1,722,365 research outputs found
Adaptive Control of Milling Forces under Fractional Order Holds
No full textThis paper introduces a novel discrete-time modelreference based control of the tool-work-piece interaction force in a milling process. The novelty of the scheme relies on the use of a fractional order hold (FROH) instead of a traditional zero order hold (ZOH) used in the manufacturing literature to obtain a discrete-time model of the continuous system. The additional degree of freedom introduced by the FROH through its correcting gain allows the designer to improve the closed-loop behavior of the time-varying unknown system by an adequate choice of its value. Simulation examples showing the influence of the correcting gain in the closed-loop response are presented and compared
Discrete-time Model Reference Control of Milling Forces under Fractional Order Holds. Part II: Extensions to Adaptive Control
No full textThis paper introduces a novel discrete-time model-reference based control of the tool-work-piece interaction force in a milling process. The novelty of the scheme relies on the use of a fractional order hold (FROH) instead of a traditional zero order hold (ZOH) used in the manufacturing literature to obtain a discrete-time model of the continuous system. The additional degree of freedom introduced by the FROH through its correcting gain allows the designer to improve the closed-loop behavior of the time-varying unknown system by an adequate choice of its value. Simulation examples showing the influence of the correcting gain in the closed-loop response are presented and compared
Optimización del control de temperatura en dispositivo vaginal mediante integración de cámara y algoritmos de inteligencia artificial
No full textMartin Rodriguez, Luis; director de proyecto: Rodríguez Lastra, Jesús2024-2025Grado en Ingeniería BiomédicaEscuela de Ingeniería, Arquitectura y Diseñ
Fomento del pensamiento computacional en 1º de ESO.: programación por bloques
No full textFernandez Rodriguez, Luis Amadeo; director de proyecto: Herrero Lastra, Ángel Carlos2023-2024Máster Universitario en Profesorado de Educación Secundaria Obligatoria y Bachillerato, Formación Profesional y Enseñanza de IdiomasFacultad de Ciencias de la Educació
Daily Reflections (Meditations) on the Scriptures from the Roman Catholic Lectionary.
No full textFor people of the 21st century, and especially for people born and raised in a country ruled by democracy, the very notion of nobility as a social class is quite foreign. So the fact that Aloysius was born into a noble family and was heir to the family title of nobility may not mean to us as much as the fact that he was born into a wealthy and influential family. Wealth and clout we do understand. Why, then, would a young man give up that wealth and influence? There may not be a valid answer to that question, because "Why?" is a head question, while Aloysius' answer came from the heart, and we cannot quite address head questions with heart answers.|His answer addressed a deeper heart question: "What, then, will one gain by winning the whole world and forfeiting one's soul?" [Mt. 16:26] He really had it made by being the heir to the title of Marquis of Castiglione. He did not even have to enter the race to come ahead. Yet the gospel question kept hounding him. A question that in contemporary and non-scriptural form was answered by author Ann Quindlen in her commencement address at Villanova University, when she recalled the words sent to her by her father on a postcard: "If you win the rat race, you are still a rat." In that light, wealth and clout lose their tantalizing attraction.|Today's gospel, then, is most pertinent: "How hard it is for those who have riches to enter the kingdom of God!" It sounded astonishing to the Apostles and it still sounds hard to us. Is something wrong with being rich? After all, the Patriarchs are portrayed as being immensely rich and their very wealth was seen as a sign of God's blessing. No, there is nothing wrong with possessing riches -and riches include our personal giftedness- but rather in being possessed by them, in allowing the tail to wag the dog. The more wealth and influence we can count on to sustain our sense of self-sufficiency, the harder it is for us to recognize and own our radical self-insufficiency before God. That is why it is so "hard for those who have riches to enter the kingdom of God." The Patriarchs did recognize and own before God their self-insufficiency and, in the midst of their wealth, they remained anawim. So did Aloysius Gonzaga, the heir to the house of Castiglione
Daily Reflections (Meditations) on the Scriptures from the Roman Catholic Lectionary.
