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Does Hegel embrace pantheism? He faced accusations from his orthodox peers who adhered to Pantheism, a phrase that was commonly associated with atheism during his day. This study presents a counterargument to the assertion made by several contemporary orthodox contemporaries that Hegel is pantheistic. Hegel can be classified as a semi-pantheist. The manuscript is divided into three distinct sections. In the initial segment, I examine pantheism as posited by Spinoza, the pioneering contemporary pantheist whose contributions exerted a profound influence on other German thinkers, including Hegel. In the subsequent part, an examination of Hegel's pantheism will be conducted through an analysis of the concept of God or the Absolute. In the third section, an analysis is conducted on Hegel's notion of the features of the Absolute, and a comparison is made with Spinoza's God or Nature in order to ascertain if Hegel can be classified as a pantheist. It is believed that Hegel has a dissenting stance towards conventional pantheism, particularly that of Spinoza. Therefore, it can be inferred that Hegel's pantheism differs from Spinoza's. Hegel can be classified as a semi-pantheist.

This article delves into the shifts in Johann Gottlieb Fichte’s early and late religious philosophical thought, particularly his understanding and interpretation of moral religion within different contexts of the Wissenschaftslehre. In the early stage, Fichte focuses on the relationship between the infinite and the finite, primarily exploring the connection between God and humans from the perspective of practical philosophy. In his late stage, Fichte turns to discussing the ontological relationship between the one and the many, emphasizing an ontological analysis of the relationship between God and humans. This article aims to demonstrate that the theoretical changes in Fichte’s religious philosophy from early to late stages are mainly due to changes in perspective rather than the development or transformation of his thought. Fichte’s late ontological religion still retains the early stance of moral religion, asserting that the core of religion lies in promoting human moral action. Despite the different emphases in various periods, the central issue of his religious philosophy remains the relationship between God and humans. [ABSTRACT FROM AUTHOR]

Does Hegel embrace pantheism? He faced accusations from his orthodox peers who adhered to Pantheism, a phrase that was commonly associated with atheism during his day. This study presents a counterargument to the assertion made by several contemporary orthodox contemporaries that Hegel is pantheistic. Hegel can be classified as a semi-pantheist. The manuscript is divided into three distinct sections. In the initial segment, I examine pantheism as posited by Spinoza, the pioneering contemporary pantheist whose contributions exerted a profound influence on other German thinkers, including Hegel. In the subsequent part, an examination of Hegel's pantheism will be conducted through an analysis of the concept of God or the Absolute. In the third section, an analysis is conducted on Hegel's notion of the features of the Absolute, and a comparison is made with Spinoza's God or Nature in order to ascertain if Hegel can be classified as a pantheist. It is believed that Hegel has a dissenting stance towards conventional pantheism, particularly that of Spinoza. Therefore, it can be inferred that Hegel's pantheism differs from Spinoza's. Hegel can be classified as a semi-pantheist. [ABSTRACT FROM AUTHOR]

Nietzsche's declaration of "God is dead" signifies not only the collapse of classical metaphysical systems in philosophy but also shifts in the psychological structure of individuals and society after the secularization of Christianity. A philosophical reading is crucial to understanding its whole process and real-world ramifications. We first delineate the fundamental meanings and historical context of the term "God" or "Absolute" and expound upon the mechanisms of spiritual functioning under it, highlighting the significance of God, or the Absolute, as the highest object of spiritual operation. Next, we analyze the death of God, i.e., the retreat of the Absolute, in the realms of reason and faith, exploring its causes and repercussions, particularly the disruption of the operation of the spirit. Then, building upon this analysis, we conclude that the metaphysical life supported by Kant and Hegel faces failure in the present age, because the Absolute has ceased to be the foundation. The roots of spiritual operation are no longer secure; the return to the Absolute points to emptiness, and exit without return creates disruptive division between subject and substance, essence and phenomenon, reason and reality. Meanwhile, the departure of God and the development of capitalism are intertwined, calling for a resurgence in the form of secularization, heralding a renewed human judgment of God. [ABSTRACT FROM AUTHOR]

