Allen prefaces his book with a quote from Milton's Apology. In it, Milton confesses to a certain education and training in the art of rhetoric, but contrasts it to the genuine eloquence that truth inspires in those speakers who earnestly desire to teach the good things they know to others. It would seem no accident that Allen has chosen the passage; his intention is to tell us the good things he has found in his inquiry into Socrates' trial and condemnation. (...) Accordingly, the book concentrates on Plato's Apology and Crito. (shrink)

© 2016 Regents of the University of California.The Review summarizes much of particle physics and cosmology. Using data from previous editions, plus 3,062 new measurements from 721 papers, we list, evaluate, and average measured properties of gauge bosons and the recently discovered Higgs boson, leptons, quarks, mesons, and baryons. We summarize searches for hypothetical particles such as supersymmetric particles, heavy bosons, axions, dark photons, etc. All the particle properties and search limits are listed in Summary Tables. We also give numerous (...) tables, figures, formulae, and reviews of topics such as Higgs Boson Physics, Supersymmetry, Grand Unified Theories, Neutrino Mixing, Dark Energy, Dark Matter, Cosmology, Particle Detectors, Colliders, Probability and Statistics. Among the 117 reviews are many that are new or heavily revised, including those on Pentaquarks and Inflation. The complete Review is published online in a journal and on the website of the Particle Data Group. The printed PDG Book contains the Summary Tables and all review articles but no longer includes the detailed tables from the Particle Listings. A Booklet with the Summary Tables and abbreviated versions of some of the review articles is also available. (shrink)

Estudos indicam que o estresse altera o sistema imune e pode influir na etiologia, progressão e severidade de doenças. A resiliência pode ser definida como a capacidade que algumas pessoas desenvolvem e as ajudam a passar por situações adversas na vida, a superá-las, e ainda a saírem fortalecidas ou..

This volume explores how Catholicism began and continues to open its doors to the wider world and to other confessions in embracing ecumenism, thanks to the vision and legacy of the Second Vatican Council. It explores such themes as the twentieth century context preceding the council; parallels between Vatican II and previous councils; its distinctively pastoral character; the legacy of the council in relation to issues such as church-world dynamics, as well as to ethics, social justice, economic activity. Several chapters (...) discuss the role of women in the church before, during, and since the council. Others discern inculturation in relation to Vatican II. The book also contains a wide and original range of ecumenical considerations of the council, including by and in relation to Free Church, Reformed, Orthodox, and Anglican perspectives. Finally, it considers the Council’s ongoing promise and remaining challenges with regard to ecumenical issues, including a groundbreaking essay on the future of ecumenical dialogue by Cardinal Walter Kasper. (shrink)

We present the idea of searching for X-rays as a signature of the mechanism inducing the spontaneous collapse of the wave function. Such a signal is predicted by the continuous spontaneous localization theories, which are solving the “measurement problem” by modifying the Schrödinger equation. We will show some encouraging preliminary results and discuss future plans and strategy.

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

Sem abandonar a existência, onde se encontra comprometida, a especulação filosófica de T. de Pascoaes articula respostas que tentam satisfazer as dúvidas sobre o sentido da vida humana e a sua radicação num mundo cuja essência é proporcional à interioridade anímica. Escrever, articulando a visão que caracteriza o Poeta e o valoriza, é esforço de ser, colaboração activa na evolução espiritual da Natureza. Ontologia, Antropologia e Hermenêutica expressam as suas íntimas ligações mostrando a impossibilidade de um pensar verdadeiro que seja (...) alheio à reciprocidade real daquelas dimensões. /// Sans abandonner l'existence, avec laquelle elle a partie liée, la spéculation philosophique de T. de Pascoaes articule des réponses qui essaient de satisfaire les doutes sur le sens de la vie humaine en perfection continue et son enracinement dans un monde dont l'essence est proportionelle à l'intériorité de l'âme. Ecrire, en articulant la vision qui caractérise le poète et le valorise, est effort pour être, collaboration active à l'évolution spirituelle de la Nature. Ontologie, Anthropologie et Herméneutique expriment leurs étroites relations en montrant l'impossibilité d'une pensée véritable qui soit étrangère à la réciprocité réelle de ces dimensions. /// Without leaving the existence in which he was engaged, the philosophical spéculations of T. de Pascoaes formulate answers which sought to satisfy doubts concerning the sensé of human life and his radication in a world, the essence of which is proportional to spiritual interio-rity. Writing, the formulating of a vision which the Poet characterises and values represents an effort of being, an active collaboration in the spiritual évolution of Nature. Ontology, Anthropology and Hermeneutics express its inti-mate ties demonstrating the impossibility of a ventable thought without the real reciprocity of those dimensions. (shrink)

