Parameterization of Radiation Fog-Top Height and Methods Evaluation in Tianjin

Different methods have been developed to estimate the fog-top height of radiation fog and evaluated using the measurements obtained from a 255-m meteorological tower located in Tianjin in 2016. Different indicators of turbulence intensity, friction velocity (u*), turbulence kinetic energy (TKE), and variance of vertical velocity (σw2) were used to estimate the fog-top height, respectively. Positive correlations between the fog-top height and u*, TKE, and σw2 were observed, with empirical parameterization schemes H = 583.35 × u * 1.12 , H = 205.4 × ( T K E ) 0.68 , and H = 420.10 × ( σ w 2 ) 0.51 being obtained. Among them, σw2 is the most appropriate indicators of turbulence intensity to estimate the fog-top height. Compared with sensible flux and condensation rate, the new form of convective velocity scale (w*) was the most appropriate indicator of buoyancy induced by radiative cooling, and the relationship H = 328.33 × w * 1.34 was obtained. σw2 and with w*, which represents the intensity of turbulence and buoyancy, were used to estimate the fog-top height. The relationship H = 396.26 × (σw + 0.1 × w*) − 16 was obtained, which can be used to accurately estimate the fog-top height. Moreover, the temperature convergence (TC) method was used to estimate the fog-top height; however, the results strongly rely on the threshold value.

Non enim ab hiis que sensus est iudicare sensum.Sensation and Thought in Theaetetus, Plotinus and Proclus

I examine the relation between sensation and discursive thought (dianoia) in Plato, Plotinus, and Proclus. InTheaetetus, a soul whose highest faculty was sensation would have no unified experience of the sensible world, lacking universal ideas to give order to the sensible flux. It is implied that such universals are grasped by the soul’s thinking. In Plotinus the soul is not passive when it senses the world, but as thelogosof all things it thinks the world through its own forms.Proclus argues against the derivation of universallogoifrom the senses, which alone can’t make the sensible world comprehensible. At most they give a record of the original sense-impression in its particularity. The soul’s own projected logoi give the sensible world stability. For Proclus, bare sensation does not depend on thought, but a unified experience of the sense-world depends on its paradigmaticlogoiin our souls.