Sistemas agroflorestais de seringueira com cafeeiro.

Esta publicacao tem por objetivo reunir as informacoes disponiveis na literatura sobre os sistemas agroflorestais de seringueira com cafeeiro, de modo a auxiliar os agricultores e extensionistas nas tomadas de decisoes e servir como referencial para pesquisas futuras nessa area. Sao discutidos os aspectos economicos e tecnicos das culturas, tais como: exigencias de clima e solo, compatibilidade vegetativa e fitossanitaria, materiais geneticos, tipos de sistemas, indice de equivalencia de area e praticas de manejo, visando a viabilidade tecnica e economica das culturas e dos sistemas como um todo.

Seringueira em sistemas agroflorestais.

Consorciacao com culturas de ciclo curto. consorciacao com culturas perenes. seringueira x cafeeiro. sistemas temporarios. Consorciacao do cafeeiro durante a formacao do seringal. Substituicao de cafezal em fim de ciclo por seringal. Sistemas permanentes. Seringal em renques no cafezal. Arborizacao do cafezal com seringueiras. Seringueira x cacaueira. Cacaueira x seringais velhos e desfolhados. Novos plantios consorciados de seringueira x cacaueiro. Seringueira x citros. Substituicao de pomares citricos decadentes por seringais. Consorciacao de citros durante a formacao do eringal. Consorciacao permanente de seringueira x citros. Seringueira x pimenteira-do-reino. Seringueira x palmeiras e plantas menos exigentes de luz. Seringueira x guaranazeiro. Seringueir-ras como componentes de quintais agroflorestais.

Perspectivas da cultura da seringueira no Cerrado.

2001

Abertura de painel de sangria de seringueira com raspador de casca.

2001

Desempenho de clones de seringueira sob diferentes sistemas de sangria.

Este trabalho teve como objetivo avaliar o crescimento e a producao da borracha de clones seringueira [Havea brasiliensis ( Wild. Ex Adr. De Juss.) Muell. Arg.] sob diferentes sistemas de sangria, em condição de Cerrado dos Municipios de Barro Alto Goianesia no Estado de Goais. O plantio foi feito em fevereiro de 1992, no espacamento de 8,0 x 2,5 m (500 plantas/ha), em talhoes de 8 a 10 hectares para cada um dos clones RRIM 600, GT 1, PB 217, PB 235, PR 107 e PR 255 os quais receberam as mesmas praticas de manejo. Aos oito anos de idade, foram feitas as seguintes avaliacoes: estande final; circunferencia do caule a 1,20 m do solo; porcentagens de plantas aptas a sangria; producao de borracha acumulada na caneca pesada mensalmente; incidencia de seca de painel. A producao foi avaliada em nove sistemas de sangria em meia espiral (1/2 S), praticados cinco dias por semana (5d/7) e 10 meses ao ano (10m/12), variando na frequência de sangria (d/4 e d/7 = a cada 4 e 7 dias), a concentracao de Ethephon (ET 0,25%, 2,5%,3,3% e 5,0%) e sua frequencia de aplicacao durante o periodo chuvoso ( a cada 22, 28 e 35 dias), como segue: 1) 1/2S, d/7, ET 2,5% a cada 22 dias; 2)1/2S, d/7, ET 2,5% a cada 30 dias (referncia); 3) 1/2S. d/4, ET 2,5% a cada 30 dias; 4) 1/2S, d/7, ET 3,3% a cada 22 dias; 5)1/2S, d/7, ET 3,3% a cada 30 dias; 6) 1/2S. d/7, ET 5,0% a cada 22 dias 7) 1/2S, d/7, ET 5,0% a cada 30 dias; 8) 1/2S, d/7, ET 5,0% a cada 35 dias; 9) 1/2S, d/7, ET 0,25% (pulverizando 10 ml por painel) a cada 22 dias. Nos sistemas 1 a 8, o Ethephon foi pincelado ( 1mL) na canaleta de corte e ate 2 cm acima dela (Pa e La). O delineamento experimental foi de blocos ao acaso, com quatro repeticoes de 10 plantas poe parcela. Cada clone constitui um experimento separado, sendo os resultados de producao acumulada anual submetidos a analise de variancia e, nos caso de significancia, as medias dos sistemas foram comparadas pelo teste Tukey, ao nível de 5% de probabilidade. Nao foi constatada qualquer incidencia de seca de painel e os resultados possibilitaram as seguintes conclusoes para as condicoes da regiao: 1) o sistema 1/2S, d/7, ET 2,5% a cada 30 dias e o mais indicado par a sangria dos clones PR 255, PR 107, PB 235, PB 217 e GT 1; 2) o sistema 1/2S, d/7, ET 3,3% a cada 30 dias e o mais indicado para a sangria do clone RRIM 600; 3) a producao individual de borracha em kg/planta/ano e maior nos clones RRIM 600, PB 217 e PR 255, enquanto a producao total em kg/ha/ano e superior nos clones RRIM 600 e PB 235; 4)os clones PB 217 e PR 255 sao menos adaptados a regiao, apresentando menores valores de estande final, circunferencia do caule, porcentagem de plantas em sangria e de producao total de borracha por hectare.

