997 resultados para Forster, Georg, 1754-1794.


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The distribution, abundance, age and growth, the food and feeding habits, condition factor and reproduction of Hepsetus odoe in the Epie Creek Floodplain (Nigeria) was studied. H. odoe occur in the creek, swamp channel and lake. It is a very common, abundant and one of the major commercial species. A total of 457 specimens weighing 76.90 kg were caught during the period of investigation. The catches were more abundant in the dry season than in the wet season. The total length ranged from 10 cm to 46 cm while the weight varied between 50 g and 900 g. Six distinct components or year classes were observed using Bhattacharya's method. A growth exponential value 'b' was 3.35 with condition factor, 'k' values ranging from 0.69 to 0.83. The main diets of Hepsetus odoe were fish, including crustaceans (shrimps) and insects. The mean fecundity was 6060 plus or minus 358 eggs (range 2,769 to 6.667 eggs). The ova diameter of H. odoe was found to range from 2.2 mm to 2.6 mm with overall mean = 2.4 plus or minus 0.1)

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Esta dissertação tem o objetivo de averiguar, primeiramente, se é possível defender uma universalidade da hermenêutica filosófica. Num segundo momento, tentar-se-á explicitar o que isto significaria para o conhecimento. É verdade que a pergunta hermenêutica sobre o significado dos discursos mediados sempre foi objeto de pesquisa. Entre os estóicos ou entre os Padres da Igreja, especialmente Agostinho; entre reformadores ou iluministas, a questão hermenêutica acompanhou de perto o desenvolvimento do pensamento filosófico. Compreender o Lógos Eterno que está em todo homem (estóicos); aprofundar o entendimento do Verbo Eterno que entra no tempo (Agostinho); entender o sentido escondido nas passagens difíceis da Bíblia (Flacius) ou desvelar o sentido ontológico a partir da frágil existência histórica (Heidegger), eis a tarefa da hermenêutica até hoje. Porém, a Gadamer deve ser atribuído grande parte do mérito de elevar a hermenêutica filosófica ao nível universal. De fato, enquanto Dilthey utilizava a hermenêutica no âmbito das Ciências do Espírito, Gadamer enxergou que a hermenêutica filosófica estendia suas influências até às Ciências da Natureza. Por este motivo, ele representa e defende melhor que todos a universalidade da hermenêutica filosófica. No entanto, caso se comprove a universalidade da hermenêutica, uma questão resistirá: se tudo é inevitavelmente mediato e necessita de uma interpretação, como se sustentará o conhecimento? Mais: se a hermenêutica é universal, como defendê-la, como ensiná-la, já que defesa e ensino supõe permanência? A universalidade da hermenêutica filosófica ainda não tratou até o fim o problema do conhecimento.

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Amplified spontaneous emission (ASE) characteristics of a red fluorescent dye 4-(dicyanomethylene)-2-t-butyl-6(1,1,7,7-tetramethyljulolidyl-9-enyl)-4H-pyran (DCJTB) were significantly improved by assistant Forster energy transfer. The coguest-host system was composed of an electron transport organic molecule tris(8-hydroxyquinoline) aluminum (Alq(3)) as host and a green fluorescent dye (10-(2-benzothiazolyl)-1,1,7,7-tetramethyl-2,3,6,7-tetrahydro-1H,5H,11H-[1]benzopyrano[6,7,8-ij]quinolizin-11-one) (C545T) as assistant dopant codoped with the guest red dye DCJTB as emitter in a matrix of polystyrene (PS).

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The successful career of Dean Mahomet (1759-1851) as a migrant from India to Ireland (and later, England) has led to scholarly and popular interest in his work. His Travels through several parts of India in the Service of the Honourable East India Company (1794) published by subscription in Cork is reputedly the first English book by an Indian, and has been seen to counterbalance the many accounts of India by western travellers, and to assert, in autobiographical form, his identity as an Indian in 1790s Ireland. My paper analyses this text in relation to moral and economic criticisms of the East India Company in the eighteenth century, and in particular to legislation of 1793 which defined the role of the Company in Ireland’s trade with the east. These aspects of colonial politics involving Ireland and India as subject nations of Britain are shown to shape Mahomet’s discursive strategies and the complex identity produced in his text.

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The task of this work is to apply thoughts from Georg Lukács’ final book, the Ontology of Social Being, for the theoretical analysis of cultural and digital labour. It discusses Lukács’ concepts of work and communication and relates them to the analysis of cultural and digital work. It also analyses his conception of the relation of labour and ideology and points out how we can make use of it for critically understanding social media ideologies. Lukács opposes the dualist separation of the realms of work and ideas. He introduces in this context the notion of teleological positing that allows us to better understand cultural and digital labour as well as associated ideologies, such as the engaging/connecting/sharing-ideology, today. The analysis shows that Lukács’ Ontology is in the age of Facebook, YouTube, and Twitter still a very relevant book, although it has thus far not received the attention that it deserves. This article also introduces the Ontology’s main ideas on work and culture, which is important because large parts of the book have not been translated from the German original into English. Lukács’ notion of teleological positing is crucial for understanding the common features of the economy and culture.

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Titre uniforme : [Sonates en trio. Flûte, violon, basse continue. TWV 42 E 4. Mi majeur]

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Collectionneur : Lesouëf, Auguste (1829-1906)