The technical literature actively discusses ideas for creating digital twins to solve a wide range of problems that arise for enterprises of various kinds. Advances in the areas of information technology and the development of the necessary software really make it possible to obtain important new results through the creation of digital twins. This paper proposes the concept of building a network of digital twins, used to solve a number of actual problems in complex telecommunication systems. Two applications are considered (...) examples of such tasks. The first application is the organization of information feedback for enterprises involved in the life cycle of a telecommunication network: “elaboration of modernization principles, development of equipment, design, construction, and operation.” The second application is monitoring traffic, including its atypical behavior, in order to avoid the recurrence of erroneous actions in case of emergency situations. Another important feature of the digital twin network is that it will become an effective tool for conducting interdisciplinary research. (shrink)

[1] Sefer Orḥot Ḥayim leha-Rosh ʻim beʼur "ha-Shem orḥotenu" ... 2. Ḳunṭres Be-Shaʻar ha-melekh ʻal haḳdamat ha-Rambam, kolel tsiyunim u-meḳorim u-veʼurim be-divre ha-Rambam ṿeha-Raʼabad ... 3. Ḳunṭres Tashlum yefeh ʻenayim ʻal Seder Zeraʻim u-Ṭehorot, ʻeduyot, Tamid, Midot, Ḳenim ṿe-ʻod ṿe-hu tsiyunim ʻal mas. elu mi-Yerushalmi u-midrashim ... 4. Ḳunṭres Marʼot maḳom, ṿe-hu tsiyunim ʻal ha-meḳomot she-Rashi ṿe-Tos. meviʼim mirdrash o Yerushalmi ṿe-Tosefta ṿe-khu. ṿe-lo tsuyan meḳoro ... 5. Ḳunṭres Ṭeʻama de-ḳara, ṿe-hu ḳetsat ḥidushim ʻal ha-Torah ṿe-ʻal Neviʼim u-Khetuvim -- ḥeleḳ (...) 3. Heʻarot ʻal seder ha-Shas (ṿe-kholel gam ezeh ḳunṭresim). (shrink)

Let A be an infinite Δ₂⁰ set and let K be creative: we show that K≤Q A if and only if K≤Q₁ A. (Here ≤Q denotes Q-reducibility, and ≤Q₁ is the subreducibility of ≤Q obtained by requesting that Q-reducibility be provided by a computable function f such that Wf(x)∩ Wf(y)=∅, if x \not= y.) Using this result we prove that A is hyperhyperimmune if and only if no Δ⁰₂ subset B of A is s-complete, i.e., there is no Δ⁰₂ subset (...) B of A such that \overline{K}≤s B, where ≤s denotes s-reducibility, and \overline{K} denotes the complement of K. (shrink)

-- -- ḫelek 2. Mikhtav 73-mikhtav 143 -- ḫelek 3. Mikhtav 144-mikhtav 206 --.

This article ana l yses the birth of some n e w female identities in Latin America, mar k e d b y strong cultural inn o v ation. The process of change has been w on b y political st r uggles that h a v e pe r mitted Latin American w omen to g ain some essential rights. More o v er the t e x t describes the compl e xity of syncretising all Lati n America, (...) but the common elements are more important than the di f ferences. H o w e v e r , accepting this d i v ersit y , the great inequality of basic essentials in the relationships be t w een w omen, is producing one v oice, one discourse and one common demand. F inal l y , it sh o ws the political contradictions in w hich contempora ry Latin America w omen l i v e, summoned to pa r ticipate, as mode r n w omen, in the institutions w hen these same institutions put them in positions of social, political and economic subordination. Despite these di f f iculties, it emphasises the political e xperiments that w omen are ca r r ying out to f ind a syncretism without eliminating cultural d i versit y. (shrink)

Leon Pinsker’s pamphlet Autoemancipation! (1882), a seminal text of early Jewish nationalism, arguably established Zionism as a movement functioning in the German language. Soon after its publication, the renowned Yiddish writer Sh. Y. Abramovitch produced a Yiddish language version (1884). Abramovitsh’s rendering is above all an adaptation of German or Western European political and cultural concepts and vocabulary to the Jewish, Eastern European Yiddish-speaking milieu, with changes in vocabulary, rhetorical strategies, and cultural references. Abramovitsh reworked the pamphlet according to his (...) own thinking on the plight of Jews in the Russian Empire and a possible nationalist solution, as exemplified in his contemporary novels. In the article, I compare the language in which several socio-political concepts are expressed in the two texts in order to determine whether Abramovitsh, in his ideological skepticism, also subtly adapts the content of the nationalist thesis. (shrink)

