bluuebunny/crossref_metadata_2025_split huggingface dataset:
Accurate calibration of a molecular beam time‐of‐flight mass spectrometer for on‐line analysis of high molecular weight species
Authors: Apicella B. , Wang X. , Passaro M. , Ciajolo A. , Russo C. 
Published: August 2016

RationaleTime‐of‐Flight (TOF) Mass Spectrometry is a powerful analytical technique, provided that an accurate calibration by standard molecules in the same m/z range of the analytes is performed. Calibration in a very large m/z range is a difficult task, particularly in studies focusing on the detection of high molecular weight clusters of different molecules or high molecular weight species.MethodsExternal calibration is the most common procedure used for TOF mass spectrometric analysis in the gas phase and, generally, the only available standards are made up of mixtures of noble gases, covering a small mass range for calibration, up to m/z 136 (higher mass isotope of xenon). In this work, an accurate calibration of a Molecular Beam Time‐of Flight Mass Spectrometer (MB‐TOFMS) is presented, based on the use of water clusters up to m/z 3000.ResultsThe advantages of calibrating a MB‐TOFMS with water clusters for the detection of analytes with masses above those of the traditional calibrants such as noble gases were quantitatively shown by statistical calculations. A comparison of the water cluster and noble gases calibration procedures in attributing the masses to a test mixture extending up to m/z 800 is also reported. In the case of the analysis of combustion products, another important feature of water cluster calibration was shown, that is the possibility of using them as “internal standard” directly formed from the combustion water, under suitable experimental conditions.ConclusionsThe water clusters calibration of a MB‐TOFMS gives rise to a ten‐fold reduction in error compared to the traditional calibration with noble gases. The consequent improvement in mass accuracy in the calibration of a MB‐TOFMS has important implications in various fields where detection of high molecular mass species is required. In combustion products analysis, it is also possible to obtain a new calibration spectrum before the acquisition of each spectrum, only modifying some operative conditions. Copyright © 2016 John Wiley & Sons, Ltd.
CMIP5 temperature biases and 21st century warming around the Antarctic coast
Authors: Little Christopher M. , Urban Nathan M. 
Published: August 2016

ABSTRACTProjections of ice-sheet mass balance require regional ocean warming projections derived from atmosphere-ocean general circulation models (AOGCMs). However, the coarse resolution of AOGCMs: (1) may lead to systematic or AOGCM-specific biases and (2) makes it difficult to identify relevant water masses. Here, we employ a large-scale metric of Antarctic Shelf Bottom Water (ASBW) to investigate circum-Antarctic temperature biases and warming projections in 19 different Coupled Model Intercomparison Project Phase 5 (CMIP5) AOGCMs forced with two different ‘representative concentration pathways’ (RCPs). For high-emissions RCP 8.5, the ensemble mean 21st century ASBW warming is 0.66, 0.74 and 0.58°C for the Amundsen, Ross and Weddell Seas (AS, RS and WS), respectively. RCP 2.6 ensemble mean projections are substantially lower: 0.21, 0.26, and 0.19°C. All distributions of regional ASBW warming are positively skewed; for RCP 8.5, four AOGCMs project warming of greater than 1.8°C in the RS. Across the ensemble, there is a strong, RCP-independent, correlation between WS and RS warming. AS warming is more closely linked to warming in the Southern Ocean. We discuss possible physical mechanisms underlying the spatial patterns of warming and highlight implications of these results on strategies for forcing ice-sheet mass balance projections.
Paleobiology of firmground burrowers and cryptobionts at a Miocene omission surface, Alcoi, SE Spain
Authors: Belaústegui Zain , Ekdale Allan A. , Domènech Rosa , Martinell Jordi 
Published: August 2016

AbstractA well-preserved omission surface (sedimentary discontinuity) in an outcrop near Alcoi in southeastern Spain displays trace fossils and body fossils that reflect a dynamic benthic community during the Miocene (Langhian–Tortonian). This outcrop, besides being the type locality ofSpongeliomorpha ibericaSaporta, 1887, exhibits other abundant trace fossils, such asGlossifungites saxicavaŁomnicki, 1886 andGastrochaenolites ornatusKelly and Bromley, 1984. These trace fossils are restricted to a single stratigraphic horizon and constitute a typical firmground ichnoassemblage of theGlossifungitesichnofacies. The interiors of some of theGlossifungitesandSpongeliomorphaburrows were occupied by encrusting balanomorph barnacles (Actinobalanus dolosusDarwin, 1854). This paper is the first report of cryptic barnacles colonizing the interior of open burrows that constitute a typical firmground ichnocoenose in the fossil record. Detailed ichnologic study demonstrates that the ichnospeciesGlossifungites saxicavastands as a valid ichnotaxon and is not a synonym of the ichnogenusRhizocorallium, as has been suggested by some previous workers.
Longing for Unity: Hemsterhuis and Hegel
Authors: Melica Claudia 
Published: August 2016

