisimpukan (Unio crassus) populaatiota ja toteutettiin syksyllä vuollejokisimpukan lisääntymiskauden jälkeen. Kunnostuksen aiheuttamaa kiintoainekuormitusta pyrittiin rajoittamaan seuraamalla jokiveden samentumista ja keskeyttämällä kunnostustoimet luvanvaraisen rajan ylittyessä. Muista ympäristötekijöistä Sågarsforsin simpukkaseurannan alueella seurattiin pohjanläheisiä virtausnopeuksia avoveden aikaan. Sågarsforsilla sekä Purnuksen vertailualueella seurattiin 2007–2010 alkukesäisin 250 m:n mittaisilla tutkimusalueilla muutoksia simpukkalajistossa, simpukoiden kokonaismäärissä, sekä esiintymistiheyksissä. Kummallekin alueelle satunnaistettiin vuosittain 90 näyteruutua, joilta kerättiin simpukat niin sedimentin pinnalta kuin sisältä. Kultakin näyteruudulta kirjattiin myös virtausnopeus. Elävien simpukoiden osalta lajistossa ei tapahtunut muutoksia kummallakaan alueella. Sågarsforsilla vuollejokisimpukan (U. crassus) sekä sysijokisimpukan (Unio tumidus) kokonaismäärissä että esiintymistiheyksissä tapahtui laskua tutkimusjaksolla. Soukkojokisimpukan (Unio pictorum) määrät vaihtelivat vuodesta toiseen ilman merkittäviä muutoksia esiintymistiheydessä. Järvisimpukoiden (Adononta & Pseudoanodonta-suvut) kokonaismäärät otoksessa vaihtelivat, mutta käytännössä esiintymistiheydet laskivat tutkimuksen aikana. Purnuksella simpukkamäärät ja tiheydet laskivat ja nousivat, ilman selkeää suuntaa, vaikka esimerkiksi vuollejokisimpukan osalta havaittiin hienoista laskua vuodelta 2007 vuodelle 2010. Kummallakin alueella pienten (< 16 mm) simpukoiden määrät laskivat. Sågarsforsilla vuollejokisimpukkapopulaation kokojakaumassa, määrissä sekä tiheyksissä havaitut muutokset näyttäisivät virtausnopeusmittausten, sekä vesistössä suoritetun vedenkorkeuden pitkäaikaismittauksen pohjalta ajoittuvan poikkeuksellisen runsasvetisille vuosille. Kunnostuksista johtuvia vakavia muutoksia virtausnopeudessa tai kiintoainepitoisuudessa ei havaittu, joten todennäköistä on että runsasvetisinä talvina 2007–2008 sekä alkuvuodesta 2010 vuollejokisimpukoita on huuhtoutunut Sågarsforsin alueelta. Tätä vahvistaa myös havainto alhaisista simpukkamääristä korkeamman virtausnopeuden näyteruuduilla. Purnuksen alueella on todennäköistä että simpukkapopulaation vaihtuvuus on suurta ja että yksilöitä huuhtoutuu alueelle ja sieltä pois vuosittain riippuen vesimäärästä joessa.

