Suchergebnisse

Through the concepts of ἔργον and βίος, the article describes the two happiest forms of life, i.e., the theoretical and the political one, asking whether happiness is founded on the conjunction of the two. Focusing on the connection between philosophy, education and politics the paper emphasizes the role of contemplation as πράξις and the importance of philosopher for the city. ; Through the concepts of ἔργον and βίος, the article describes the twohappiest forms of life, i.e., the theoretical and the political one, askingwhether happiness is founded on the conjunction of the two. Focusingon the connection between philosophy, education and politics the paperemphasizes the role of contemplation as πράξις and the importance ofphilosopher for the city.

A celebrated orator, historian, philosopher, and statesman, Giannozzo Manetti (1396-1459) was one of the most remarkable figures of the Italian Renaissance. As contemporaries noted, his intellectual versatility--including an interest in architecture--linked him to Leon Battista Alberti, the renowned "universal man" of the Renaissance. Like Alberti, Manetti wrote in both Latin and Italian, and made new translations of canonical texts such as Aristotle, thus replacing the faulty medieval renderings that were the mainstay of Scholastic thought. A pious Christian, he translated the New Testament from Greek into Latin, thus challenging the centuries-old Vulgate; and he was the first scholar since Jerome to translate the Psalms from the original Hebrew. To forestall possible critics, he penned a treatise expounding his philological methods in translating scripture. Delivered over the course of nearly twenty years, his addresses to magistrates, commanders, princes, and popes furnish a vivid picture of Quattrocento politics and diplomacy. This authoritative biography, the first in any modern language, both describes chronologically the events of his extraordinary career, and analyzes his numerous and wide-ranging writings, which confirm Manetti's status as an exemplar of the spirit of the Italian Renaissance.--

The purpose of the thesis is to find algorithms that can be used to get the perosnal dose equivalents Hp(d) using TL dosimeters. To do so, the plan was to irradiate dosimeters with different filters, in air and on a phantom using monoenergetic radioisotopes of low, medium and high Gamma rays energies. In this manner, we can conclude if it is right to calculate the Hp(10) for the UniPi dosimeters as it was done previously, and try to create an algorithm for the four-element dosimeter in a way to conclude the deep, shallow and eye lens doses. In addition, we can see the effect that the phantom has on the dose received by the dosimeter. We also irradiated the dosimeters with protons of different energies therefore analyzing the response of the dosimeters at different energy levels, filters, and their response to charged particles. 241Am (Americium) was our low energy radioisotope because it emitted gamma rays at 49 keV, 137Cs (Cesium) was chosen to be our medium energy radioisotope as it emitted gamma rays at 662 keV, and finally 60Co (Cobalt) was used to cover the high range of energy as it emitted gamma rays at 1.17 MeV and 1.33 MeV. The irradiations with 60Co were done at Bruno Guerrini Laboratory, as for the irradiations with 241Am and 137Cs, they were made at the SSDL (Secondary Standard Dosimetry Laboratory) at C.I.S.A.M. (Joint Research Center for Military Applications). Lastly, the irradiations with protons were done at INFN – LNL (National Institute of Nuclear Physics – National Laboratories of Legnaro). At the end of this work, we were able to find different algorithms for the University of Pisa dosimeter, and for the four-element dosimeter.

The principles of pacifism and federalism were central to William Penn's career. His Quaker belief in liberty of conscience and his experience of religious violence in England and Europe committed Penn to peace – within as well as between nations – and inspired both his founding of Pennsylvania and his proposal for a European Parliament. Peace was a fundamental commitment of Penn's not only because of the Quaker peace testimony, but also because he considered it a universal human aspiration. Thus, he always sought to build bridges beyond the Quaker community by appealing to broader, shared values, and he believed that well-designed political institutions that protected fundamental rights could offer a way to channel human energies in constructive, not destructive, directions. Drawing on my forthcoming biography of Penn, I consider some of the significant episodes in his life that prepared him to engage in peace building, whether it be an American society with liberty of conscience at its core or a European Parliament where nations could seek resolution of their disputes against each other.