196,737 research outputs found
montesi/MeltMigrator 1.1.0
No full text<p>MATLAB codes that simulate melt migration out of a planetary mantle according to a simplified 3-step process described in Montési <em>et al.</em> (2011). The code itself is described at length in Bai <em>et al.</em> (2016)</p>
<p>MeltMigrator is based on MATLAB and functions for examples with Matlab2015b. It uses the fsolve function, which is available with MATLAB's optimization toolbox. In version 1.0.0, MeltMigrator assumes the availability of a mantle flow and temperature model build with COMSOL Multiphysics and was tested with version 5.0 and 5.1.</p>
<p>You should modify <strong>SetParameters.m</strong> to enter your preferred parameters and model descriptions</p>
<p>Cartoon diagram describing the three steps of melt migration used by MeltMigrator. See also Gregg <em>et al.</em> (2012) for a slightly different version of the diagram.
</p>
<p>New in version 1.1.0:</p>
<ul>
<li>The input model no longer need to be COMSOL. You can choose instead to use a ASCII table containing the x,y,z positions and associated temperature and upward velocity.</li>
<li>all calls to fsolve have been replaced by calls to fzero, which does not require a custom toolbox.</li>
</ul>
<p>References:</p>
<ul>
<li>Montési, L.G.J., M.D. Behn, L.B. Hebert, J. Lin, and J.L, Barry, (2011), The importance of plate-driven flow in generating crustal variations along the Southwest Indian Ridge 10°-16°E, Journal of Geophysical Research, 116, B10102, <a href="http://dx.doi.org/10.1029/2011JB008259">doi:10.1029/2011JB008259</a></li>
<li>Bai, H., Montési, L. G. J. and Behn, M. D. (2016), MeltMigrator: A MATLAB-based software for modeling three-dimensional melt migration and crustal thickness variations at mid-ocean ridges following a rules-based approach. Geochem. Geophys. Geosyst.. Accepted Author Manuscript. <a href="http://dx.doi.org/10.1002/2016GC006686">doi:10.1002/2016GC006686</a></li>
<li>Gregg, P.M., L.B. Hebert, L.G.J. Montési, and R.F. Katz, (2012), Geodynamic models of melt generation and extraction at mid-ocean ridges, Oceanography, 25(1): 78-88, <a href="http://dx.doi.org/10.5670/oceanog.2012.05">doi:10.5670/oceanog.2012.05</a></li>
</ul>
A comparative analysis of different business ethics in the perspective of the Common Good
No full textThe paper concerns the connection between different tipologies of business ethics (kantian, utilitarian, aristotelic) and the alternative vision of economic development, company’s organizational and managerial context together with interest in Common Good more or less associated to profit to which they have given rise. In this comparison virtue ethics stands out for its capacity of creating, specially through the business virtue of generosity, social capital so precious to economic development at every level, for its capability of increasing people’s well-being, and for its capacity to make the production of relational goods (among which Common Good), on which people’s happiness depends, easier. Gift’s paradigm recovery can also be helpful to prevent other financial and economic crisis like the actual one which has had, like less striking but deepest cause, the triumph of avarice’s vice on the virtues of giving (generosity and justice).Business Ethics, Gift’s Economy, Generosity, Charity, Mercy, Social Capital, Relational Goods, Common Good
Saint Teresa of Avila: spiritual Greatness and Influence of her female Mastership on Church and Society
No full textThis interdisciplinary paper (economics and philosophy) conceives charism like a spiritual force which can innovate Church, society and even economic systems. Many studies (Zamagni, Bruni, Todeschini, etc.) have already found in the institutions created by some charismatic figures of western catholic monachism (St.Francis of Assisi and St.Benedict of Norcia) the fundamentals of the birth of capitalism. In this same interpretative frame the role of female monachism to the development of Church and society has been investigated in this paper, starting from Saint Teresa of Avila who bravely reformed the monastic Carmelitans’ Order. The New Rule of Carmelo, inspired to poverty and purity, and the correlated foundation of the first monastery of St.Joseph (and of many others too), in addition to her admirable example of female emancipation and freedom very unusual at that time (and still valid for its exemplariness in the present), is the institutional precipitate of Saint Teresa’s charism and of her attitude to “thinking in a great manner”, though women at that time did not have power, were not in the ecclesiastic hierarchy and were banished to non apostolic duties. She can be rightly considered, as this paper shows, a “charismatic” person, perfectly responding to the requisites on which a Charismatic can be identified (Bruni and Smerilli). And, moreover, the innovative context of the monastery created by Saint Teresa of Avila was based on a female symbolic order (centrality of female authority based on trustful relations among women both essential for its foundation and functioning and on a female model of governance of the monastery which was very different from the management of other male monastic institutions).
Other aspects can be further developed from a spiritualistic and philosophical point of view.