Podridão radicular afeta a produção de mudas de mangabeira no cerrado.

Acesso em: 04 nov. 2003.

Programa de mejoramiento genetico de la raza girolando - Sumário de toros - Resultado de la prueba de progenie - Julio/2013.

2013

Efeito da aplicação de boro via foliar na qualidade e na colheita de frutos de macieira.

2014

Doenças em cultivos hidropônicos e medidas de controle.

Este Comunicado Técnico tem o objetivo de sintetizar informações a respeito da ocorrência de doenças em sistemas hidropônicos e as táticas disponíveis para seu controle.

Girolando breed genetic improvement program - Sire summary - Progeny test results - July/2015.

The Girolando breed progeny test was established in 1997, as a result of the partnership between Girolando and Embrapa Dairy Cattle. In 2007, the Programa de Melhoramento Genético da Raça Girolando? PMGG (Genetic Improvement Program of the Girolando Breed) was implemented. Besides interacting with previously existing initiatives of the Girolando Breeders Association, such as the genealogical register service, the progeny test and the dairy control service, the PMGG launched the Linear Evaluation System (SLAG). The main objectives of the PMGG comprises identification of genetically superior individuals, the technically-oriented multiplication of genetics, the evaluation of economic traits and the promotion of sustainable dairy activities. The program have yielded impressive results. The Girolando breed semen sales increases faster than any other breed in Brazil.

Dimensionamento de amostra para estimação da incidência de doenças em pomares.

2015

Filozofia antyczna wobec problemu interpretacji. Rozwój alegorezy od przedsokratyków do Arystotelesa

