113 research outputs found
Chi-Square and F Approximations of Hetelling's Generalized T0^2
No full textTitle: Chi-Square and F Approximations of Hetelling's Generalized T0^2, Author: Davin Y.N. Yip. Location: ThodeChi-square approximation of Retelling's generalized T0^2 have
been investigated by Professor Tiku. In this project, further results
on the approximation are presented and examined. Also, an F approximation
for the distribution of Retelling's generalized T0^2 is proposed. The
results are compared with other approximations and discussed.ThesisMaster of Science (MSc
Modeling The Elastic Differential Cross-section At Lhc
No full textAn empirical model for the pp elastic differential cross section is proposed. Inspired by early work by Barger and Phillips, we parametrize the scattering amplitude in building blocks, comprising of two exponentials with a relative phase, supplementing the dominant term at small -t with the proton form factor. This model suitably applies to LHC7 and ISR data, enabling to make simple predictions for higher LHC energies and to check whether asymptotia might be achieved. © Copyright owned by the author(s).Antchev, G., (2013) Europhys. Lett., 101, p. 21002Phillips, R.J.N., Barger, V.D., (1973) Phys. Lett., B46, p. 412Grau, A., Pacetti, S., Pancheri, G., Srivastava, Y.N., (2012) Phys. Lett., B714, p. 70D.A. Fagundes, A. Grau, S. Pacetti, G. Pancheri and Y.N. Srivastava, arXiv:1306.0452 [hep-ph]Amaldi, U., Schubert, K.R., (1980) Nucl. Phys., B166, p. 301Ambrosio, M., (1982) Phys. Lett., B115, p. 495Breakstone, A., (1984) Nucl. Phys., B248, p. 253Amos, N.A., (1985) Nucl. Phys., B262, p. 689Breakstone, A., (1985) Phys. Rev. Lett., 54, p. 2180Grau, A., Godbole, R.M., Pancheri, G., Srivastava, Y.N., (2009) Phys. Lett., B682, p. 55Achilli, A., (2011) Phys. Rev., D84, p. 094009Khuri, N.N., Kinoshita, T., (1965) Phys. Rev., 137, pp. B720Froissart, M., (1961) Phys. Rev., 123, p. 1053Martin, A., (1963) Phys. Rev., 129, p. 1432Abreu, P., (2012) Phys. Rev. Lett., 109, p. 06200
Isolation and Characterization of Starch from Moth Bean (Vigna Aconitifolia)
No full textThis Dissertation / Report is the outcome of investigation carried out by the creator(s) / author(s) at the department/division of Central Food Technological Research Institute (CFTRI), Mysore mentioned below in this page
Bioactive components on debitterised fenugreek
No full textThis Dissertation / Report is the outcome of investigation carried out by the creator(s) / author(s) at the department/division of Central Food Technological Research Institute (CFTRI), Mysore mentioned below in this page
Article (D-5) Critique spinoziste d'extraits de SAPIENS de Y.N. Harari
No full texthttp://spinozashs.hypotheses.orgThis article is based on articles (A-0) Presentation of the Spinozist foundations and a series of HSS articles and (B-2) Fundamental premises for any HSS to analyse the following excerpts from Y.N. Harari's SAPIENS (A Brief History of Humanity) :"The Tree of Knowledge", Introduction and legend of Peugeot,"The cogs of industry" (Life on the treadmill) of the "scientific revolution"."The greatest swindle in the history" of "The Agricultural Revolution"."There is no justice in the history" of "The Agricultural Revolution"."Imperial Visions" of "The Unification of Mankind". The "capitalist credo" of the "scientific revolution".Our analysis of SAPIENS is based on the following thesis: affected in multiple ways, humans are infinitely diverse and produce an infinite number of fictions, myths, etc. It is simply a matter of noting the variety of literary wealth. The fictions, myths and other edifices of ideas that are more or less held together are said to be "common" when they have been imposed on everyone in one way or another: adhesion, persuasion, power relations, physical or symbolic violence. To consider the manner, we can reformulate Chantal Mouffe's question ("who decides what is or is not rational?") in the following terms: "who decides what is or is not a common myth? "and complete it with this question: how does a myth impose itself?The SAPIENS book is ambitious when it comes to the history of mankind. It is largely based on the following fundamental premise: the capacity of the human to say and exchange on matters that are not real, i.e. not perceptible by the five senses. These matters that are not real, Y.N. Harari calls them "fictions". These "fictions" or "common myths" would have enabled man to "cooperate