This article will explore in what sense subject and object are considered reciprocally in Hegel's first three chapters in the Phenomenology of Spirit. The third chapter, although notoriously difficult to read, is one of the most important epistemological documents in modern philosophy. Hegel's approach will be traced within the debate stemming from Kant's transcendental philosophy mainly through Fichte and Schelling. It will be shown that Hegel incorporated elements from all these figures to arrive at his unique position. Kant's transcendental philosophy established the idea that the thinking consciousness contributes fundamentally to knowledge to the extent that knowledge is fully produced by the subject, and the true nature of the object is unattainable to consciousness. The widely held conclusion was that Kant's thought amounted to a too strong divide between subject and object. Fichte and Schelling managed, thanks to the notion of the absolute, to mediate between subject and object, thereby opening the door to Hegel's dialectics as a philosophy of mediation. Both Fichte and Schelling, as was the case, broadly speaking, with German Idealism taken as a whole, still considered thinking as an activity of being that contributes to the fulfilment of being, linking objects to consciousness. Fichte's "absolute I", a consciousness that precedes the consciousness of the self, standing over the self and the object, was deemed to resemble the Kantian subject too closely. Schelling's natural philosophy, on the other hand, situates the absolute within nature and consciousness as developing from within nature towards the deployment of the self. This approach was considered potentially falling back into a dogmatic mode of thinking. Even if these positions remain caught in problems they seek to overcome, they did make notable progress in addressing the question of the relation of the subject to the object in a modern context. Hegel develops his initial answer to this question in the Phenomenology of Spirit first as an inheritor of the Enlightenment, notably empiricism, but stands critical of its basic suppositions. He does not accept that complete knowledge is immediately accessible, and resorts to the notion of the Absolute to indicate that mediated knowledge leads to truth. Unlike Fichte, Reinhold and Schelling, he does not immediately introduce the absolute as a mediator of knowledge but arrives at it through counterarguments for the positions put forward by the assumption of immediate objective knowledge. This dialectic approach leads to the unfolding of consciousness, self-consciousness and Spirit. Our subjective contribution to knowledge production is also not assumed beforehand, like in Kant, but is the result of the confrontation with the assumptions made by experiential knowledge. Without subjectivity, knowledge of the unity of reality is impossible, as is knowledge of the difference between objects. Knowing objects according to their nature requires subjectivity from which order is established, but the subject experiences itself as standing in relation to objects. Consciousness is confronted by an outside world that must be made sense of. Not only is the establishment of the relation between subject and object important but according to Hegel, the subject's relation to the object is reflected in his self-understanding and self-consciousness. The notion of self-consciousness is revealed precisely by the relation between subject and object, but not before this relation. Hegel therefore starts his journey to the absolute through natural consciousness, a consciousness that takes immediate knowledge of objects around us as authoritative. One can call this immediate knowledge objective in the sense that it takes no queues from subjectivity. Hegel proceeds to critique objective knowledge, claiming that immediate knowledge doesn't reckon with the factor of time, and therefore cannot be the ultimate source of truth. This critique is ambivalent, as it does recognise the world of objects as a source for knowledge, however, this must be supplemented by our own consciousness in order to arrive at a deeper understanding of this knowledge. Consciousness becomes an essential ingredient necessary for understanding. The second chapter introduces perception as the measure of reality. Perception brings a multitude of things under a general principle, thereby creating an understanding between things and their general substance. This second approach to truth cannot explain how generality and particularity exist in the first place. Hegel moves to the notoriously difficult third chapter in which he describes the dynamic relation between force and understanding. Force is identified as the underlying dimension of external reality, but it has in turn to be postulated, making necessary the involvement of the understanding as hypothesising activity. At first, force is merely described in terms of its expressions, but acknowledgement of its fundamental trait as underlying the whole of physical reality without being a tangible thing, leads to the realisation of the role of the understanding. This realisation is self-consciousness. Self-consciousness becomes aware of its participative role in its determination of the underlying structures of reality, structures that are postulated, and not apparent. In the last section, it is pointed out that self-consciousness is not to be understood as standing alone concerning objects - self-consciousness also stands in relation to other-selves. Self-consciousness is not an object and cannot be fully determined as is the case with things. This does not form the primary concern of the article and will merely be described to point to the position of self-consciousness within the larger scheme of Hegel's thinking. This does not take away the importance that the topic under discussion here has for the development of Hegel's system, which is the reason for the focus given here. [ABSTRACT FROM AUTHOR]

