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81.
82.
Luigi Maierù 《Archive for History of Exact Sciences》1994,48(1):43-79
Summary Father Gesualdo Melacrinò (1725–1803), from Reggio Calabria (Italy), is an unknown Capuchin philosopher and theologian, who produced several works at the time he was teaching (only five years, from 1748–53); these works contained an original approach to the foundations and philosophy of mathematics. His main purpose was to reconciliate the classical traditions with the reality of his time. For him, this included a critical examination of the scholastic curriculum and a new orientation towards the methodological relevance of mathematics for all other sciences, especially for philosophy. Concerning mathematics, he emphasized the necessity of a basic revision and logical reconstruction of its foundations. This paper provides a comparative examination of Melacrinò's work with reference to its cultural and historical environment. 相似文献
83.
The rough endoplasmic reticulum membranes of mammalian cells contain specific ribosome-binding sites. A purification to apparent homogeneity of a negatively charged protein (ERp180) of relative molecular mass 180,000 (180 K) was reported which was proposed to function as a rough endoplasmic reticulum ribosome receptor. We report here that ribosome-binding site activity quantitatively solubilized from rough endoplasmic reticulum membranes does not cofractionate with ERp180. By contrast, ribosome-binding site activity fractionates as a much smaller, positively charged protein. 相似文献
84.
Tad M. Schmaltz 《Studies in history and philosophy of science》2003,34(4):737-762
There is considerable debate among scholars over whether Descartes allowed for genuine body–body interaction. I begin by considering Michael Della Rocca’s recent claim that Descartes accepted such interaction, and that his doctrine of the creation of the eternal truths indicates how this interaction could be acceptable to him. Though I agree that Descartes was inclined to accept real bodily causes of motion, I differ from Della Rocca in emphasizing that his ontology ultimately does not allow for them. This is not the end of the story however, since two of Descartes’s successors offered incompatible ways of developing his conflicted account of motion. I contrast the occasionalist view of Nicolas Malebranche that changes in motion derive directly from divine volitions with the non-occasionalist claim of Pierre-Sylvain Regis that such changes derive from a nature distinct from God. In light of Della Rocca’s interpretation, it is noteworthy that the issue of eternal truths is relevant to both alternative accounts. Indeed, Regis took the doctrine that such truths are created to provide crucial support for his alternative to an occasionalist account of body–body interaction. What does not help Della Rocca, however, is that Regis’s view of motion requires a fundamental revision of Descartes’s ontology. 相似文献
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LANE RE 《Advancement of science》1948,5(18):96-118
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R. Auerbach 《Cellular and molecular life sciences : CMLS》1948,4(12):473-474
Summary The preceding empirical relation was found between the surface tension of liquids, the specific weight of liquids, and the velocity of sound:=6.3 · 10–4
3/2. In place of the vèocity of sound can be used, with suitable changes in the equation, the compressibility or, in the case of solid substances, the elasticity of the material in question. The range of validity of this relation is so large that it is possible by means of it to calculate the surface tension of solid substances and of gases. 相似文献