Between the late 18th and early 19th century, various philosophical schools of thought developed in Germany, which exerted influence on the young Hegel. Although the origins of Hegelian ‘idealism’ have yet to be fully explored, the studies of Pöggeler, Henrich and Jamme establish clear connections with the so-called Vereiningungsphilosophie in Hölderlin's research, which was acknowledged by Hegel during his Frankfurt period. Although the intellectual relationship between Hegel and Hölderlin is still being assessed, Hemsterhuis' philosophy of unification is emerging as a key influence on Hölderlin and many of his contemporaries, including Hegel. Despite the fact that Hemsterhuis was described by August Wilhelm Schlegel as the ‘prophet of transcendental idealism’ (Schlegel 1989: I: 296), there is little critical literature to date on this topic. So the questions remain open: who was Hemsterhuis? Why did he influence Hölderlin and consequently also Hegel?The aim of my paper is to suggest possible answers to these questions, thus I shall commence by exploring whether Hemsterhuis influenced Hegel directly — and, if so, how — or whether his influence was in any way mediated by Herder and Hölderlin. I will also attempt to compare Hemsterhuis' theories on desire, set forth in his Lettre sur ks désirs (1770), with Herder's commentary and Hegel's concept of love, which was developed firstly in the Tübingen Fragment entitled Religion is one of the most important questions (1793) and then in The Spirit of Christianity and its Fate, a work written in Frankfurt between 1798 and 1799 and published posthumously in 1907 with a title chosen by the editor Hermann Nohl. The paper is divided in two parts.
Beauty, Aesthetic Experience and Immanent Critique
Authors: Peters Julia 
Published: August 2016

In his essay What is living and what is dead of the philosophy of Hegel?, Benedetto Croce praises Hegel for bestowing the highest value on beauty, in particular artistic beauty. He emphasises Hegel's ‘tendency to make art a primary element in human life, a mode of knowledge and of spiritual elevation’, and the ‘constant contact of Hegelian speculation with taste and with works of art, and the dignity which it assigned to the artistic activity’ (Croce 1985: 121). This tendency, Croce writes, is what makes Hegelian speculation congenial to the great aesthetic theories of the Romantic period. In this paper, I shall put forward some considerations which render support to Croce's observation that there is a strand of unreserved and absolute appreciation of beauty, in particular artistic beauty, in Hegelian philosophy. My focus will be in particular on the question of why Hegel thinks that the experience of beauty — which I will be referring to, in short, as aesthetic experience — is of special, even absolute value for human beings. This will involve, in the first part of the paper, an analysis of what Hegel takes to be the content of such experience; hence an analysis of Hegel's notion of beauty.Such emphasis on the absolute value of beauty invites of course the question of how beauty relates, in Hegel's system, to what Hegel regards as the highest value of all: reconciliation. Hegel believes that both philosophical speculation — which culminates in knowledge of the absolute truth — and the achievement of the highest practical good, the participation in civic life, are ways of reconciling the human individual with the world they live in. Does the same apply to beauty, or aesthetic experience? I will briefly touch on the relation between aesthetic experience and reconciliation in the second part of the paper. In this context, we will also consider an objection to the view that Hegel's appreciation of aesthetic experience is unrestricted or absolute, which arises from consideration of Hegel's famous claim that philosophy is higher than art.
The Individuality in the Deed: Hegel on Forgiveness and Reconciliation
Authors: Bicknell Jeanette 
Published: August 2016

The topic of forgiveness and reconciliation is one of the areas in Hegel's philosophy in which an uneasy tension between philosophy and religion, logic and existence, is most obvious. My goal in this paper is to illuminate Hegel's discussion of forgiveness and reconciliation in his Lectures on the Philosophy of Religion by examining his treatment of the same topic in the Phenomenology of Spirit. Previous commentators have discussed the political and social aspects of reconciliation, but paid little attention to its religious aspects. Similarly, commentators who have addressed the psychological and social aspects of reconciliation in the Phenomenology, have too seldom turned their attention to Hegel's full discussion of the religious aspect of reconciliation in the Lectures. In bringing these two texts together, I hope to make a contribution to the larger project of showing the relevance of the Phenomenology to Hegel's later works. Finally, I will suggest some limitations in Hegel's analysis of forgiveness and reconciliation.Part III of the Lectures delineates three levels of rupture and reconciliation: within the individual consciousness, among individuals of the community, and between the individual and God (215-251 ). This last level of reconciliation is the religious aspect and presupposes the earlier levels. To help understand the individual's reconciliation within himself and with others, which will be my main area of concern in this paper, we will now look at the relevant passage of Phenomenology of Spirit.
God and Nature in Hegel's Logic
Authors: Ferrini Cinzia 
Published: August 2016

