12,694 research outputs found
Differential stability of 2'F-ANA*RNA and ANA*RNA hybrid duplexes: roles of structure, pseudohydrogen bonding, hydration, ion uptake and flexibility
No full text14 pags., 7 figs., 3 tabs.Hybrids of RNA with arabinonucleic acids 2′F-ANA and ANA have very similar structures but strikingly different thermal stabilities. We now present a thorough study combining NMR and other biophysical methods together with state-of-the-art theoretical calculations on a fully modified 10-mer hybrid duplex. Comparison between the solution structure of 2′F-ANA•RNA and ANA•RNA hybrids indicates that the increased binding affinity of 2′F-ANA is related to several subtle differences, most importantly a favorable pseudohydrogen bond (2′F-purine H8) which contrasts with unfavorable 2′-OH-nucleobase steric interactions in the case of ANA. While both 2′F-ANA and ANA strands maintained conformations in the southern/eastern sugar pucker range, the 2′F-ANA strand's structure was more compatible with the A-like structure of a hybrid duplex. No dramatic differences are found in terms of relative hydration for the two hybrids, but the ANA•RNA duplex showed lower uptake of counterions than its 2′F-ANA•RNA counterpart. Finally, while the two hybrid duplexes are of similar rigidities, 2′F-ANA single strands may be more suitably preorganized for duplex formation. Thus the dramatically increased stability of 2′F-ANA•RNA and ANA•RNA duplexes is caused by differencesin at least four areas, of which structure and pseudohydrogen bonding are the most important. © The Author(s) 2010. Published by Oxford University Press.Spanish Ministerio de Ciencia e Innovacion (grants
CTQ2007-68014-C02-02 to CG and BIO2009-10964 to
MO); Fundacion Marcelino Botin (grant to MO);
Canadian Institutes for Health Research (grant to
M.J.D.); Natural Sciences and Engineering Research
Council of Canada (postgraduate scholarship to
J.K.W.). Funding for open access charge: Canadian
Institutes for Health Research
Stambeno-poslovni kompleks Slavija-Manjež [prva nagrada]
Get PDFProjekat Slavija-Manjež polazi od izuzetno kompleksnog gradskog konteksta šireg okruženja trga Slavija sa jedne strane, i od potrebe za visokim kvalitetom stanovanja u svakom stanu sa druge. Više od veličine prostora, lokaciju ili pogled, luksuz u stanovanju se pre svega odnosi na slobodu
korišćenja prostora. Velika transformabilna zastakljena lođa u srcu dnevne zone svakog stana pruža stanarima spektar
mogućnosti prostornih transformacija stana u odnosu na
individualne potrebe, sezonske promene, ili jedinstvene,
egzotične želje.projektanti: Ana Petrović, Marija Matijević, Aleksa Bekić, Zoja Milić
naručilac: „MAISON ROYAL“ doo Beogra
Representações da sexualidade na obra de Ana Saldanha
Get PDFMestrado em Línguas, Literaturas e CulturasA presente dissertação analisa as diferentes representações da sexualidade na obra literária para jovens de Ana Saldanha. A leitura analítica incide sobre as narrativas da autora que abordam a temática da sexualidade juvenil e as suas problemáticas, com o objetivo de estudar a forma como as mesmas contribuem para a construção da identidade pessoal e sexual do potencial recetor juvenil. Desta forma, pretende-se detetar os conflitos psicológicos dos protagonistas, os seus valores e problemas, assim como os novos valores, problemas e preocupações sociais que emergem das narrativas; compreender de que forma a autora exprime a sua capacidade em observar o quotidiano e as relações humanas; identificar os pilares em que se apoia o universo social em estudo (família, escola, grupo de amigos); enquadrar as personagens numa sociedade pós-industrial e de informação que exige ao adolescente uma superação de desafios e de novos problemas.This dissertation analyzes the different representations of sexuality in Ana Saldanha’s literary work for youth. The analytical reading focuses on the author's narratives that address the issue of teenage sexuality and its problems, aiming to study their contribution in the construction of personal and sexual identity of the potential juvenile receiver. Thus, it is intended to detect the psychological conflicts of the protagonists, their values and problems, as well as the new values, social concerns and problems that emerge from the narratives; understand how the author expresses her ability to observe daily life and human relations; identify the pillars on which relies the social universe under study (family, school, friends); framing the characters in a post-industrial and information society which requires the teenager to relentlessly surmount challenges and new problems
