30,055 research outputs found
Reconstructing bimetallic carbide Mo6Ni6C for carbon interconnected MoNi alloys to boost oxygen evolution electrocatalysis
No full textMo6Ni6C is first utilized as a precatalyst for the OER process, reconstructing in the bulk to form small MoNi alloy clusters interconnected with atomically dispersed carbon, delivering 10 mA cm−2 at an overpotential of 190 mV for the OER and at 1.47 V for overall water splitting (mass loading of 9.8 mg cm−2).No Full Tex
L’accoglienza = ξένος
No full textNell'antica Grecia sono custodite le radici della nostra cultura. Risalire alle fonti di questa eredità significa capire meglio non solo la lingua che parliamo, ma anche la civiltà a cui apparteniamo e i suoi meccanismi. Significa capire meglio noi stessi. Per immergerci via via in quel mondo che ancora ci parla e ci fa riflettere, in ogni volume, da un lato si approfondisce un aspetto della storia e della cultura greca, dall'altro si affronta la grammatica, assaporandone le sfumature e le finezze. A corredo, una selezione di testi per lasciarsi affascinare dalla voce degli antichi, un glossario e una raccolta di esercizi con cui applicare le nozioni grammaticali. Xénos in greco significa «straniero, estraneo» ma anche, proprio in forza della definizione di alterità, ospite». Per cercare di capire cosa significhi il termine in questo volume pprofondiremo alcuni episodi della letteratura greca in cui l'idea dell'ospitalità e dello straniero», in positivo e in negativo, è centrale. Tratteremo poi altre funzioni dell'accusativo, come l'accusativo interno, quello di relazione e il doppio accusativo. Infine, forniremo una panoramica sui principali dialetti greci
Tavola Rotonda. Partecipano Fulvio Salimbeni, Hassan R. Dalafi, Alessandro Vitale, Moni Ovadia
No full textLa Tavola Rotonda mette a confronto alcuni aspetti dei “clerici vagantes”, interpretati come intellettuali ma anche come espressione di una cultura dell’apertura all’e-sterno e quindi come rifiuto della chiusura al nazionalismo e alla patria. Ciò viene sviluppato da quattro autori secondo modalità specifiche. Fulvio Salimbeni definisce e interpreta i “cle-rici vagantes” come fenomeno dell’Europa medievale di intellettuali (studenti universitari e professori) che passano per le tante istituzioni universitarie, dando luogo a una nuova cultura fondata sugli incontri tra il portatore di differenti carismi ed elaborata dalla scoperta e dalla sintesi tra lingue e culture (latina, greca, araba, ebraica). L’autore d’altro canto sottolinea la ricchezza dagli apporti dal Medioevo che verrà chiuso dalla successiva modernità plasmata dalla chiusura nel nazionalismo e dall’enfasi sulla patria nei secoli dal Seicento in poi. L’autore sottolinea la possibilità della ripresa dallo spirito di apertura nei tempi attuali con la circolazione europea e mondiale di studenti e professori che favoriscono il dialogo (Programmi Socrates ed Erasmus). Hassan Dalafi evidenzia il ruolo degli intellettuali nel mondo arabo-persiano fino al Trecento. Questi diffondono una circolazione di studenti e professori per le Madrase e per le tante corti di regnanti. Con ciò svolgendo due ruoli di formazione delle nuove classi di intellettuali e di formazione delle classi dominanti nelle corti con raffinate “di-sputationes”. Alessandro Vitale sottolinea che la mobilità del pensiero richiede una capacità di essere liberi, e quindi di avere sviluppato il coraggio della liberta. E il “clericus vagans”, per essere tale, ha bisogno di libertà, ma vivere questa richiede quel coraggio che a volte non c’è, ed anzi la libertà fa paura, e ciò capita quando il nazionalismo cristallizza e istituzio-nalizza proprio questa paura della libertà. L’autore sviluppa tale dimensione prendendo in considerazione la situazione dell’uscita dal totalitarismo comunista dei paesi dell’est Europa che a cavallo del Ventesimo secolo e l’inizio del Ventunesimo secolo cercano di fare. L’autore problematizza questo discorso tra paura e coraggio della libertà di uscire dal totalitarismo a seconda che un paese l’abbia vissuto per un lungo periodo o per breve tempo. Moni Ovadia introduce il concetto di esilio per comprendere un’altra dimensione della libertà e del viaggio nella terra del pensiero ma anche nel viaggio nel deserto in cui i confini sono molto mobili. L’autore sviluppa tale discorso ricorrendo alla Bibbia e al dialogo di Abramo e il