bluuebunny/crossref_metadata_2025_split huggingface dataset:
Monitoring Tribolium castaneum (Herbst) in pilot-scale warehouses treated with β-cyfluthrin: are residual insecticides and trapping compatible?
Authors: Toews M.D. , Arthur F.H. , Campbell J.F. 
Published: October 2008

AbstractIntegrated pest management strategies for cereal processing facilities often include both pheromone-baited pitfall traps and crack and crevice applications of a residual insecticide such as the pyrethroid cyfluthrin. In replicated pilot-scale warehouses, a 15-week-long experiment was conducted comparing population trends suggested by insect captures in pheromone-baited traps to direct estimates obtained by sampling the food patches in untreated and cyfluthrin-treated warehouses. Warehouses were treated, provisioned with food patches and then infested with all life stages of Tribolium castaneum (Herbst). Food patches, both those initially infested and additional uninfested, were surrounded by cyfluthrin bands to evaluate if insects would cross the bands. Results show that insect captures correlated with population trends determined by direct product samples in the untreated warehouses, but not the cyfluthrin-treated warehouses. However, dead insects recovered from the floor correlated with the insect densities observed with direct samples in the cyfluthrin-treated warehouses. Initially, uninfested food patches were exploited immediately and after six weeks harbored similar infestation densities to the initially infested food patches. These data show that pest management professionals relying on insect captures in pheromone-baited traps in cyfluthrin-treated structures could be deceived into believing that a residual insecticide application was suppressing population growth, when the population was actually increasing at the same rate as an untreated population.
Landscape composition modulates population genetic structure ofEriosoma lanigerum(Hausmann) onMalus domesticaBorkh in central Chile
Authors: Lavandero B. , Miranda M. , Ramírez C.C. , Fuentes-Contreras E. 
Published: October 2008

AbstractLandscape genetics have been particularly relevant when assessing the influence of landscape characteristics on the genetic variability and the identification of barriers to gene flow. Linking current practices of area-wide pest management information on pest population genetics and geographical barriers would increase the efficiency of these programs. The woolly apple aphid,Eriosoma lanigerum(Hausmann), an important pest of apple orchards worldwide, was collected on apple trees (Malus domesticaBorkh) from different locations in a 400 km north-south transect trough central Chile. In order to determine if there was population structure, diversity and flow were assessed. A total of 215 individuals from these locations were analysed using Inter Simple Sequence Repeat (ISSR) markers. Four ISSR primers generated a total of 114 polymorphic loci. The percentage of molecular variation among locations was 18%. As the algorithm used bystructuremay be poorly suited for inferring the number of genetic clusters in a data set that has an IBD relationship, the number of genetic clusters in the samples was also analyzed using a Bayesian clustering method implemented in software Bapsversion 4.14. We inferred the presence of four genetic clusters in the study region. Clustering of individuals followed a pattern explained by some geographical barriers. Using partial Mantel tests, we detected barriers to gene flow other than distance, created by a combination of main rivers and mountains. Although landscape genetics are rarely used in pest management, our results suggest that these tools may be suitable for the design of area-wide pest management programs.
Negative per capita effects of two invasive plants, Lythrum salicaria and Phalaris arundinacea, on the moth diversity of wetland communities
Authors: Schooler S.S. , McEvoy P.B. , Hammond P. , Coombs E.M. 
Published: October 2008

AbstractInvasive plants have been shown to negatively affect the diversity of plant communities. However, little is known about the effect of invasive plants on the diversity at other trophic levels. In this study, we examine the per capita effects of two invasive plants, purple loosestrife (Lythrum salicaria) and reed canary grass (Phalaris arundinacea), on moth diversity in wetland communities at 20 sites in the Pacific Northwest, USA. Prior studies document that increasing abundance of these two plant species decreases the diversity of plant communities. We predicted that this reduction in plant diversity would result in reduced herbivore diversity. Four measurements were used to quantify diversity: species richness (S), community evenness (J), Brillouin's index (H) and Simpson's index (D). We identified 162 plant species and 156 moth species across the 20 wetland sites. The number of moth species was positively correlated with the number of plant species. In addition, invasive plant abundance was negatively correlated with species richness of the moth community (linear relationship), and the effect was similar for both invasive plant species. However, no relationship was found between invasive plant abundance and the three other measures of moth diversity (J, H, D) which included moth abundance in their calculation. We conclude that species richness within, and among, trophic levels is adversely affected by these two invasive wetland plant species.
Post-release evaluation ofEretmocerus hayatiZolnerowich and Rose in Australia
Authors: De Barro P.J. , Coombs M.T. 
Published: October 2008