The present work examines the beginnings of ancient hermeneutics. More specifically, it discusses the connection between the rise of the practice of allegoresis, on the one hand, and the emergence of the first theory of figurative language, on the other. Thus, this book investigates the specific historical and cultural circumstances that enabled the ancient Greeks not only to discover the possibility of allegorical interpretation, but also to treat figurative language as a philosophical problem. By posing difficulties in understanding the enigmatic sense of various esoteric doctrines, poems, oracles and riddles, figurative language created the context for theoretical reflection on the meaning of these “messages”. Hence, ancient interpreters began to ponder over the nature and functions of figurative (“enigmatic”) language as well as over the techniques of its proper use and interpretation. Although the practice of allegorical interpretation was closely linked to the development of the whole of ancient philosophy, the present work covers only the period from the 6th to the 4th century B.C. It concentrates, then, on the philosophical and cultural consequences of allegoresis in the classical age. The main thesis advocated here has it that the ancient Greeks were in-clined to regard allegory as a cognitive problem rather than merely as a stylistic or a literary one. When searching for the hidden meanings of various esoteric doc-trines, poems, oracles and riddles, ancient interpreters of these “messages” assumed allegory to be the only tool suitable for articulating certain matters. In other words, it was their belief that the use of figurative language resulted from the necessity of expressing things that were otherwise inexpressible. The present work has been organized in the following manner. The first part contains historical and philological discussions that provide the point of departure for more philosophical considerations. This part consists of two introductory chapters. Chapter one situates the practice of allegorical interpretation at the borderline of two different traditions: the rhetorical-grammatical and the hermeneutical. In order to clearly differentiate between the two, chapter one distinguishes between allegory and allegoresis, on the one hand, and allegoresis and exegesis, on the other. While pointing to the conventionality (and even arbitrariness) of such distinctions, the chapter argues, nevertheless, for their heuristic usefulness. The remaining part of chapter one focuses on a historical and philological reconstruction of the most important conceptual tools of ancient hermeneutics. Discussing the semantics of such terms as allēgoría, hypónoia, ainigma and symbolon proves important for at least two crucial reasons. Firstly, it reveals the mutual affinity between allegoresis and divination, i.e., practices that are inherently connected with the need to discover the latent meaning of the “message” in question (whether poem or oracle). Secondly, these philological analyses bring to light the specificity of the ancient understanding of such concepts as allegory or symbol. It goes without saying that antiquity employed these terms in a manner quite disparate from modernity. Chapter one concludes with a discussion of ancient views on the cognitive value of figurative (“enigmatic”) language. Chapter two focuses on the role that allegoresis played in the process of transforming mythos into logos. It is suggested here that it was the practice of allegorical interpretation that made it possible to preserve the traditional myths as an important point of reference for the whole of ancient philosophy. Thus, chapter two argues that the existence of a clear opposition between mythos into logos in Preplatonic philosophy is highly questionable in light of the indisputable fact that the Presocratics, Sophists and Cynics were profoundly convinced about the cognitive value of mythos (this conviction was also shared by Plato and Aristotle, but their attitude towards myth was more complex). Consequently, chapter two argues that in Preplatonic philosophy, myth played a function analogous to the concepts discussed in chapter one (i.e., hidden meanings, enigmas and symbols), for in all these cases, ancient interpreters found tools for conveying issues that were otherwise difficult to convey. Chapter two concludes with a classification of various types of allegoresis. Whilst chapters one and two serve as a historical and philological introduction, the second part of this book concentrates on the close relationship between the development of allegoresis, on the one hand, and the flowering of philosophy, on the other. Thus, chapter three discusses the crucial role that allegorical interpretation came to play in Preplatonic philosophy, chapter four deals with Plato’s highly complex and ambivalent attitude to allegoresis, and chapter five has been devoted to Aristotle’s original approach to the practice of allegorical interpretation. It is evident that allegoresis was of paramount importance for the ancient thinkers, irrespective of whether they would value it positively (Preplatonic philosophers and Aristotle) or negatively (Plato). Beginning with the 6th century B.C., the ancient practice of allegorical interpretation is motivated by two distinct interests. On the one hand, the practice of allegorical interpretation reflects the more or less “conservative” attachment to the authority of the poet (whether Homer, Hesiod or Orpheus). The purpose of this apologetic allegoresis is to exonerate poetry from the charges leveled at it by the first philosophers and, though to a lesser degree, historians. Generally, these allegorists seek to save the traditional paideia that builds on the works of the poets. On the other hand, the practice of allegorical interpretation reflects also the more or less “progressive” desire to make original use of the authority of the poet (whether Homer, Hesiod or Orpheus) so as to promote a given philosophical doctrine. The objective of this instrumental allegoresis is to exculpate philosophy from the accusations brought against it by the more conservative circles. Needless to say, these allegorists significantly contribute to the process of the gradual replacing of the mythical view of the world with its more philosophical explanation. The present book suggests that it is the philosophy of Aristotle that should be regarded as a sort of acme in the development of ancient hermeneutics. The reasons for this are twofold. On the one hand, the Stagirite positively values the practice of allegoresis, rehabilitating, thus, the tradition of Preplatonic philosophy against Plato. And, on the other hand, Aristotle initiates the theoretical reflection on figurative (“enigmatic”) language. Hence, in Aristotle we encounter not only the practice of allegoresis, but also the theory of allegory (although the philosopher does not use the term allēgoría). With the situation being as it is, the significance of Aristotle’s work cannot be overestimated. First of all, the Stagirite introduces the concept of metaphor into the then philosophical considerations. From that moment onwards, the phenomenon of figurative language becomes an important philosophical issue. After Aristo-tle, the preponderance of thinkers would feel obliged to specify the rules for the appropriate use of figurative language and the techniques of its correct interpretation. Furthermore, Aristotle ascribes to metaphor (and to various other “excellent” sayings) the function of increasing and enhancing our knowledge. Thus, according to the Stagirite, figurative language is not only an ornamental device, but it can also have a significant explanatory power. Finally, Aristotle observes that figurative expressions cause words to become ambiguous. In this context, the philosopher notices that ambiguity can enrich the language of a poet, but it can also hinder a dialectical discussion. Accordingly, Aristotle is inclined to value polysemy either positively or negatively. Importantly, however, the Stagirite is perfectly aware of the fact that in natural languages ambiguity is unavoidable. This is why Aristotle initiates a syste-matic reflection on the phenomenon of ambiguity and distinguishes its various kinds. In Aristotle, ambiguity is, then, both a problem that needs to be identified and a tool that can help in elucidating intricate philosophical issues. This unique approach to ambiguity and figurative (“enigmatic”) language enabled Aristotle to formulate invaluable intuitions that still await appropriate recognition.