Morality and politics, by B. Blanshard.--Love and justice, by R. O. Johann.--Responsibility and freedom, by K. Baier.--The mental health ethic, by T. S. Szasz.--Respect for persons, by E. E. Harris.--Ethics and revolution, by H. Marcuse.--Morality and ideology, by H. D. Aiken.--Utility and moral reasoning, by A. I. Melden.--Ethical fallibility, by C. L. Stevenson.

Le P. D. M. De Petter, o.p., fondateur de cette revue dont il assuma la direction jusqu'à sa mort, survenue le 6 avril 1971, publia pendant sa vie divers articles qui ont suscité, à bon droit, l'intérêt du public philosophique. Ces études demeurent cependant fragmentaires par rapport à sa vision philosophique globale, telle qu'elle est exprimée dans ses cours non publiés. Elles ne reçoivent d'ailleurs leur pleine signification qu'à partir de cette vue d'ensemble. Le présent exposé a pour objectif d'initier (...) les lecteurs aux idées maîtresses de cette œuvre. Il n'a par conséquent d'autre prétention que de rendre fidèlement la pensée du P. De Petter. Il s'agit surtout de deux cours, qui sont étroitement liés : l'un d'anthropologie, l'autre de métaphysique. Le premier constitue le fondement du deuxième lequel, à son tour, complète le premier, en sorte que les deux forment une parfaite unité. De Petter révèle à travers ses cours une ligne de pensée très personnelle et originale. Sans doute en était-il conscient et il n'hésita pas à remettre en question toute la philosophie occidentale. Il y décelait une double erreur : d'une part une vision défectueuse et unilatérale de l'unité complexe de l'homme, d'autre part une interprétation insuffisante de l'ouverture humaine sur la réalité en soi et indépendante. En ce qui concerne le premier point, De Petter insiste sur le dualisme qui domine, quasiment sans contestation, toute la philosophie occidentale, et qui n'est contredit que par l'antidualisme des phénoménologues ; d'autre part il souligne les déficiences de cet antidualisme. Le dualisme n'a pas su rendre compte de l'unité humaine, tandis que l'antidualisme l'exagérait au point d'oublier la complexité de l'homme. En ce qui concerne le second point – l'ouverture humaine sur la réalité en soi – De Petter insiste sur le conceptualisme de toute la philosophie jusqu'à Kant. L'erreur de celui-ci consistait à considérer les concepts comme l'expression adéquate de la réalité elle-même, qu'ils tendaient à supplanter. Ensuite, il signale la réduction de l'être à l'être-pour-moi, prônée depuis Kant. Sur ce point également, la position de De Petter consiste à refuser les deux erreurs mentionnées. Aux phénoménologues, il imprunta tous les facteurs qui relativisent la connaissance humaine, mais à son avis l'affirmation de tout relativisme reste en deça de sa propre implication. Cette affirmation, en effet, prouve l'intentionalité foncière de la conscience sur la réalité même. C'est par cette intentionalité que la métaphysique devient possible. Celle-ci pourtant devra s'accorder au réalisme tel que De Petter le conçoit. Par ce réalisme il faut comprendre que la conscience humaine, à travers toutes les formes de relativité, vise l'absolu sans pouvoir y accéder. Dans cette ligne de pensée, la métaphysique ne fera que se rapprocher du mystère de la réalité toujours inaccessible. Sera-t-elle pour autant une métaphysique du silence ? Non pas. De Petter estime que le mystère de Dieu se montre – en tant que profondeur insondable – à travers l'insuffisance, la contingence ou le vide intérieur de notre monde. Signalons, pour terminer, que De Petter avance dans ses cours, une critique perspicace et profonde des thèses principales de l'anthropologie et de la métaphysique scolastiques. (shrink)