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In my dissertation called Speaking of the unsayable: The circular philosophy of Nicholas of Cusa in his work De coniecturis, I presuppose an internal (conceptual) relation between the personal experience of God of Nicholas of Cusa (1401-64) in 1438 and, on the other hand, his philosophy. I hence try to describe the precise character of this relation. Referring to the Norwegian scholars Egil Wyller and Viggo Rossvær, I assume that there is a circularity in Cusanus’ philosophy which appears as self-references (= a sentence refers to itself: A is explained by B and B is explained by A). Wyller finds three phases in the thought of Cusanus (1. De docta ignorantia I-III, 2. De coniecturis I-II, 3. all subsequent works). Rossvær finds it impossible to presuppose certain phases, as the philosophy of Cusanus continuously proceeds and remains open to new ideas. As Cusanus however treats his experience of God far more consciously in his second work De coniecturis than in De docta ignorantia, I find it possible to distinguish between the earlier Cusanus (De docta ignorantia including his earlier works) and the later Cusanus (De coniecturis, about 1444, as well as the following works). Cusanus creates a philosophy of language in outline expressed in De coniecturis, in which he presents two concepts of necessity, i.e. absolute necessity and logical, or reasonable, necessity. These are interrelated in the sense that the mind, or the self, logically affirms the absolute, or unsayable, necessity, which shows itself in the mind and which the mind affirms conjecturally. The endeavour conceptually to understand absolute necessity implies intuitive (or intellectual) contemplation, or vision (investigatio symbolica), in which the four mental unities (the absolute, the intellectual, the rational and the sensuous) work together according to the rules described in De coniecturis. In De coniecturis Cusanus obviously turns from a negative concept of the unsayable to a paradigmatic, which implies that he looks for principles of speaking of the unsayable and presents the idea of a divine language (divinaliter). However, he leaves this idea behind after De coniecturis, although he continues to create new concepts of the unsayable and incomprehensible. The intellectual language of absolute seeing is expressed in the subjunctive, i.e. conditionally. In order to describe the unsayable, Cusanus uses tautologies, the primary one of which is a concept of God, i.e. non aliud est non aliud quam non aliud (the non-other is non-other than the nonother). Wyller considers this the crucial point of the philosophy of Cusanus (De non aliud), described by the latter as the definition of definitions, i.e. the absolute definition. However, this definition is empty regarding its content. It demonstrates that God surpasses the coincidence of opposites (coincidentia oppositorum) and that he is “superunsayable” (superineffabilis), i.e. he is beyond what can be conceived or said. Nothing hence prevents us from speaking of him, provided that he is described as unsayable (= the paradigmatic concept of the unsayable). Here the mode of seeing is decisive. Cusanus in this context (and especially in his later literary production) uses modalities which concern possibility and necessity. His aim is to conduct any willing reader ahead on the way of life (philosophia mentalis). In De coniecturis II he describes the notion of human self-consciousness as the basis of spiritual mutuality in accordance with the humanistic tradition of his time. I mainly oppose the negatively determined concept of Christian mysticism presented by the German philosopher Kurt Flasch and prefer the presentation of Burkhard Mojsisch of the translogical and conjectural use of language in De coniecturis. In particular, I take account of the Scandinavian research, basically that of Johannes Sløk, Birgit H. Helander, Egil Wyller and Viggo Rossvær, who all consider the personal experience of God described by Cusanus a tacit precondition of his philosophy.

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Este artigo discute a elaboração simbólica do transe no Centro Espírita Beneficente União do Vegetal. Por meio da análise comparativa com o Santo Daime, interrogo os modos de constituição do contato com o sobrenatural em ambos os grupos, articulando-os às representações hierarquicamente ordenadas de forças que aí incidem e impelem o sujeito à ação no mundo. Proponho pensar o transe ayahuasqueiro em diálogo com os estudos dos cultos mediúnicos no Brasil, chamando a atenção para a dimensão da modernidade nesse campo, onde um projeto de interioridade caminha ao lado dos "ensinamentos do Mestre".

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Mercosur: the dilemma between the customs union and a free trade area. In 2001, the government of Argentina - facing a major economic crisis - took a rather controversial decision and reduced the tariff rates of all capital goods to zero. This became a main source of conflict with Brazil, the only country of Mercosur that produces such goods. This paper discusses two possible scenarios for the resolution of this issue. In the first one, the countries would opt for the maintenance of the customs union. The authors present some suggestions for the rebuilding of the Common External Tariff (CET), by which the countries would take a middle course acceptable to all. The other possible outcome would be a step back in the direction of a free trade area, with no CET at all.

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The aim of this paper is to scale the impact of changes in the patterns of international trade and Foreign Investment and how the shift in the world economic geography affects the relations between Mercosur and the European Union. The perception is that the outcome of negotiations between the two blocks is linked to the paralysis of the multilateral system and the European perspective of the economic dimension of the Agreement. The study suggests that the European Union faces conceptual and operational problems to establish clear goals and business strategies towards Mercosur and to insert them under a new global economic geography.

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As dificuldades enfrentadas por Descartes para pensar a união substancial corpo/alma, já que partiu da distinção real das duas substâncias. Uma tentativa de pensar essa união conflitante em termos de uma oposição por complementaridade.