Viajantes ex-cêntricas nas histórias de Ana Miranda
Get PDFTese (doutorado) - Universidade Federal de Santa Catarina, Centro de Comunicação e Expressão. Programa de Pós-Graduação em Literatura.No conjunto das narrativas ficcionais da escritora brasileira Ana Miranda, a temática da viagem # considerada uma das mais férteis da literatura ocidental de todos os tempos # ocupa um espaço de centralidade, podendo até mesmo ser vista como o mais importante eixo de estruturação de suas obras. O estudo realizado pela presente tese tem por objetivo analisar o tratamento dado ao tema da viagem nos romances Desmundo, O retrato do rei, Dias & Dias e Amrik, evidenciando que por intermédio das narradora-viajantes # Oribela, Mariana, Feliciana e Amina # a autora promove um diálogo entre diferentes culturas, gêneros, etnias e gerações, ao mesmo tempo em que estabelece um profícuo diálogo com o passado em sua invariante problematização concernente aos limites e cruzamentos entre o discurso ficcional e os discursos narrativos extraliterários que o cercam, sobretudo o histórico e o biográfico. In the whole of Brazilian writer Ana Miranda#s fictional narrative, the travel thematic # considered one of the most fertile themes of the western literature of all times # occupies a central space, and can even been seen as the most important structuring axis of Miranda#s works. The aim of the present thesis is to analyze the treatment given to the travel subject in the novels Desmundo, O retrato do rei, Dias & Dias and Amrik, emphasizing that, through the traveling narrators, Oribela, Mariana, Feliciana and Amina, the author promotes a connection between different cultures, genders, ethnics and generations, at the same time that establishes a profitable dialogue with the past in her invariant problematization concerning the limits and crossings between the fictional and the extra-literary narrative discourses that surrounds it, mainly the historical and the biographic ones
Séquence 4, Ana et la télévision, raconté par Ana
No full textCette séquence fait partie du corpus vidéo de Langue des Signes Emergentes utilisé lors de la thèse d'Ivani Fusellier-Souza : la locutrice Ana raconte qu'elle aime regarder la télé, bien que ne peut l'écouter. Alors que sa mère ne la regarde pas.00:00:00>00:00:03 La sœur demande à Ana si elle aime bien regarder la télévision. 00:00:04>00:00:07 Ana dit qu'ils ont une télé là-bas. 00:00:07>00:00:15 La sœur demande à nouveau à Ana si elle aime ou non la télé. 00:00:15>00:00:19 La mère dit qu'il faut faire attention, car si on allume la télé, Dieu nous punira. 00:00:19>00:00:48 Ana et sa sœur discute sur le fait qu'Ana ne peut pas écouter la télé et peut seulement la regarder, alors que ses sœurs peuvent l'écouter. 00:00:48>00:01:09 La sœur lui demande ce qu'elle pense des filles à la télé en mini-jupe avec des débardeurs et du rouge à lèvres. 00:01:09>00:01:35 Ana dit qu'elle n'aime pas comme sa sœur les filles qui s'habillent comme cela. 00:01:35>00:01:39 La mère dit que de toute façon, Dieu les punira. 00:01:40>00:01:53 Ana explique qu'elle regarde la télé avec ses sœurs mais que sa mère ne la regarde pas
The Literary Legacy of Ana Plácido: Autobiographical Matrix and Meaning-Seeking