Cet ouvrage est une introduction à la philosophie de Nietzsche (1844-1900) et son originalité est double : d'une part, en prenant pour fil directeur la question de la sagesse, il s'efforce de rendre vivante cette pensée et de+ montrer l'impact concret et éthique qu'elle peut encore avoir. D'autre part, l'ouvrage, qui se concentre sur une lecture d'Ainsi parlait Zarathoustra, donne des clefs de lecture de ce livre fondamental et en propose une interprétation nouvelle. Voulant rompre avec toute la tradition philosophique, (...) la recherche de la sagesse se fait ici à travers l'histoire de Zarathoustra et à travers ses discours, souvent énigmatiques, où la philosophie s'entremêle à la poésie. Mais qui est au juste ce personnage de Zarathoustra? Pourquoi Nietzsche en fait-il un poète? Qu'a-t-il au fond à nous dire? Et est-ce bien à nous que se destine ce livre écrit "pour tous et pour personne"? (shrink)

A orientação filosófica de João Mendes Júnior, por E. de Figueiredo Ferraz.--Pressupostos filosófico-jurídicos da revisão constitucional, por T. Cavalcanti Filho.--A justiça como história, por R. Cirell Czerna.--As regras de trato social em confronto com o direito, por D. de Santis Garcia.--Estado e direito, por C. Ashcar.--Doutrinas interpretativas do fenômeno jurídico, por J. Cretella Júnior.

Sâlih Nâbî (ö. 1332/ 1914), Osmanlı’nın son dönemlerinde yaşayan tıbbiye mezunu bir Türk mûsikîsi meraklısıdır. 1910 yılında Felsefe-i Mûsikî isimli bir eser kaleme almış, bu çalışmasında mûsikînin insan ruhu üzerindeki etkisi, mûsikî tarihi ve kendi döneminde Osmanlı’da mûsikî anlayışı gibi konularda incelemelerde bulunmuştur. Ayda bir yayınlanması düşünülen bu çalışması, ilk neşrinden sonra birtakım sebepler yüzünden devam edememiştir. Bu makalede Sâlih Nâbî’nin Felsefe-i Mûsikîisimli eserini tanıtılacak olup, yazarın mûsikî hakkındaki bilgileri değerlendirilecektir. Tarih boyunca kaleme alınan mûsikî eserlerinde pek çok felsefî düşüncenin (...) mûsikî anlayışına yansıdığı görülmekle birlikte müstakil olarak felsefe-mûsikî ilişkisini konu edinen bir çalışmaya XX. Yüzyıl öncesinde rastlanmaz. Bu sebeple Sâlih Nâbî’nin Felsefe-i Mûsikî isimli çalışması, başlığı açısından dikkat çekicidir. Eserde pek çok mesele hakkında kısa açıklamalar yer almakla birlikte, kanaatimizce ilgi uyandıran en önemli konu, dönemin mûsikî algısıdır. Çünkü Sâlih Nâbî, o dönemin şahidi olarak Osmanlı’da mûsikînin uzunca bir süredir ihmal edildiğini düşünmektedir. Zaten onu, bir eser kaleme almaya iten sebep de budur. İşte bu makalede, daha önce hakkında bir çalışma yapılmayan Sâlih Nâbî’nin Felsefe-i Mûsikî isimli eseri tanıtılmış ve incelemeye tabi tutularak yazarın mûsikî anlayışı kendinden önceki literatürle karşılaştırılmıştır. (shrink)