No full textThe vague they at the beginning of the gospel reading is clarified at the end of the passage, as the Pharisees took counsel with the Herodians. It looks like the Herodians were not present in the synagogue, since the Pharisees had to go out to take counsel with them. These they are asked a question: Is it permitted to do good on the Sabbath...? But they remained silent. Their silence is surprising, since they had confronted Jesus in the past, and so it smacks of passive aggressiveness. Their real reaction, their anger, explodes at the end of the episode, as they take counsel to put Jesus to death.|Is it permitted...? Permitted speaks of norms and rules. In yesterday's gospel reading Jesus asserted that rules (Sabbath) are for people, not people for the rules (Sabbath). For one thing, they themselves would on the Sabbath untie an ox to water it and would pull a sheep from a well.|Rules have the potential of bringing out two opposite reactions:|(a) Absolute absolutism: all rules are absolutes. The Sabbath is the Sabbath. No exceptions, no ifs or buts.|(b) Absolute relativism: no rule deserves being taken seriously. A German Jesuit friend once told me a story meant to illustrate precisely this attitude: a British dad has taken his son to the train station to send him to college and, before the son boards the train, his dad gives him one last piece of advice: Never ride a principle to death... not even this one. Absolute relativism.|Norms/rules are simply creatures, they are not God. In the Spiritual Exercises of St. Ignatius of Loyola we are offered guidelines for the use of creatures: use them to the extent that they help you to achieve the purpose for which we were created and abstain from using them to the extent that they hinder you from achieving that purpose. That is an appropriate guideline.|God is the only real absolute. Our articulations of God's will are not such
Daily Reflections (Meditations) on the Scriptures from the Roman Catholic Lectionary.
No full textBoth the first and the second reading of today point to the gospel reading, albeit in different ways. In the first reading the people's longing for water prepares us to hear the Samaritan woman's longing for a water that would spare her the need to keep returning to the well. In the second reading Paul's words while we were still sinners provide a setting for Jesus' engaging the woman in conversation while she was still a sinner. The gospel reading itself offers us several lessons, but I will focus only on two of them.|The first lesson is that sin can blind us to the recognition of our sins. The woman seems to have gone about her daily chores oblivious of the moral predicament of her life, yet perhaps not so totally oblivious. Women in that region went to draw water in the cool of the morning, yet here she is, coming to draw water about noon in the heat of the day. Was she avoiding the gossip of other women coming to the same well? Regardless, her conversation with Jesus reveals no awareness of her morally wrong situation. Sin can blind us and this can happen also to good people. King David is presented to us as a man after God's own heart [1 Sam. 13: 14], yet it took the voice of the prophet Nathan, and even then talking to him in a circuitous way, to reveal to David his double sin of adultery and murder. It took the voice of Jesus to reveal to the woman the sinful situation of her living. Sin can blind us.|The second lesson comes from the town folks, who first come to Jesus after hearing the woman's story of her encounter with him. They invited Jesus to stay with them and he indeed stayed there two days. Their interaction with him during those days led them to say to the woman: we no longer believe because of your word, for we have heard for ourselves... We ourselves may have been led to the Lord initially by someone else's words and this can be a promising beginning. But in the last analysis our believing will need to rest on a personal experience of the Lord. We have today an abundance –superabundance?– of words about Jesus. What we need, more than words, is the testimony of believers, who know the Lord from more than just hearsay
Daily Reflections (Meditations) on the Scriptures from the Roman Catholic Lectionary.