The aim of this essay is to cast light on the puzzling transition from logic to nature that is stated at the end of Hegel's Science of Logic. The passage is summed up by the famous intriguing sentence about the absolute idea freely resolving to let itself go.Firstly, I shall sketch the, so to speak, “divine” features of the absolute philosophical knowing that is to be developed in the Encyclopaedia system. My point is to account for the relationship between the standpoint reached by the Phenomenology of Spirit and the content of the Logic, regarded as the presentation of God as he is in his eternal essence.Secondly, I shall focus attention on the way in which the developed idea of philosophical knowing is systematically displayed in the Encyclopaedia. My point is now to account for: i) the mutual relationships among the three parts of philosophical science (science of logic, philosophy of nature, philosophy of spirit); and ii) the relationship between these parts and the whole of philosophy.Thirdly, I shall examine the two main and opposite standard interpretations of the transition from the first to the second part of the Encyclopaedia. My point here is to challenge the conceptual presuppositions of the readings under consideration, by means of a close examination of the revised editions of Hegel's text.Fourthly, I shall argue for a different view. My last point is to focus on the character of the absolute idea's self-determination. It involves letting the determination of the distinction exist as something independent, so that the “other” obtains the determinacy of “other-being”, of an actual entity. Therefore it must be distanced from the divine way of generating (the Father-Son relationship) that is the form of love. I shall conclude by discussing the implications of Hegel's use of the notion of “creation” and his paradoxical definition of nature as being the Son and not the Son of God.
Hegel's Citizen
Authors: Knowles Dudley 
Published: August 2016

Hegel's account of freedom is complex and difficult. It integrates a doctrine of free agency, a theory of social freedom, and a self-determining theodicy of Spirit. To achieve full understanding, if full understanding is possible, the student must both disentangle and articulate the components, and then fit together the separate pieces into an intelligible whole. And what is true of the whole is true of the parts; each element is in turn complex and controversial.In this paper, I want to investigate one very small aspect of this picture — the political phenomenology of the citizen of Hegel's rational state. Whether we are delineating the contours of free agency or re-telling Hegel's story about the modes of freedom constitutive of the institutions of the modern state, sooner or later we shall have to interpret Hegel's description of the self-consciousness of the typical citizen. We shall have to give some account of what citizens take to be their political standing, and show how both this standing and the citizens' understanding of it contribute to freedom.This should not be a controversial claim. To paraphrase portions of the famous statement at PR §260: The state is the actuality of concrete freedom. Members of families integrated into civil society knowingly and willingly acknowledge their citizenship and actively pursue the ends of the state. They do not live as private persons merely; in understanding, endorsing and acting out their ethical status as citizens they achieve such subjective fulfilment as is necessary for them to be truly free.
Hegel on Contingency, or, Fluidity And Multiplicity
Authors: Lampert Jay 
Published: August 2016

This piece presents some motifs concerning fluidity and multiplicity that arise from the Contingency chapters of Hegel's Science of Logic. I do not present it as a microcosm of an overall interpretation of Hegel. Still, emphasising Hegel's categories of fluidity and dissolution, and of multiplicity and its marks, obviously intensifies a certain version of the dialectic. One might call this ‘far left Hegelianism’. If it were to be generalised as a reading of Hegel, it might share something with Jean-Luc Nancy's polemical little book, Hegel: L'inquiétude du négatif (Paris: Hachette, 1997). A reading like this one is unlikely to have been written prior to Deleuze's ontology of multiplicity.In undialectical philosophies, contingency, like desire, suggests themes of arbitrariness, unsystematic events, isolated moments of chance, and so on. In Hegel, of course, the roles played by desire and contingency are quite the contrary. Desire is part of Hegel's account of how a subject can in the movement of life find itself as part of the truth of objects, at the same time as it finds objects as part of its own truth — the direct contrary of arbitrary subjective preference. Contingency is part of Hegel's account of how the mark of a necessary totality is visible in every free actualisation of a possibility — the direct contrary of isolated events. The clue to the dialectic is the way the desubstantialising categories of fluidity and multiplicity are generated precisely through the apparently substantialising categories of actuality and necessity.
The Political Significance of Hegel's Concept of Recognition in the Phenomenology
Authors: Duquette David 
Published: August 2016

