18 research outputs found
ERIT - A Collection of Efficient and Reliable Intersection Tests
No full textWe describe ERIT, a collection of C routines for efficiently and reliably handling intersection queries between pairs of primitive objects in 3D. ERIT supports intersection queries between the following pairs of primitives: triangle/line-segment, triangle/triangle, sphere/linesegment, sphere/triangle, cylinder/line-segment, cylinder/triangle, cylinder/sphere, cone/linesegment, cone/triangle, toroid/line-segment, toroid/triangle, and sphere/sphere. All intersection routines are based on standard `epsilon-based' floating-point arithmetic. Practical tests have proved that ERIT's routines are efficient and reliable, and we provide performance statistics for three widely-used hardware platforms. The source code for ERIT is available from the author. 1 Introduction 1.1 Motivation and Related Work Checking whether two primitives (e.g., two triangles) intersect in three dimensions (3D) is common in graphics. An implementation should be efficient and reliable. Handling all degenerate cases --..
PENINGKATAN PENGETAHUAN DAN SIKAP MASYARAKAT KELURAHAN ARO IV KORONG KOTA SOLOK TENTANG KEKERASAN TERHADAP PEREMPUAN DAN ANAK MELALUI PENYULUHAN
No full textFenomena kekerasan terhadap perempuan dan anak telah mengalami peningkatan yang cukup tinggi, Kementerian Pemberdayaan Perempuan dan Perlindungan Anak (Kemen PPPA).Beberapa faktor yang menyebabkan hal ini terjadi diantaranya adalah rendahnya pengetahuan dan pemahaman masyarakat, kurangnya perhatian dan kepedulian tokoh-tokoh masyarakat dan Pemerintah, serta rendahnya akses masyarakat terhadap informasi terkait kekerasan. Menyikapi persoalan tersebut, penulis melakukan penyuluhan tentang berbagai aspek terkait kekerasan terhadap perempuan dan anak kepada masyarakat Kelurahan Aro IV Korong Kota Solok. Kegiatan penyuluhan ini diikuti oleh perempuan dan laki-laki yang mewakili berbagai kelompok masyarakat. Materi yang disampaikan berkaitan dengan kekerasan terhadap perempuan dan anak, perlindungan hukum, budaya yang menyebabkan kekerasan terhadap perempuan dan anak, dampak serta peran tokoh masyarakat dan Pemerintah Nagari dalam pencegahan kekerasan terhadap perempuan dan anak. Hasil penyuluhan menunjukkan bahwa pengetahuan dan pemahaman masyarakat tentang kekerasan terhadap perempuan dan anak semakin baik, namun belum utuh. Masyarakat masih menganggap bentuk kekerasan adalah dalam bentuk luka fisik. Padahal ada bentuk kekerasan lain seperti kekerasan yang bersifat psikologis. Sikap masyarakat juga semakin baik karena tidak lagi menganggap kekerasan terhadap perempuan sebagai aib yang harus ditutupi. Masyarakat juga sudah paham tindakan yang harus dilakukan apabila terjadi kekerasan. Di samping itu, mereka juga merasa perlu adanya lembaga khusus di kelurahan untuk memudahkan akses penanganan kekerasan. Berdasarkan hasil kegiatan penyuluhan ini, memperlihatkan adanya peningkatan pengetahuan, sikap yang baik, tindakan yang tepat oleh masyarakat dalam upaya mencegah dan menangani masalah kekerasan terhadap perempuan dan anak di Nagari tersebu
Churchill's Epistle to William Hogarth, Esq. re-versified. [electronic resource] : With notes Ut Pictura, Poesis erit; Hor. The Cap becomes thee well; so wear it.