successfully" to the extent of "founding cities of tens of thousands of inhabitants and empires of hundreds of millions of people". Among these fictions or myths, the author cites "Legends, myths, gods and religions" but also "human rights, laws, justice, limited liability companies".We take note of this huge difference between man and animal, but we say that another primordial, non-explicit premise underpins SAPIENS: these "fictions" or "common myths" are said to be caused by themselves, or at least not caused by real things. This allows Y.N. Harari to put "gods and religions" as well as "human rights" in the same fictional or mythical bag. This allows him to say that "the power of men relies on collective fictions", whereas many facts would lead one to say that "the power of men relies on dominations and power relations ... to impose certain fictions and not others » in fact.We contest this implicit premise even if many people believe that "gods and religions" do not have real causes but divine causes (e.g. revelations made by an angel, a god becoming man) because we believe that "fictions" such as "human rights, laws, justice, "limited liability companies" proceed from "human" causes.Our thesis, on which this "Spinozist" criticism is based, is that everything that proceeds from the human (ideas, fictions, myths, gods and religions", "human rights, laws, justice, "limited liability companies" or any other human institution, individual or common actions) is pushed by all kinds of affects (desire, fear, anger, revolt or submission, etc.). .) caused by all sorts of affections (hunger, illness, suffering, humiliation, violence, honours, threats, good food and concupiscence, etc., but also imitation of affections (e.g. saying and acting according to our loved ones) and the power of the multitude (e.g. influence of one's neighbourhood, colleagues, opinion, a leader)).We note that "fictions" or "common myths" have enabled and still enable man to have recourse to each other, sometimes hundreds of millions, but without pretending that this recourse is always a "successful cooperation": it can be mutual help but also an association or enrolment under coercion, an association dominated by the most socially strongest affects.Finally, in order to be understandable and to allow successful association, all these "fictions" ("myths, gods and religions", "human rights, laws, justice, "limited liability companies") must be edifices of ideas that are roughly consistent and complete. This is only possible if these edifices of ideas are based on premises, premises driven by the most socially intense affects.Our analysis of the evocation of slavery and the animal industry (paragraph life on the treadmill) is an example of our critical approach: "Just as the transatlantic slave trade was not the result of hate for Africans, it is not animosity that inspires the modern animal industry, but indifference. ».All human actions, particularly those setting up organisations, are driven (inspired) by something and not by nothing ("indifference"): slavery is not "causa sui"! If affects such as hate for Africans or animosity towards animals do not "result" in the slave trade " or the " animal industry ", why mention them at all? It is better to suggest affects that are likely to lead to them, tangible affects and desires of all sorts, e.g. profit motives, desires to enjoy a cheap roast chicken.Cet article s'appuie sur les articles (A-0) Présentation des fondements spinozistes et d'une série d'articles de SHS et (B-2) Prémisses fondamentales pour toute SHS pour analyser les extraits suivants de l'ouvrage SAPIENS (Une brève histoire de l'humanité) de Y.N. Harari1 :« L’Arbre de la connaissance », Introduction et légende de Peugeot,« Les rouages de l’industrie » (La vie sur le tapis roulant) de « la révolution scientifique »« La plus grande escroquerie de l’histoire » de « La révolution agricole »« Il n’y a pas de justice dans l’histoire » de « La révolution agricole »« Visions impériales » de « L'unification de l'humanité » « Le credo capitaliste » de « la révolution scientifique »Notre analyse de SAPIENS est fondée sur la thèse suivante : affectés de multiples façons, les humains sont infiniment divers et produisent une infinité de fictions, mythes, etc.. : il n'est que de constater la variété des richesses littéraires. Les fictions, mythes et autres édifices d'idées qui se tiennent plus ou moins sont dits «communs» lorsque