Le regard théologique sur la question du mal a progressé en Occident grâce à la lecture des Noms divins de Denys, et à l'analyse scientifique de Thomas d'Aquin. Il est cependant intéressant de souligner le nouvel ordre et les rectifications que Thomas d'Aquin apporte à la pensée de Denys dont il est tributaire. Imprégné de la philosophie néoplatonicienne, Denys apparaît dans son ouvrage comme faisant une théologie de l'amour et du Bien. Le Bien y est non seulement objet d'amour, mais (...) il appelle un ordre et une vie. Le mal ne peut être situé que par rapport à l'opération vitale défaillante. Par rapport à Denys, Thomas d'Aquin opère une inversion de pensée. Son apport propre est de dépasser les deux positions de Denys selon qui le mal n'a pas de cause propre, le Bien étant fin de tous les maux. Le mal, qui reste accidentel pour Thomas, est aussi le fruit d'une relation déséquilibrée. Conséquence du péché en tant que mal de peine, tout est-il résolu par là quant au problème du mal ? Par delà saint Thomas, n'y a-t-il pas demande aujourd'hui d'un regard lucide sur la relation réciproque, c'est-à-dire le rôle inhibiteur que joue souvent l'excès de souffrance dans la relation à Dieu ? Theology's attitude to the question of evil has progressed in the West, thanks to the study of Dionysius' Divine Names and the scientific analysis of Thomas Aquinas. It is, nevertheless, interesting to underline the new method and rectifications that Thomas Aquinas brings to the thought of Dionysius, upon which he depends. Dionysius, impregnated with neo-Platonic philosophy, seems to elaborate a theology of love and the Good in his work. He sees the Good as not only the object of love, but calling for an order and a life. Evil can only be situated in terms of a vital operation that is faulted. In comparison with Dionysius, Thomas Aquinas operates an inversion of thought. His own contribution is to go beyond the two positions of Dionysius, according to whom evil does not have its own cause, the Good being the end of all evils. Evil, which remains accidental for Thomas, is also the fruit of an unbalanced relation. The consequence of sin in terms of the evil of pain does this resolve all the problems concerning evil ? Beyond St. Thomas, isn’t there a need today of a clear perspective about reciprocal relation, the inhibiting role that the excess of suffering often plays in the relation to God ? (shrink)

