669 resultados para 16e-18e siècles
Resumo:
The concentrations of suspended particulate pigments, C37-C38 alkenones, total organic carbon and nitrogen in the Ligurian Sea (northwestern Mediterranean) have been studied at 5 and 30 m depth during well defined thermocline conditions. An accurate description of the short term changes of these compounds has been achieved by means of four 36-h sampling cycles each encompassing consecutive filtration periods of 4 h. During sampling the thermocline changes were followed closely by simultaneous measurements of water column temperature, salinity and other physical parameters. The analysis of the collected samples indicates that the Haptophyte pigments and alkenones are essentially synthesized at the levels of highest primary production and therefore the C37 alkenone record reflects the seawater temperature at this depth level. The study also shows that part of these alkenones are distributed throughout the water column in association to the suspended particles. This process results in C37 alkenone distributions that, due to their high resistance to chemical and microbial degradation, record the temperature of the highest primary productivity layers even at shallow (e.g., 5 m depth) or deep (e.g., 1100 m depth) waters.
Resumo:
"We are not jealous of gods, we do not serve them, we do not fear them, but at the risk of our lives, we attest for their multiple existence, and are stirred to be of their chancy keeping when they are no more remembered of". What could mean such a sentence written by René Char? Is it still possible to think and to experiment, here and now, after centuries of monotheism, something like a plurality of gods? What is it to be a pagan? Rereading Homer, and then Plato, Nietzsche and Lyotard, we could risk the following de´Çü nition: pagan is someone able to suppose, between performance and cosmos, that the one coming up to him is, may be, some god.
Resumo:
La Biblia y el Talmud por un lado, 25 siglos de filosofía occidental por el otro: vida y obra de Emmanuel Levinas se despliegan -con las dificultades del caso- entre estas dos concepciones del mundo, del hombre y del sentido. Todo su esfuerzo parece haber estado destinado a habitar esa brecha, a intentar captar la especificidad de cada una de las ramas de su doble ascendencia para luego poder abordar, en toda su radicalidad, el problema de su articulación. Retomando esta idea como hilo conductor, dedicaremos este estudio a intentar mostrar que la separación, dentro de la obra levinasiana, entre lo griego y lo judío, no es tan tajante como puede llegar a sugerirlo la división entre escritos "confesionales" y textos estrictamente filosóficos reivindicada por el propio Levinas.
Resumo:
A study of the C37 alkenone compositions in suspended particulate matter in the northwestern Mediterranean Sea has shown a correspondence between Uk'37 and sea surface temperature that significantly deviates from the general equation regularly observed in most marine world areas (Müller et al., 1998, doi:10.1016/S0016-7037(98)00097-0). However, the temperatures measured in the core top sediments using the general equation are in agreement with the annual average water column temperatures between 0-40 m depth. These discrepancies suggest that despite the rather constant correlation between UK'37 and seawater temperature throughout the world oceans, specific calibrations should be developed for each new area of application of the C37 alkenones for paleotemperature determination.
Resumo:
"We are not jealous of gods, we do not serve them, we do not fear them, but at the risk of our lives, we attest for their multiple existence, and are stirred to be of their chancy keeping when they are no more remembered of". What could mean such a sentence written by René Char? Is it still possible to think and to experiment, here and now, after centuries of monotheism, something like a plurality of gods? What is it to be a pagan? Rereading Homer, and then Plato, Nietzsche and Lyotard, we could risk the following de´Çü nition: pagan is someone able to suppose, between performance and cosmos, that the one coming up to him is, may be, some god.
Resumo:
La Biblia y el Talmud por un lado, 25 siglos de filosofía occidental por el otro: vida y obra de Emmanuel Levinas se despliegan -con las dificultades del caso- entre estas dos concepciones del mundo, del hombre y del sentido. Todo su esfuerzo parece haber estado destinado a habitar esa brecha, a intentar captar la especificidad de cada una de las ramas de su doble ascendencia para luego poder abordar, en toda su radicalidad, el problema de su articulación. Retomando esta idea como hilo conductor, dedicaremos este estudio a intentar mostrar que la separación, dentro de la obra levinasiana, entre lo griego y lo judío, no es tan tajante como puede llegar a sugerirlo la división entre escritos "confesionales" y textos estrictamente filosóficos reivindicada por el propio Levinas.
Resumo:
Facultative and obligate oligotrophs have been enumerated in March/April 1990 by the MPN-method with 14C-protein hydrolysate as tracer substrate. Obligate (10-3360 cells/ml) and facultative (110-9000 cells/ml) oligotrophs revealed to be the dominant population above Gunnerus Ridge (65°30'-68°S; 31-35°E) at a depth of 25 m compared with eutrophic bacteria (5 to 260 CFU/ml). Above Astrid Ridge (65-68°S; 8-18°E), obligate (0-1100 cells/ml) and facultative oligotrophs (300-9000 cells/ml) were also abundant but not always dominant. Bacterial biomass above Gunnerus Ridge was only between 7.3 and 43.6% of particulate biomass, but biomass of bacteria above Astrid Ridge amounted from 56.9 to >100% of particulate biomass; an exception was station no. PS16/552 with only 22.2% of bacterial biomass. Ratio of bacterial biomass to particulate biomass was negatively correlated with maximal primary production, complementing the view that phytoplankton was the dominant population above Gunnerus Ridge, whereas bacteria predominated above Astrid Ridge. Eutrophic bacteria were also more abundant above Astrid Ridge, with 3 to 6380 CFU/ml. Total bacteria by acridine orange direct counts amounted from 1 x 10**4 to 34.2 x 10**4 cells/ml. Bacterial biomass above Gunnerus Ridge was 1.8 to 10.7, and above Astrid Ridge 5.7 to 13.6 mg C/m*3. Maximal primary production above Gunnerus Ridge was 4.5 to 11.0, and above Astrid Ridge 2.3 to 3.5 mg C/m**3/d.
Resumo:
"We are not jealous of gods, we do not serve them, we do not fear them, but at the risk of our lives, we attest for their multiple existence, and are stirred to be of their chancy keeping when they are no more remembered of". What could mean such a sentence written by René Char? Is it still possible to think and to experiment, here and now, after centuries of monotheism, something like a plurality of gods? What is it to be a pagan? Rereading Homer, and then Plato, Nietzsche and Lyotard, we could risk the following de´Çü nition: pagan is someone able to suppose, between performance and cosmos, that the one coming up to him is, may be, some god.
Resumo:
La Biblia y el Talmud por un lado, 25 siglos de filosofía occidental por el otro: vida y obra de Emmanuel Levinas se despliegan -con las dificultades del caso- entre estas dos concepciones del mundo, del hombre y del sentido. Todo su esfuerzo parece haber estado destinado a habitar esa brecha, a intentar captar la especificidad de cada una de las ramas de su doble ascendencia para luego poder abordar, en toda su radicalidad, el problema de su articulación. Retomando esta idea como hilo conductor, dedicaremos este estudio a intentar mostrar que la separación, dentro de la obra levinasiana, entre lo griego y lo judío, no es tan tajante como puede llegar a sugerirlo la división entre escritos "confesionales" y textos estrictamente filosóficos reivindicada por el propio Levinas.