AbstractBemisia tabacibiotype B is a significant pest of agriculture world-wide. It was first detected in Australia in 1994. Assessments of the potential of parasitoids already present in Australia to control this pest indicated that two species ofEretmocerusand 11 species ofEncarsiawere present, but they did not exert sufficient control with a combined average of 5.0±0.3% apparent parasitism of 4th instars. Further, only 25% of samples containing biotype B had parasitised individuals present. The surveys also identified that fewer B biotype were being parasitised compared with the Australian indigenous biotype. Overall,Er. munduswas the most abundant parasitoid prior to the introduction. Previous research indicated thatEr. hayatioffered the best prospects for Australia and, in October 2004, the first releases were made. Since then, levels of apparent parasitism have averaged 29.3±0.1% of 4th instars with only 24% of collections having no parasitism present.Eretmocerus hayaticontributed 85% of the overall apparent parasitism. In addition, host plants of the whitefly with low or no parasitism prior to the release have had an order of magnitude increase in levels of parasitism. This study covers the establishment of the case to introduceEr. hayatiand the post-release establishment period November 2004–March 2008.
Genetic evaluation of Ethiopian Boran cattle and their crosses with Holstein Friesian in central Ethiopia: reproductive traits
Authors: HAILE A. , JOSHI B. K. , AYALEW W. , TEGEGNE A. , SINGH A. 
Published: October 2008

SUMMARYBreed additive and non-additive effects as well as genetic parameters for calving interval (CI), days open (DO), age at first service (AFS), age at first calving (AFC), number of services per first conception (NSC) and breeding efficiency (BE) were estimated in Ethiopian Boran cattle and their crosses with Holstein Friesian in central Ethiopia. The data analysed were spread over 15 years (1990–2004). The Ethiopian Boran cattle had longer CI and DO, lower BE and delayed AFS and AFC compared with all the crosses. However, there was no significant difference in NSC between the genetic groups. Comparison between the crosses revealed no clear cut superiority of any of the genetic groups except for CI and DO which were shorter for 0·50 and 0·875 crosses compared with the 0·75 crosses. The additive breed differences between Ethiopian Boran and Holstein Friesian for CI, DO, NSC and BE were not significant (P>0·05). These estimates are also associated with large standard errors. The non-significance of the otherwise large difference (40 days for CI for instance) between the two breeds could be a result of a large variation (and hence standard errors) associated with the traits. On the other hand, the estimates for additive direct effects for AFS and AFC were negative and significant (P<0·01). The estimates were −7±2·1 and −7±2·8 months, respectively. The individual heterosis values were not significant (P>0·05) for CI, DO, NSC and BE. However, significant (P<0·01) estimates for AFS and AFC (P<0·05) were recorded. None of the maternal heterotic effects for reproduction traits were significant (P>0·05) except for AFC, for which positive (2·9 months) and significant (P<0·05) estimates were obtained. Heritabilities of CI, DO, AFS, AFC, NSC and BE for crosses were 0·1±0·046, 0·1±0·047, 0·6±0·145, 0·7±0·159, 0·1±0·071 and 0·6±0·156, respectively. Selection coupled with improved herd reproductive management should substantially improve the reproductive performance of the indigenous Ethiopian Boran breed under such production system.
On the parametric decay of waves in magnetized plasmas
Authors: BRODIN G. , STENFLO L. 
Published: October 2008