No full textA reprint of Chruchill's poem with satirical lines by an unknown author inserted in italics.Electronic reproduction.English Short Title Catalog,Reproduction of original from Harvard University Houghton Library
Question Utrum universale nihil sit aut posterius suis singularibus of the Collectanea de anima preserved in MS. BJ 2118
No full textPresented paper contains the critical edition of the question Utrum universal nihil sit aut posterius suis singularibus of the Collectanea de anima preserved in MS. BJ 2118. Collectanea de anima is a provisional title of the collection of 6 questions dealing with the problem of the soul, composed in Krakow in the 2nd half of the 15th century. This manual has a heterogenic character, since every question differs from the others regarding its form, multidimensionality of undertaken issues and the degree of doctrinal independence. Surely, the 3rd question edited here (precisely its part that has been preserved till today, i.e. the introduction and first passage of articulus 1) is not too original work and does not include any remarkable statements. But yet, it is an important testimony of work of compilers, that nowadays only uncommonly is a subject of studies. The edited text in general is doctrinally dependent: first of all, it is based on the works by Thomas Aquinas, Albert the Great and Alexander Bonini of Alexandria (the author explicitly quotes these sources), but also on treatises by Heymericus of Campo and Pseudo-Aquinas (their works are not induced by the author). Concerning the substance of the edited question, the most interesting and “original” is a kind of ignorance of the historical background of the problem of universals and the occurrence of quite numerous mistakes. Mostly they can be easily explained, since they often arise from improper decipheration of abbreviation, overinterpretation or basing on a corrupted source. The accumulated mistakes lead the author to draw his own (singular) conclusions, that all testify the correctness of the Aristotle’s sentence: Parvus error in principio maximus erit in fine
La nouvelle et la que?te de la v?erit?e : Marguerite de Navarre et Boccace = The nouvella and the quest for truth : Marguerite de Navarre and Boccaccio
No full textMarguerite de Navarre wrote her collection of stories, L\u27Heptameron, following the model of Boccaccio\u27s Decameron. The format is therefore the same in the two works: a group of storytellers recount tales within the context of a frame narrative. The themes are typical of the genre: the relationship between men and women, the tricks that husbands and wives play on each other, and the corruption and hypocrisy of the clerics. What distinguishes the work of Marguerite de Navarre from that of the Italian author, is that she includes long dialogues among her storytellers at the end of each novella. These dialogues reflect her desire to analyze, in more depth, the many topics treated in the stories and thus push her work beyond the simple telling of a story to entertain the readers. One consequence of this desire is a quest for tru th in the many varied circumstances of life. For Marguerite, this also in part autobiographical, since she draws from her personal experience of sincerity in marriage and a religious belief that goes beyond appearances. My thesis follows Marguerite\u27s quest through the conversations among her ?devisants? or storytellers, at the end of each novella. Her choice of the novella, a genre which is traditionally linked to realism, shows Marguerite?s preference for a truth that grows out of everyday situations. In fact, she emphasizes this by insisting her storytellers recount only those stories that are true and verifiable. Through her characters, the author reflects, then, on an important problem of her time: the need for personal sincerity and religious faith during a period of intellectual and spiritual crisis. This first is important in a world where arranged marriages and double standards were ingrained in the very structure of society. The second is important because the Church was under attack for the hypocrisy of those who, instead of honestly serving it, were driven by sexual passions and wordily desires. What Marguerite advocates in both instances is honesty and being true to oneself, rather than an outward show
New information technology and unemployment. Notes on a debate. Social Change and Technology in Europe Information Bulletin No. 2, December 1981
No full textAustin also must be remembered. The Augustinian legacy in Milton's work
No full textWhen I started working on this project, with a limited knowledge of Augustine, but determined to spot his presence in Miltonâs poetry, I was little aware of the intricacy of the relationship between the two authors. At this stage of my research, I do subscribe to Savoyeâs opinion, that this relationship is pervasive. However, one could safely add, it is as pervasive as it is hidden, primarily because of changed cultural paradigms, so that Miltonâs references are no longer familiar to the reader.
As I have pointed out in my presentation of the state of the art, these articulations are hardly made explicit in Miltonâs Oeuvre and also in critical literature they are hardly brought to the surface. My objective has been to make them a little more visible.
I have started my own process of discovery from the works where Milton more openly (but not completely) acknowledges his Augustinian sources, although arguably mediated. As concerns Samson Agonistes, I have presented a reading through Augustinian lenses. I am by no means claiming that mine is the best of all possible readings, but through those lenses I have been able to see a coherence, in Miltonâs dramatic poem, that is not generally recognized.