No full textDissertação de Mestrado em Literatura de Língua Portuguesa apresentada à Faculdade de LetrasThe present survey is an analysis of the literary legacy of Ana Plácido – Luz coada por ferros and Herança de lágrimas – exploring the genealogical similarities between these and two other works of European literature: Burned Alive and A Psychologist Experiences the Concentration Camp by Souad and Viktor Frankl respectively. It is proposed that the meaning-seeking conception developed by the psychiatrist Viktor Frankl can be a useful conceptual tool to understand the autobiographical creative process informing several existential and literary aspects of Ana Plácido’s work.Our observation of several affinities led to the creation of an autobiographical creative model related to Viktor Frankl’s meaning-seeking concept developed in the context of logotherapy. The application of this model to the work of Ana Plácido proved to be crucial to the analysis of its existential and literary aspects. In fact, we have found significant confluences between the 19th century Portuguese author and the already-mentioned work by Souad (21st century) and Frankl (20th century), pointing indisputably to the use of writing and its diffusion as a form of overcoming limit situations, which is also a form of social activism. In addition to applying the creative model in question, a literary meditation was carried out adapted to the peculiarities of Plácido’s work which is absent – or almost so – from the canons of the published and studied Portuguese authors. We started from the already mentioned genealogical concept applied to Ana Plácido´s historical and sociocultural context, whilst looking at the network of literary associations with previous authors such as Madame de Staël, George Sand, Marquise of Alorna, and Catarina de Balsemão, and current ones such as Camilo Castelo Branco. From these, we sought tools that allowed us to unlock autobiographical codes which are invaluable in this type of textual analysis. As for the literary analysis of the works, we tried to be as comprehensive as possible. This survey is generally informed by semiotic, structuralist, and stylistic approaches, including rhetoric, along with reception theory. We tried in this way to highlight not only the documentary value of her work (particularly regarding the female condition in the 19th century), and to emphasise the singularity of her writing in its individual, social, and literary aspects.A presente investigação pretende fazer uma incursão pelo legado literário de Ana Plácido – Luz coada por ferros e Herança de lágrimas – a partir das semelhanças genológicas entre estas e outras duas obras da literatura europeia: Queimada viva e Um psicólogo no campo de concentração, de Souad e Viktor Frankl respetivamente. As afinidades que observámos levaram-nos à elaboração de um modelo operatório de cariz autobiográfico relacionado com o conceito de construção de sentido, desenvolvido no âmbito da logoterapia, pelo psiquiatra Viktor Frankl. A sua aplicação na obra de Ana Plácido revelou-se fulcral nos vários aspetos vivenciais e literários analisados. De facto, há confluências significativas entre a autora portuguesa do século XIX e as obras mencionadas de Souad (século XXI) e Frankl (século XX), que apontam iniludivelmente para um uso da escrita e da sua difusão como forma de ultrapassagem de uma situação limite, que é também uma forma de intervenção social.A par da testagem do modelo operatório em causa, é efetuada uma mediação literária adaptada às peculiaridades da obra de Ana Plácido, ausente, ou quase, do cânone dos escritores portugueses divulgados e estudados. Partimos do conceito genológico atrás identificado, inserindo no contexto histórico e sociocultural de Ana Plácido, analisando também a rede de relações literárias com personagens do passado, Madame de Staël, George Sand, marquesa de Alorna e Catarina de Balsemão, e do presente, em particular Camilo Castelo Branco. Desse conjunto procurámos instrumentos para aceder aos códigos autobiográficos, imprescindíveis para uma análise textual desta natureza. Quanto à análise literária das obras, procurámos que fosse o mais possível abrangente. Em linhas gerais, apoia-se nos estudos semióticos, estruturalistas e estilísticos, incluindo os retóricos, e abarca igualmente a teoria da receção. Procuramos assim pôr em evidência, não só, o interesse documental da sua obra (particularmente no que toca à condição feminina no século XIX), destacando a singularidade da escrita placiana em termos individuais, sociais e literários
33. Dani Frane Petrića, Cres, Hrvatska, 21. – 27. rujna 2025 = 33rd Days of Frane Petrić, Cres, Croatia, September 21–27, 2025