AbstractWe reconsider the theory for three-wave interactions in cold plasmas. In particular, we demonstrate that previously overlooked formulations of the general theory are highly useful when deriving concrete expressions for specific cases. We also point out that many previous results deduced directly from the basic plasma equations contain inappropriate approximations leading to unphysical results. Finally, generalizations to more elaborate plasma models containing, for example, kinetic effects are given.
Some Problems in Process Theodicy
Authors: Frankenberry Nancy 
Published: October 2008

What good is divinity if it can come only in dreams and shadows…? (Wallace Stevens)It is a well-known and rarely challenged assumption that one of the chief merits of Whitehead's cosmology is that it enables religious thinkers to come at the problem of God in relation to the presence of evil in an entirely new way. Among the virtues most commonly appealed to in praise of the Whiteheadian theodicy are its emphasis on God's persuasive, rather than controlling power; its defence of the moral goodness of the God whose nature is reconceived in the light of the problem of evil; and its provision for a realistic hope in the redemptive processes operative in divine and human history. However, none of these aspects of process theodicy is without serious problems. In what follows I will present certain reasons why I do not believe process theism has made good its claim to have solved, with the help of Whitehead's philosophy, the problem of evil. Rather, I will suggest that like the story of what happened to the donkey laden with salt, who took to the water, process theology's ‘solution’ to the problem of evil dissolves in the dialectic river of life, until nothing is left but the verbal sack in which it is contained. Much of the force of this critique will hinge on recognizing the systematic implications of the role of ambiguity in a processive-relational universe, a position I will summarize in conclusion.
On Disembodied Resurrected Persons: A Study in the Logic of Christian Eschatology
Authors: Gooch P. W. 
Published: October 2008

I believe in…the resurrection of the body and the life everlasting. (The Apostles' Creed)The ancient Christian affirmation of a bodily resurrection still echoes today, and admittedly makes this paper's title sound odd. Resurrected persons are supposedly people with bodies, at least within Christian eschatology. How then can they be disembodied?The counter-question is whether the notion of bodily-resurrected persons can satisfy certain problems raised by that same Christian eschatology, and this paper is an exploration of these issues. The first part draws attention to the importance of resurrection in contemporary philosophical discussion, in particular for John Hick's notion of eschatological verification. Part II examines critically the adequacy of this view of resurrection. In Part III we turn to a thesis about St Paul's concept of the resurrection body which avoids some of the problems raised in Part n. But the thesis raises its own difficulties, and the paper concludes with a sketch of further complexities in the logic of Christian eschatology.
Comment on Professor Kuitert's paper
Authors: Sutherland Stewart 
Published: October 2008

The questions set in the draft programme for this session of the conference are:Is it possible to understand the religion of somebody else, or must one be committed to a religious position in order to understand it? Is belief a condition for understanding?These questions give the contemporary form of the debate about the perennial problem of the relationship between belief and understanding, and I sympathise with Professor Kuitert's sense that these questions themselves require further definition. Fortunately for the sake of philosophical dialogue I do not fully accept his conclusions. This however, is not because he wants to deny that belief is a condition for understanding, whereas I wish to affirm this. The main part of my paper will be devoted to showing what I find to be unsatisfactory in such an antithesis.
Truth Claims for Religious Images
Authors: Gualtieri A. R. 
Published: October 2008

A rough circumscription of our area of study will be achieved when I say that by images I mean the kind of thing about which Ian Crombie and Austin Farrer have written in Faith and Logic and Farrer also in The Glass of Vision. In the latter work Farrer cites as examples of religious images the Kingdom of God, the Son of Man, the Israel of God and the ‘infinitely complex and fertile image of sacrifice and communion, of expiation and covenant’. Farrer's images are essentially verbal pictures whose function is to interpret and elucidate revelatory events. He writes:The great images interpreted the events of Christ's ministry, death and resurrection, and the events interpreted the images; the interplay of the two is revelation. Certainly the events without the images would be no revelation at all, and the images without the events would remain shadows on the clouds. The events by themselves are not revelation, for they do not by themselves reveal the divine work which is accomplished in them: the martyrdom of a virtuous Rabbi and his miraculous return are not of themselves the redemption of the world.
The Origin of Death in some Ancient Near Eastern Religions
Authors: Brandon S. G. F. 
Published: October 2008