Copyright of Arts Magazine is the property of Thamar University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper proposed some innovative hybrid models integrating Long Short-Term Memory (LSTM) and Convolutional Neural Networks (CNN) to enhance air quality prediction in real-time. It helps the limitations due to dynamic and non-linear environmental data that require accurate and up-to-date prediction models for managing air quality and provides a significant potential in theory of environment. This hybrid model incorporates CNN to learn spatial dependencies and LSTM are used for capturing the long term and short term temporal sequences, together it makes a more effective analysis of air pollution trends. The model in this study was applied on global scenarios that have crucial ecological data (e. g., PM 2.5) in large-scale environmental datasets. PM5-P10-CONOx (real-time from monitoring systems) The enhanced prediction accuracy and computational efficiency of the proposed model over conventional approaches were substantiated through a number of optimisation strategies such as hyperparameter tuning and model regularisation. The research also shows other important indexes to test model performance, such as Root Mean Square Error (RMSE) and Mean Absolute Error (MAE). Furthermore, the paper describes how the model can be deployed in a real-time scenario that highlights both its scale and integration with existing air quality monitoring systems. The results have shown that in addition to improved prediction performance the hybrid LSTM-CNN model is able to show support for the large and noisy nature of the real datasets, making it a viable candidate of effective tool for environmental monitoring applications and decision-making. [ABSTRACT FROM AUTHOR]

In this paper I raise three questions regarding the status and function of Absolute Knowing in Hegel's Phenomenology of Spirit. First, can Hegel's Absolute Knowing be understood as an epiphany? Secondly, how does epiphany make sense of the teleological elements that activate and mobilise the movement towards Absolute Knowing? And thirdly, how does such an interpretation shift the focus from a closed reading of Hegel's text – that views Absolute Knowing as consummately realised – to an open reading that keeps the Absolute within its purview, but also seeks to foreground its aporias? I pursue these questions through an examination of the key constituents of knowledge: the subject of knowledge, its object, and the process through which knowledge is attained. [ABSTRACT FROM AUTHOR]

On the one hand, "The truth of existence" in transcendent wisdom is the title on which Mulla Sadra relies in important philosophical problems. He makes special rules such as primacy, unity and modulation for this title. On the other hand, He enumerates only three types of existence: the existence of God, the absolute existence, and the constrained existence. The relationship of that truth with these three types is very important in understanding Mulla Sadra's philosophical system. In this article, with the content analysis method, more focus has been placed on understanding this relationship and based on this, there is a discussion of the credits of existence, especially the credits of the " non-conditioned". Using the characteristics that Mulla Sadra expresses for the three types of existence and also Examining the accessories that each of the credits entails, it has been concluded that in Mulla Sadra's philosophy, the truth of existence, which has a divisive rule for these three, is non-conditioned. This validity is not related to the existence of God but only to the expanded existence with unconditional characteristics. According to Mulla Sadra's evidence and statements, this non-conditioned existence is the same as absolute existence in the subject of philosophy that it is possible to know God in its mirror.