Teresa d’Avila began her spiritual journey knowing the common social weakness concerning all women. In spite of this, through her mystical experience that emerged in the writing and through the foundation of the barefoot Carmelite order, she was able to transform the element of weakness into an example of innovative strength for all monasticism (Macola, Muraro, Sartori). Teresa’s intention was to find a rigorous method of perfection that took place in solitude, but shared with other nuns. Teresa D’Avila’s mystic experience did not concentrate upon martyrdom or the mortification of the body, but found its central point in a complete link between the inner life of the individual nun and life experienced together with her co-sisters, expressing the complementary character between Martha and Maria (active and contemplative life). Saint Teresa coined the double metaphor of the interior Castle and the exterior Castle. The interior Castle is the beautiful space within everyone, the dwelling where many rooms need to be lived in to understand, in depth, the stepping away from our personal will and to welcome the Truth that is the will of God (Sartori). In this way the subjectivity of the woman also acquires the possibility of saying an authoritative word, as a linguistic mediation between God’s Truth and the humanity of his existence. But in order to be able to perform perfectly God’s will, word and action need to be united, with a subjective commitment carried out together with other nuns. In this way people can also enter the dimension of the exterior Castle, which is the physical place of personal relations and therefore the convent, where it is possible to develop fully the path to perfection
S. Teresa d’Avila: grandezza spirituale ed influenza sulla Chiesa e sulla società
No full textL’articolo intende illustrare il ruolo che la spiritualità (principio “mariano”), nella sua continua dialettica di pungolamento e di rinnovamento della religione (principio “petrino”), può giocare non solo sul versante teologico e morale, ma anche in campo sociale ed economico. Questo implica concepire i “carismi” (ovvero “i grandi doni dello spirito” elargiti sia a laici che a religiosi) come una forza intangibile che innova la Chiesa e le sue organizzazioni, la società e perfino i sistemi economici. In questa cornice interpretativa si inscrive il tentativo, effettuato nell’articolo, di mettere in luce la capacità di S. Teresa d’Avila di aver apportato un radicale cambiamento istituzionale nella Chiesa pur non avendo Potere o non contando nelle gerarchie ecclesiastiche (con la creazione dell’Ordine delle Carmelitane Scalze e la fondazione dei relativi conventi, la cui governance aveva un marcato connotato di genere), senza però essersi condannata, nella sua radicale critica all’establishment, ad una dimensione di separatezza, intransigenza, insignificanza sociale. I carismi, con la loro carica rivoluzionaria, fanno infatti evolvere le istituzioni, che se da un lato recepiscono l’innovazione metabolizzandola con elevata gradualità e prudenza, dall’altro ne consentono, una volta assorbito lo shock, il dispiegamento su larga scala.
S. Teresa d’Avila ha rappresentato inoltre una ventata di novità nella società del tempo come esempio magistrale di libertà e grandezza femminile veramente inusuale per l’epoca, dato il pesante vincolo costituito dall’essere donna che sospingeva allora il genere femminile verso due sole alternative di vita: o il matrimonio o la vita religiosa (ambito in cui era comunque precluso alle donne l’apostolato e lo studio della teologia). Alla luce dell’arretrato contesto sociale in cui si muoveva, è ancor più stupefacente S.Teresa d'Avila che sia stata riconosciuta Dottore della Chiesa in virtù della sua squisitezza teologica e del suo alacre operato che risentiva dell'atmosfera retriva del tempo.
Di S. Teresa d’Avila colpisce l’amore per la libertà femminile, la grandezza dei suoi inseparabili desideri (sul piano individuale quello di volersi avviare, senza mediazioni maschili tra lei ed il divino, lungo un cammino di perfezione e sul piano sociale quello di voler fondare una nuova istituzione che potesse agevolare al meglio tale evoluzione spirituale), la capacità di averli realizzati (essendo una mistica sui generis che non scindeva la vita pratica dalla vita contemplativa ed essendo riuscita concretamente a fondare un Nuovo Ordine monastico rispondente ai suoi ideali), il coraggio e la forza (virtù “cavalleresche” maschili), la tenacia e la pazienza (virtù “femminili”) profuse in queste imprese, la capacità di raccontare la sua vita con una sorprendente freschezza e modernità di stile.
L’articolo mostra anche che il rinnovamento propugnato dalle donne carismatiche risente, nei suoi risvolti istituzionali, della differenza di genere di cui esse sono portatrici, plasmando, secondo una misura femminile, il contesto organizzativo che intende rimodellare. In tal senso i fattori di differenziazione dell'Ordine delle Carmelitane Scalze con altri ordini monastici maschili ascetici dell'epoca sono passati in rassegna insieme a tutti gli elementi di governance dei conventi che ne hanno fatto delle istituzioni così durature nel tempo
Mormotus montesi
No full textMormotus montesi (Bolívar, 1886) Material examined. Liberia, Lofa County, Wologizi Mts., Base Camp Forest (611m) 20.XI-1.XII.2017 (MV Light Trap), M. Aristophanous, S. Safian, G. Simonics, L. Smith (1♀); Côte d’Ivoire, Abidjan, Banco Forest (Banco PN) (39-48m) 5°23’03.8”N, 4°03’11.2”W (MV Light Trap) 21-30.IV.2017, A. Aristophanous, M. Aristophanous, M. Geiser, P. Moretto (3♂, 2♀); Côte d’Ivoire, Abidjan, Banco Forest (Banco PN) (39-48m) 5°23’03.8”N, 4°03’11.2”W (gen. coll.) 21.IV-1.V.2017, A. Aristophanous, M. Aristophanous, M. Geiser, P. Moretto (3♀) (ANHRT); Côte d’Ivoire, Biémasso (441m) 7.VII.2014 (light), P. Moretto (2♀); Côte d’Ivoire, Taï National Park, Res. Station 13- 21.III.2017 (light), B. Massa (5♀); Ghana, Aburi VI.1984 (1♂), XI.1984 (1♀), P. Butti; Central African Republic, Dzanga-Ndoki National Park, Ndoki camp 1, 20-23.II.2012 (light), P. Moretto (1♀) (BMPC). Distribution. Previously known from Guinea, Cameroon, Equatorial Guinea (Fernando Poo), and Democratic Republic of Congo (Naskrecki 2008), here recorded also from Liberia, Côte d’Ivoire, Ghana and Central African Republic.Published as part of Massa, Bruno, 2021, Orthoptera Tettigoniidae as indicators of biodiversity hotspots in the Guinean Forests of Central and West Tropical Africa, pp. 401-458 in Zootaxa 4974 (3) on page 421, DOI: 10.11646/zootaxa.4974.3.1, http://zenodo.org/record/477815
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