bluuebunny/crossref_metadata_2025_split huggingface dataset:
Preinfestations of tomato plants by whiteflies (Bemisia tabaci) or aphids (Macrosiphum euphorbiae) induce variable resistance or susceptibility responses
Authors: Nombela G. , Garzo E. , Duque M. , Muñiz M. 
Published: October 2008

AbstractIn addition to constitutive plant resistance against pests or pathogens, plants can activate protective mechanisms upon contact with an invader or a chemical elicitor. Studies on induced plant resistance to herbivores, especially piercing-sucking insects, are less abundant than those devoted to pathogens. Several experiments under controlled conditions have been conducted to demonstrate that infestations byMacrosiphum euphorbiaeinduce plant resistance toBemisia tabaciin susceptible tomato plants. After three days of exposure to 20 apterous adult aphids, the plants acquired a transiently induced resistance toB. tabaciwhen aphid removal occurred one or 18 hours prior toB. tabaciinfestation; the effect disappeared when four days passed between aphid and whitefly infestations. The resistance observed was both locally and systemically induced. Other assays were performed to evaluate the effect of preinfestation with ten adults ofB. tabaciduring 48 h on the tomato responses to two different clones (Sp and Nt) ofM. euphorbiae. The numbers of nymph and adult aphids were counted after the same time interval as the pre-reproductive period and 20 (Sp clone) or 22 (Nt clone) days after adult aphid removal. The tomato responses induced by whitefly feeding depend on the aphid clone. For the Sp clone, the number of aphid nymphs ten days after adult removal was significantly higher on whitefly preinfested plants than on uninfested plants. However, no significant differences were observed when the aphid clone Nt was tested. The duration of plant response to a previous infestation byB. tabaciis apparently limited.
Delayed mating in tortricid leafroller species: simultaneously aging both sexes prior to mating is more detrimental to female reproductive potential than aging either sex alone
Authors: Stelinski L.L. , Gut L.J. 
Published: October 2008

AbstractThe effect of delayed mating on reproductive potential, longevity and oviposition period of female redbanded leafroller,Argyrotaenia velutinana(Walker) and Pandemis leafroller,Pandemis pyrusanaKearfott, was investigated in the laboratory. Virgin female or male moths of each species were held for 1, 2, 4, 6 or 10 days prior to pairing with one-day-old virgin conspecifics of the opposite sex. In addition, reproductive potential was assessed when both sexes of each species were aged for those periods prior to pairing. The expected reproduction of femaleA. velutinanawas reduced by 34, 53, 71 and 81% for 2, 4, 6 and 10-day delays in female mating, respectively. ForP. pyrusana, expected reproduction was reduced by 47, 74, 85 and 93% for 2, 4, 6 and 10-day delays in female mating, respectively. Increasing male age at mating in both species had a lesser effect on female reproductive output compared with increasing female age at mating. As maleA. velutinanaage at mating increased, the expected reproduction of femaleA. velutinanawas reduced by 15, 45, 54 and 70% for 2, 4, 6 and 10-day delays, respectively. Comparing maleP. pyrusanaof various ages at mating, expected reproduction was reduced by 14, 42, 64 and 79% for 2, 4, 6 and 10-day delays in mating, respectively. The decrease in female reproduction when both sexes were aged prior to mating was higher than when either sex alone was aged prior to pairing with a one-day-old virgin of the opposite sex. The expected reproduction of femaleA. velutinanawas reduced by 60, 83, 96 and 98% for 2, 4, 6 and 10-day delays in mating of both sexes, respectively. Only 7.5% of female eggs hatched when both sexes ofA. velutinanawere aged ten days prior to mating. When simultaneously aging both sexes ofP. pyrusanaprior to mating, expected reproduction was reduced by 71, 93, 96 and 99% for 2, 4, 6 and 10-day delays in mating, respectively. NoP. pyrusanaeggs hatched after a ten-day delay of mating for both sexes. For both species, female longevity increased and duration of oviposition period decreased with increasing female age at mating. Our results demonstrate that delayed mating in both females and males negatively affects female reproductive output in both species and that simultaneous aging of both sexes prior to mating has a greater effect than aging either sex alone. Our results suggest that laboratory studies that have paired aged females or aged males with conspecifics of optimal reproductive maturity have likely underestimated the effects of delayed mating on reproductive output.
Role of mitochondrial variation in maternally inherited diabetes and deafness syndrome
Authors: Howes T , Madden C , Dasgupta S , Saeed S , Das V 
Published: October 2008

