We consider complex analytic sets with proper intersection. We find their regular separation exponent using basic notions of intersection multiplicity theory.
The PHENIX Experiment at the Relativistic Heavy Ion Collider has made measurements of event-by-event fluctuations in the charged particle multiplicity as a function of collision energy, centrality, collision species, and transverse momentum in heavy-ion collisions. The results of these measurements will be reviewed and discussed.
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An isolated point of intersection of two analytic sets is considered. We give a sharp estimate of their regular separation exponent in terms of intersection multiplicity and local degrees.
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We give a formula for the multiplicity of a holomorphic mapping $f: ℂ^{n} ⊃ Ω → ℂ^{m}$, m > n, at an isolated zero, in terms of the degree of an analytic set at a point and the degree of a branched covering. We show that calculations of this multiplicity can be reduced to the case when m = n. We obtain an analogous result for the local Łojasiewicz exponent.
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We give an effective formula for the improper isolated multiplicity of a polynomial mapping. Using this formula we construct, for a given deformation of a holomorphic mapping with an isolated zero at zero, a stratification of the space of parameters such that the Łojasiewicz exponent is constant on each stratum.
Using the Fenchel-Young duality we derive a new critical point theorem. We illustrate our results with solvability for certain discrete BVP. Multiple solutions are also considered.
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For any m, 2 ≤ m < ∞, we construct an ergodic dynamical system having spectral multiplicity m and infinite rank. Given r > 1, 0 < b < 1 such that rb > 1 we construct a dynamical system (X, B, μ, T) with simple spectrum such that r(T) = r, F*(T) = b, and $#C(T)/wcl{T^n: n ∈ ℤ} = ∞$
The article is focused on the theme of anger in Kamila Janiak’s poetry – its forms, types, and understanding that transpire as she develops her poetry. A paradigm of reception assumed herein as a departure point is the category of a “piss-off” (Polish vulgar noun wkurw, a strong sensation of anger), which is synonymous with intense and politically motivated indignation. The author of the article, however, attempts to show that Janiak’s poetry has been for a long time defined by other affective registers; emotions and moods in a way supressed – restricted, unfulfilled, most of all: incapable of climaxing and of “exploding.” The said state of affairs should be connected with the structure of individual and collective subjectivity appearing in Janiak’s poetry, namely, a subject that is shattered and (also politically) dispersed, lacking any devices to develop a coherent narrative, with hardly any access to political forms of anger which frequently cannot exist without consistent narrative. Instead of being expressed by one’s indignation, the said subject resorts to “little fits of pique” (a diminutive złostki is used here by Janiak), a series of minor, yet rapidly accumulating irritations, which do not find their outlet. This state of being affectively shattered may be seen in existential categories, but also political and generational ones.
In this paper it is obtained, through variational methods and sub-supersolution arguments, existence and multiplicity of solutions for a nonhomogeneous problem which arise in several branches of science such as chemical reactions, biophysics and plasma physics. Under a general hypothesis it is proved an existence result and multiple solutions are obtained by considering an additional natural condition.
In this semi-expository short note, we prove that the only homogeneous pure hyponormal operator T with rank (T∗T − TT∗) = 1, modulo unitary equivalence, is the unilateral shift.
The article concerns the problem of the legal structure of the so-called series of crimes. The attention is concentrated on the changes in terms of evidence of this institution introduced by the amendment to the Penal Code of February 20, 2015. The previous statutory formula of Art. 91 § 1 of the Penal Code was recalled, especially the annulled premise of the “similar way” of committing crimes bounded together in series, remembering at the same time the doubts and interpretative arguments which accompanied that interpretation. In the circle of interests remains also the issue of the statutory understanding of the requirement of identity of “the regulation whose criteria each of those crimes fully fulfill”, which forms the basis for the punishment given for the series of crimes. The arguments of the ideas competing in this matter were also recalled as well as the effects that might have been caused while implementing such practice. Taking the above into consideration the modifications within the statutory formula of the series of crimes were discussed. A special attention was drawn to the new premise of “using the same opportunity” and the consequences that are caused by introducing this premise for the scope of using this structure. The article also discusses the issue of the identity of the legal rule, required by the act, the reference to which in the amended legal state became the rule which was the basis for the punishment, and not, as it was commonly previously believed, the rule stating the basis for punishing for each of the crimes remaining in the series. In the margin of the analysis of the new shape of the premises of series there are remarks devoted to the punishment for the multiplicity of crimes embraced with the feature of continuity.
Steady-state characteristics of a catalytic fluidised bed reactor and its dynamical consequences are analyzed. The occurrence of an untypical steady-state structure manifesting in a form of multiple isolas is described. A two-phase bubbling bed model is used for a quantitative description of the bed of catalyst. The influence of heat exchange intensity and a fluidisation ratio onto the generation of isolated solution branches is presented for two kinetic schemes. Dynamical consequences of the coexistence of such untypical branches of steady states are presented. The impact of linear growth of the fluidisation ratio and step change of the cooling medium temperature onto the desired product yield is analyzed. The results presented in this study confirm that the identification of a region of the occurrence of multiple isolas is important due to their strong impact both on the process start-up and its control.