Author continues the publication which appeared in the Acta Biotheoretica I, p. 113–132, regarding his results obtained in course of research work on superior plants:Picea excelsa trees, and furthermore on unicellular living beings, namely yeast cells . Author made a pure culture with the unicellular culture method, and by occasional inoculation produced successors therefrom. He established the progress in development by measuring, according to weight, the CO2 which arose in course of life. The ontogenetic course of development of the original (...) culture as well as that of the successors took the form ofS but theseS curves were not equally precipitous . When he drew theS-formed development curves in the measure of their time of inoculation in a rectangular co-ordinate system, he received a wave-surface . When he intersected the wave-surface with the abscissa and the plane parallel with the vertical axis, wave-like lines were the result, which resembled vibratory motion evolving around an axis producing a regular picture . Research has ascertained that the axis follows the laws of aperiodic vibratory motion, the undulating curve corresponds with the phenomenon of periodic vibratory motion, both of which are derived from the common differential equationd 2 s/dt 2 + 2r ds/dt +w 2 s=o. Any point of thes h axis following the aperiodic vibratory motion is given by the following equation: sh=a1e−r1t⋅e+tr21−w21√−e−tr21−w21√2⋅⋅⋅⋅⋅while the wave-curve showing thes h periodic movement is given by the following equation: sp=a2e−r2tcos⋅⋅⋅⋅⋅⋅⋅⋅The completey movement is made up of the total of the two vibratory movementsy=s h +s p . The research for the time being refers merely to the aperiodic axis. Calculations show that with thes h equation, the aperiodic axes belonging to all the sections can be followed exactly, as the time function oft, and moreover, the change according to time in the size of the w1, r1, a1 coefficients also shows definite regularity .Author deals separately with the calculation of the axis maximal time =t max and the maximal value = s h max of the wave-curve, and establishes that the development speed of every cell and every organism built up from cells has a maximal point of time and a maximal value. Thet maximum point of time: tmax=Ir12−w12−−−−−−−√logelogr+r12−w12−−−−−−−√r−r12−w12−−−−−−−√−−−−−−−−−−−√⋅⋅⋅⋅If we put thet max value in the place of the original equation of the axis we get the numeric value of thet max .Author finally establishes that the recognition of the fact that a harmonic vibratory motion plays a part in the evolution of living beings and that the axis of this complicated vibration follows the equation of aperiodic vibratory motion is a fundamental result in the theoretic study of the phenomena of life, which, besides, has also a great practical importance in the sphere of the study of improvement, inheritance and the biology of the species.L'auteur continue la publication des résultats de ses recherches faites sur des êtres vivants unicellulaires, notamment desSaccharomyces. Cette publication fut communiquée dans les Acta Biotheoretica I, p. 113–132. Par la méthode de la culture unicellulaire, l'auteur a créé une culture pure et, de celli-ci, au moyen d'inoculations périodiques, il a créé des descendants. Il a mesuré la marche du développement en pesant le CO2 produit au cours de la vie. La courbe d'évolution ontogénétique, tant de la culture-mère que des descendants, a présenté une ligne enS, mais chacun de cesS ne montait pas de la même façon . En représentant ces courbes d'évolution enS en fonction du temps et à l'échelle des périodes d'inoculation sur des coordonnées rectilignes, il obtenait une surface d'ondes . En coupant cette surface par un plan parallèle à l'abscisse et à l'axe vertical, il obtenait des lignes ondoyantes qui ressemblaient à un mouvement oscillatoire se formant autour d'un axe à l'image régulière . Les examens ont révélé que l'axe suit les lois du mouvement vibratoire harmonique apériodique et que la courbe ondoyante répond au phénomène du mouvement vibratoire harmonique périodique. L'un et l'autre provenant de l'équation différentielle communed 2 s/dt 2 + 2r ds/dt +w 2 s=o. N'importe quel point de l'axes h qui suit un mouvement vibratoire harmonique apériodique est déterminé par l'équation suivante: sh=a1e−r1t⋅e+tr21−w21√−e−tr21−w21√2⋅⋅⋅⋅⋅cependant que la courbe ondoyante s p qui montre un mouvement vibratoire harmonique périodique est exprimée par l'équation suivante sp=a2e−r2tcos⋅⋅⋅⋅⋅⋅⋅⋅Le mouvement complety se compose de la somme des deux mouvements oscillatoires,y =s h +s p .Pour le moment, les examens n'ont trait qu'à l'axe apériodique. Les calculs prouvent que par l'équation sh les axes apériodiques appartenant à toutes les coupes peuvent être suivis avec exactitude comme fonctions du tempst, et que même le changement de la valeur des coefficientsw 1 ,r 1 ,a 1, présente aussi une régularité nette .L'auteur examine ensuite le calcul du temps maximum=t max et, en outre, la valeur maximum =s hmax de l'axe de la courbe vibratoire et il énonce que toute cellule et tout organisme composé de cellules ont dans le cours de leur développement un temps maximum et une valeur maximum. Le tempst maximum sera: tmax=Ir12−w12−−−−−−−√logelogr+r12−w12−−−−−−−√r−r12−w12−−−−−−−√−−−−−−−−−−−√⋅⋅⋅⋅En substituant la valeur dut max dans l'équation originale de l'axe , on obtient la valeur numérique dut max .Finalement, après avoir déterminé le fait que dans le développement des êtres vivants, on est en présence d'un mouvement vibratoire harmonique périodique et que l'axe de cette oscillation complexe suit l'équation du mouvement vibratoire harmonique apériodique, l'auteur constate que cette détermination constitue un résultat fondamental pour l'étude théoritique des phénomènes vitaux et ce résultat possède en même temps une grande importance pratique pour l'étude de l'amélioration, du sélectionnement, de l'hérédité et de la biologie de la race. (shrink)