popolo ebreo con il Santo Benedetto (che è Dio per gli ebrei) che è sempre molto attento a dire che la “terra è mia”, e quindi affermando che la terra promessa non è la terra del nazionalismo (e della stabilità), ma questa terra promessa in realtà è la terra dello straniero, del pensiero, del viaggio, della libertà. Tale lettura del continuo viaggio lo ritroviamo nel Medioevo, sotto le diverse forme ed è comune all’intellettuale ebreo e dei “clerici vagantes”, ma anche in succes-sive epoche l’intellettuale ebreo vive l’esperienza della “glorificazione dell’esilio condiviso con altri popoli come gli armeni, i curdi, i palestinesi, e vi continua queste eredità del viaggio e del movimento”.The Round Table explores a number of features of the clerici vagantes, seen here not only as intellectuals but as an expression of a culture of openness to the outside and thus as a rejection of the closure that is nationalism and the homeland. Four authors develop the idea in their own ways. Fulvio Salimbeni defines and interprets the clerici vagantes as a medieval European phenomenon of intellectuals (university students and professors) whose travels encompassed many universities, giving rise to a new culture based on encounters be-tween the bearers of different vocations and developed by the discovery and synthesis of languages and cultures (Latin, Greek, Arabic and Hebrew). He emphasises the richness of the medieval movement, which was subsequently negated by the advent of modernity and distorted by the closure of nationalism and the exaltation of the homeland from the 17th century onwards. The author points to the possible revival of that spirit of openness in the present day through the movement around Europe and the world of students and teachers who foster dialogue (the Socrates and Erasmus programmes). Hassan Dalafi highlights the role of intellectuals in the Arab-Persian world up to the 14th century, in which students and teachers circulated among the madrassas and royal courts. In this capacity they educated new generations of intellectuals and the ruling classes at court with their refined disputationes. Alessandro Vitale points out that the mobility of thought requires an ability to be free, and thus to have acquired the courage of freedom. And to be what he was, the clericus vagans needed not only freedom but the capacity to live it to the full, which requires a courage some-times absent – freedom can become daunting, which is what happens when nationalism crystallises and institutionalises a fear of freedom. The author develops this argument in the context of eastern European countries as they stug The Round Table explores a number of features of the clerici vagantes, seen here not only as intellectuals but as an expression of a culture of openness to the outside and thus as a rejection of the closure that is nationalism and the homeland. Four authors develop the idea in their own ways. Fulvio Salimbeni defines and interprets the clerici vagantes as a medieval European phenomenon of intellectuals (uni-versity students and professors) whose travels encompassed many universities, giving rise to a new culture based on encounters between the bearers of different vocations and developed by the discovery and synthesis of languages and cultures (Latin, Greek, Arabic and Hebrew). He emphasises the richness of the medieval movement, which was subsequently negated by the advent of modernity and distorted by the closure of nationalism and the exaltation of the homeland from the 17th century onwards. The author points to the possible revival of that spirit of openness in the present day through the movement around Europe and the world of students and teachers who foster dialogue (the Socrates and Erasmus programmes). Hassan Dalafi highlights the role of intellectuals in the Arab-Persian world up to the 14th century, in which students and teachers circulated among the madrassas and royal courts. In this capacity they educated new generations of intellectuals and the ruling classes at court with their refined disputationes. Alessandro Vitale points out that the mobility of thought requires an ability to be free, and thus to have acquired the courage of freedom. And to be what he was, the clericus vagans needed not only freedom but the capacity to live it to the full, which requires a courage sometimes absent – freedom can become daunting, which is what