No full textIn today's gospel reading the risen Jesus tells his disciples: Peace I leave with you; my peace is my gift to you. Is this the same Jesus, who had earlier said: Do not think that I have come to bring peace upon the earth. I have come to bring not peace, but the sword [Mt. 10: 34]? A superficial reader might have the impression that Jesus is talking "out of both sides of his mouth," but we are not called to be superficial readers. I personally think that the apparent conflict has its roots in our uncritical understanding of what that peace is, an understanding (misunderstanding) that is quite common in our "world". Yet Jesus clarifies the above promise of peace with the words: Not as the world gives do I give it to you.|When we think of peace, we spontaneously think of absence of tension and this is perhaps the type of "peace" that a piece of furniture could be said to have: a static peace, the "peace" that ultimately one can find totally in a cemetery. No tensions there. It so happens, however, that God is not God of the dead, but of the living [Mk. 12: 27]. We need to think outside our spontaneous box of static peace.|If we turn on a well-tuned car engine and raise the hood, we can see and hear the purring of very powerful forces in a balanced tension, in a dynamic peace that will give us a "peaceful" ride. We too experience in our lives two opposite forces: a pull toward God and a pull toward self. When these two pulls are in a balanced tension, we experience a dynamic peace. When no tension is experienced, it will be because one of the pulls has ceased to be active and we are dragged by the other pull without any resistance or tension. We know quite well that the pull toward self will never cease to be active, so a lack of balanced tension can tell us that the pull toward God has ceased to be active.|The purpose of intentional spiritual living and of prayer is not to eliminate tension and lull us into a static peace, but to keep the two pulls in balance and allow us to live in dynamic peace. The Lord offers us a dynamic peace, which the world cannot give
Daily Reflections (Meditations) on the Scriptures from the Roman Catholic Lectionary.
No full textIt is simply hard to comprehend the event of the Lord's passion and death by itself, since it is part of the one Christ event of passion-death-resurrection. But in our attempt to grasp its depth and meaning, to the extent that we can come to grasp it, we need to go to Gethsemane, since from Jesus' angle everything flows from there.|At Gethsemane Jesus clearly expresses his reluctance to enter what he can anticipate coming. In different words, he asks his Father: Is not there some other way to go about this? Yet: Not what I want, but what you, Father, want. Jesus was willing to remain faithful to his Father's understanding of his mission at any price. But it was neither he nor his Father who named the price, his adversaries did. And he was willing to pay the price. It was Jesus' commitment to pay that price in faithfulness to his mission that gives meaning to what followed.|It is important that we look at the passion from inside Jesus' heart, not just from the externals of what others –the ones who named the price– inflicted on him. This is why, in my opinion, Mel Gibson's film The Passion of the Christ misses the point, as it focuses on the cruel punishment others inflicted on him. Granted, it would have been more difficult cinematographically to convey the Lord's internal disposition. We need to accompany Jesus interiorly with the inner freedom to ask him: What was going through your heart at that point? Not that this will give us a full grasp of his passion and death, but it will help us to grow in solidarity with Jesus and, by "entering" his heart, we can discover a deeper meaning of the devotion to the Heart of Jesus
Partos prematuros en gestantes con infección por virus SARS-CoV-2 atendidas en el Hospital Daniel Alcides Carrión en el año 2022
Get PDFEn el Perú se reportan más de 30.000 casos anualmente de prematuridad. El planeta enfrentó una pandemia debido al virus SARS-CoV-2 en el 2020; ante este hecho las investigaciones informaron un aumento del 15,7% de prematuros respecto al 6,5 habitual, lo que produjo gran incertidumbre en conocer si existía correlación entre ambas variables. Objetivos: Determinar si la tasa de nacimientos prematuros en gestantes con infección por el virus SARS-CoV 2 en el año 2022 en el Hospital Daniel Alcides Carrión es la misma que en gestantes sin infección por e l virus SARS-CoV-2. Materiales y métodos: Se realizará un estudio observacional descriptivo transversal. La muestra estará conformada por 442 pacientes gestantes. Se recolectará la información de datos mediante en formato de encuesta virtual. Las variables cualitativas se mencionarán por medio de porcentajes y frecuencias absolutas y las variables cuantitativas por medio de rango intercuartílico y medianaSubmitted by Ernesto Rojas ([email protected]) on 2024-05-20T16:17:50Z
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