AbstractMaternally inherited diabetes and deafness syndrome is caused by the mitochondrial deoxyribonucleic acid mutation 3243 A>G (where A = adenine and G = guanine). The degree of heteroplasmy of the mitochondrial deoxyribonucleic acid may correlate with the rate of progression of the hearing loss. This has important implications for counselling patients with this pathology. Cochlear implantation is a successful method of rehabilitation for patients with hearing loss as part of this syndrome.
Photon equivalent charge in a two-electron temperature Fermi plasma
Authors: RIOS L. A. , SHUKLA P. K. , SERBETO A. 
Published: October 2008

AbstractThe equivalent photon charge in a two-electron temperature Fermi plasma is determined through the plasma physics method. The Fermi plasma has distinct populations of hot and cold electrons that are described by a quantum hydrodynamic model which accounts for the quantum statistical pressure of the hot electrons and the quantum force acting on the two electron fluids. Relations for the coupling between the electron plasma density fluctuations and the radiation fields are derived, and the effective photon charge is then calculated.
Equilibrium properties on the EAST superconducting tokamak
Authors: QIAN J. P. , WAN B. N. , LAO L. L. , SHEN B. , SABBAGH S. A. , MENARD J. , SUN Y. W. , DUAN Y. M. , LI J. H. , XIAO B. J. , GONG X. Z. ,   EAST RESEARCH TEAM
Published: October 2008

AbstractThe Experimental Advanced Superconducting Tokamak (EAST) has a major radius of R0 = 1.75 m and a midplane halfwidth of 0.5 m. It has been operated with a toroidal magnetic field B0 = 2 T and Ip ≤ 500 kA. The evolution of the plasma equilibrium is analysed between discharges by Equilibrium Fitting Code (EFIT). Limiter, single-null and double-null diverted configurations have been produced. A plasma elongation in the range 1.3 ≤ κ ≤ 1.9 and a triangularity in the range 0.1 ≤ δ ≤ 0.55 have been sustained. The operation space of elongated discharges is also presented based on the EAST database.
Religion and Understanding
Authors: Jeffner Anders 
Published: October 2008

Let me, to begin with, outline the main points of my paper.First of all, I shall draw a very basic distinction between three parts or aspects of reality. I shall then go on to claim that there are certain kinds of understanding and explanation which correspond to each of these three parts, and to discuss the sort of experience these different kinds of understanding involve. Within this perspective, religion will emerge as one kind of understanding and explanation, different from and parallel to scientific understanding. Having reached this point in the argument, we shall be able to see one demarcation-line between scientific and religious understanding, and to offer one explanation why this demarcation-line is changing and culturally dependent. The next step, leading to Part II of my paper, claims that our attempt to understand our situation in the world involves the formation of an overall or ‘total’ view, an all-inclusive picture of reality. I shall then go on to discuss how the different kinds of understanding explained in Part I affect the formation of a total view. This leads to a classification of world-views into four main types, corresponding to the former distinctions. In this scheme, we see how religion can be a kind of understanding different from but dependent on that pointed out in Part I, and bearing a complicated relation to scientific understanding. In explaining this I shall also discuss the reasonableness of different world-views.
The Doctrine of the Trinity and the Logic of Relative Identity
Authors: Cain James 
Published: October 2008

The doctrine of the Trinity says that there is just one God and three distinct divine persons, each of whom is God. This would seem to imply that there are three divine persons, each a different person the other persons but the same God as the other persons. If we accept what I believe is the most popular account of identity current among logicians then we must hold that this apparent consequence is contradictory. We see this as follows (it will suffice to consider just the relation of Father and Son): logicians generally treat relativized identity expressions of the form ‘is the same A as’ (here ‘A’ stands in for a term which relativizes the identity) as being analysable in terms of absolute (or unrelativized) identity according to the following equivalence schema, (E):(E) a is the same A as b if and only if a is identical to b and a is an A and b is an A.The view under consideration affirms the following three sentences:(1) The Father and the Son are persons.(2) The Father is not the same person as the Son.(3) The Father is the same God as the Son.
Ian Ramsey on Talk about God
Authors: Evans Donald 
Published: October 2008