Copyright of Anales del Seminario de Historia de la Filosofía is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The purpose of the article is to consider the nature of loneliness and selfhood in the context of the philosophies of dualism and absolutism, to compare the classical conflict theatre and the spiritual theatre of integrity; to reveal the psychological reasons for the self-destructive behaviour of the female character of F. Poulenc's "The Human Voice". The research methodology is a combination of different approaches, such as: interdisciplinary - for the purpose of a broader vision of the problem in the context of the research topic, analytical - for the purpose of qualitative comparison of the obtained data on concepts, as well as observation - for the purpose of identifying the causes of the problem. Scientific novelty. In the article the psychological reasons for the self-destructive behaviour of the female character of F. Poulenc's mono-opera "The Human Voice" are revealed for the first time, the nature of the loneliness and selfhood in the context of the philosophies of dualism and absolutism is considered. Conclusions. In the article the reasons for the self-destructive behaviour of the character of the Woman in the mono-opera "The Human Voice" were revealed. Having considered the phenomenon of self-destruction as one of the drives in the theory of dualism and its manifestations in the socio-cultural circle, we came to the conclusion that loneliness leads to separation, selfhood - to absolutism and integrity. Comparing the classical theatre of conflict and the spiritual theatre of integrity, concluded that conflict in the theatre narrows the perception of the audience, promoting duality in their worldview. While the spiritual theatre of integrity has a healing function, harmonising all the internal processes of the viewer through the actor. [ABSTRACT FROM AUTHOR]

The contribution has two interconnected goals. On the one hand, it addresses the classic problem of a phenomenology of time. Time is not one „Sache selbst“ among others in phenomenology, but it is, as Husserl writes in Ideas I, the „truly absolute“. On the other hand, the contribution shows how a description of the experience of time as this "truly absolute" leads to the necessity of overcoming purely eidetic phenomenology towards a critical hermeneutic phenomenology that is always also dealing with the interpretation of texts. Thus, the current praxis of many phenomenologists, who develop their ideas in the realm of a discussion with texts from multiple disciplines and traditions (one of them being the phenomenological tradition itself), is thus not a digression from phenomenology, but a critical phenomenology itself. [ABSTRACT FROM AUTHOR]

The purpose of this paper is to demonstrate that Péri Archôn by Damascius simultaneously represents, beyond the intention of the author, the implosion of neoplatonic metaphysics and the most thorough and wrenching attempt to keep it alive and to assert the systematic explanation of reality. In this line, the text is driven by a double movement: on the one hand, postulating the uncoordinated Absolute (the Ineffable) and, on the other hand, postulating some kind of coordination with the whole of reality. Based on a comparison with some of E. Lévinas’ theses, I will argue that Damascius, endowed with a consciousness surpassing that of his predecessors, perceived the danger of postulating the Ineffable as absolutely uncoordinated and unrelated: it leads to the radical unfoundation of reality. To avoid this, Damascius had to retrace his steps and relate the Ineffable in some way. [ABSTRACT FROM AUTHOR]

Bavinck's critical appropriation of modern grammar in discussing Christian doctrine has led to his being described as a thinker who is "modern yet orthodox." His appropriation of modern philosophy and psychology is clearly seen in his use of 'personality' in his doctrine of God and anthropology. This article argues that his use in these two areas demonstrates the organic ontology of creatures created in the image of their Creator. Thus, in understanding divine personality, human personality comes into focus, both theologically and psychologically. The article concludes with reflections on how the study of personality in Bavinck's writings helps one to understand his entire project. [ABSTRACT FROM AUTHOR]

Copyright of Cogency: Journal of Reasoning & Argumentation is the property of Cogency Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

At the foundation of systematic thinking lie decisive assumptions that cannot be articulated and treated in a theoretical manner. Nonetheless, they are settled practically and metaphorically to orient and provoke the systematic attempts of philosophy. This field of non-theoretical assumptions is the theme of this paper. In the following, I articulate one specific metaphorical and practical answer that defies theoretical and systematic treatment. While it is among the most fundamental and fatal answers that can ever be ventured in the entire field of systematic thinking, they cannot occupy center-stage in theoretical thinking. The problematic concerns the pragmatic or absolute establishment of the edifice of philosophy. In the following, I try to portray a fundamental but irresolvable conflict in a back-and-forth movement between rival answers given to this problematic. This investigation concludes by emphasizing the irremediable failure to settle, once and for all, the conflict portrayed between the two opposed designations of philosophy in principle.

