Two Manhattan group shows sample this richness, but they do so with the advisement that there is nothing univocally "African" in what's being produced on the continent.
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The concept of being is a quidditative notion that indicates the aptitude to exist and that is univocally predicated of God and creature, without – and this is the major innovation here – positing a reality common to them.
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However, Agnes Horvath (2013) argues that the term can and should be applied to concrete historical events as offering a vital means for historical and sociological understanding. Second, Turner attributed a rather univocally positive connotation to liminal situations, as ways of renewal when liminal situations can be periods of uncertainty, anguish, even existential fear: a facing of the abyss in void.Horvath, Agnes. Modernism and Charisma.
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Consequently, the one God, unique and simple, alone subsists in absolute being. All other things that participate in being have a nature whereby their being is restricted; they are constituted of essence and being, as really distinct principles. 4. A thing is called a being because of "esse". God and creature are not called beings univocally, nor wholly equivocally, but analogically, by an analogy both of attribution and of proportionality. 5.
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Deleuze adapts the doctrine of univocity to claim that being is, univocally, difference. "With univocity, however, it is not the differences which are and must be: it is being which is Difference, in the sense that it is said of difference. Moreover, it is not we who are univocal in a Being which is not; it is we and our individuality which remains equivocal in and for a univocal Being."Gilles Deleuze, Difference and Repetition, 1994, p. 39.
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A form of neoplatonism plays a significant role in radical orthodoxy. Syrian Iamblichus of Chalcis () and the Byzantine Proclus (412–485) are occasionally sourced, while the theology of Augustine of Hippo, Gregory of Nyssa, Thomas Aquinas, Nicholas of Cusa, and Meister Eckhart is often drawn upon. One of the key tasks of radical orthodoxy is to criticize the philosophy of Duns Scotus. Duns Scotus's theory that the term "being" is used univocally of God and creatures is often presented as the precursor of modernity.
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3, pars 1, q. 3, n. 163, in which Scotus claims that "This [univocally] is how all the authoritative passages one might find on this topic in the Metaphysics or Physics should be interpreted: in terms of the ontological diversity of those things to which the concept is attributed, which is compatible with there being one concept that can be abstracted from them". Such a quotation seems to refer to epistemology, with abstracted concepts, rather than with ontology, which Scotus admits can be diverse.
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First, he argues our concepts can apply univocally to God, even if our language to describe God is limited, fragmentary, halting, and inchoate. He argues that when we have a concept of something like being a horse, we know what it is for something to be a horse. The concept applies to an object if that object is, in fact, a horse. If none of our concepts apply to God, then it is sheer confusion to say there is such a person as God, and yet God does not have properties such as wisdom, being the creator, and being almighty.
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In a single sentence, parallel to Aristotle's statement asserting that being is substance, St. Thomas pushes away from the Aristotelian doctrine: "Being is not a genus, since it is not predicated univocally but only analogically." His term for analogy is Latin analogia. In the categorical classification of all beings, all substances are partly the same: man and chimpanzee are both animals and the animal part in man is "the same" as the animal part in chimpanzee. Most fundamentally all substances are matter, a theme taken up by science, which postulated one or more matters, such as earth, air, fire or water (Empedocles).
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HELM is grounded on a rigorous mathematical theory, and in practical terms it could be summarized as follows: # Define a specific (holomorphic) embedding for the equations in terms of a complex parameter , such that for the system has an obvious correct solution, and for one recovers the original problem. # Given this holomorphic embedding, it is now possible to compute univocally power series for voltages as analytic functions of . The correct load-flow solution at will be obtained by analytic continuation of the known correct solution at . # Perform the analytic continuation using algebraic approximants, which in this case are guaranteed to either converge to the solution if it exists, or not converge if the solution does not exist (voltage collapse).