The relation between I and my bodily behaviour does not provide an apt analogy for the relation between God and I, or between God and any of the many particular ‘mores’ of particular observables. The relation between the one divine ‘more’ and the many particular ‘mores’ needs another kind of analogy if it is to be at all intelligible. Ramsey seems to be hinting at another kind of analogy, another kind of approach to the use of the word ‘God’ as a unifying key word, in his essay ‘Paradox in Religion’:‘The word “God” is a unique and ultimate keyword dominating the whole of a theistic language scheme, an “irreducible posit” to which the theist appeals as his end-point of explanation.’
Professor Geach and the Gods of the Heathen
Authors: Durrant Michael 
Published: October 2008

In several essays published recently, Professor Geach argues against the thesis that ‘God’, in its Christian use, is a proper name and produces considerations in favour of ‘God’ being a ‘descriptive, predicable, term’; a nomen naturae in Aquinas's vocabulary: a ‘concept’ in Frege's sense (Begriffswort). I have no dispute with Geach concerning ‘God’ not being a proper name, but there seems to me to be a serious difficulty in one argument which he uses to establish his positive thesis. This argument appears in all the essays mentioned; I give the appropriate quotations:(i) ‘Only because of this (i.e. “God” being a descriptive predicable term) can the heathen say that his idol is God and the Christian contradict him and both be using “God” in the same sense: if “God” were a proper name it would be a logically impossible, not a lying, wicked act, to predicate it of sticks and stones (Ia q 13 art. 10).’(ii) ‘When St Augustine and his companions landed in England they found the English paying latria to Woden, Thor, and other imaginary beings to each of whom they applied the word “God” and the missionaries taught them not to apply this word any more to Woden and Thor and the rest, but solely to the Blessed Trinity.… This makes it clear that in the mind of the Church the word “God” is not a proper name, as the word “Woden” was meant to be, but a descriptive term, true of the blessed Trinity and not true of Woden.’(iii) ‘The name “God” as thus introduced is regarded by Aquinas, not as a proper name, but as a general term (nomen naturae) so far as its mode of significance goes … Aquinas rejects the idea that “God” is necessarily used equivocally by polytheists and by monotheists: he holds the view that the polytheists may be using the word “God” in the same sense when he says his idol is God, as the missionary when he says that the idol is not God but a senseless block.’
Interpretation and Mystical Experience
Authors: Smart Ninian 
Published: October 2008

SummaryProfessor R. C. Zaehner's distinction between panenhenic, monistic and theistic mysticism will be examined. It will be argued that there is no necessary reason to suppose that the latter two types involve different sorts of experience: the difference lies rather in the way the experience is interpreted. Likewise it will be argued that the Theravādin experience of nirvana, which is interpreted neither in a monistic nor in a theistic sense, may well be identical substantially with the foregoing two types. All this raises important methodological problems, in relation to the contrast between experience and interpretation. The fact that mysticism is substantially the same in different cultures and religions does not, however, entail that there is a ‘perennial philosophy’ common to mystics. Their doctrines are determined partly by factors other than mystical experience itself.
Religious Language as Symbolism
Authors: Thomas J. Heywood 
Published: October 2008