ils ont pu être imposés à tous d'une manière ou d'une autre : adhésion, persuasion, rapport de force, violence physique ou symbolique. Pour considérer la manière, nous pouvons reformuler l'interrogation de Chantal Mouffe2 (« qui décide de ce qui est ou n’est pas rationnel? ») en ces termes : « qui décide de ce qui est ou n’est pas un mythe commun? » et la compléter par cette question : comment un mythe s'impose t'il ?A propos de l'histoire de l'humanité, l'ouvrage SAPIENS est ambitieux. Il repose en grande partie sur la prémisse primordiale suivante : la capacité du seul être humain à dire et échanger sur des choses qui ne sont pas réelles, à savoir non perceptibles par les cinq sens. Ces choses qui ne sont pas réelles, Y.N. Harari les appelle « fictions ». Ces « fictions » ou « mythes communs » auraient permis à l'homme de « coopérer avec succès » jusqu'à « fonder des cités de plusieurs dizaines de milliers d’habitants et des empires de centaines de millions de sujets ». Parmi ces fictions ou ces mythes, l'auteur cite « Légendes, mythes, dieux et religions » mais également « droits de l’homme, lois, justice, sociétés anonymes à responsabilité limitée ».Nous prenons acte de cette différence considérable entre l'homme et l'animal mais nous disons qu'une autre prémisse primordiale, non explicitée, fonde SAPIENS : ces « fictions » ou « mythes communs » seraient causes d'eux-même, ou, à tout le moins, non causés par des choses réelles3. Ceci autorise Y.N. Harari à mettre dans le même sac fictionnel ou mythique aussi bien « dieux et religions » que « droits de l’homme ». Ceci lui permet de dire4 que « Le pouvoir des hommes repose sur des fictions collectives » alors que bien des faits conduiraient à dire Le pouvoir des hommes repose sur des dominations et rapports de force .. pour imposer dans les faits certaines fictions et pas d'autres.Nous récusons cette prémisse implicite même si beaucoup croient que « dieux et religions » n'ont pas de causes réelles mais des causes divines (ex : des révélations faites par un ange, un dieu fait homme) car nous pensons que des « fictions » comme « droits de l’homme, lois, justice, « sociétés anonymes à responsabilité limitée » procèdent de causes «humaines».Notre thèse, fondant cette critique « spinoziste », est que toute chose procédant de l'humain (idées, fictions, mythes, dieux et religions », « droits de l’homme, lois, justice, « sociétés anonymes à responsabilité limitée » ou toute autre institution humaine, actions individuelles ou communes) est poussée par toutes sortes d'affects (désir, crainte, peur, colère, révolte ou soumission, etc..) causés par toutes sortes d'affections (faim, maladie, souffrance, humiliation, violences, honneurs, menaces, bonne chère et concupiscence, etc. mais aussi imitation des affects (ex : dire et agir en fonction de nos proches) et puissance de la multitude (ex : influence de son quartier, de ses collègues, de l'opinion, d'un leader)).Nous retenons que des « fictions » ou « mythes communs » ont permis et permettent encore à l'homme de recourir aux uns et aux autres, parfois des centaines de millions, mais sans prétendre que ce recours soit toujours une « coopération avec succès » : ce peut être un secours mutuel mais aussi une association ou un enrôlement sous contraintes, association dominée par les affects les plus intenses socialement5.Enfin, pour être comprises et permettre de s'associer avec succès, toutes ces « fictions » (« mythes, dieux et religions », « droits de l’homme, lois, justice, « sociétés anonymes à responsabilité limitée ») doivent être des édifices d'idées qui se tiennent à peu près, à savoir suffisamment cohérents, consistants et complets. Cela ne se peut que si ces édifices d'idées sont fondés sur des prémisses, prémisses poussées par les affects les plus intenses socialement.Notre analyse de l'évocation de l'esclavage et de l’industrie animalière (paragraphe la vie sur le tapis roulant) est un exemple de notre approche critique : « De même que le trafic d’esclaves transatlantique n’était pas le fruit d’une haine vouée aux Africains, ce n’est pas l’animosité qui inspire l’industrie animalière moderne, mais l’indifférence. ».Toutes les actions humaines, notamment celles mettant en place des organisations, sont poussées (inspirer) par quelque chose et non pas par rien (« l’indifférence ») : l'esclavage n'est pas « causa sui » ! Si les affects du type haine vouée aux Africains ou animosité envers les animaux n'ont pas pour « fruit » « le trafic d’esclaves » ou « l'industrie animalière », pourquoi les nommer ? Il vaut mieux suggérer des affects susceptibles de pousser à ceux-ci, des affects et désirs tangibles de toute sorte, ex : appât du gain, désirs de déguster un poulet rôti bon marché