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Thus, while Gadamer would judge prudence based on the execution of contingent principles, Jasinski would examine the artistry of communication in its cultural milieu between accommodation (compromise) and audacity (courage). In his study of Machiavelli, examining the relationship between prudence and moderation, rhetorician Eugene Garver holds that there is a middle ground between "an ethics of principles, in which those principles univocally dictate action" and "an ethics of consequences, in which the successful result is all". His premise stems from Aristotle's theory of virtue as an "intermediate", in which moderation and compromise embody prudence. Yet, because valorizing moderation is not an active response, prudence entails the "transformation of moderation" into a fitting response, making it a flexible situational norm.
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Lacking an external objective criterion (the equivalent of a known class label in supervised analysis), this validation becomes somewhat elusive. Iterative descent clustering methods, such as the SOM and k-means clustering circumvent some of the shortcomings of hierarchical clustering by providing for univocally defined clusters and cluster boundaries. Consensus clustering provides a method that represents the consensus across multiple runs of a clustering algorithm, to determine the number of clusters in the data, and to assess the stability of the discovered clusters. The method can also be used to represent the consensus over multiple runs of a clustering algorithm with random restart (such as K-means, model-based Bayesian clustering, SOM, etc.), so as to account for its sensitivity to the initial conditions.
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Aristotle's classificatory scheme had included the five predicables, or characteristics that might be predicated of a substance. One of these was the property, an essential universal true of the species, but not in the definition (in modern terms, some examples would be grammatical language, a property of man, or a spectral pattern characteristic of an element, both of which are defined in other ways). Pointing out that predicables are predicated univocally of substances; that is, they refer to "the same thing" found in each instance, St. Thomas argued that whatever can be said about being is not univocal, because all beings are unique, each actuated by a unique existence. It is the analogous possession of an existence that allows them to be identified as being; therefore, being is an analogous predication.
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Although estimating throughput for a single process maybe fairly simple, doing so for an entire production system involves an additional difficulty due to the presence of queues which can come from: machine breakdowns, processing time variability, scraps, setups, maintenance time, lack of orders, lack of materials, strikes, bad coordination between resources, mix variability, plus all these inefficiencies tend to compound depending on the nature of the production system. One important example of how system throughput is tied to system design are bottlenecks: in job shops bottlenecks are typically dynamic and dependent on scheduling while on transfer lines it makes sense to speak of "the bottleneck" since it can be univocally associated with a specific station on the line. This leads to the problem of how to define capacity measures, that is an estimation of the maximum output of a given production system, and capacity utilization. Overall equipment effectiveness (OEE) is defined as the product between system availability, cycle time efficiency and quality rate.
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The origin of the Rashba–Edelstein effect relies on the presence of spin-split surface or interface states, which can arise for a structural inversion asymmetry or because the material exhibits a topologically protected surface, being a topological insulator. In both cases, the material surface displays the spin polarization locked to the momentum, meaning that these two quantities are univocally linked and orthogonal one to the other (this is clearly visible from the Fermi countours). It is worth noticing that also a bulk inversion asymmetry could be present, which would result in the Dresselhaus effect. In fact, if, in addition to the spatial inversion asymmetry or to the topological insulator band structure, also a bulk inversion asymmetry is present, the spin and momentum are still locked but their relative orientation is not straightforwardly determinable (since also the orientation of the charge current with respect to the crystallographic axes plays a relevant role).
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Scotus was an Augustinian-Franciscan theologian. He is usually associated with theological voluntarism, the tendency to emphasize God's will and human freedom in all philosophical issues. The main difference between Aquinas's rational theology and that of Scotus is that Scotus believed certain predicates may be applied univocally – with exactly the same meaning – to God and creatures, whereas Aquinas insisted that this is impossible and that only analogical predication can be employed, in which a word as applied to God has a meaning different from, although related to, the meaning of that same word as applied to creatures. Duns struggled throughout his works in demonstrating his univocity theory against Aquinas's analogy doctrine. Scotus gave the lecture, Lectura I 39, during 1297–1299 to refute the view that everything is necessary and immutable. He claims that the aim of this lecture has two points (Lectura I 39, §31): first, to consider the contingency in what is (de contingentia in entibus); second, to consider how God's certain knowledge is compatible with the contingency of things.
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