A Characterization of the Absolute Continuity in Terms of Convergence in Variation for the Sampling Kantorovich Operators

2019 ◽  
Vol 16 (2) ◽  
Author(s):  
Laura Angeloni ◽  
Danilo Costarelli ◽  
Gianluca Vinti
Keyword(s):  
Absolute Continuity ◽  
Convergence In Variation ◽  
The Absolute ◽  
Kantorovich Operators

On the Absolute Continuity of Elliptic Measures

1986 ◽  
Vol 108 (5) ◽  
pp. 1119 ◽  
Author(s):  
Bjorn E. J. Dahlberg
Keyword(s):  
Absolute Continuity ◽  
The Absolute

A concept of absolute continuity and its characterization in terms of convergence in variation

2016 ◽  
Vol 289 (16) ◽  
pp. 1986-1994 ◽  
Author(s):  
Laura Angeloni ◽  
Gianluca Vinti
Keyword(s):  
Absolute Continuity ◽  
Convergence In Variation

On a characterization of absolute continuity

1971 ◽  
Vol 22 (1) ◽  
pp. 624-627
Author(s):  
Jamil A. Siddiqi
Keyword(s):  
Absolute Continuity

Genetics, Epigenetics, and Talent

Sport ◽  
2016 ◽  
Author(s):  
Jay Schulkin
Keyword(s):  
Absolute Continuity ◽  
The Absolute

Looks at genes and their expression in athletic capability. There is no athletic gene; there is a general confluence of specific and general capabilities that converge on athletic expression. Such events reflect experience, culture and epigenetic expression; the absolute continuity of biology and culture; both a reflection of one another.

Created Things as Infinite and Limited

2019 ◽  
pp. 158-176
Author(s):  
Ohad Nachtomy
Keyword(s):  
Divine Essence ◽  
The Absolute ◽  
Intermediate Degree

The chapter starts with Leibniz’s characterization of God, the most perfect Being, as infinite in a hypercategorematic sense—i.e. a being beyond any determination. In contrast to this, creatures are determinate beings; they are determinate and thus limited and particular expressions of the divine essence. However, for Leibniz, creatures are also infinite; thus, creatures are seen as infinite and limited. This leads to taking creatures to be infinite in kind, in distinction from the absolute and hypercategorematic infinity of God. The author presents three lines of argument to substantiate this point: (1) understanding creatures as entailing a particular sequence of perfections and imperfections; (2) understanding creatures under the rubric of an intermediate degree of infinity and perfection that, in 1676, Leibniz calls maximum or infinite in kind; and (3) observing that primitive force, a defining feature of created substance, may be seen as infinite in a metaphysical sense.

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