In the volume of essays “The Absolute - from disintegration to reconstruction”, the theorist and thinker Mircea Braga starts from the considerations of the philosopher George Steiner about the “disintegration" of the old existential platform of humanity, based on a mythical knowledge of man and of the universe. The new existential platform absolutizes human reason and proclaims the “death of God," to promote social and ideological mythologies that promised earthly heaven. However, at the beginning of the 21st century, the Absolute is reconstructed with the help of science that ascertains the infinity of worlds that make up the universe. Neurosurgery proves the existence of the soul and quantum physics proclaims the validity of multiple worlds beyond the limits of our perception. Including the “world beyond"! The Absolute is “reconstructed", therefore, on scientific bases, consolidating itself both theoretically and spiritually. Mircea Braga captures the way of coagulation of the concept of the possible world in the prosaic and poetic, religious and analytical imaginary, by appealing to scientific studies and literary texts from the Romanian cultural space.

Abstract This report contains terrestrial absolute gravity measurements performed near the village of Kulusuk in southeast Greenland. It represents an exceptionally long time series of nearly two decades. The measurements began in July 1996 until July 2015. The station is located a few meters beside a permanent GNSS station. The final gravity values (g‐values), more precisely the accelerations due to gravity, are listed along their associated uncertainties. A description of the station, a short explanation on the absolute gravimeter, and the data processing are presented.

Nietzsche’s declaration of “God is dead” signifies not only the collapse of classical metaphysical systems in philosophy but also shifts in the psychological structure of individuals and society after the secularization of Christianity. A philosophical reading is crucial to understanding its whole process and real-world ramifications. We first delineate the fundamental meanings and historical context of the term “God” or “Absolute” and expound upon the mechanisms of spiritual functioning under it, highlighting the significance of God, or the Absolute, as the highest object of spiritual operation. Next, we analyze the death of God, i.e., the retreat of the Absolute, in the realms of reason and faith, exploring its causes and repercussions, particularly the disruption of the operation of the spirit. Then, building upon this analysis, we conclude that the metaphysical life supported by Kant and Hegel faces failure in the present age, because the Absolute has ceased to be the foundation. The roots of spiritual operation are no longer secure; the return to the Absolute points to emptiness, and exit without return creates disruptive division between subject and substance, essence and phenomenon, reason and reality. Meanwhile, the departure of God and the development of capitalism are intertwined, calling for a resurgence in the form of secularization, heralding a renewed human judgment of God.

Lespedeza maximowiczii (LM), a member of the legume family, has tyrosinase inhibitory and estrogenic activities. However, its effects on skin-related biological activities remain unclear. Therefore, the present study aimed to explore the effects of LM flower absolute (LMFAb) on skin-related biological events, especially skin re-epithelization, barrier and moisturizing-related keratinocyte (HaCaT cell) responses. In this study, LMFAb was isolated from LM flowers via solvent extraction and its chemical composition analysis was performed using gas chromatography/mass spectrometry. 5-bromo-2′-deoxyuridine incorporation, Boyden chamber, sprout outgrowth, enzyme-linked immunosorbent, and Western blot assay were used to analyze the biological effects of LMFAb on HaCaT cells (a human epidermal keratinocyte cell line). Twelve components were identified in LMFAb. LMFAb promoted cell proliferation, migration, and sprout outgrowth in HaCaT cells. The absolute enhanced the activations of MAPKs (ERK1/2, JNK, and p38), PI3K and AKT proteins in HaCaT cells and elevated collagen type I and IV levels in HaCaT cell conditioned medium. In addition, LMFAb induced an increase in the expression levels of epidermal barrier proteins (filaggrin and involucrin) in HaCaT cells. Furthermore, LMFAb increased hyaluronan (HA) production and expression of HA synthases (HAS-1, HAS-2, and HAS-3) but decreased HYBID (HA binding protein involved in HA depolymerization) level in HaCaT cells. These findings demonstrate that LMFAb might promote skin re-epithelization, barrier and moisturizing-related beneficial responses in keratinocytes. This study suggests that LMFAb should be considered a potential starting material for the development of cosmetic or pharmaceutical agents that restore the functions of damaged skin.

