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This article aims at presenting for the first time a central concept in al-Fārābī’s work that constitutes a keystone in understanding his thought, be it in its logical or political aspects. This concept is that of naqla , which, in terms of transmission and translation, its generic transcription can be rendered as ‘ transfer ’. The naqla is a notion that pertains to rupture in linguistic, logical or temporal continuities, and hints at confusing contiguities in the use of words, in demonstrations and in historical processes. This notion of naqla is at the centre of the preoccupations of al-Fārābī in his various domains of thinking. First of all, in terms of his linguistic reflection that consists of thinking about the transfer ( naqla ) of a given word in between its notions of first and second imposition. Then, in logic, the integration of the modes of reasoning of the theologians in Aristotelian syllogism, which passes by way of a mechanism of logical transference in the case of induction and the shift in paradigm. Finally, the Fārābian conception of intellectual history, as a transmission of knowledge, cannot be grasped in its fullest scope except through an understanding, not only of the common notion of naqla , but rather in terms of its particular Fārābian sense; namely as a concept that entirely renews the question of transmission and translation. Cet article entend présenter pour la première fois un concept central d’al-Fārābī, clé de voûte à la compréhension de sa pensée tant logique que politique. Ce concept est celui de naqla , qui renvoie à la translation, la transmission, la traduction, et dont la transcription générique peut être le transfert . La naqla , c’est le concept de la rupture dans la continuité linguistique, logique ou temporelle et des contiguïtés confondantes dans les mots, les démonstrations et les processus historiques. Ce concept de naqla est au centre des préoccupations d’al-Fārābī dans tous les domaines de sa pensée. Tout d’abord, sa réflexion linguistique consiste principalement en une réflexion sur le transfert ( naqla ) pour un mot donné entre ses notions de première et de seconde imposition. Ensuite, au niveau conceptuel, tout égarement de la pensée est compris dans dix formes de naqla . Encore, en logique, l’intégration des raisonnements des théologiens à la syllogistique aristotélicienne passe par un mécanisme de transfert logique dans les cas de l’induction et du paradigme. Enfin, la conception farabienne de l’histoire intellectuelle comme transmission du savoir ne peut être comprise dans toute son ampleur qu’à partir d’une compréhension non pas seulement commune mais rigoureuse et singulière du concept farabien de naqla , concept qui renouvelle entièrement le problème de la transmission et de la traduction.

Integration of thermoelectric devices within an automotive heat exchanger could enable conversion of lost heat into electrical energy, contributing to improved total output from the engine. For this purpose, synthesis of thick bismuth telluride (Bi 2 Te 3 ) films is required. Bismuth telluride has been produced by an electrochemical method in nitric acid with a sacrificial bismuth telluride anode as the source of cations. The binary layer grows on the working electrode while the counter-electrode, a Bi 2 Te 3 disk obtained by high frequency melting, is oxidized to Bi III and Te IV . This process leads to auto-regeneration of the solution without modification of its composition. The thickness of films deposited by use of the Bi 2 Te 3 anode was approximately 10 times that without. To demonstrate the utility of a soluble anode in electrochemical deposition, we report characterization of the composition and morphology of the films obtained under different experimental conditions. Perfectly dense and regular Bi 2 Te 3 films (∼400  μ m) with low internal stress and uniform composition across the cross-section were prepared. Their thermoelectric properties were assessed.

Progress made in the in situ gynogenesis technique since 1990 now allows production of a high number of maize (Zea mays L.) doubled-haploid (DH) lines. The aim of the study was to compare DH lines versus selfing lines for testcross performance. DH and single-seed descent (SSD) lines were produced from random S₁ progenies of a broad-base population. For grain yield, kernel moisture, plant height, ear height and leaf length, the three population means were similar. Except for kernel moisture, the genetic variance of DH lines was nearly twice as high as the genetic variance of S₁ families, as expected. On the other hand, genetic variance among SSD lines was only 1.5 times higher than the genetic variance of S₁ families. This lower variance could be due to a selection bias in the method of production of SSD lines. However, for all traits, heritability of SSD or DH lines was higher than heritability of S₁ families. Epistasis effects in DH progenies were not significant. The consequence was a high correlation between S₁ testcross progenies and DH or SSD testcross progenies, meaning that the S₁ testcross value can be used to select the best families from which DH lines will be extracted. As a whole, the observed variation in DH lines appeared to be more in accordance with the observed variation among S₁ families than with the observed variation among SSD lines.

Theoretically, in a recurrent selection program, the use of doubled haploids (DH) can increase genetic advance per unit of time. To evaluate the efficiency expected from the use of DH for the improvement of grain yield in a maize (Zea mays L.) population, two recurrent selection programs for testcross performance were initiated using testcross progenies from DH lines and S-1 families. In 4 years one selection cycle using DH and two selection cycles using S-1 families were carried out with the same selection intensity for both methods. As expected, testcross genetic variance was twice as high among DH lines as among S-1 families. The predicted genetic gain was 8.2% for the DH selection cycle, and 10.6% for the two S-1 selection cycles, giving a per year advantage of 29% for the S-1 family method over the DH method with a cycle of 4 years. With a 3-year cycle for the DH method, both methods were expected to be equivalent. Using a tester related to the one used for selection, the genetic gains obtained were equivalent for both methods: 6.6% for the DH cycle and 7.0% for the two S-1 cycles. With a 3-year cycle for the DH method, the advantage would have been in favor of DH method. Furthermore, the DH method has the advantage of simultaneously producing lines that are directly usable as parents of a hybrid. Thus, if the genetic advance per unit of time is evaluated at the level of developed varieties even with the same or with a lower genetic advance in population improvement, the DH method appears to be the most efficient.