Se define el derecho fundamental al Nuevo Orden Mundial (NOM),consagrado en el artículo 28 de la Declaración Universal de los Derechos Humanos (DUDH/ONU, 1948), como categoría jurídico dogmática, desde una dimensión ética y humanista, concebido como la facultad o prerrogativa convencional estatuida en función de la `realización efectiva´ de los derechos humanos (DDHH) y la felicidad de la persona humana, asumido como medio y fin para la plena materialización de su proyecto de vida valioso, elegido de manera libre y autónoma, (...) con seguridad humana (SH),donde el poder político está fundado en el cuidado y protección de la vida -Biocracia- destinado a cumplir y hacer cumplir la obligación imperativa de los Estados de respetar, proteger y garantizar los DDHH -por ser inherentes a la dignidad humana y funcionales al bien común- en una Democracia Integral, contribuyendo a la conformación de una sociedad más fraterna, humana, armónica, justa, incluyente y equitativa en un Estado de derechos humanos desde la perspectiva del Constitucionalismo Humanista oEstado humanista de derecho. (shrink)

Abrogation (naskh) is one of the controversial themes of Islamic studies, especially in later period that of principle of exegesis (uṣūl al-tafsīr). However, the recent studies on abrogation (naskh) do not offer a comprehensive analysis on the concept. In fact, the problem of naskh (abrogation) is in need of a systematic and holistic approach, which would only be possible with a detailed study on how the concept of abrogation (naskh) is understood in Islamic interpretive tradition (tafsīr). With this purpose in (...) mind, this article intends to examine two points regarding the term abrogation: first, the article will offer a analytical reflection on the diverse views of naskh, and then it will highlight how Ibn Kathīr (d. 1373) understood and applied this term to his hermeneutical framework. By doing so, the present study aims to show Ibn Kathīr’s position in Islamic interpretive tradition on the matter of naskh. The key conclusion of this study is that although Ibn Kathīr is one of the representatives of the traditional riwayah (sound transmission through a chain of exegetes) exegesis, he advances his interpretive hermeneutics with multiple aspects that also involves dirayah (personal opinion) exegesis (tafsīr). SUMMARY The problem of naskh (abrogation) is one of the most important and controversial themes of science and principle of exegesis (ʿilm wan a-l uṣūl al-tafsīr) in Islamic tradition. In order to understand naskh, which is claimed to be occurred in the Qur’ānic text, it is necessary to involve the time of the revelation of the Qur’ān. An analysis of this period reveals that first Muslims regard the naskh as a natural process of the revelation and do not dispute over this matter. In other words, the controversial theme naskh is perceived by first addresses of the Qur’ān as a hermeneutical characteristic of the Qur’ānic revelation. Therefore, naskh was not considered as a controversial concept and debated its origins based on the question whether it organically belonged to the revelation. It will be clear that the different views on naskh (abrogation), particularly after the time of the Companions is not a conceptual problem; rather Muslim scholars differed in their methodological approaches to naksh. Naskh has not been questioned as a concept in early Islamic tradition. Rather it has gradually developed over the centuries. Naskh has been elaborated with the terms of uṣūl al-fiqh (principles of Law), such as takhṣīṣ (specification) and taqyīd (restriction) and its conceptual meaning has been extended after, particularly Abū ʿAbdullah Muḥammad b. Idris b. ʿAbbas al-Shāfiʿī (d. 820). To sum up, naskh is regarded with a methodological perspective. However, in the field of Turkish Islamic studies, especially after the Cumhuriyet, the term naskh is not regarded as a natural consequence of the process of tanzīl (revelation of the Qur’ān) neglecting the gradual aspect of revelation and the disputes over the term has been concluded either rejecting or simply accepting this concept without providing a satisfactory result on the matter. This article examines one of