This study aimed to extract aromatic compounds from the rhizomes, leaf sheaths, and leaves of Hedychium coronarium and investigate their chemical compositions, cosmetic/cosmeceutical activities, and irritation potency. The chemical compositions were investigated via gas chromatography–mass spectrometry. The antioxidant activities were evaluated via spectrophotometry. The anti-skin wrinkle properties were investigated via collagenase, elastase, and hyaluronidase inhibition. The irritation potency was observed via a hen's egg–chorioallantoic membrane test. Eucalyptol was detected as a major component in the rhizomes and leaf sheaths, while β-caryophyllene was predominant in the leaves. The absolutes from the rhizomes were the strongest antioxidants, with ABTS scavenging properties similar to L-ascorbic acid. Interestingly, the equivalent concentration (EC1) of the absolute from the rhizome was 0.82 ± 0.01 µg FeSO4/g extract, which was significantly more potent than L-ascorbic acid (0.43 ± 0.03 µg FeSO4/g extract). The rhizome-derived absolute was the most effective against collagenase, while the concretes from the rhizomes and leaf sheaths showed promising anti-hyaluronidase activity with inhibitions of 90.5 ± 1.6% and 87.4 ± 5.1%, respectively. The irritability of the aromatic extracts was not different from that of the vehicle control, proving their safety. Therefore, the Hedychium coronarium rhizome-derived absolute was an attractive and potent antioxidant with anti-collagenase activities, indicating its potential for use in anti-aging formulations. [ABSTRACT FROM AUTHOR]

The purpose of this study was to analyze the chronology of the Puruha culture through the archaeological interventions published by Jacinto Jijón y Caamaño and the surveys carried out during the last six years by the Puruha Research Group of the National University of Chimborazo, Ecuador. We proceeded to the emptying of the bibliography related to this issue and to the study of the materials from recent prospections. As a result, two relative chronology tables are presented, one based on Jijón and the other proposed by the authors. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Academic Social Science Studies is the property of Journal of Academic Social Science Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Husserl envisages transcendental phenomenology as a radically founding science that lays bare the higher-order experiences whereby logic and a theory of science become constituted. On the other hand, according to a usual presentation of Hegel's philosophy, phenomenology is "logic's precondition," and science presents itself as its "result." This alleged precedence of Hegel's phenomenology (with its experiential and historical horizons) regarding logic may be a motif behind the current affinities recently traced between Hegelian and Husserlian notions of phenomenology that highlight their views on experience, history, and the lifeworld. This paper offers instead a reconsideration of aspects of their philosophies mostly challenged or dismissed since the rise of positivism: a reappraisal of their views on the relationship between phenomenology, logic, and philosophy as an "absolute" system of sciences. The argument is made that the irreconcilable difference between their projects ultimately stands on the radical contrast between Hegel's speculative-conceptual method and system of sciences and Husserl's foundational science and method as experiential-phenomenological all the way through. Despite this methodological abyss, this paper vindicates their affinities in their refusal to segregate science from life, and their attempts to overcome modernity's inherited fragmentation of culture by providing an all-unifying approach to philosophy. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Young Intellectuals / Genç Mütefekkirler Dergisi is the property of Journal of Young Intellectuals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Siegesbeckia glabrescens Makino (SGM) has been traditionally used to treat many disorders, including rheumatoid arthritis, hypertension, and acute hepatitis. However, the biological activities of SGM in skin remain unclear. The present study explored the effects of SGM flower absolute (SGMFAb) on skin-whitening-linked biological activities in B16BL6 cells. SGMFAb was extracted using hexane, and its composition was analyzed through gas chromatography/mass spectrometry analysis. The biological effects of SGMFAb on B16BL6 melanoma cells were detected via WST and BrdU incorporation assays, ELISA, and immunoblotting. SGMFAb contained 14 compounds. In addition, SGMFAb was noncytotoxic, attenuated the serum-induced proliferation of, and inhibited melanin synthesis and tyrosinase activity in α-MSH-exposed B16BL6 cells. SGMFAb also reduced the expressions of MITF (microphthalmia-associated transcription factor), tyrosinase, tyrosinase-related protein (TRP)-1, and TRP-2 in α-MSH-exposed B16BL6 cells. Moreover, SGMFAb downregulated the activation of p38 MAPK, ERK1/2, and JNK in α-MSH-stimulated B16BL6 cells. In addition, SGMFAb reduced the expressions of three melanosome-transport-participating proteins (myosin Va, melanophilin, and Rab27a) in α-MSH-stimulated B16BL6 cells. These results indicate that SGMFAb positively influences skin whitening activities by inhibiting melanogenesis and melanosome-transport-related events in B16BL6 cells, and suggest that SGMFAb is a promising material for developing functional skin whitening agents. [ABSTRACT FROM AUTHOR]