The Irish poet W. B. Yeats once wrote, with great sapience and perception:Nor dread, nor hope attendA dying animal;A man awaits his endDreading and hoping all.That death has ever been a problem to man is attested as far back as we can trace our species in the archaeological record—indeed, it seems to have been a problem even for that immediate precursor of homo sapiens, the so-called Neanderthal Man; for he buried his dead.
On Believing—a Reply to Professor R. W. Sleeper
Authors: Price H. H. 
Published: October 2008

I am very grateful to Professor R. W. Sleeper for his critical comments on my article, as also for the kind way in which he has expressed them. I should now like to make a few comments on his comments.(1) May I first say that I have no objection to being metaphysical? I do not like the word ‘metaphysics’ very much, and wish that we could find a less provocative one. But still, I do think that the difference between the reducible and the irreducible belief-in is a difference which there really is (‘metaphysically really’, if you like). Moreover, I fully admit that when we believe in God we are making a factual claim. It is, of course, a factual claim of rather a special kind. If it is a fact that there is a supreme Being, ‘The Lord of All’, this is not just one fact among others. It is not quite like the fact that there is a stormy north-westerly wind this morning. One could not just give a list of facts and add at the end, ‘There is also another fact which I had forgotten to mention: there is a God’. All the same, this factual claim, like others, does need to be justified; and how is it to be justified? I am afraid that the brief hint which I offered elsewhere on this subject is indeed ‘not good enough’ as it stands (Sleeper p. 79). To be even half good enough, it needs much more elaboration, and I agree that there is much force in Mr Gunderson's criticisms.
Language-Games and the Ontological Argument
Authors: Henze Donald F. 
Published: October 2008

‘Generally speaking, the errors in religion are dangerous; those in philosophy only ridiculous.’—Hume, Treatise, I, iv, 7.Several years have elapsed since Professor Malcolm's astonishing revival of St Anselm's ontological argument (s). The first shock-wave of criticism has likewise passed, having been absorbed by now into the bound volumes of the periodical literature. This note is not intended to add much weight to the common conclusion of that impressive body of criticism, for, though interesting and important logical issues remain to be discussed in connection with the ontological argument, there can be little doubt that it fails as a demonstration of God's existence. Nevertheless, there is one move made by Malcolm in his determined defence of Anselm which may have had unfortunate repercussions far beyond the reaches of philosophical theology. Perhaps a discussion of this one step in the argument will help to dispel some erroneous impressions.
Athens and Jerusalem
Authors: Ferguson John 
Published: October 2008

This paper has four roots.First, an increasing dissatisfaction over the gulf between classical and theological studies. Christianity in origin, after all, is a part of the story of the ancient world, and has to be seen in context. The context is complex: it is Judaea as part of the Hellenistic world under the rule of Rome: we ignore any part of that context at our peril. Classical scholars tend to be suspicious of those with theological interests: I was forbidden by an examining board of the University of London to set the first verse of St John's Gospel for comment in a paper on Greek philosophy: they were being doctrinaire, not I. But equally some theologians have neglected the disciplined study of the ancient world. It would not be so bad if they left the context out; but instead they offer windy generalisations, secondhand, ill-based and false. Some corrective is needed.
Ethical Supernaturalism and the Problem of Evil
Authors: Dore Clement 
Published: October 2008