the most prominent Muslim exegete Ibn Kathīr’s (d. 1373) approach to the problem of naskh in the context of previous modern scholarship on naskh (abrogation). However, the analysis of Ibn Kathīr’s perception of naskh does not claim to be exhaustive on the matter. This requires a more comprehensive study on the concept of naskh, which is clearly beyond the scope of this article. Therefore, the present study intends to specifically focus on general aspect of Ibn Kathīr’s understanding of naskh and how his perception is presented in modern studies. When Ibn Kathīr’s commentary is analysed, it becomes clear that his understanding of naskh is significant and not necessarily in line with his riwayah (sound transmission through a chain of exegetes) tafsīr (exegesis). For example, he notes the dates between abrogating and abrogated Qur’ānic verses and claims that it is necessary to find certain proofs to validate the claim of abrogation (naskh) for particular legal judgments and verses, which clearly shows that Ibn Kathīr approaches to the problem of naskh with a methodological perspective. Ibn Kathīr’s interpretation of the well known Qur’ānic verse Q 2.106 in a different sense and most importantly his consideration of the matter only in the Qur’ānic context are clear examples of his methodological approach. His interpretation of Q 2.106 simply shows that he meticulously distinguish between the acceptance of naskh as a concept and as an interpretive method. The modern studies on naskh, on the contrary, consider the matter only on the base of a conceptual analysis. Ibn Kathīr prefers to transmit the traditional opinions based on personal interpretation and interprets some Qur’ānic verses. This is clearly his method of re-interpretation based on rational thinking (taʾwīl). His way of rational reasoning leads Ibn Kathīr to the rejection of naskh (abrogation) and the restriction of Qur’ānic verses that are related to the theory of abrogating and abrogated verses (nāsikh-mansūkh). This clearly proves that Ibn Kathīr does not merely adopts and employs the method of riwayah, which is contrary to the supposition that he is the exegete of a commentary that heavily draws on hadith reports and transmitted traditional reports. In fact, this most importantly shows that Ibn Kathīr’s Qur’ān commentary can also be regarded as a dirayah (personal opinion) tafsīr (exegesis) and that there are enough material in traditional Muslim Qur’ānic exegesis to re-analyse the problem of naskh (abrogation). Relying on this last point, this article argues that a comprehensive analysis of naskh requires a research on the traditional interpretive sources. Therefore, it might be helpful to reconsider the matter of naskh with its conceptual background in the works of traditional Muslim exegetes rather than focusing only on whether the concept naskh exits or not in the origins of the Qur’ānic revelation. At this point, an analysis of Ibn Kathīr’s perception of naskh and his rational reasoning that is employed in his commentary will contribute to the understanding of the theory of naskh (abrogation) in the tradition of Qur’ānic exegesis. (shrink)

The subject of the present article is the following fact. Consider an effective uniform space. A generally constructed metric from the uniformity has the property that a sequence from the space effectively converges with respect to the uniform topology if and only if it does with respect to the induced metric. This can be shown without assuming the computability of the metric.

Heritable monogenic maladies, the byproduct of single gene mutations, comprise a broad range of over 10,000 inborn afflictions (OMIM® 2023). Some of the more common monogenic disorders in question...

Rabbi HaCohen Kook’s essay on vegetarianism and peace, first published in instalments in 1903–4, and reissued 60 years later, is the only treatise in rabbinic Judaism on the relationship between humans and animals. It is here examined as central to his ethical beliefs. His writings, shaped by his background as rabbi and mystic, illuminate the history of environmental and applied ethics. A century ago, he perceived the main challenge that confronts reform movements: multiculturalism.