On the other hand, I thoroughly agree that âone cannot simply take any English poet and turn the post-structuralist critical machine loose on him or her in good faithâ. In particular, I am aware that I have read Miltonâs works against the current critical grain which, with a powerful turn impressed by Empsonâs Miltonâs God, is continually surfacing Miltonâs idiosyncrasies in order to cancel the received picture of a Christian author. Rather, I agree with Cirillo that Miltonâs perspective is that of âa professed Christian poet whose Christian consciousness, no matter how heterodox, colored virtually everything he wrote.â.We may ask, echoing Febvre on Rabelais, âMais de quel christianisme? In accordance with very traditional, even traditionalist Milton Criticism, I think it can safely be stated that Milton is a post-Reformation religious author, and one whose endeavour to âjustify the ways of God to menâ had to come to terms with the difficult task to find signs of providential history in the aftermath of a civil war and in the adverse context of the Restoration. His last published poems deal with this problem in different terms. As readers, we can come to different conclusions as to the texts. Behind them there is the man, âest abyssus humanae conscientiae,â in front of which, after Augustine, I can only say: "nescio"
Ciceronas apie vertimą. Ką mums atskleidžia žodžių reikšmės | Cicero about Translation: Exploring the Meaning of Words
No full textThe author of the article reveals Cicero’s attitude towards translation, exploring some passages from his rhetorical and philosophical treatises which deal with translation from Greek to Latin, and paying most attention to the usage of words with the meaning “translate, translator”.To conclude, the regular Latin verb for “to translate” (con)vertere in Cicero’s usage implies neither the accuracy or literalism of translation. For a close literal translation he uses interpretari or such expressions as ad verbum (verbum de verbo verbum e verbo, ad verbum) exprimere, verbum pro verbo reddere. The verbs exprimere, explicare, reddere are used more or less metaphorically to express various aspects of translation from Greek, which includes also a free interpretation of the original and borrowing some elements from the original. According to our observations, Fin. I. 7 is the only case in Cicero’s extant scripts, as well as the first in Latin literature, when the verb transferre, while meaning “to transfer, to borrow, to use in context” comes closest to vertere. By contrast, the authors of I–II AD, such as Seneca, Pliny the Elder and the Younger, Quintilian use the word transferre with the meaning of translation quite regularly.We argue that when Cicero calls himself not interpres, sed orator, he tries to indicate first of all not the closeness or freedom of translation, but rather the rhetorical power of his text. He is not afraid to use a word in not a very common sense, or two words for one in the original, or to create a new one if necessary, which may seem too bold for the interpretes indiserti not so skilled and well-trained in rhetorics. Cicero approached his work of translation without any preconceived rules, and the main standard referred to is his own taste based on the ruling principle of rhetorics – decorum, aptum, prepon – i.e. appropriateness. Cicero, as a translator as well as an orator, matches every word, rhetorical figure and phrase to the style, conception and situation of the work in order to express most effectively vim orationis. In other words, converti ut orator means converti optime.Yet more, to translate as orator means to convey to the reader the original function of the source text and to make it act in the new cultural context of the translation language. In the case of De optimo genere oratorum, the Latin translation of the Demosthenes’ and Aeschines’ orations must become a weapon in Cicero’s polemics with the Neoatticists and persuade the Roman audience to value critically their limited eloquence. A really good translation, on the one hand, enables the author of the source text to speak throught it (Aeschinem ipsum Latine dicentem audiamus; Opt. gen. 23), on the other, such a translation manages to displace the original work: to learn the Attic rhetoric, Roman youths will be able to turn to the Latin translation made by Cicero, which must become a standard for the other Roman orators (erit regula, ad quam eorum dirigantur orationes qui Attice volent dicere; Opt. gen. 23)
"Joining the End to the Beginning" Divine Providence and the Interpretation of Scripture in the Teaching of Irenaeus, Bishop of Lyons
No full textIn this dissertation, the author argues that Irenaeus, Bishop of Lyons in the second century, reads the scriptures as the living proclamation of the Creator by which he creates and forms human flesh and blood. The scriptural narrative originates in God’s creation of all things ex nihilo and traces the movement of humanity toward its eschatological perfection in the incarnate, crucified, and risen Christ. Thus, the author argues that, for Irenaeus, the scriptures are as anthropological as they are theological. The biblical narrative possesses a continuity that is rooted in the substance of the human body. The very body that was created out of the dust in Adam, preserved from the flood in Noah, catechized by the law in Abraham and Moses, and became accustomed to the Spirit in the prophets is assumed by the Son of God from the Virgin Mary, crucified on the tree of the cross, and raised from the grave. The author maintains that Irenaeus views the scriptures as a single narrative describing precisely that flesh and blood given at the eucharistic altar in the fellowship of the church. Irenaeus reads the scriptures, not only in an intimate relationship with the creation of all things in the beginning and their recapitulation in Christ, but also in accord with an ecclesial dimension. The biblical narrative describes the identity of the baptized, who are joined to the body of Jesus through the baptismal and eucharistic life of the church. From this perspective, the author insists that the meaning of the scriptures, for the second century bishop, is not merely rational, moral or mystical, but truly ontological
