The method of evaluation of technical and economic indicators for the development of gas condensate field tested in the branch system of enterprises of PJSC "Ukrgazvydobuvannya" is considered, which is supplemented and simplified for obtaining approximate estimates in the case of annual natural or artificial changes in the gas condensate factor and thermobaric states of the extracted fluid during the operational period of the late stage. Targeted changes in the algorithms of calculations of basic technical and economic indicators, especially for (...) partially exhausted deposits, which have become permanent in operation with compressed compressor stations and fixed pressure on the wells, are used, dry gas is used for returning to the formation or dehumidification of the hinterland. The main factors of influence on the final results of the technical and economic evaluation are determined. Improvement of the technique of an approximate estimation of technical and economic indicators of the development of the gas condensate deposit facility for the possibility of adaptation of calculations at the late stage, which usually involves the operation of the SCS, the use of PPE technologies, the drying of the faces by high-pressure gas, and artificial adjustment of the working pressures of wells. The changes in the results of technical and economical calculations are taken into account when taking into account the parameters of the DKS, PPD, thermobaric intensification for the possibility of use in production and in the educational process. (shrink)

Agostinho de Hipona recebeu uma formação intelectual nos moldes da cultura clássica, tendo sido educado segundo o ciclo disciplinar varroniano. Provém dessa educação sua apreciação da dialética como arte que instrui argumentar corretamente e que permite discernir, nos discursos, os elementos que geram a falsidade da conclusão. É a dialética que permite conectar proposições verdadeiras para alcançar conclusões também verdadeiras e é elaa ciência que deflagra a falsidade e a dissimulação nos argumentos. Ora, na obra Contra Crescônio, gramático e donatista, (...) Agostinho defende-se da acusação descabida de ser ele um homo dialecticus que, por sua habilidade de argumentar, falsearia o verdadeiro e tornaria o verdadeiro falso. Crescônio, para acusar Agostinho, acusa a dialética. Em sua réplica, Agostinho defenderá a eminência e importância dessa ciência para, a partir desse fundamento, atacar o donatismo e, finalmente, liquidar Crescônio. É precisamente essa apreciação positiva da dialética que este artigo pretende destacar, ressaltando assim a importância do estudo de Contra Crescônio para o estudo da dialética agostiniana. Abstract:Augustine of Hippo received an intellectual formation in the molds of the classical culture, having been educated according to Varro’s disciplinary cycle. This educational background provided him an appreciation of Dialectics as the liberal art which instructs to reason correctly, and allows discerning, in discourses, the elements that generate false conclusions. It is Dialectics that allows connecting true propositions to reach true conclusions, and it is the science that deflagrates falsehood and dissimulation in arguments. In his work, Against Cresconius, grammarian and Donatist, Augustine defends himself against the unreasonable charge of being a homo dialecticus, who, by his ability to argue, would falsify the truth and turn it false. Cresconius, to accuse Augustine, charges dialectics. In his reply, Augustine will defend the eminence and importance of this science to, from this foundation, attack Donatism and, finally, liquidate Cresconius. It is precisely this positive appreciation of Dialectics that this article intends to highlight, thus highlighting the importance of studying Contra Cresconius for the study Augustinian Dialectics. (shrink)

Um marco sobre a questão do tempo na História da Filosofia, o livro XI das Confissões de Agostinho de Hipona (354–430) ainda hoje recebe interpretações. O presente artigo menciona pontos que já apresentei noutro texto sobre o tempo como espelho da alma, no entanto ele recebe o acréscimo de dois pontos que mudam a ênfase de minha interpretação prévia: (1) a citação a Josué e (2) a escolha de Deus creator ominum para exemplificar a relação, via tempo, entre ser humano, (...) Deus e o mundo. Mediante a análise textual do livro XI, a seguinte conclusão será encaminhada: embora Agostinho não recuse a existência do tempo como uma realidade independente das vivências humanas, ele privilegia outro aspecto do tempo, medular nas Confissões, a saber, a relação humana com o tempo em correspondência com a intenção da vontade pela qual a vida humana é governada. Em Agostinho, o tempo da vida se compromete com a ética, e reflete o modo como a vontade habita a vida. Tempo e alma, nas Confissões, são interdependentes a ponto de a experiência humana do tempo ser um espelhamento da vontade. (shrink)