Quasi-hyperbolic spaces are projective spaces with decomposable absolute. In this paper, we analyze surfaces in such spaces using the method of external forms and the method of moving frames. Geometric characteristics of invariants of lines on such surfaces are found. Analogs of Voss surfaces are obtained. [ABSTRACT FROM AUTHOR]

This report contains terrestrial absolute gravity measurements performed near the village of Kulusuk in southeast Greenland. It represents an exceptionally long time series of nearly two decades. The measurements began in July 1996 until July 2015. The station is located a few meters beside a permanent GNSS station. The final gravity values (g‐values), more precisely the accelerations due to gravity, are listed along their associated uncertainties. A description of the station, a short explanation on the absolute gravimeter, and the data processing are presented. [ABSTRACT FROM AUTHOR]

Violence, suffering, commodification, consumption, and the hegemony of one language are various facets of the same phenomenon. The author of the essay evokes the myth of the Tower of Babel as the story of the collapse of the illusion of homogeneous communication, which was to lead to the appropriation of the position of God: the absolute, omnipotent and sole lawgiver. Rejecting fatal homogeneity, therefore, results in the regaining of genuine, individual modes of expression. These issues are linked not only to the history of great wars and totalitarianisms, but also to matters concerning art. In contemporary mass culture, the link between the work of art and the personal experience of its creator is severed. Consequently, it is only the technology of performance that counts, and the artist/subject is increasingly beginning to appear as someone who is unnecessary or even harmful. Mass culture thus excludes spirituality and individuality. On the one hand, it suggests the illusion of understanding; on the other, it cuts off the space of the "indescribable", not covered by the norm of the "linguistic community". [ABSTRACT FROM AUTHOR]

Abstract Material guarantees create material rights with superior characteristics. One is absolute, that is, the right holder can enforce material rights against anyone. It is as if nothing can beat the holder’s position of material guarantee in the event of a conflict with concurrent creditors and creditors holding privileges. However, this absolute character can be weakened by law. In certain circumstances, such as the right to collect the cost of saving the collateral object, the position of the creditor holding the material guarantee must surrender to the creditor with the privilege. Creditors can even threaten their position by not getting full repayment because the object of the material guarantee is to pay the bill from the creditor who holds the privilege first. The problem analyzed in this article concerns the principle of justice associated with weakening the characteristics of material rights in material guarantees for privileges. This study uses statutory, conceptual, and case approaches. The result of this study is that the creditor’s bills of the holder of the privilege arising from the salvage of collateral objects must take precedence over the bills of creditors of property security holders. This is considered fair, whereby the salvage of collateral causes creditors to remain in their preferred creditor position. Keywords: Justice; Absolute; Material Rights; Material Security; Privileges.