Development and Characterization of Ready-To-Use Supplementary Food for Underweight Young Adults in Sri Lanka
No full textNutritional problems, especially being underweight, is a serious concern that impacts people of all ages and are made worse by contemporary economic unrest in Sri Lanka. Among every age, underweight young adults pose a critical concern and necessitate targeted intervention. Instant food items called "ready-to-use supplementary foods" (RUSF) are designed to treat mild malnutrition. This study aimed to develop a novel RUSF product specifically designed for underweight young adults in Sri Lanka. This research was conducted with preliminary sensory analysis, which included both hedonic rating test and a preference-ranking test, on a panel of 30 undergraduates. The optimal formulation was found to have a proximate composition of moisture, protein, crude fat, ash, and crude fiber content of 2.64±0.06%, 12.69±0.62%, 20.83±0.03%, 2.31±0.10%, and 2.07±0.10%, respectively, on a wet basis. The mineral content of calcium, iron, zinc, magnesium, and potassium was also assessed, with the results indicating levels of 1628.0±22.7, 2.3, 3.58±0.11, 413.62, and 527.30 mg per 100g of the product, respectively. The product's antioxidant activity was determined through ABTS and DPPH radical scavenging activity tests, yielding values of 12.13% and 13.94%, respectively. Furthermore, the peroxide level was negligible (0.667 mEq/Kg of fat) for the RUSF. Overall, the product boasts excellent acceptability, feasibility, nutritional value, and accessibility for the Sri Lankan young adults.
Keywords: Underweight, RUSF, Proximate analysis, Antioxidant activity, Peroxide leve
De produktie van dimethylether uit synthesegas
No full textDocument(en) uit de collectie Chemische Procestechnologie.DelftChemTechApplied Science
Reologische metingen aan het THERMOTROPE LCP HBA/HNA 73/27
No full textApplied SciencesTechnologie van Macromoleculaire Stoffe
Plant camouflage: ecology, evolution, and implications
No full textThis is the author accepted manuscript. The final version is available from Elsevier via the DOI in this record.Camouflage is a key defensive strategy in animals, used to illustrate and study evolution for 150 years. It is now evident that many camouflage concepts likely also apply to plants, attracting greatly increased attention. Here, we review the hypotheses and evidence for different camouflage strategies used by plants and conceptualise the state of play in plant concealment under a general framework of camouflage theory. In addition, we compare the camouflage strategies used by plants and animals, outline key factors promoting and constraining the evolution of concealment, and highlight the evolutionary-ecology implications of plant camouflage. Ultimately, we show how plant camouflage exhibits many commonalities with animals, and how this understudied parallel phenomenon can inform key questions in ecology and evolutionThis work was supported by the Major Program of the NSFC (31590823 to H.S.), the National Key R&D Program of China (2017YFC0505200 to H.S.), the Strategic Priority Research Program of Chinese Academy of Sciences (XDA 20050203 to H. Sun), NSFC (31670214 to Y.N.), Yunnan Applied Basic Research Projects (2016FB035 to Y.N.) and Youth Innovation Promotion Association, CAS (2018427 to Y.N.)
Отношения Российской Федерации и Турецкой Республики в контексте евразийской геополитической концепции
No full textThe article deals with the comperative-chronological analysis of the role of Eurasian gepolitical conception which have very deep historical roots of the relations between Russia and Turkey in the aftermath of the Cold War. In this research author analysed elements of competititon, dynamics of approaching and their occurence through the caracteristics in the relations between two countries.Статья посвящена сравнительно-хронологическому анализу роли евразийской геополитической концепции в отношениях между Россией и Турцией в период после холодной войны. В данной работе анализируются причины конкуренции и динамики сближения в отношениях двух стран
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