The one clear insight which can be gleaned from the discussions of religious language by both theologians and philosophers is that its reference is to the transcendent. This is almost axiomatic in Philosophy of Religion nowadays, and we feel that the remarks of Milton's archangel to the first man are most appropriate when he insists that all the conceptions we have of God or of the spiritual world are but inadequate symbols. Though this view has a long history, it does not seem to have been at all general in antiquity. It may be said to have begun with Plato and then to have continued through later generations in Neo-Platonism till it mingled with the Christian tradition. We can see how easily such traditions were fused when we look at the fusion of Platonism and Judaism in Philo of Alexandria. This is how he expounds the Exodus passage where Moses is allowed to see the back, but not the face, of God:Everything which is subsequent to God the virtuous man may apprehend: God alone is inapprehensible. That is to say, God is not apprehensible by direct frontal approach—for such approach would imply God's being disclosed such as He is: but He is apprehensible through the Powers which are consequent upon His being; for those Powers do not present His being, nature, essence but only His existence from the resultant effects.
God and the Good
Authors: Brown Patterson 
Published: October 2008

First, a paradox, a problem in the problem of evil. I shall call it ‘the paradox of evil’.On the one hand it is of course widely held that the evils in the world present an insuperable difficulty for Judeo-Christian theism. Russell, to take a conspicuous example, challenges any orthodox believer to visit the bedside of a child terminally ill with cancer and yet to retain his faith without hypocrisy (cf. ‘Why I am not a Christian’). No paradox here; just the familiar problem of evil.
Some Aspects of Islamic Eschatology
Authors: Taylor John B. 
Published: October 2008

To a student audience seduced by the claims of a ‘secular Christianity’, Professor Gordon Rupp once urged the combined loyalties of ‘worldmanship’ and ‘other-worldmanship’. The Muslim world shows little friendship to secularist ideologies which explicitly reject the eschatological dimension, but Muslims are increasingly involved in secularising processes; many of these are ‘Islamised’, if they are compatible with Islamic social or political ideals, and the stigma of bid‘ah, innovation, is thereby avoided. A Lebanese author, Muhammad Darwazah, in his Dustūr al-Qur’ ānī, Cairo 1956, advocated a ‘Qur'ānic Constitution’ for the modern world since the Qur'ān’s world-view is both in-worldly and other-worldly:‘Islam is a religion of the world (dīn al-dunyā), of government, society, morals and order, to the same extent as it is a religion of faith and belief and the next world (dīn al-ākhirah).’
The Argument from Perfection to Existence
Authors: Crittenden Charles 
Published: October 2008

Here is an argument for the existence of the most perfect being:1. There is a concept of a greatest conceivable being (most perfect being, being than which none greater can be conceived, etc.—hereafter I shall sometimes use ‘G.C.B.’ to represent this notion).2. This being cannot be conceived of only, as then it would lack existence and so not be the greatest conceivable.
Wittgenstein and Descriptive Theology
Authors: Bell Richard H. 
Published: October 2008

‘The work of the philosopher consists in assembling reminders for particular purposes.’Among the many purposes for which Wittgenstein assembled reminders, the deeper understanding of the religious life would have to qualify as one. Though on first reading this would hardly seem obvious, I hope to make this abundantly clear through an examination of his later literature. There are two ways in which he sheds light on religious issues: first, by the personal passion of his own life and the forthright display of intellectual integrity expected of any professional thinker toward any discipline (this I take to be of particular importance for the theologian or religious thinker), and, second, by making his philosophical investigations descriptive. Any analysis of religious issues or the understanding of the religious life should involve the high degree of personal integrity and the rigorously descriptive method which Wittgenstein makes apparent throughout his writing.
A Premature Farewell to Theism
Authors: Yandell Keith E. 
Published: October 2008

In an incisive critique of Professor Hick's Evil and the God of Love, Professor Puccetti claims to ‘carry the campaign as well as the battle’—i.e. to show that, with respect to evil, theists‘are either “explaining it away” or saying it cannot be explained at all. And in both cases they are in effect admitting they have no rational defence to offer. Which means that despite appearances they really are abandoning the battlefield.’
The Symbolism of the Cross in the Writings of Simone Weil
Authors: Little J. P. 
Published: October 2008

Simone Well saw in the symbol of the cross, that focal point of Christianity, a wide range of meanings, and drew from them a corresponding variety of conclusions, some of which, of course, are at odds with orthodox Christian theology, but which demonstrate her constant care to derive as rich a significance as possible from any one image. In her search for sources she would no doubt have greeted with enthusiasm the statement of the Vedanta scholar, R. Guénon, when he says:La croix est un symbole qui, sous des formes diverses, se rencontre à peu prés partout, et cela dés les époques les plus reculées … le christianisme tout au moins sous son aspect extérieur et généralement connu, semble avoir quelque peu perdu de vue le caractère symbolique de la croix pour ne plus la regarder que comme le signe d'un fait historique….
Ontological Thresholds and Christological Method
Authors: Woodfin Yandall 
Published: October 2008

