This book contains important contributions from top international scientists on the-state-of-the-art of femtochemistry and femtobiology at the beginning of the new millennium. It consists of reviews and papers on ultrafast dynamics in molecular science.The coverage of topics highlights several important features of molecular science from the viewpoint of structure (space domain) and dynamics (time domain). First of all, the book presents the latest developments, such as experimental techniques for understanding ultrafast processes in gas, condensed and complex systems, including biological molecules, surfaces and nanostructures. At the same time it stresses the different ways to control the rates and pathways of reactive events in chemistry and biology. Particular emphasis is given to biological processes as an area where femtodynamics is becoming very useful for resolving the structural dynamics from techniques such as electron diffraction, and X-ray and IR spectroscopy. Finally, the latest developments in quantum control (in both theory and experiment) and the experimental pulse-shaping techniques are described.
In September 2002, the University of Coimbra hosted, for the first time, a conference of the Réseau Thématique Plutarque, a research network created by several European universities in order to promote regular annual meetings of junior and senior scholars who share a common interest in Plutarch's work. The Coimbra meeting of 2002 was devoted to the fragments of Plutarch, and the results of that event were published one year later, in a volume edited by José Ribeiro Ferreira and Delfim Leão, under the title Os fragmentos de Plutarco e a recepção da sua obra (Coimbra, 2003). During the following years, many other universities organized conferences of the Réseau on a rotating basis, until the event came back to Coimbra, where the Portuguese section of the International Plutarch Society (SoPlutarco) hosted, from 16 to 18 June 2011, the twelfth meeting of the network, devoted this time to the subject "Nomos, kosmos and dike in Plutarch". The present volume comprises most of the contributions presented during the Coimbra meeting, after having been submitted to a process of revision, which involved the direct collaboration of the several regional sections of the Réseau. Although the volume kept the multilingual diversity of the participants in the conference, its structuring elements were composed in English, in order to reinforce the coherence of the book and to enlarge the number of potential readers.
Never before published in English, Carolina's second diary, written in 1960-61, describes her life in the first year after the sudden (and, as it turned out, temporary) fame of Quarto de despejo (see HLAS 25:4741). Translated faithfully into English, evo
Cuba, the Island I Treasure recounts the author’s search for truth in a lifetime of broken promises as he travels to his homeland, Cuba. After forty four years since he left, Cuba still is a land of beauty yet fraught with contradictions. He is surprised by what the country has to offer him soon after he arrives. Most Cubans are vigilant of ‘Big Brother’ watching but they have remarkably kept their festive attitude toward life. How do you shake the heartbreaking poverty? Some have adapted while others can’t get beyond the coercion of the current government. The author keeps asking, “Is ignorance bliss?” The author’s journey of healing begins when he recalls Cuba through his childhood memories. He discovered that change is inevitable and it must come from inside the country. What external events will help strengthen this change? The U.S. must lift its embargo to help alleviate the hunger and lack of medicine that affects many Cubans. In return, will the Cuban government have enough courage to free its political prisoners and allow freedom of speech to flourish and go unpunished? Cuba can heal its broken heart. Cuba, the Island I Treasure helps show us the way.
The traditional interpretation of the crisis of the Spanish Old Regime is to see it as a revolution carried out by an ascendant bourgeoisie. Professor Cruz challenges this viewpoint by arguing that in Spain, as in the rest of continental Europe, a national bourgeoisie did not exist before the second half of the nineteenth century. Consequently, the model of bourgeois revolution proves inadequate to explain any movement toward modernisation before 1850. Historiography based on the bourgeois revolution theory portrays Spain as an exceptional model whose main feature is the 'failure' produced by the immobility of its ruling class. This work re-examines that understanding, and relocates Spain in the mainstream for industrialisation, urbanisation and democratisation that characterise the history of modern Europe.