“Etlag-e-Maghami and Kalami” are two principles of interpretive principles of the legislator's will in the realm of unrestricted words meaning on absoluteness and restriction. Although both of these principles are used in the absoluteness and restriction of the legislator when in doubt, but there is a serious difference between these two principles in proving the absoluteness and restriction. It is sometimes observed that in reliance on the “Etlag-e-Maghami and Kalami” to interpret the will of the legislator and the lawgiver in the realm of absoluteness and restriction is confused or neglected. This issue has raised the main question of the research: "What are the criteria for separating the “Etlag-e-Maghami and Kalami” in the interpretation of the will of the legislator?" The necessity of the research, in addition to the applicability of the present research, is that no one has addressed this issue so far. The present article intends to do this with the analytical and citation method of the library and presents 19 criteria of separation for relying on the “Etlag-e-Maghami and Kalami” in the interpretation of the legislator's will.

The article considers the issue of role of analysis of financial sustainability of enterprise in ensuring its current activity. The article is aimed at generalizing the methodical instruments of financial analysis of enterprise sustainability. The calculation of indicators will enable business executives to determine the degree of dependence of the enterprise on creditors and investors, as well as the level of its financial situation. The article generalizes the theoretical provisions on application of different approaches/methods of analysis/assessment of financial sustainability of organization. It is found that three basic approaches can be used to analyze financial sustainability: traditional, resource, and resource management. Methods involve the calculation of absolute indicators and coefficients. Absolute indicators allow you to determine the type of financial sustainability in terms of opportunities for financing stocks and assets of an enterprise through various sources. Depending on the availability of sources of funding, the following types of financial sustainability can be distinguished: absolute financial sustainability; normal financial sustainability; unstable financial position; crisis financial condition. Coefficients are a useful instrument for summarizing a huge amount of information and are convenient for making intra-company comparisons. The coefficients used in the analysis of financial sustainability are related to: capital structure, financial risk of loss of independence, and growth rate. The coefficient analysis of financial sustainability involves the calculation of a system of indicators, the main of which are the following: concentration coefficient of equity (indicates the financial independence of the enterprise from external creditors); debt concentration coefficient (indicates the dependence of the enterprise on loan capital); financial sustainability coefficient (shows the share of stable liabilities of the enterprise, that is, the share of equity, non-current assets and long-term liabilities in total assets); financial leverage coefficient (shows the dominant type of capital in the total capital of the enterprise). Indicators have normative values. Their calculation is identical both in domestic and in international theory and practice. The calculation of financial leverage involves the use of two conceptions: the European and the American. According to the European conception, financial leverage shows how many percent can increase the return on equity due to debt as a source of investment. According to the American conception, financial leverage is calculated as the coefficient between the growth rate of net profit and the growth rate of operating profit.

This study was aimed to examine scent compounds of its new extraction products and to compare the essential oil efficiency and quality of hydrodistillation in two H. italicum [Corsica-France (CF) and Čitluk-Bosnia Herzegovina (CBH)] ecotypes grown for the first time in Türkiye. The floral scent components of immortelle flowers were determined by solid phase microextraction (HS-SPME/GC–MS) method. While ß -himachalene and α -pinene were the main floral compounds of the fresh flowers for the CBH, neryl acetate and 1,8-cineole for the CF. The essential oil content of the CF and CBH was 0.38 and 0.15%, respectively. The essential oil compounds of the CBH consisted of ar- curcumene (25.57%), α- pinene (13.66%) and neryl acetate (12.90%), and the CF consisted of neryl acetate (56.08%) and 1,8-cineole (7.60%). The highest concrete (1.30%) and absolute (76.5%) yields were obtained from the CF. As with the essential oil, the main component of the CF concrete is neryl acetate (52.46%) and the CBH concrete is ar- curcumene (16.96%). But the hydrocarbons were higher in the concretes than in the essential oil. While obtaining the absolute from the concrete, the hydrocarbon compounds were separated and the volatile components of both absolutes showed similarity to the essential oil. This similarity increases the potential of preferring the lower cost absolute instead of the high cost immortelle oil. Considering the potential to be used directly in perfume and cosmetic formulations when the undesirable properties of absolutes (such as color and waxy structures) are removed, it is expected that the findings of the present study will contribute to this. [Display omitted] [ABSTRACT FROM AUTHOR]