LTN-type zeolite framework as an interpenetrating net of KFI- and SOD-type parts homeomorphic to cuprite, Cu2O

2007 ◽  
Vol 63 (2) ◽  
pp. 229-234 ◽  
Author(s):  
Werner H. Baur ◽  
Reinhard X. Fischer
Keyword(s):  
Pure Form ◽  
The Other ◽  
Zeolite Framework ◽  
Type Zeolite ◽  
Tetrahedral Frameworks ◽  
Diamond Type ◽  
Framework Density

The complex LTN-type zeolite framework is described as consisting of two interpenetrating parts in order to understand the connectivities of their underlying nets. Both parts are homeomorphic to diamond-type tetrahedral frameworks, arranged in principle in the same manner as the two interpenetrating frameworks in cuprite, Cu2O. However, in cuprite the two frameworks are identical, while in the LTN-type framework one is made up of two kinds of truncated octahedra (toc units) and can be described as one half of the sodalite-type framework (SOD). The other consists of large cages, so-called truncated cubo-octahedra (grc units) connected by hexagonal prisms (double six-rings) and corresponds to one half of the KFI-type framework. Neither of the sub-frameworks has so far been observed in any other zeolite topology. The two sub-frameworks of SOD and KFI types in the interpenetrating LTN-type framework are models for very open interrupted frameworks, which possibly could be synthesized separately in a pure form. Their framework density would be 7.6 T atoms per 1000 Å3 if they could be prepared as aluminosilicates.

Temporality and Truth

2013 ◽  
Vol 7 (3) ◽  
pp. 377-389 ◽  
Author(s):  
Daniel W. Smith
Keyword(s):  
Seventeenth Century ◽  
Laws Of Nature ◽  
Continuous Variation ◽  
Pure Form ◽  
The Other ◽  
Other Hand ◽  
The One ◽  
Time Image ◽  
Positive Light

This paper examines the intersecting of the themes of temporality and truth in Deleuze's philosophy. For the ancients, truth was something eternal: what was true was true in all times and in all places. Temporality (coming to be and passing away) was the realm of the mutable, not the eternal. In the seventeenth century, change began to be seen in a positive light (progress, evolution, and so on), but this change was seen to be possible only because of the immutable laws of nature that govern change. It was not until philosophers such as Bergson, James, Whitehead – and then Deleuze – that time began to be taken seriously on its own account. On the one hand, in Deleuze, time, freed from its subordination to movement, now becomes autonomous: it is the pure form of change (continuous variation) that lies at the basis of Deleuze's metaphysics in Difference and Repetition (and is explored more thematically in The Time-Image). As a result, on the other hand, the false, freed from its subordination to the form of the true, assumes a power of its own (the power of the false), which in turn implies a new ‘analytic of the concept’ that Deleuze develops in What Is Philosophy?

The Emotions

2021 ◽  
pp. 18-41
Author(s):  
David Charles
Keyword(s):  
Pure Form ◽  
The Other ◽  
Sense Perception ◽  
De Anima ◽  
Body And Soul ◽  
Definition Of ◽  
Physical Features ◽  
Distinct Features ◽  
Physical Type

In De Anima A.1, Aristotle developed an account of certain ‘affections of the soul’ such as anger which is his model for other ‘affections and actions common to body and soul’ such as desire and sense perception. His remarks about anger can be understood in two different ways. According to one account, which I call ‘the Pure Form Interpretation’, anger is essentially a compound made up of two definitionally distinct features, one purely psychological (a desire for revenge: its form) and the other physical (the boiling of the blood: its matter), where the latter in some way ‘underlies’ the former. In the other, described as ‘the Impure Form Interpretation’, the type of desire for revenge referred to in the definition of anger (its form) is inseparable in definition from (and not abstractable from) physical features such as, for example, the boiling blood. The type of desire which defines anger is itself defined as a boiling-of-the-blood-(or hot-) desire for revenge. Aristotle’s comments in De Anima A.1 are, it is argued, best understood in line with the Impure Form Interpretation, as defining anger as an inextricably psycho-physical type of desire for revenge, not decomposable into two definitionally separate features, one purely psychological, one purely physical.

Precise control of density and strength of acid sites of MFI-type zeolite nanoparticles via simultaneous isomorphous substitution by Al and Fe

CrystEngComm ◽  
2020 ◽  
Vol 22 (44) ◽  
pp. 7556-7564
Author(s):  
Mizuho Yabushita ◽  
Hiroki Kobayashi ◽  
Atsushi Neya ◽  
Masafumi Nakaya ◽  
Sachiko Maki ◽  
...  
Keyword(s):  
Acid Sites ◽  
Linear Control ◽  
Isomorphous Substitution ◽  
Zeolite Framework ◽  
Precise Control ◽  
Type Zeolite ◽  
Catalyst Lifetime

The co-incorporation of Al and Fe at various relative ratios into the MFI-type zeolite framework enabled linear control of the density and strength of acid sites, and such well-tuned acidity led to a better catalyst lifetime.

Tropics to Talk About: Witkacy and Oswald de Andrade

Tekstualia ◽  
2020 ◽  
Vol 2 (6) ◽  
pp. 37-50
Author(s):  
Andrea Deca
Keyword(s):  
Pure Form ◽  
The Other ◽  
Sea Islands ◽  
The South ◽  
Old World ◽  
The Future ◽  
South Sea ◽  
The One

This paper concentrates on Witkacy’s Pure Form and the concept of Anthropophagy that was coined by Oswald de Andrade, and their affi nity with the notions of utopia and tropicality. Tropicality is detected in the form of the imaginary construction of Witkacy regarding the South Sea Islands on the one hand, and on the other in the utopic island of Vera Cruz, reinvented by Oswald de Andrade in his mature years. The seamen of the old world fi rst conceptualised Vera Cruz in this way in legends that alluded to the lost paradise and following this trace Oswald dreamt it could be a future paradise. Both Witkacy and de Andrade, beyond being artists, were thinkers of their specifi c cultures and had their theories regarding the future of mankind.

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