No full textIN CROATIAN: Hrvatsko filozofsko društvo, nadahnuto geslom njemačkog filozofa Ernsta Blocha (1885.–1977.), 2025. godine u Cresu organizira međunarodni znanstveni simpozij Pojam budućnosti u filozofiji, znanosti i društvu. Na njemu će se okupiti osamdesetak sudionika iz Hrvatske i inozemstva. Zašto, uopće, simpozij o budućnosti? Zaoštrene globalne rasprave o sudbini svijeta i civilizacije čine filozofskim i znanstvenim imperativom tematizaciju pojma budućnosti, razotkrivanje zamki njegove kolokvijalne (samo) razumljivosti i njegovo smještanje u širi, spram budućnosti ambivalentan društveni kontekst. Promišljati budućnost ujedno znači otvoriti je mnoštvu perspektiva: ontološkoj, epistemološkoj, etičkoj, estetičkoj i političkoj, ali i onima koje tek čekaju da budu otkrivene. U ontologiji i metafizici jedno je od temeljnih pitanja može li budućnost imati vlastiti ontološki status te kako promišljati njezinu zbiljnost u terminima potencijalnosti, mogućnosti ili nužnosti. Može li se govoriti o postojanju onoga što još nije postalo? Prema eternalizmu, budućnost postoji istodobno s prošlošću i sadašnjošću, što nadilazi naše iskustvo linearnog protoka vremena, ali pronalazi uporište u teoriji relativnosti. Nasuprot tomu, prezentizam i teorija rastućeg bloka odbacuju postojanje budućnosti, a time i mogućnost da budući događaji utječu na prošle (retrokauzalnost). Iz perspektive filozofije vremena budućnost se često promatra kao rezultat protoka vremena, koji slijedi prošlost i sadašnjost i čije se konture dohvaćaju tek spekulativnim putem. U kontekstu filozofije povijesti budućnost dobiva na značaju paralelno s prosvjetiteljskim razumijevanjem povijesti kao linearne i vođene idejom napretka. Za Kanta, primjerice, budućnost predstavlja vrijeme odrastanja koje prati odbacivanje svih autoriteta – političkih i religijskih, dok za Hegela budućnost obećava slobodu u punini ljudskoga. Budućnost, kako ističe Bloch, egzistira u području »još-ne-svjesnog, još-ne-postalog«, pa je prepuna potencijala, golicajući čovjekovu maštu, hraneći njegovu nadu i izazivajući njegove strahove. Težnja prema neostvarenome, a onda i budućem, univerzalno je obilježje ljudskosti: oblik je to nadilaženja i transcendiranja postojećega u smjeru ostvarenja potpunije slobode čovjeka i boljega svijeta koji ga okružuje. Otuda čovjekova usmjerenost na »vizije budućih mogućnosti«, utopije, budućnosne imaginarije ili scenarije budućnosti. No tko su realizatori tih vizija, arhitekti budućnosti? Reformatori ili revolucionari? Najugroženiji i najnesretniji, kojima promjena sadašnjosti znači egzistencijalnu nužnost? Filozofi? Ili pak oni koji imaju na raspolaganju alate promjene – znanstvene, tehničke, tehnološke, političke, duhovno-religijske, umjetničke i druge? Koja je uloga mašte u zamišljajima budućnosti i zahtijeva li naziranje njezinih kontura dobro poznavanje i kritiku društvene stvarnosti? U razmatranjima budućnosti u etici i filozofiji politike, suvremena kriza mišljenja (bolje) budućnosti ili »pristranosti za budućnost« često je praćena kritikom ideje napretka kao zapadnjačke ideologije koja vodi u kolonizaciju i destrukciju života, gubitkom vjere u čovjekove intelektualne i moralne sposobnosti oblikovanja boljega svijeta te sumnjom u alate – prije svega znanstvene i tehnološke – koji umjesto u utopiju vode u apokalipsu. To osobito dolazi do izražaja u kontekstu dalekosežne moći suvremenih znanstvenih dostignuća i njihova spasiteljskog potencijala s jedne strane, te destruktivnih implikacija s druge, otvarajući brojna etička pitanja odgovornosti prema čovjeku budućnosti i budućnosti čovječanstva. Pritom se neizbježno postavlja pitanje dolazi li s krizom mišljenja budućnosti i do krize čovjeka kao takvog te je li time historija, svedena na niz ponavljajućih sadašnjosti, došla do svojeg kraja. S druge strane, na tragu Berdjajeva i suvremenih duhovnih pokreta, kao i Hansa Jonasa i njegove ekološko-etičke kritike utopije, otvara se pitanje vodi li orijentacija spram budućnosti instrumentalizaciji sadašnjosti, odnosno njezinu žrtvovanju u ime još-ne-postojećeg čovjeka budućnosti. U determinističkom (i fatalističkom) ključu postavlja se i pitanje treba li možda mišljenje i kreiranje budućnosti prepustiti nekom drugom – ne-ljudskom, onostranom, bilo da je riječ o božanskoj ili umjetnoj inteligenciji. Slojevitost samog pojma budućnosti pokazuje, međutim, da ga ni