happens when nationalism crystallises and institutionalises a fear of freedom. The author develops this argument in the context of eastern European countries as they struggled to emerge from decades of communist dictatorship at the turn of the century. The author posits the length of time spent under totalitarianism as a discriminating factor between the fear and courage of freedom. Moni Ovadia introduces the concept of exile to encompass another dimension of freedom and travel in the land of thought, also a journey into a desert whose borders are highly mobile. He develops these ideas by resorting to the Bible. In the dialogue of Abraham and the Jewish people with God, the latter is at pains to point out that the “land is mine” – an assertion that the promised land is not the land of nationalism (or stability), but is in fact the land of the foreigner, of thought, of travel, of freedom. Such an interpretation of continuous travel reappears in medieval times in various forms and is common to the Jewish intellectual and the clerici vagantes; but in subsequent periods Jewish intellectuals also experienced the “glorification of exile shared with other peoples, such as Armenians, Kurds and Palestinians, and this heritage of travel and movement continues”
Variations on the Author
No full text“Variations on the Author” discusses two of Eduardo Coutinho’s recent films (Um Dia na Vida, from 2010, and Últimas Conversas, posthumously released in 2015) and their contribution to the general question of documentary authorship. The director’s filmography is characterized by a consistent yet self-effacing form of authorial self-inscription: Coutinho often features as an interviewer that rather than express opinions propels discourses; an interviewer that is good at listening. This mode of self-inscription characterizes him as an author who is not expressive but who is nonetheless markedly present on the screen. In Um Dia na Vida, however, Coutinho is completely absent form the image, while Últimas Conversas, on the contrary, includes a confessional prologue that moves the director from the margins to the center of his films. This article examines the ways in which these works stand out in the filmography of a director who offers new insights into the notion of cinematic authorship
Moni Ovadia: teatro della morte, teatro della vita
No full textTutte le produzioni teatrali di Moni Ovadia evidenziano la sua intenzionalità sociale e culturale ma soprattutto contengono i diversi principi del suo fare teatro e l’esclusivo stile drammaturgico. Dopo avere assistito, nell’ ottobre del 2000, alle prove dello spettacolo Il Banchiere Errante, ho ritenuto opportuno intervistare l’attore Moni Ovadia per poter fare emergere proprio dalla drammaturgia di questo spettacolo gli elementi che ben visibilmente lo legano da una parte alla tradizione teatrale ebraica e a tutto il contesto socio-culturale, dall’altra ai principali registi del Novecento; emerge, dunque, da questa conversazione, l’idea di sperimentazione teatrale aperta a diverse contaminazioni, legate insieme dalla parola, dal racconto e dalla musica. L’universo ebraico e il teatro yiddish composto dalle storielle, le musiche ed i canti coesistono accanto ad una dimensione politica e ideologica che si ricollega direttamente a Brecht e a Kantor.Every theatrical production by Moni Ovadia highlights his social and cultural intentions, but above all his works display the diverse principals of his theatre and his exclusive dramatic style. In October 2000, after having attended the rehearsals for the Banker Errant, I decided it would be appropriate to interview Moni Ovadia in an attempt to bring out any elements of this play which would tie him both to the traditions of Jewish theatre and to the major directors of the twentieth century. From this conversation emerges the idea of theatrical experimentation open to varied contaminations which are brought together by words, stories and music. The Jewish universe and Yiddish theatre, with its tales, music and songs, coexist alongside a political and idealogical dimension directly linked to Brecht and Kantor
Patologia negli allevamenti avicoli in Guinea equatoriale.
No full textNella Guinea Equatoriale l' avicoltura costituisce un settore di notevole interesse economico-sociale in quanto i prodotti avicoli rappresentano una importante risorsa alimentare per la popolazione.