Medici del corpo contro terapeuti della parola: una riflessione su medicina e sofistica

The aim of the present paper is to investigate the connection between ancient medicine and sophistry at the end of 5th century B.C. Beginning with analyses of some passages from the De vetere medicina (VM), De natura hominis (NH) and De arte, the article identifies many similarities between these treatises, on the one hand, and the sophistic doctrines, on the other: these concern primarily perceptual/intellectual knowledge and the interaction between reality, knowledge and language. Among the Sophists, Gorgias was particularly followed and imitated, as he was admired not only for his tremendous rhetorical skills, but also for his philosophically significant work On not being, which probably influenced various discussions in the Hippocratic treatises. However, if Gorgias argues in favor of language as dynastēs megas, the authors of VM, NH and De arte consider knowledge to be far more relevant and reliable than logos. These Hippocratic treatises criticize the philosophical thesis and the resulting kind of reductionism. Above all they defend the supremacy of medicine over any other art. By using the same argumentative and rhetorical strategies that were employed by Gorgias, these treatises reverse the thought of those Sophists who exalted only the technē tōn logōn.

Herod Wielki i „nowa” Jerozolima

Summary: Herod the Great (73-4 B.C.E.) was a Roman client king of the small Jewish state Judaea in the last three decades before the common era. An essential aspect of Herod's reign was his role as a builder. Remarkably innovative, he created an astonishing record of architectural achievement, not only in Judaea but also throughout Greece and the Roman East. Herod’s own inclinations caused him to engage in a building program that paralleled that of his patron, Augustus. The most famous and ambitious project was the expansion of Jerusalem and rebuilding of the Second Temple. Josephus Flavius, a 1st-century Jewish historian, in his descriptions of the visual structure of Jerusalem delivers the picture of the Jewish society in the latter Second Temple Judaea, who were fundamentally antagonistic toward images. For Josephus, Roman iconography, such as Herod’s eagle from the Jerusalem Temple, represents not only political domination but also an unambiguous religious abomination. Visual conservatism in the public realm finds important verification in the excavated remains of Jerusalem’s Temple Mount and the Herodian Quarter (Upper City). Geometric patterns and forms predominate on the floor mosaic, stone furniture, in architectural detail and funerary remains. No human imagery is present in the Jewish context. However, Herodian structures in Jerusalem reflect the architectural and visual vocabulary of their time which contains popular elements of Roman domination in the ancient world.

Restauração directa de classes II em pré-molares com compósitos

Tese de Doutoramento apresentada à Universidade Fernando Pessoa como parte dos requisitos para obtenção do grau de Doutor em em Biotecnologia e Saúde, Epidemiologia e Saúde Pública.