Dlaczego nie ma filozofii nauki o stosunkach międzynarodowych? Dlaczego pomimo istotnego intelektualnego i instytucjonalnego rozwoju nauki o stosunkach międzynarodowych po II wojnie światowej, nie wygenerowała ona żadnych „wielkich idei”, które wywarłyby wpływ na szeroko rozumiane nauki humanistyczne? Żadna z teorii stosunków międzynarodowych nie wskazuje jako swojego fundamentu wyjątkowych własności międzynarodowości. Żadna z tych teorii nie formułuje fundacyjnego rosz- czenia do własnego przedmiotu w nauce o stosunkach międzynarodowych na sposób w jaki robią to geografia, historia czy socjologia. Prowadzi to do przekonania, że stosunki międzynarodowe nie muszą być kształtowane przez swoiste dla nich aspekty świata społecznego i można je interpretować za pomocą idei importowanych z dyscyplin, które zajmują się badaniem właściwych dla nich aspektów. Podstawową wadą tej otwartości nauki o stosunkach międzynarodowych na inne dyscypliny jest brak namysłu nad własną „głęboką ontologią”. W tym wydaje się tkwić najważniejsza przyczyna braku filozofii nauki o stosunkach międzynarodowych. Autor realizuje w swoim tekście dwa podstawowe cele. Po pierwsze, podważa zasadność dominujących w NSM stanowisk w kwestii rozumienia międzynarodowości, które nazywa internalizmem, eksternalizmem i korelacjonizmem. Po drugie, przedstawia istotę i konsekwencje negatywnego charakteru NSM polegającego na braku filozofii dyscypliny i badaniu międzynarodowości na wzór nauk politycznych. Autor przekonuje, że zrozumienie tej „dziwnej ortodoksji” może otworzyć drogę do jej przezwyciężenia. Jej pokonanie zaś otworzyć możliwość pomyślenia ontologii NSM, czyli zarysować drogę prowadzącą do filozofii nauki o stosunkach międzynarodowych. Ostatecznie, odwołując się do propozycji J. Rosenberga, przedstawia ideę ontologii, na której można budować filozofię nauki o stosunkach międzynarodowych.
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Why is there no philosophy of International Relations? Why, despite the significant intellectual and institutional development of International Relations after World War II, has IR failed to generate any ‘grand ideas’ that would influence the broadly understood humanities? None of the theories of international relations indicates the exceptional features of interna- tionality as its foundation. None of these theories formulates a fundamental claim to its subject matter in International Relations the way geography, history or sociology do. This leads to the conviction that international relations do not have to be formed by aspects of the social world that are specific to them, and can be interpreted in terms of ideas imported from the disciplines that deal with examining aspects relevant to them. The basic disadvantage of this openness of International Relations to other disciplines is the lack of reflection on its own ‘deep ontology.’ This seems to be the most important reason for the lack of a philosophy of International Rela- tions. The author accomplishes two basic goals in his text. Firstly, he undermines the legitimacy of the three attitudes prevailing in IR on understanding internationality, which he calls internal- ism, externalism and correlationism. Secondly, he presents the essence and consequences of the negative character of IR, which involves the absence of the philosophy of IR and studying internationality in the same manner as political science does. The author argues that understanding this ‘strange orthodoxy’ can be a means to overcom- ing it, thereby opening up the possibility of conceiving the ontology of IR, or outlining the path leading to the philosophy of International Relations. Finally, the author refers to the proposal of Justin Rosenberg, to then present an idea for an ontology on which the philosophy of Interna- tional Relations could be founded.
Transparency is one of physical esthetic categories that are used to describe literature and other arts. The main aim of this paper is to show how those esthetic categories are used on three levels: esthetic, performatively dramatic and philosophical in modern literature, theater, film and fine arts. The starting point for those considerations are methods of Italo Calvino (“American lectures”) and Marek Bieńczyk (his collection of essays titled “Transparency”) . Calvino’s category of “transparency” (in his attempt to go beyond anthropocentric cognition with the author’s main question: “Is imagination an instrument of cognition?”) is contrasted with Marek Bieńczyk’s term of “transparency”, who has pointed out the positive aspects of paintings (which are not only giving a feeling of emptiness but also provide certainty of clarity and obviousness). In addition to these categories, lucidity and glassiness are featured and a crystal structure is summoned in the context of mistiness as its opposition.
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Transparency is one of physical esthetic categories that are used to describe literature and other arts. The main aim of this paper is to show how those esthetic categories are used on three levels: esthetic, performatively dramatic and philosophical in modern literature, theater, film and fine arts. The starting point for those considerations are methods of Italo Calvino (“American lectures”) and Marek Bieńczyk (his collection of essays titled “Transparency”) . Calvino’s category of “transparency” (in his attempt to go beyond anthropocentric cognition with the author’s main question: “Is imagination an instrument of cognition?”) is contrasted with Marek Bieńczyk’s term of “transparency”, who has pointed out the positive aspects of paintings (which are not only giving a feeling of emptiness but also provide certainty of clarity and obviousness). In addition to these categories, lucidity and glassiness are featured and a crystal structure is summoned in the context of mistiness as its opposition.