ANDRE MAUROIS'S last book is much more than a biography of Edward VII. Its aim, as he expressly states in the introduction, is to include a whole chapter of English history and 'to describe the mechanism that makes war and peace, the mechanism of which the sovereign, the ministers, and ambassadors are the wheels and of which ambition, fear, pride, and courage are the motors.

Those who float upon the air far above the earth, as one sails upon the ocean in a ship, experience sights and sounds and emotions unknown to the rest of humanity. I, who have traveled In- the cars of my balloons more than 13,000 miles, over land and sea, hy day and night, have perhaps, had stranger experiences...

THOSE who float Upon the air far above the earth, as one sails upon the ocean in a ship, experience sights and sounds and emotions unknown to the rest of humanity. I. who have travelled In the cars of my bal

La rencontre entre Aḥmad b. al‑Ṭayyib al‑Saraḫsī et Isrāʾīl al‑Kaskarī apparaît sous la forme d’une dispute interreligieuse classique légèrement caricaturale. Pourtant, la description des personnages en présence et la mise en rapport nouvelle des textes la manifeste comme un événement intellectuel de prime importance : derrière ces deux philosophes, ce sont les deux courants dominants de la pensée arabe, à savoir le pythagorisme vieillissant d’une part, et l’aristotélisme montant d’autre part, qui s’affrontent. Notre compréhension de ce texte repose sur notre hypothèse récente : al‑Saraḫsī serait l’auteur des Rasāʾil Iḫwān al‑ṣafā. L’analyse de la controverse est l’occasion de mettre à l’épreuve et d’exploiter cette hypothèse historique décisive, et constitue ainsi une des premières étapes dans la réécriture de l’histoire philosophique du ixe siècle.

La rencontre entre Aḥmad b. al-Ṭayyib al-Saraḫsī et Isrāʾīl al-Kaskarī apparaît sous la forme d’une dispute interreligieuse classique légèrement caricaturale. Pourtant, la description des personnages en présence et la mise en rapport nouvelle des textes la manifeste comme un événement intellectuel de prime importance : derrière ces deux philosophes, ce sont les deux courants dominants de la pensée arabe, à savoir le pythagorisme vieillissant d’une part, et l’aristotélisme montant d’autre part, qui s’affrontent. Notre compréhension de ce texte repose sur notre hypothèse récente : al-Saraḫsī serait l’auteur des Rasāʾil Iḫwān al-Ṣafā. L’analyse de la controverse est l’occasion de mettre à l’épreuve et d’exploiter cette hypothèse historique décisive, et constitue ainsi une des premières étapes dans la réécriture de l’histoire philosophique du ixe siècle. The meeting between Aḥmad b. al-Ṭayyib al-Saraḫsī and Isrāʾīl al-Kaskarī seems to be nothing more than the umpteenth Christian Muslim dispute with its classical and exaggerated features. However, both the characters’ description and new intertextual operations reveal the scene to be a decisive intellectual event: behind both philosophers, we find the fight between the two main streams in Arabic history, precisely the aging Pythagoreanism and the rising Aristotelianism. Our interpretation of this text is based on our recent hypothesis of al-Saraḫsī’s authorship on the Rasāʾil Iḫwān al-Ṣafā. Then, the dispute’s analysis is an opportunity for testing and developing this very historical hypothesis and become one of the first steps in rewriting the philosophical history in the ninth century. ملخص : إن لقاء أحمد بن الطيب السرخسي بإسرائيل الكسكري رغم أخذه شكل المجادلة الدينية ذات الإطار النمطي الكلاسيكي، إلّ أنه قد يُعدّ حدثاً فكريًّا ذا أهمية قصوى إذا ما قُرِئ في ضوء سيرة الشخصيتين الأساسيتين والدراسات المقارنة المصاحبة. حيث إن الفيلسوفين يمثلان تيارين غالبين في الفكر الإسلامي وهما : المذهب الفيثاغورسي في أنفاسه الأخيرة، وبدايات المذهب الأرسطوطاليسي، وعليه فإن المجادلة تأخذ شكل صراعٍ فلسفي. يتأسس فهمنا لذاك النص على فرضيتنا التاريخية التي تقول بتأليف أحمد بن الطيب السرخسي لرسائل إخوان الصفا. وينبني على ذلك تفسير المجادلة وتحليلها، لكونها تمثل فرصة سانحة لاختبار هذه الفرضية ولرؤية ثمارها التأويلية. فيعد هذا التفسير خطوة البدء في سبيل إعادة كتابة تاريخ فلسفة القرن الثالث الهجري/ التاسع الميلادي.