filozofija, uključujući i svoje etičke i političke dimenzije, ne može iscrpiti u potpunosti. Njegovo razumijevanje traži širi dijalog sa znanošću, umjetnošću, tehnologijom i društvenom praksom. Upravo stoga simpozij Pojam budućnosti u filozofiji, znanosti i društvu otvara prostor interdisciplinarnim raspravama. U tom će se okviru razmatrati bioetika, pedagogija budućnosti i uloga znanja u kapitalizmu, umjetničke i urbanističke vizije nadolazećeg te teološke refleksije o nadi, konačnosti i eshatološkim horizontima. Posebna se pozornost posvećuje tehnici i tehnologiji – umjetnoj inteligenciji, biotehnologiji i digitalnoj kulturi – kao i utopijama i distopijama koje oblikuju kulturno pamćenje i društveno sanjanje. Filozofska refleksija tako se povezuje s aktualnim izazovima, od klimatske krize i održivog razvoja do novih oblika digitalne i medijske stvarnosti. 1 Sve se to odvija u sklopu 33. Dana Frane Petrića u Cresu, koji se ove godine održavaju uz suorganizaciju Instituta za društvena istraživanja u Zagrebu. Sudjelovanje Instituta dodatno naglašava interdisciplinarni karakter simpozija: filozofske uvide o budućnosti nadopunjuju empirijska i društveno-znanstvena istraživanja, osobito u području odgoja i obrazovanja, ekologije, urbanizma, mladih i društvenih promjena. Osobitu težinu programu simpozija daju doprinosi dvojice plenarnih izlagača: profesor Roberto Poli sa Sveučilišta u Trentu, nositelj UNESCO-ove Katedre za anticipatorne sustave i utemeljitelj poslijediplomskog studija društvenog predviđanja, te profesor emeritus Gregory Claeys s Royal Holloway, Sveučilišta u Londonu, međunarodno priznati istraživač utopijskih i distopijskih tradicija i autor niza knjiga, među kojima je i Utopianism for a Dying Planet (Princeton, 2022). Njihova izlaganja usmjeravaju raspravu u dva ključna smjera: teorijsko-metodološki okvir budućnosnih studija te kritičko suočavanje s aktualnim globalnim prijetnjama i mogućnostima. Dodatni okvir dijalogu pruža okrugli stol Tehnobudućnosti i granice ljudskog, posvećen istraživanju granica egzistencije, slobode i odgovornosti u doba nadolazećih tehnologija – od umjetne inteligencije i njezine podrške neurodivergentnim osobama, preko rodno uvjetovanih povreda deepfake pornografije, do bioetičkih dvojbi oko surogatstva. U susretu različitih perspektiva nastoji se rasvijetliti na koje sve načine nove tehnologije razotkrivaju i uznemiruju granice bivanja čovjekom. Kulturno-umjetnički dio programa donosi i filmsku dimenziju: prikazat će se dokumentarni film Blum – Gospodari svoje budućnosti nagrađivane bosanskohercegovačke redateljice Jasmile Žbanić. Film kroz životnu priču Emerika Bluma, vizionara i utemeljitelja sarajevskog Energoinvesta, istražuje pitanje kako pojedinac može preuzeti vlast nad vlastitom sudbinom i ostvariti ono što se u jednom trenutku činilo tek utopijskim snom. Na taj način, projekcija ne nudi samo umjetnički doživljaj, nego i snažan poticaj za promišljanje odnosa između osobne hrabrosti, društvene odgovornosti i mogućnosti da se budućnost oblikuje iznutra, vlastitim djelovanjem i stvaralačkom energijom. Zaključno vrijedi podsjetiti da se upravo 2025. godine obilježava 140. obljetnica rođenja Ernsta Blocha, filozofa nade i utopije. Njegova filozofija nas i dalje podsjeća da budućnost nije tek zastrašujući prizor od kojeg treba odvratiti pogled, niti laka i sigurna nagrada na dohvat ruke, već izazov koji zahtijeva aktivno, kritičko i stvaralačko mišljenje te (su)djelovanje u sadašnjosti. Ovaj simpozij predstavlja korak u tom smjeru. -------------- IN ENGLSIH: Inspired by the maxim of the German philosopher Ernst Bloch (1885– 1977), the Croatian Philosophical Society is organizing in 2025, in the town of Cres, an international scholarly symposium The Concept of the Future in Philosophy, Science, and Society. The event will bring together around eighty participants from Croatia and abroad. Why a symposium on the future, after all? The sharpening global debates about the future of the world and civilization make it imperative to philosophically and scientifically address the concept of the future, to uncover the pitfalls of its colloquial (self-)evidence, and to situate it within a broader social and cultural context marked by ambivalence toward