No texto começa-se por recordar a controvérsia em torno da existência da filosofia portuguesa que se sustenta consubstanciar-se na questão: "há ou não filosofias especificamente nacionais, a cada nação corresponde uma filosofia própria?". Para solucionar o problema, seria indispensável fixar de modo indiscutível as noções de filosofia e nação. Não se aceitando a intuição das essências, que daria de modo directo e imediato as referidas noções, e entendendo-se que conceitos verdadeiros só podem surgir fundados num sistema, tentou-se, apenas, formular definições (...) convencionais de filosofia e nação, para estabelecer relações inegáveis entre elas, o que poderia dar um contributo para a problemática das filosofias nacionais, na hipótese de tais definições serem exactas ou, pelo menos, terem encontrado defensores. Considerou-se filosofia uma concepção do mundo racional, e nação uma certa comunidade de homens ligados pela istória e, porventura, por uma linguagem própria. Se a cada nação correspondesse uma filosofia cair-se-ia no relativismo, que é insustentável. Se se perfilhasse o ponto de vista que a filosofia depende da linguagem, logo da nação, a resposta seria que a linguagem expressa o pensamento, não é o pensamento. Assevera-se que uma concepção racional do mundo é sempre universal e que uma certa comunidade é, a fortiori, particular. A relação entre filosofia e nação será pois a do universal com o particular. Não é lícito absorver a filosofia na nação, como se esta fosse o universal concreto, nem dissolver aquela num universal que, nessa altura, seria abstracto. O universal supera o particular, sem o destruir, estando numa relação dialéctica com ele. O universal é, assim, universalização do particular. Por consequência, a filosofia será nacional mas de um "nacional" que se saiba auto-ultrapassar. O momento nacional é somente um momento da filosofia, não a própria filosofia na sua universalidade. /// Le texte commence par rappeler la controverse autor de l'existence de la philosophie portugaise, dont on affirme qu'elle s'identifie avec la question "y a-t-il, ou non, des philosophies spécifiquement nationales? A chaque nation correspond une philosophie propre?". Pour apporter une solution à ce problème, il serait indispensable de fixer de façon indiscutable les notions de philosophies et de nation. Comme on n'accepte pas l'intuition des essences, qui fournirait de façon directe et immédiate les notions mentionnées et comme on pense que de vrais concepts ne peuveunt surgir que fondés en un système, on a seulement essayé de formuler des définitions conventionnelles de philosophie et de nation en vue d'établir des relations irrécusables entre elles, ce qui pourrait constituer un apport pour la problématique des philosophies nationales, dans l'hypothèse que de telles définitions sont exactes ou ont, pour le moins, rencontré des adeptes. On considère la philosophie comme une conception rationnelle du monde et la nation, une certainne communauté d'hommes liés par l'histoire et, en particulier, pour une langue propre. Si à chaque nation correspondait une philosophie, on tomberait dans le relativisme, ce qui est insoutenable. Si l'on partageait le point de vue d'après lequel la philosophie dépend du langage, par suite, de la nation, la réponse serait que le langage exprime la pensée, n'est pas la pensée. On assure qu'une conception rationnelle du monde est toujours universelle et qu'une communauté donnée est particulière. La relation entre philosophie et nation sera donc celle qui existe entre l'universel et le particulier. Il n'est pas licite d'absorber la philosophie dans la nation, comme si celle-ci était l'universel concret, ni dissoudre celle-là dans un universel qui alors serait abstrait. /// Is there or is there not a specifically national philosophy? To each nation is there a corresponding philosophy? To answer these questions, which are certainly pertinent to the controversy concerning the existence of a Portuguese philosophy, one should state clearly what can be meant by philosophy and nation. By eliminating the approach by which one imagines it possible to have immediate and direct intuitions of these notions and by considering that true concepts are those that can be founded within a system, an attempt has been made here to formulate conventional definitions of philosophy and of nation in the hope that these definitions could be conjugated and made more precise. The idea that there be at the same time a rational world and a particular rationality, belonging to a particular community of men bound together by a common history and language, has been judged illusory. If to every nation there were a corresponding philosophy, an unbearable relativism would prevail. If one were to maintain that philosophy depended on language, and thus a nation, then the response would be that while language expresses thought, language is not thought. It is not legitimate to assimilate philosophy to a nation, as if the latter were a concrete universal; in this sense, it would be simply abstract. The universal overcomes the particular without destroying it, for the relationship is dialectical in nature: the universal is thus the universalization of the particular. Therefore, philosophy in national if one considers national as that which is capable of overcoming itself; the national moment is only a moment of philosophy, and not philosophy as such in its universality. (shrink)

Beschouwingen van de hoogleraar voor kennisleer en metafysica aan de Universiteit van Amsterdam over regelpatronen.