The Christian faith, according to Alfred North Whitehead's familiar premise, ‘has always been a religion seeking a metaphysic’. Although it is debatable whether one should accept this thesis in a constructive sense, it does not appear that Christian belief from either an offensive or defensive position has the option of escaping from its philosophical implications. If, for example, a meeting with Christ occurs—either in an initial New Testament sense or through secondary channels in a contemporary moment—which functionally produces an existential consciousness of liberation that one may even dare to call ‘forgiveness of sins’, what confidence may he have that the experience is real and not only apparent, enduring and not just exuberance of mood, an encounter with life that touches the whole of his concern and not merely one atomistic fragment? These are surely questions which admit varying degrees of solution; yet they are genuine experiential issues which call for a recognition of ontological depth if they are to retain their functional effectiveness. This necessity which theology has of fulfilling its task within the comprehensive context of ontology is portrayed convincingly by Gerhard Ebeling in his essay entitled ‘Theology and Reality’ when he affirms:‘Theology has to do with reality as a totality—not with the sum of all the realms of reality and all the ways in which reality encounters us…. However much theology is based upon the testimony of Christian faith, it has yet to make good faith's claim by bringing to expression what unconditionally concerns every man in his totality.’
Contemplation versus Reason An Inquiry into Human Knowledge in the Light of Theory of Values
Authors: Mercier André 
Published: October 2008

What is Contemplation? What is Reason?Will the answers to these questions allow one to compare and distinguish them on a common level? If this comparison and this distinction succeed and are to lead us to a better understanding of human knowledge, how do we have to conceive of that human knowledge itself? And, finally, if this is to be done in the light of a theory of values, what are values, and which values are there?
Evelyn Underhill
Authors: Ramsey Michael 
Published: October 2008

We are commemorating the centenary of the birth of a personality remarkable in herself and remarkable also as a mirror of some great questions about the understanding of God, man and the world. A quaint episode in literary history focuses these questions as they emerged in Evelyn Underhill's life. She had published in 1911, when she was thirty-seven years old, a very learned and also very readable book with the title Mysticism. It sold well from the start, and its execellenc was acclaimed by critics as different as Dean Inge and Dom John Chapman. But an acquaintance who was not at the time an intimate friend wrote to say that he had not yet, as he had hoped, been able to make a thorough study of the whole work; but as a second printing of it was imminent he made two proposals, and he presented them in a tone just a little reminiscent of Hitler addressing the President of Czechoslovakia. I quote Baron von Hugel:(1) Either, you rest content, so far as my little help is concerned with these corrections proposed for the first four chapters – yet with the extension that you go through all the passages concerning (a) the supposed identity of man's soul and God, (b) the supposed non-necessity of institutional, historical, etc. religion for many or for some; and you would strictly weigh and reconsider them all. Or,(2) you would get your publisher to defer the reprinting till the beginning of February, in which case I willingly undertake to give January to a careful study of your entire book.
The Pagan Dogma of the Absolute Unchangeableness of God
Authors: Edwards Rem B. 
Published: October 2008

In his Edifying Discourses, Soren Kierkegaard published a sermon entitled ‘The Unchangeableness of God’ in which he reiterated the dogma which dominated Catholic, Protestant and even Jewish expressions of classical supernaturalist theology from the first century A.D. until the advent of process theology in the twentieth century. The dogma that as a perfect being, God must be totally unchanging in every conceivable respect was expressed by Kierkegaard in such ways as:He changes all, Himself unchanged. When everything seems stable (for it is only in appearance that the external world is for a time unchanged, in reality it is always in flux) and in the overturn of all things, He remains equally unchanged; no change touches Him, not even the shadow of a change; in unaltered clearness He, the father of lights, remained eternally unchanged.1