El Padre Eduardo Mojica, en mala hora es trasladado a un libertino pueblo donde las mujeres se habían abrogado para sí el tradicional derecho masculino de conquistar al sexo opuesto, enamorándose de una bella joven. Los hombres no le perdonan su doble moral: inquisitorial para los feligreses, laxa y libidinosa para èl; y una mañana que sale a dar un corto paseo por el pueblo, es agredido por una turba de no menos de treinta energúmenos, enviándolo al hospital con multiples fracturas y contusiones. El cura decide vengarse de sus agresores enamorando a doce de sus esposas, teniendo un hijo con once de ellas, esa, en síntesis, su venganza por partida doble: ponièndoles los “cuernos” y que le criaran un hijo suyo con todos los deberes y obligaciones que conlleva semejante responsabilidad. Pasados dos años, las mujeres descubren que fueron utilizadas por el sacerdote para llegar a sus esposos y concretar su venganza, decidiendo a su vez tomar represalias en su contra....y lo hacen.... Su hermano mayor, como irreverentemente llamaba a Jesucristo, lo abandona y se lo hace saber en la que sería la última misa ofi ciada por el sacrilego sacerdote. El padre Eduardo Mojica Castro en su postrero acto como clèrigo, lee ante el pueblo su TESTAMENTO, la última bellaquería cometida por èste cura quien al parecer estaba predestinado para alcanzar altas dignidades en El Escalafón Clerical.
This book is about the amazing story of a US citizen who had to go to Mexico at age four (in the spring of 1958) due to family deportation from the USA and had to tough out extreme poverty; imagine being a partially blind child and having to attend grammar school in Mexico with no special help. He describes how he worked as a child selling vegetables; then, at age thirteen, his father dies, and he had to drop out of school to help the family survive. Together with his two younger brothers, he went to sell chocolate candy and gum in the streets of downtown Mexicali (a border town in the hot desert of Northwest Mexico (Baja California) until he had a chance to go to work in the USA, where he returned as a teenager in 1968, and went to work in farm labor to help his family in Mexico survive. He had to circumvent US child labor laws. Consequently, he had to face culture shock straight on. The Vietnam War was at its worst for US troops. The reappearance of racial conflicts in the USA was bad; black power, chicano power, and white power were common terms; the hippie movement was booming, and Martin L. Kings and Robert Kennedys assassination had just happened. The drug culture in the USA was thriving; antiwar demonstrations and riots were a common occurrence; Richard Nixon was coming into power; and the Apollo moon project was making headlines. In this narrative, he shares coping techniques for dealing with stress, hopelessness, and adversity. He suggests that, by connecting with people, he achieved personal success and shares his experiences in seeking mentors, joining events, meeting change agents (community workers, social workers, teachers, and counselors)and joining social movements. Jesse joined student organizations and the independent living movement and learned how to create opportunities that helped him rise from extreme poverty in a Northwest city of Mexico (Mexicali) to being a middle-class citizen in the USA (California) simply by following his mentors leads, by accepting peoples help, and by facing adversity straight on. This is a US citizen who brought back Mexican cultural values and applied them in his work as a vocational rehabilitation counselor in the USA. A very effective counselor, his mission in life is to help others in similar circumstances to succeed, to help family persevere, to say no to drugs or other bad influences, and to encourage others to carry on until the end of the fast train trip. Thats his philosophy of life. Here he shares a few examples of his counseling work, in hopes that these experiences and advice will help more people in similar circumstances to become achievers, not social welfaredependent individuals.
From the Introduction “This story seeks to nuance moments in my history as the son of diasporic parents. As members of the many who migrated, my parents became an “us” to a “them” in a world where being different felt threatening. They experienced their own undeserved suffering, while holding on to the dream of American Exceptionalism. Puerto Rican-Americans arrived with prayers on their lips, bibles and rosaries in hand, and though it felt like an expulsion from paradise, our colonial faith sustained us. The God we knew over there was also here, in our new hiding place called Spanish Harlem, fondly called, el Barrio. The faith inherited from 5 centuries of colonialism has grown into our collective identity, and though its sacred stories speak to our realities, its legacy has also contributed to colonial aims.” “I draw from the life of one of colonial Christianity’s greatest saints, St. Francis of Assisi, who emulates the life of Jesus in the 13th century. Francis faced the falseness of religious clericalism, the plight of the poor in a shame / honor culture, and a dualistic consciousness that still prevails and which refuses to embrace otherness. How might his life speak to Puerto Ricans in diaspora? How might we re-imagine the colonial faith inherited?”
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