El conocimiento y la utilización del Fedón por Filón es una importante fuente de información acerca de la interpretación que del diálogo se realizaba en la época. Debemos tener en cuenta que Filón nunca hace referencias directas al Fedón sino solo cita algunos breves fragmentos. No obstante, el lenguaje de Platón ha influido sobre Filón, en especial el empleo de adjetivos compuestos. Además, Filón recoge del diálogo una abundante cosecha de imágenes: a) la imagen del cuerpo como una prisión; b) (...) la imagen del cuerpo como un ropaje del alma; c) la esclavitud que el alma debe sobrellevar debido a estar unida al cuerpo; y d) el viaje al extranjero hacia otro lugar, que se corresponde con el tema bíblico de la migración. Se exploran también otros temas del diálogo, como el descenso del alma al cuerpo en términos de met empsicosis o reencarnación. Finalmente, se realiza el análisis de cuatro pasajes: Leg. 1. 105-108, Gig. 13-15, Somn. 1. 138-139 and Her. 267-276. The knowledge and use of the Phaedo by Philo is an important source of information about its interpretation at that time. We must take into account that Philo never makes any direct references to the Phaedo but does quote a few snippets. However, Plato’s use of language has influenced Philo, particularly in the rich use of compound adjectives. Philo draws a copious harvest of images from the dialogue: a) the image of the body as a prison; b) the image of the body as a garment for the soul; c) the bondage that the soul must endure through its association with the body; and d) the journey abroad to another place, which is linked to the biblical theme of migration. Other general themes in the dialogue are also explored, such as the descent of the soul into the body in terms of metempsychosis or reincarnation. Finally, four passages are discussed: Leg. 1. 105-108, Gig. 13-15, Somn. 1. 138-139 and Her. 267-276. (shrink)

Nachhaltig gemeinsame Wertschöpfung als Offensivkonzept für profitables Wachstum in Unternehmen und Gesellschaft Die Fragestellung, wie die Verantwortung eines Unternehmens (Corporate Social Responsibility) konsistent bzw. mit Integrität in Kerngeschäft und Organisation verankert werden) kann, beherrscht zunehmend die öffentliche Diskussion. Im Rahmen dieser Diskussion, bietet das Konzept "Nachhaltig gemeinsame Wertschöpfung" einen Managementansatz an, der auf dem Verständnis aufbaut, dass Nachhaltigkeit nur dann im Kerngeschäft eines Unternehmens verankert ist, wenn es in Produkten und Wertschöpfungskette gleichzeitig berücksichtigt wird. Nachhaltigkeit und sozialer Mehrwert für alle (...) Beteiligten sind keine Randthemen mehr, sondern sind Chance über Produkte und die Wertschöpfungskette einen Beitrag zu stiften. Nachhaltig gemeinsame Wertschöpfung bildet hier die Brücke zwischen dem Wunsch nach mehr Nachhaltigkeit und der konkreten Umsetzung im Kerngeschäft.Um den negativen Konsequenzen eines ungebremsten Wirtschaftens und den sich daraus ergebenden Rahmenbedingungen zu begegnen, bietet nachhaltig gemeinsame Wertschöpfung ein Offensivkonzept das profitables Wachstum in ökonomischer, ökologischer und gesellschaftlicher Dimension ermöglicht. Neben dem konzeptionellen Rahmen, wird anhand vielfacher Beispiele aus der unternehmerischen Praxis beschrieben, wie ein Unternehmen nachhaltig gemeinsame Wertschöpfung erfolgreich umsetzen kann. Der Inhalt Integriertes Konzept zur Verankerung von CSR/Nachhaltigkeit im Kerngeschäft Beschreibung der relevanten Bausteine und Umsetzungsaktivitäten zur Schaffung von ökonomischen, ökologischen und gesellschaftlichem Mehrwert 11 Fallstudien und Praxisartikel, die Bedeutung und Umsetzung nachhaltiger gemeinsamer Wertschöpfung beschreiben Die Zielgruppen Vorstand und Geschäftsführung von Unternehmen mit global verteilter Wertschöpfung Verantwortliche für Nachhaltigkeit, Forschung & Entwicklung, Wertschöpfungskette Öffentliche Einrichtungen, NGO und Regierungsorganisationen Der Herausgeber Michael D'heur, ist Gründer und Geschäftsführer von shared.value.chain, einer Denkfabrik und Managementberatung für nachhaltig gemeinsame Wertschöpfung in Garching (München). Die Reihe "In der CSR-Managementreihe werden bestehende Ansätze durch neue Ideen und Konzepte ergänzt, um so dem Paradigma eines nachhaltigen Managements gerecht zu werden. Damit soll ein neuer Standard in der unternehmerischen Praxis sowie Managementliteratur gesetzt werden." (René Schmidpeter). (shrink)

