934 resultados para INTERPRETATION


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Passerine spermatozoa exhibit apomorphies that distinguish them from non-passerine neognaths and palaeognaths. The acrosome is longer than the nucleus (excepting the suboscines, most Corvida, and a few Passerida). A perforatorium and endonuclear canals are absent. The proximal centriole is absent (except in the suboscines). The distal centriole is secondarily short, contrasting with its elongate condition in palaeognaths and Galloanserae. In the Passerida a single mitochondrial strand winds extensively along the axoneme (restricted to the anterior axoneme in suboscines and Corvida). A fibrous, or amorphous, periaxonemal sheath, seen in palaeognaths and many non-passerines, respectively, is absent. The acrosome in Myrmecocichla formicivora and Philetairus socius is bipartite: an acrosome core is surmounted by an acrosome crest; the core is ensheathed by a layer which is a posterior extension of the crest. The acrosome helix is a lateral extension of the crest and the crest layer with (Myrmecocichla) or without (Philetairus) protrusion of material of the acrosome core into it. In M. formicivora, as in other muscicapoids, a fibrous helix is intertwined with at least the more proximal region of the mitochondrial helix. The fibrous helix is absent at maturity in Philetairus and other described passeroid spermatozoa with the possible exception of Passer italiae. In Philetairus a granular helix precedes the mitochondrial helix.

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This is the second in a series of articles emphasizing the cautions in the interpretation of health-care studies. Systematic reviews are presented as comprehensive, unbiased summaries of evidence and are often referred to by clinicians, guideline developers and health policy-makers. Their strengths and limitations, and how their results can be subject to bias and misinterpretation, are discussed.

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A study is conducted to determine whether religious vilification laws are contrary to the implied freedom of political communication affirmed in the High Court's decision in Lange v Australian Broadcasting Corporation. He feels that to the extent that religious vilification laws are interpreted with principles, they are likely to leave sufficient place for freedom of religious discussion that happens to be relevantly political, at the same time the implied freedom of political means that the prohibitions imposed by religious vilification laws need to be interpreted narrowly and the exceptions construed widely, in order to leave room for political communication.