the future. To reflect on the future also means to open it to a multitude of perspectives: ontological, epistemological, ethical, aesthetic, and political, as well as those still awaiting discovery. In ontology and metaphysics, one of the fundamental questions is whether the future can have its own ontological status and how to think about its reality in terms of potentiality, possibility, or necessity. Can we speak of the existence of what has not yet come to be? According to eternalism, the future exists simultaneously with the past and the present, which goes beyond our experience of the linear flow of time but finds support in the theory of relativity. In contrast, presentism and the theory of the growing block reject the existence of the future and, with it, the possibility that future events might affect the past (retrocausality). From the perspective of the philosophy of time, the future is often viewed as a result of the passage of time, following the past and the pre16 sent, and whose contours can only be grasped speculatively. In the context of the philosophy of history, the future gained prominence alongside the Enlightenment understanding of history as linear and guided by the idea of progress. For Kant, for example, the future represents the time of maturation that entails the rejection of all authorities – political and religious – while for Hegel, the future promises freedom in the fullness of the human. The future, as Bloch emphasized, exists in the realm of the “not-yet-conscious, not-yet-become,” and is therefore full of potential: teasing human imagination, feeding hope, and provoking fear. The striving toward the unrealized, and thus toward the future, is a universal feature of humanity: it represents a form of overcoming and transcending the present in pursuit of fuller human freedom and a better world. Hence, humanity’s orientation toward “visions of future possibilities,” utopias, imaginaries of the future, or scenarios of what is to come. But who are the realizers of these visions, the architects of the future? Reformers or revolutionaries? The most vulnerable and the most afflicted, for whom changing the present is an existential necessity? Philosophers? Or those who hold in their hands the tools of change – scientific, technical, technological, political, spiritual-religious, artistic, and others? What role does imagination play in conceiving the future, and does anticipating its contours require profound knowledge and critique of social reality? In ethical and political philosophy, the contemporary crisis of thinking about (a better) future, or of having a “bias toward the future”, is often accompanied by a critique of the idea of progress as a Western ideology that leads to colonization and the destruction of life, by a loss of faith in humanity’s intellectual and moral capacities to shape a better world, and by suspicion of the very tools – above all scientific and technological – that, instead of leading to utopia, may lead to apocalypse. This is particularly evident in the far-reaching power of modern scientific achievements and their salvific potential on the one hand, and their destructive implications on the other, opening numerous ethical questions of responsibility toward the human being of the future and the future of humanity itself. This inevitably raises the question: does the crisis of thinking about the future also entail a crisis of humanity as such, and has history, reduced to a sequence of recurring presents, thereby reached its end? On the other hand, following Berdyaev and contemporary spiritual movements, as well as Hans Jonas17 and his ecological-ethical critique of utopia, one may ask whether orientation toward the future leads to the instrumentalization of the present – its sacrifice in the name of the not-yet-existent human being of the future. From a deterministic (and fatalistic) standpoint, one may also ask whether thinking and shaping the future should perhaps be entrusted to another – non-human, transcendent entity, whether divine or artificial intelligence. The very complexity of the concept of the future shows, however, that philosophy, including its ethical and political dimensions, cannot exhaust it on its own. Understanding