Visions of nature are defined as public views on what nature is, what values are carried by nature and what is the appropriate relationship between humans and nature. They were studied in Lubelski region, Poland. With respect to the first, respondents expressed that human influence and naturalness do not exclude each other. One result of the values survey was that respondents acknowledged nature's intrinsic value. The study into the relationship between humans and nature showed that the respondents adhered strongly to (...) a steward type of relationship, and that more ecocentric images were adhered to for a lesser, but substantial degree. (shrink)

Resumen. El presente documento tiene como finalidad plasmar la importancia que tiene el tomar encuenta los deseos y necesidades de los espectadores para el éxito económico de las organizaciones deproducción cinematográfica mexicanas. Se establecen las funciones culturales y económicas quedeben considerar los directores y productores de las organizaciones aquí estudiadas. Por otro lado, seubica los diferentes grados de insatisfacción en los que cae un espectador al que no le agradó lapelícula. Se propone el concepto “Síndrome Lozano-Barragán”* para ubicar a aquellasorganizaciones (...) de producción cinematográfica que culpan a los espectadores que quedaroninsatisfechos, del fracaso en taquilla, además de argumentar que dichos espectadores no supieronentender la película o que no saben de la naturaleza de la misma. Por último, hacemos algunasrecomendaciones que pueden seguir las organizaciones de producción cinematográfica para evitareste síndrome e incrementar la satisfacción de los espectadores.Palabras Claves. Organizaciones de producción cinematográfica, industria cultural, síndrome Lozano-Barragán, espectadores, insatisfacción.. The main purpose of this document is to state the importance of taking into considerationthe desires and needs of the spectators by the Mexican film production organizations has for theireconomical success. It establishes the cultural and economic functions that filmmakers studied onthis document must consider. On the other hand, it locates the different degrees of the dissatisfactionin which a spectator can falls into when he or she doesn´t like the movie. We propose the “Lozano-Barragan syndrome”* concept, to distinguish those film production organizations that blame thedissatisfied spectator, for the box office failure, as well as, they argued that those spectators didn´tunderstand the movies or that they don´t understand the nature of it. Finally, we make somerecommendations that could de followed by the film production organizations to avoid this syndromeand increase the spectator satisfaction.Keywords. Film production organizations, cultural industry, Lozano-Barragan syndrome,spectators, dissatisfaction. (shrink)

A total of 1918 loci, detected by the hybridization of 938 expressed sequence tag unigenes from 26 Triticeae cDNA libraries, were mapped to wheat homoeologous group 4 chromosomes using a set of deletion, ditelosomic, and nulli-tetrasomic lines. The 1918 EST loci were not distributed uniformly among the three group 4 chromosomes; 41, 28, and 31% mapped to chromosomes 4A, 4B, and 4D, respectively. This pattern is in contrast to the cumulative results of EST mapping in all homoeologous groups, as reported (...) elsewhere, that found the highest proportion of loci mapped to the B genome. Sixty-five percent of these 1918 loci mapped to the long arms of homoeologous group 4 chromosomes, while 35% mapped to the short arms. The distal regions of chromosome arms showed higher numbers of loci than the proximal regions, with the exception of 4DL. This study confirmed the complex structure of chromosome 4A that contains two reciprocal translocations and two inversions, previously identified. An additional inversion in the centromeric region of 4A was revealed. A consensus map for homoeologous group 4 was developed from 119 ESTs unique to group 4. Forty-nine percent of these ESTs were found to be homoologous to sequences on rice chromosome 3, 12% had matches with sequences on other rice chromosomes, and 39% had no matches with rice sequences at all. Limited homology was found between wheat ESTs on homoeologous group 4 and the Arabidopsis genome. Forty-two percent of the homoeologous group 4 ESTs could be classified into functional categories on the basis of blastX searches against all protein databases. (shrink)