Unlike Hanafī jurists, most of the jurists maintain that qiyās is permissible (jāʿiz) for the origins (aṣl) in which the qiyās rule is invalid, including ruhsat (permission); kaffarah (expiation) and ḥadd (penalties). Shāfiʿī jurists, Imam al-Shāfiʿī and his followers like al-Juwaynī, argue that Hanafī jurists are contradictory since they apply qiyās in many cases despite their judgment that qiyās is invalid, and on the contrary they defend that these are derived from the literal interpretation techniques out of qiyās format. Nevertheless, (...) Shāfiʿī jurists persist that they rule on the qiyās applications through Islamic jurisprudence inference methods (istinbāt) such as Islamic juristic preference (istiḥsān), even beyond qiyās. In his sense of search effective cause: ʿilla (taʿlil), al-Juwaynī focuses on the proper meaning/suitability (munāsaba). He runs the mechanism of taʿlil even in the presence of the deepest proper meaning. He customizes the formulation of the suitability (munāsaba)/proper meaning for the origins in which the qiyās’ rule is invalid. Kaffarah and ḥadd consequently expand the validity area and minimize the restricted area for qiyās. Al-Juwaynī’s approach agrees to his rational personality as well as the value that he appreciates for qiyās. In this paper, the aim of study is to identify the borders and limitations of qiyās in al-Juwaynī’s thought with discussions about the disagreements between the jurists in the specified areas.Summary: As a general principle, devoting (taʿabbud) is the foundation for jurisprudence for al-Imām al-Shāfiʿī and reasoning (taʿaqqul/taʿlīl) for Abu Hanīfa. Despite this, Abu Hanīfa and Hanafī jurists consider non-qiyās foundations (ma’dul bih ‘anil-qiyās) including the quantified ordinances (muqaddarāt/taqdīrat) and ruhsat (permission) as well as kaffarah (expiation) and ḥadd (penalty) as the banned areas for the analogy (qiyās) and profess that qiyās cannot be applied in these areas. It may be contradictory that they state in one hand that the foundation of rulings is taʿaqqul, and on the other hand, bars the above-mentioned areas for qiyās. On the contrary to their general approach, Shāfiʿī jurists, in particular, argue that it is untrue to absolutely exclude use of analogy in those areas, which are rather open to qiyās. Al-Imām al-Shāfiʿī and one of his followers, al-Juwaynī, describe that Hanafī jurists’ applications do not jibe with their principles so that they do refer the inference methods (istinbāt) (e.g. juristic preference: istiḥsān), furthering qiyās although they take qiyās as illicit in kaffarah and ḥadd. However, Hanafī jurists defend that they are not in a contradiction, and indeed they do not apply qiyās in kaffarah and ḥadd and derive their illations mostly from textual implications (dalālah) that are mostly out of qiyās format such as tanqīh al-maʿnā (isolating ʿilla), istidlāl, and dalālah al-naṣṣ (inferred meaning). As understood from the relevant arguments, applying qiyās in these areas is directly associated with the issue of potentiality for “the analogy in reason.” The type of qiyās that Hanafī jurists consider illicit in kaffarah and ḥadd is the analogical actions made for the reasons. One of the most rationalist representatives of Shāfiʿī uṣūl, al-Juwaynī pronounces that the method to determine ʿilla (cause) is fundamentally the suitability (munāsaba) that can be defined as “rational compatibility.” In his opinion, the ratiocination (taʿlīl) is based on this suitability. According to him, the indications of qiyās will be clear or it becomes practicable even in the presence of low-level, implicit suitability. Al-Juwaynī considers that it is licit to apply the analogy for the kaffarah and ḥadd as well as the non-qiyās foundations, including ruhsat and muqaddarāt or taqdīrat, whether direct or explicit (i.e. the meaning of analogy: qiyās al-maʿnā) or indirect or implicit (i.e. the commonality of analogy: qiyās al-shabah). In this context, one of Juwayni’s concern is “the matter of inherence in textual sources such as naṣṣ or the Qur’ān and the Sunna),” corresponding to the area where the judgment is based on a specific reason by naṣṣ. For him, a number of reasonable meanings can be inferred in these areas when it is critiqued independent of the uttered words. But the inherence mentioned in the texts of naṣṣ, indicates to avoid the use of analogy for making a judgment. Al-Juwaynī asserts that some fractional elaborate or detailed meanings cannot be obtained for physical prayers and only a set of universal meanings can be imagined. He defines that it is permissible to compare the reasons of physical worshipping with each other when any suitable meaning is present. He considers that for the permissibility of qiyās in ruhsat, it is adequate to find a meaning suitable for the judgment, and besides, the commonality of analogy (qiyās al-shabah) is applicable in the area of muqaddarāt or taqdīrat. Nevertheless, a patient’s condition is similar to that of a traveller in terms of ruhsat for not fasting (ṣavm). In al-Juwaynī’s way of thinking, patients should act like travellers for ruhsat to shorten (qaṣr) the prayers (ṣalāh) due to “requiring” as a proper meaning. However, as mentioned by al-Juwaynī, there is a consensus (ʿijmā or ittifāq) on the fact that a patient cannot shorten his or her prayers. Due to this impediment, it is understood that the rule of shortening their prayers (ṣalāh) is permissible for travellers but not for patients (manʿ al-ʿijmā’).In criminal cases, the right of oath before the court is belonging to the defendant, whereas to the claimant in kasāme, an oath method in unidentified murders. Taking an oath from the claimant is merely inherent to the kasāme application. Al-Juwaynī states that this inherence is known by the principle of being inherent to each circumstance (iḥtisās bi-l hāl), and with this aspect, kasāme is a closed area for qiyās. According to al-Juwaynī, contracts are suitable for qiyās because they have conditions such as offers and agreements explicitly stating the quality and quantity, and mutual assent. He describes that these are the reasons unavailable for qiyās with respect to their characteristics. With this, the contracts are among the reasonable sources in one respect and the unreasonable in another respect. Consequently, al-Juwaynī suggests that the analogy loses its functionality or validity in a limited number of the closed areas for qiyās, which are the static devotional judgments (taʿabbud) having no proper meaning, direct or indirect, or explicit or implicit; the areas where the judgment is made inherent to a specific reason by the naṣṣ (ihtisās bi-l-nass) (as in the example that sacrificing a female goat at the age of less than one year is a specific judgment for Burde b. Niyār). The point leads to the judgment is made inherent to a specific reason by the principle of ihtisās bi-hāl; and banned ʿijmā issues (as in the example of ʿijmā that it is agreed on the fact that patients cannot shorten (qaṣr) their prayers (ṣalāh), unlike travellers. Al-Juwaynī sees the application of qiyās as licit based on the availability of suitable meaning in all areas except for the above-mentioned issues. That he minimizes the closed areas for qiyās and widely expands the functionality of analogy is the reflections of the value that he gives to qiyās. (shrink)