it requires a broader dialogue with science, art, technology, and social practice. It is for this reason that the symposium The Concept of the Future in Philosophy, Science, and Society opens a space for interdisciplinary debate. Within this framework, discussions will address bioethics, the pedagogy of the future, and the role of knowledge in capitalism, artistic and urban visions of what is to come, as well as theological reflections on hope, finitude, and eschatological horizons. Special attention will be given to technology – artificial intelligence, biotechnology, and digital culture – and to the utopias and dystopias that shape cultural memory and social imagination. Philosophical reflection thus connects directly with contemporary challenges, from the climate crisis and sustainable development to new forms of digital and media reality.2 All of this takes place as part of the 33rd Days of Frane Petrić in Cres, which this year are being held in co-organization with the Institute for Social Research in Zagreb. The Institute’s participation further underscores the interdisciplinary character of the gathering: philosophical insights into the future are complemented by empirical and social-scientific research, especially in the fields of education, ecology, urbanism, youth, and social change. Adding particular gravity to the program are the contributions of two plenary speakers: Professor Roberto Poli of the University of Trento, holder of the UNESCO Chair in Anticipatory Systems and founder of the postgraduate program in social forecasting, and Professor Emeritus Gregory Claeys of Royal Holloway, University of London, an internationally recognized scholar of utopian and dystopian traditions and author of numerous works, including Utopianism for a Dying Planet (Princeton, 2022). Their 2 Symbolically, artificial intelligence was also used in preparing this book of abstracts, primarily for translation and proofreading, which confirms its ubiquitous role in scientific work.18 lectures guide the discussion in two key directions: the theoretical and methodological framework of futures studies, and the critical confrontation with current global threats and opportunities. An additional framework for the dialogue is provided by the roundtable Techno Futures, Human Limits, dedicated to exploring the boundaries of existence, freedom, and responsibility in the age of emerging technologies – from artificial intelligence and its support for neurodivergent individuals, through gender-based harms of deepfake pornography, to bioethical dilemmas surrounding surrogacy. By bringing diverse perspectives into conversation, the roundtable seeks to illuminate the many ways in which new technologies reveal and unsettle the boundaries of being human. The cultural and artistic part of the program also brings a cinematic dimension: the documentary Blum – Masters of Their Own Destiny by awardwinning Bosnian director Jasmila Žbanić will be screened. Through the life story of Emerik Blum, visionary and founder of Sarajevo’s Energoinvest, the film explores the question of how an individual can take command of their own destiny and realize what once seemed to be no more than a utopian dream. In this way, the screening offers not only an artistic experience, but also a powerful stimulus for reflecting on the relation between personal courage, social responsibility, and the possibility of shaping the future from within, through one’s own action and creative energy. Finally, it is worth recalling that the year 2025 marks the 140th anniversary of the birth of Ernst Bloch, the philosopher of hope and utopia. His philosophy continues to remind us that the future is not merely a terrifying vision to turn away from, nor an easy and certain reward within reach, but a challenge that demands active, critical, and creative thinking as well as (co-)action in the present. This symposium represents a step in that direction
David B. Brownlee interviewed by Ana Tostões