In diversi allevamenti sono stati effettuati controlli parassitologici, istologici e sierologici, dai quali è emersa la frequenza di malattie parassitarie, ma anche di malattie infettive come la Leucosi, la malattia di Gumboro (IBA) e la Pseudopeste aviare (NDV)
MoNi/γ-Al2O3催化剂的制备及其催化乙酸临氢酯化反应性能
No full textMoNi/gamma-Al2O3 catalysts were prepared by the impregnation method. The catalyst samples were characterized by XRD and TPR. The effects of Mo promoter content and the catalyst reducing temperature Oil hydrotreatment activity of the catalyst were studied under 200 degrees C and 3 MPa hydrogen pressure using acetic acid as the model compound. The XRD results indicate that the addition of Mo promoter is beneficial to the uniformity of nickel species on the catalyst and decreases the Interaction between nickel species and the support Which results in the decrease the of NiAl2O4 spinel formation. The addition of Mo promoter also decreases the reducing temperature of the catalyst. After the catalyst of 0.06 MoNi/gamma-Al2O3 being reduced Under the atmosphere of H-2/N-2(5/95, V/V), nickel oxide was reduced to Ni-0. The reaction was promoted obviously upon the addition of the MoNi/gamma-Al2O3 catalyst reduced at 600 degrees C. The Mo-modified Ni/gamma-Al2O3 catalyst reduced at 600 degrees C displayed the highest activity during the reaction, the conversion of acetic acid reached the highest point of 33.2%. The products included ethyl acetate and water
Exploring Emptiness: An Investigation of MA and MU in My Sonic Composition Practice
No full textThe commentary investigates Japanese aesthetics of space, silence and emptiness - ma and mu - that informed my compositional practice during the research period 2012 - 2015. The portfolio comprises text compositions and sound installations in which forms of micro events and sustained events are employed. Throughout, the emphasis is on my personal engagement with, and manifestation of emptiness that concerns a particular model of listening and perception.
Chapter 1 discusses six primary research areas: ma and mu, material, text, form, listening and perception. Firstly, I introduce ma and mu by examining noh culture and Zeami's teaching of senu hima (where there is no-action) in the context of my personal approaches to music. The following subjects are then used to contextualise my PhD practice by means of examples from various composers and visual artists. Here, these particular and enigmatic concepts are explored through Japanese art as well as Western contemporary works by Alvin Lucier, Eliane Radigue and those of the Wandelweiser collective.
Part 2 provides contextual commentaries on selected compositions from the portfolio that mostly articulate my aesthetics in relation to the topics covered in Chapter 1. koso koso addresses my methodologies to investigate the essence of senu hima, followed by treow that discusses my approach to materials and the importance of space. I move on to grade two and grade two extended in order to examine text scores, and then, look into Espèces d'espaces 03 and 04 as examples of musical forms that I employ.
Finally, listening and perception are investigated through the compositions gnome and con.de.structuring. Throughout, I describe how my works explore emptiness as a result of my particular emphasis on listening over composing
Upgrading of the liquid fuel from fast pyrolysis of biomass over MoNi/[gamma]-Al2O3 catalysts
No full textThe hydrotreatment of bio-oil, which obtained from fast pyrolysis of pine sawdust, was investigated over MoNi/[gamma]-Al2O3 catalyst under mild conditions (373Â K, 3Â MPa hydrogen pressure). Acetic acid was taken as a model compound to investigate the effects of Mo promoter contents and reducing temperatures of catalysts on the catalysts activity under the condition of 473Â K and 3Â MPa hydrogen pressure. X-ray diffraction and temperature programmed reduction showed that the addition of Mo promoter benefited the uniformity of nickel species and inhibited the formation of NiAl2O4 spinel in the catalysts. The GC spectrum of liquid products showed the mechanism of the model reaction. The maximum conversion of acetic acid (33.20%) was attained over 0.06MoNi/[gamma]-Al2O3 catalysts being reduced at 873Â K. This catalyst was chosen for the upgrading of raw bio-oil. After the upgrading process, the pH value of the bio-oil increased from 2.33 to 2.77. The water content increased from 35.52Â wt.% to 41.55Â wt.% and the gross calorific value increased from 13.96Â MJ/kg to 14.17Â MJ/kg. The hydrogen content in the bio-oil increased from 6.25Â wt.% to 6.95Â wt.%. The product properties of the upgraded bio-oil, particularly the hydrogen content and the acidity were considerably improved. The results of gas chromatography-mass spectrometry analysis showed that both hydrotreatment and esterification had happened over 0.06MoNi/[gamma]-Al2O3 (873) catalyst during the upgrading process.Upgrading Fast pyrolysis Bio-oil Esterification Hydrotreatment MoNi/[gamma]-Al2O3 catalyst
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