The article considers the problem of punishment for the series of crimes. It raises the legal character of the rule of tightening the criminal responsibility as a consequence of committing crimes remaining in a confl uence of events connected with the buckle of continuity. The main doubt accompanying such evaluation is connected with the answer to the question if the legal eff ects within the scope of punishment resulting from the art. 91 § 1 of the Penal Code express ordinary or extraordinary punishment. The dispute about the legal nature of the consequences resulting from that regulation has not only the theoretical-legal dimension. Accepting one of those options causes far-reaching legal consequences within the sphere of the law practice application. It decides about the scope of the legal responsibility and determines the relations with other statutory premises that modify its limits. In this context there are also the remarks considering the conditions of accepting the set of principles, resulting from art. 57 of the Penal Code, reforming those limits with the rule of punishment for the series of crimes. The analysis takes up the problem of the punishment for the continuous act defi ned in art. 12 of the Penal Code. We have to take into consideration that this institution derives from the same as the series of crimes structure of the continuous act of crime that was in the Penal Code from 1969, which is the basis of the extraordinary tightening the punishment. Thus there comes the question — whether resigning from modifying the principles of legal responsibility for the continuous act of crime can lead to impression of the dissymmetry of penalty of both structures, and is that the reasonable and rational solution.
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The article is devoted to the comprehension of the connection between the idea and practice of multiculturalism and images of time that define the identity of classical cultural models. To answer the question about the perspectives and the limits of multiculturalism as new form of pluralism, it is necessary to examine the origins of the idea of plurality in Western culture. This idea occurs to be deeply connected with the specific movement of subjectivation and the mode of time-experience that defines the ontological basis of the Self. The specific feature of European mode of apprehension of the time is its visual character. The vivid call of the epoch of multiculturalism is the need for transformation of indefinite plurality into real diversity. It demands new ontology based on refusal from visual approach to time and on transition "eidetic" one into "existential".
LT
Apmąstomas multikultūralizmo ir laiko įvaizdžių, apibrėžiančių klasikinių kultūrinių modelių tapatumą, idėjos ir praktikos santykis. Siekiant aptarti multikultūralizmo kaip naujos pliuralizmo formos perspektyvas ir ribas, būtina išsiaiškinti pliuralumo kaip idėjos kilmę Vakarų kultūroje. Ši idėja yra itin glaudžiai susijusi su tam tikra subjektyvacija ir laiko patirtimi, neatsiejama nuo tapatybės ontologinio pagrindo. Skiriamasis europietiškojo laiko suvokimo bruožas yra pastangos jį vizualiai charakterizuoti. Multikultūralizmo epochoje neribotas pliuralumas transformuojasi į tam tikrą skirtingumą. Tam reikia naujos ontologijos, kuria remiantis būtų galima atsisakyti vizualaus požiūrio į laiką ir taip pereiti nuo jo "eidetinės" prie "egzistencinės" traktuotės.
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Artykuł analizuje filozofię Alaina Badiou z punktu widzenia relacji, jaką tworzy z ponowoczesnością. Alain Badiou jest politycznym aktywistą, matematykiem, literatem, dramatopisarzem oraz krytykiem literackim. Jednak nade wszystko jest on filozofem totalnym, czyli takim, który próbuje od początku do końca wyjaśnić świat. W tym sensie jest antypostmodernistą. Cała jego filozofia jest wymierzona przeciwko współczesnej sofistyce. Badiou konsekwentnie buduje swój system przeciwstawiając się filozofii XX wieku. Jednakże Badiou nie dokonuje dogmatycznej krytyki. Czyni coś więcej, gdyż niejednokrotnie inspiruje się myślą ponowoczesną. I choć wyraźnie jego filozofia jest jej przeciwieństwem, to jego antyponowoczesność należy rozpatrywać jako pewną syntetyczną próbę przekroczenia dwóch przeciwstawnych tradycji (modernistycznej i postmodernistycznej).
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The article analyses Alain Badiou`s philosophy from the point of view of his relation to postmodernity. Alain Badiou is a political activist, mathematician, writer, playwright and literary critic. However, above all, he is a philosopher of the totality who attempts to give a thoroughgoing explanation of the world. This is the sense in which he is an anti-postmodernist. His whole philosophy is directed against sophistry. Badiou consistently builds his own system in order to oppose it to the philosophy of the twentieth century. He does not engage in dogmatic criticism. He goes further and repeatedly finds inspiration in the postmodern thought. Although his philosophy is evidently opposed to it, his anti-postmodernity should be considered a synthetic attempt to exceed two competing traditions (the modernist and the postmodernist one).
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