Get PDFIn February 2018, Ana Tostões interviewed David Brownlee, pioneer researcher on Louis I. Kahn and an historian of modern architecture and professor of the history of art at the University of Pennsylvania, in order to debate Kahn’s realm of ideas and their contemporary significance. David Brownlee was guest curator of the exhibition Louis I. Kahn: In the Realm of Architecture (Museum of Modern Art, New York, 1992), and is co-author of the homonymous book (with David G. De Long, New York, 1991, translated into four other languages) that stands as the first worldwide comprehensive publication on Louis I. Kahn
As mulheres do império: uma leitura de Ana de Amsterdam / Women’s Empire: A Reading of Ana de Amsterdam
No full textResumo: Enquadrado no bojo da produção identificada como “literatura dos retornados”, o interesse principal de Ana de Amsterdam (2016a), de Ana Cássia Rebelo, não recai nas imagens traumáticas do retorno ou na violência praticada entre colonizadores e colonizados, como é recorrente no gênero. De forma até sintomática, as lembranças de África são esporádicas na menina de cinco anos que deixou Moçambique junto à família. Em seu lugar, a exuberância de uma Índia portuguesa sonhada e projetada por ela ocupam as lacunas de um presente insatisfatório, dividido entre a criação dos três filhos de um casamento em crise e o emprego burocrático desempenhado numa Lisboa pouco atrativa. Em ambos, tanto na Goa portuguesa como no trajeto para o trabalho, despontam narrativas de mulheres que constituem a síntese entre o diário íntimo de Ana e a escrita testemunhal da diáspora. Numa primeira parte do estudo, recupera-se a gênese do romance no formato do blog assinado pela autora, evidenciando a “escrita do eu”, nos moldes dos estudos de autobiografias, diários e afins. O segundo momento volta-se para a escrita testemunhal no lastro da narrativa pós-colonial e também da pós-memória. Em comum, os dois planos tratam da perspectiva feminina, seja na batalha contemporânea da cosmopolita Lisboa, seja nos desdobramentos silenciados do pós-colonialismo, em meio às histórias duplicadas de outras tantas Anas.Palavras-chave: Ana de Amsterdam; Ana Cássia Rebelo; diário íntimo; literatura de testemunho; blogs.Abstract: Framed in the center of the production identified as “literature of the returnees”, the main focus of Ana de Amsterdam (2016a) by Ana Cássia Rebelo, does not lie in the traumatic images of the return or in the violence practiced between colonizers and colonized, as it is usually the case in this genre. Somehow, even symptomatically, African memories are sporadic in the five-year-old girl who left Mozambique with her family. Instead, the exuberance of a Portuguese India, dreamed and projected by her, occupies the gaps of an unsatisfactory present, dividing herself to raise three children of a marriage in crisis and work in the bureaucratic employment situated in an unattractive Lisbon. In both, Portuguese Goa and on the way to work, narratives of women emerge and represent the synthesis between Ana’s private diary and the testimonial writing of the diaspora. In a first part of the study, the genesis of the novel is recovered in the form of a blog signed by the author, emphasizing the “writing of the self”, in the molds of autobiographies, journals and etc. The second moment turns to the testimonial writing in the basis of the postcolonial narrative and also of the post-memory. In common, the two plans deal with the feminine perspective, whether in the contemporary battle of cosmopolitan Lisbon or in the silenced developments of postcolonialism, in the middle of the duplicate stories of so many Anas.Keywords: Ana de Amsterdam; Ana Cássia Rebelo; diary; testimonial literature; blogs
Table S2.2. Quality control of individual MTBC complete genomes [Dataset]
No full textThe document, in Excel format, contains:
Table S2.1. Basic statistics of long- and short-read sequencing of MTBC isolates collected in the Comunitat Valenciana in 2016
Table S2.2. Quality control of individual MTBC complete genomesSupplementary Tables generated for the second chapter of the thesis titled 'Novel whole-genome sequencing approaches to study drug resistance, transmission, and evolution of the Mycobacterium tuberculosis complex'. Author: Ana María García Marín. Insituto de Biomedicina de Valencia (IBV-CSIC) and Universitat de València.Supplementary_Tables_Thesis_AMGM_Chapter_2.xlsxPeer reviewe
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