The focus of this study was to analyze the content, distribution, and comparative genome relationships of 996 chromosome bin-mapped expressed sequence tags accounting for 2266 restriction fragments on the homoeologous group 3 chromosomes of hexaploid wheat. Of these loci, 634, 884, and 748 were mapped on chromosomes 3A, 3B, and 3D, respectively. The individual chromosome bin maps revealed bins with a high density of mapped ESTs in the distal region and bins of low density in the proximal region of the (...) chromosome arms, with the exception of 3DS and 3DL. These distributions were more localized on the higher-resolution group 3 consensus map with intermediate regions of high-mapped-EST density on both chromosome arms. Gene ontology classification of mapped ESTs was not significantly different for homoeologous group 3 chromosomes compared to the other groups. A combined analysis of the individual bin maps using 537 of the mapped ESTs revealed rearrangements between the group 3 chromosomes. Approximately 232 of the consensus mapped ESTs matched sequences on rice chromosome 1 and revealed large- and small-scale differences in gene order. Of the group 3 mapped EST unigenes ∼21 and 32% matched the Arabidopsis coding regions and proteins, respectively, but no chromosome-level gene order conservation was detected. (shrink)

A total of 944 expressed sequence tags generated 2212 EST loci mapped to homoeologous group 1 chromosomes in hexaploid wheat. EST deletion maps and the consensus map of group 1 chromosomes were constructed to show EST distribution. EST loci were unevenly distributed among chromosomes 1A, 1B, and ID with 660, 826, and 726, respectively. The number of EST loci was greater on the long arms than on the short arms for all three chromosomes. The distribution of ESTs along chromosome arms (...) was nonrandom with EST clusters occurring in the distal regions of short arms and middle regions of long arms. Duplications of group 1 ESTs in other homoeologous groups occurred at a rate of 35.5%. Seventy-five percent of wheat chromosome 1 ESTs had significant matches with rice sequences, where large regions of conservation occurred between wheat consensus chromosome 1 and rice chromosome 5 and between the proximal portion of the long arm of wheat consensus chromosome 1 and rice chromosome 10. Only 9.5% of group 1 ESTs showed significant matches to Arabidopsis genome sequences. The results presented are useful for gene mapping and evolutionary and comparative genomics of grasses. (shrink)

To localize wheat ESTs on chromosomes, 882 homoeologous group 6-specific ESTs were identified by physically mapping 7965 singletons from 37 cDNA libraries on 146 chromosome, arm, and sub-arm aneuploid and deletion stocks. The 882 ESTs were physically mapped to 25 regions flanked by 23 deletion breakpoints. Of the 5154 restriction fragments detected by 882 ESTs, 2043 were localized to group 6 chromosomes and 806 were mapped on other chromosome groups. The number of loci mapped was greatest on chromosome 6B and (...) least on 6D. The 264 ESTs that detected orthologous loci on all three homoeologs using one restriction enzyme were used to construct a consensus physical map. The physical distribution of ESTs was uneven on chromosomes with a tendency toward higher densities in the distal halves of chromosome arms. About 43% of the wheat group 6 ESTs identified rice homologs upon comparisons of genome sequences. Fifty-eight percent of these ESTs were present on rice chromosome 2 and the remaining were on other rice chromosomes. Even within the group 6 bins, rice chromosomal blocks identified by 1-6 wheat ESTs were homologous to up to 11 rice chromosomes. These rice-block contigs were used to resolve the order of wheat ESTs within each bin. (shrink)