Consider the following argument (I shall call it ‘the atheist's argument’) for the non-existence of God:(1) Some men are morally reprehensible for failing to perform certain actions, e.g. actions of abolishing suffering which is destructive of character.(2) Concentrate, for simplicity, just on actions of this latter sort. If there is an omnipotent and omniscient being, then he, too, fails to perform actions of this sort, and, hence, he is also morally reprehensible unless some such difference obtains between him and the men mentioned in (1) (call them ‘M’) as his being unable to abolish this suffering, while M is able to abolish it, or his not knowing that this suffering is in fact destructive of character, while M does know this.(3) But being omnipotent and omniscient is incompatible with any such difference obtaining. (For example, being omnipotent is incompatible with being unable to abolish the suffering under discussion and being omniscient is incompatible with failing to know that a given instance of suffering which is destructive of character does in fact have that property.)
Concepts of God
Authors: Gastwirth Paul 
Published: October 2008

During World War I, Bertrand Russell's outspoken pacifism resulted in his being committed to jail. When he entered the prison, he was met by the warden who showed himself to be quite ecumenical in his religious beliefs, as indicated by this anecdote:‘I was much cheered on my arrival by the warder at the gate, who had to take particluars about me. He asked my religion and I replied “agnostic”. He asked how to spell it, and remarked with a sigh: “Well, there are many religions, but I suppose they all worship the same God”. This remark kept me cheerful about a week.’
Mysticism and Sense Perception
Authors: Wainwright William J. 
Published: October 2008

In this paper I propose to examine the cognitive status of mystical experience.There are, I think, (at least) three distinct but overlapping sorts of religious experience. (1) In the first place, there are two kinds of mystical experience. The extrovertive or nature mystic (in some sense) identifies himself with a world which is both transfigured and one. The introvertive mystic withdraws from the world and, after stripping the mind of concepts and images, experiences union with something which (in some respects at least) can be described as an undifferentiated unity. Introvertive mysticism is a more important phenomenon than extrovertive mysticism. (2) Numinous experiences are complex experiences involving dread, awe, wonder, and fascination. One (apparently) finds oneself confronted with something which is radically unlike ordinary objects. Before its overwhelming majesty and power, one is nothing but dust and ashes. In contrasting oneself with its uncanny beauty and goodness, one experiences one's own uncleanness and ugliness. (3) The experiences bound up with the devotional life of the ordinary believer (gratitude, love, trust, filial fear, etc.) are also religious in character. Nevertheless these more ordinary experiences should, I think, be distinguished both from numinous experiences and from mystical experiences, for they do not appear to involve the sense of immediate presence which characterises the latter.
The Missing Premise in the Ontological Argument
Authors: Geisler Norman L. 
Published: October 2008

It appears to me that most traditional criticism of the Ontological argument misses the mark because the proponents imply a premise which, if true, would validate their argument on precisely the point attacked by the opponents. In view of this possibility, I propose the following analysis:(1) state the traditional ontological argument without the implied premise;(2) state the traditional criticisms, showing how they miss the mark;(3) restate the ontological argument with the implied premise made clear;(4) offer a defence of the implied premise;(5) show how the ontological argument is still invalidated by another criticism;(6) argue that the only way to avoid this other criticism is to borrow another premise from the cosmological argument, and(7) that when these premises are borrowed the result is a valid form of the cosmological argument for the existence of a necessary being.
On Kaufman's Problem God
Authors: Wiebe Don 
Published: October 2008

Kaufman's God The Problem is a stimulating and important book in so far as it raises for us the problem ‘God’ has become for modern theology (theologians, believers, etc.). In its attempt to bring clarity and precision to our understanding of ‘God’ however, I am much less sure as to its value. Indeed, it seems to me that Kaufman more often confuses the issues than clarifying them—although he does so in a very stimulating manner. The inconsistencies in his argument and the tensions between earlier and later pieces of work are more than trivial as Kaufman suggests in the preface (xi). For example, in his discussion of ‘God as symbol’ he claims that it is possible to conceive God as living and active, one to whom men can pray with conviction and to whom they can cry in their hour of need (113 f). Yet in his discussion of the meaning of ‘act of God’ he denies the same. As he puts it in the latter essay, God is not one who,‘“walks with me and talks with me” in close interpersonal communion, giving his full attention to my complaints, miraculously extracting me from difficulties into which I have gotten myself, by invading nature and history with ad hoc rescue operations from on high.’ (196)