There has been much debate regarding interpretation of the concept of recognition (Anerkennung) in Hegel's Phenomenology of Spirit. Among the issues discussed in various commentaries, two that I find particularly interesting and important are: a) the question of the social and historical vs psychological significance of the concept of recognition which appears in Chapter 4 of Hegel's Phenomenology and b) the status of the dialectic of lordship and bondage for understanding the nature of the reconciliation of self-consciousness in the realm of objective spirit. Both of these topics have been widely discussed and I could not pretend to do justice to them in the space of this paper. My particular interest here is to discuss the political significance of Hegel's concept of recognition, specifically by exploring its connection to Hegel's overtly political works, especially the Philosophy of Right with its articulation of the Idea of the state. However, before proceeding directly to that task, I would like to begin with some comments on the two issues I just mentioned, as they are relevant to my topic.In an essay entitled “Notes on Hegel's ‘Lordship and Bondage’” George Amstrong Kelly cautions the reader of the Phenomenology against oversimplifying Hegel's concept of recognition. There are two oversimplifications in particular that he worries about: (1) reducing the significance of Anerkennung to a social and political reading, and (2) (in Kelly's words) “the master- slave relationship is made an unqualified device for clarifying the progress of human history”, (p 191) The first mistake is avoided by seeing, in addition to the social “angle”, the “pattern of psychological domination and servitude within the individual ego”, (p 195) According to Kelly, “The problem of lordship and bondage is essentially Platonic in foundation, because the primal cleavage in both the history of society and the history of the ego is at stake. The two primordial egos in the struggle that will lead to mastery and slavery are also locked within themselves”, (p 199) The internal aspects of lordship and bondage are found in the struggle for self-awareness between self and other within the Ego, eg., in terms of appetition vs spiritual self-regard, opposed faculties in the ego that once awakened must be brought into harmony. As Kelly puts it in his book Idealism, Politics and History, “man remits the tensions of his being upon the world of fellow beings and is himself changed in the process. This relationship furnishes the bridge between psychology and history”, (p 334)
Hegel and the Emergence of Zionism
Authors: Avineri Shlomo 
Published: August 2016

The connection between Hegelian thought and the emergence of modern Jewish nationalism – Zionism – appears, at first, to be far–fetched and slightly incongruous. Yet some aspects of Hegelian thought became attractive to many secularised, Jewish intellectuals in the 19th century in their quest for self-identity amidst the turmoil of enormous political and social upheavals. Some facets of this receptivity to Hegelian ideas, and especially their extension to the future dimension of history, bear striking similarity to the popularity of Hegelian notions among the Polish intelligentsia in roughly the same period (cf. Ryszard Panasiuk's ‘Hegel in Poland’, in the Spring-Summer 1982 issue of the Bulletin). The context is also similar: political impotence and the reinterpretation of a political historical tradition with overt religious connotations.The main issue facing Jewish thinkers in the post–1789 period was two-fold: the claim for integration, on the basis of equality, into a society based on the ideas of the Enlightenment, and the redefinition of Jewish identity in a mostly secularised world. Zionism appeared historically as one of the answers to this doutfle quest: it claimed that integration into the modern world should be on a collective – i.e. national – and not individual base; that this integration had to be based on auto-emancipation and self-determination, not on emancipation by others; and finally – and most fundamentally – that Jewish identity should be defined in terms of nationhood, not merely religious affiliation.
The Particular Logic of Modernity
Authors: Kolb David 
Published: August 2016

A friend once said to me that he would be glad to discuss postmodemity if only he knew what modernity meant. There are so many descriptions. We're all modern: Modern society, modern art, modern philosophy, modern science, modern technologies. The reformation, the wars of religion, the American revolution, the French revolution, the Paris Commune, the world wars. Civil society, capitalism, the liberal state, the procedural state. Luther, Galileo, Descartes, Locke, Kant, Manet, Cézanne, Rawls, Warhol. But also Novalis, Nietzsche, Heidegger and the German cultural conservatives. Derrida, Bataille, Levinas, Pynchon. And so forth.Here is Robert Pippin's enumeration of what he sees as the common features of modern societies:The new conception of nature required by modern science; the post-Cartesian notion of mind as subjective consciousness; a political world of passion-driven but rationally calculating individuals, or a “post-Protestant” world of individually self-reliant, responsible agents; a new political language of rights and equality; and, most of all, a common hope: that a secular, rational basis for moral and political order could be found and safely relied on, could inspire the allegiance and commitment necessary for the vitality and reproduction of a society. (I2)Hegel had his own theory of modern life and thought, centering around the culmination of spirit's teleology in objective and absolute spirit, based on the logical patterns of the movement of spirit's development. Modern times brought decisive liberations and completions, but also permanent tensions, and a loss of immediate rootedness in a natural or social home. Modern selves are strong enough to be bei sich in the midst of modern tensions and negativities, but it takes work and maturity to deal with the inner complexities of modern thought and the built-in tensions of modern institutions.