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Relevant bibliographies by topics / Plotinus

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Academic literature on the topic 'Plotinus'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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Journal articles on the topic "Plotinus"

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Weiss, Sonja. "Plotin: O Ljubezni." Keria: Studia Latina et Graeca 12, no. 2-3 (December 31, 2010): 429. http://dx.doi.org/10.4312/keria.12.2-3.429-437.

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Besedilo je prevedeno po kritični izdaji R. Beutlerja in W. Theilerja v: Richard Harder, prev., Plotins Schriften, Band V (Hamburg: Felix Meiner Verlag, 1960). Na mestih, označenih v opombah, slovenski prevod sledi izdaji: Paul Henry in Hans-Rudolf Schwyzer, izd., Plotini, Opera I–III (Pariz in Bruselj: Desclee De Brouwer, 1951–73). Na označenih mestih nekajkrat upošteva spremembe besedila predlagane v: Pierre Hadot, prev., Plotin, Traite 50 (Pariz: Les editions du Cerf, 1990). Ostale izdaje, prevodi in študije, ki jih navaja prevod: Arthur Hilary Armstrong, izd. in prev., Plotinus in Seven Volumes, Loeb Classical Library (Cambridge, Massachusetts: Harvard University Press, London: William Heinemann, 1978–88). Émil Brehier, izd. in prev., Plotin, Enneades III (Pariz: Les Belles Lettres, 1954). Roberto Radice, prev., Plotino, Enneadi (Milano: Mondadori, 2002). Albert M. Wolters, Plotinus »On Eros«, a detailed exegetical study of Enneads III, 5 (Toronto: Wedge Publishing Foundation, 1984).

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Gabor, Gary. "Commentary On Van Den Berg." Proceedings of the Boston Area Colloquium in Ancient Philosophy 28, no. 1 (2013): 232–37. http://dx.doi.org/10.1163/22134417-90000021.

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I agree with Robbert Van den Berg that Plotinus endorses Socratic intellectualism, but I challenge his view that Plotinus rejects the phenomenon of akrasia. According to Van den Berg, the only form of akrasia acknowledged by Plotinus is a conditional, or ‘weak,’ akrasia. I provide some reasons for thinking that Plotinus might have accepted complete or ‘strong’ akrasia—full stop. While such strong forms of akrasia are usually taken to conflict with Socratic intellectualism, I argue that Plotinus’s complex, dual-self psychology allows a way in which he, unique among ancient philosophers (and perhaps any thinker in the history of philosophy), could simultaneously endorse Socratic intellectualism and hard akrasia.

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Soloviev, Roman S. "Philosophical renovation in the 3rd century: The polemical component of Porphyry’s Vita Plotini in relation to Gregory of Neocaesaria’s Oratio Panegyrica." Philologia Classica 18, no. 1 (2023): 16–32. http://dx.doi.org/10.21638/spbu20.2023.102.

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This paper offers an analysis of similar and parallel developing projects of creating a true philosophy by the disciples and followers of Origen and Plotinus. Two texts permeated by the eulogy of the scholarch are analysed: Gregory the Wonderworker’s The Address of Thanksgiving to Origen and the Life of Plotinus by Porphyry. Gregory was a student of Origen, while Porphyry attended his school long enough to become familiar with the doctrine, teaching methods and personality of the scholarch. The author establishes the structural, thematic and lexical similarity of both texts. The text by Gregory the Wonderworker, chronologically earlier, was a pushing away point for Porphyry in creating an image of the ideal scholarch in the person of Plotinus. This is confirmed by the structural and lexical contrast in the portrayal of Plotinus in Vita Plotini and Origen in the passage preserved by Proclus (Procl. In Tim. I.63. 29–33). In particular, the negative image of Origen in Vita Plotini 13. 10–17 is echoed by the figure of Thaumasius, dissatisfied with the protracted dispute between Plotinus and Porphyry, which rarely draws the scholars’ attention. Nowhere else mentioned, Thaumasius appears as a marginal figure: either he himself was interested in general statements and wanted to hear Plotinus speaking in the manner of a set treatise (trans. Armstrong), or he wanted Plotinus to “faire une conférence suivie et propre à être écrite” (trans. Bréhier). The author hypothesises that it is not a proper name but a nickname. The author suggests that Thaumasius is not an accidental participant in a specific episode of the Neoplatonists’ school life but the philosophical rival of the Neoplatonists, theologian Origen, ironically presented in an unattractive manner. Thus, the deliberately constructed episode with Plotinus and Thaumasius is a polemical jab at Origen’s followers, who put forward a programme of philosophical renovation alternative to the Platonic, and the very depiction of Plotinus as a ‘divine man’ (θεῖος ἀνήρ) responds to the image of Origen painted by his followers. The supposed allusions in Vita Plotini 13. 5–17 testify to the openness of the Roman Neoplatonic school to the already-formed Christian version of philosophy. For this reason, Porphyry chose to portray a situation in which Plotinus showed attention and patience in interpreting difficult philosophical questions for three days. In contrast, Origen, in a similar situation, showed impatience and irritability.

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Schäfer, Christian. "Matter in Plotinus's Normative Ontology." Phronesis 49, no. 3 (2004): 266–94. http://dx.doi.org/10.1163/1568528042568631.

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AbstractTo most interpreters, the case seems to be clear: Plotinus identifies matter and evil, as he bluntly states in Enn. I.8[51] that 'last matter' is 'evil', and even 'evil itself'. In this paper, I challenge this view: how and why should Plotinus have thought of matter, the sense-making εσχατον of his derivational ontology from the One and Good, evil? A rational reconstruction of Plotinus's tenets should neither accept the paradox that evil comes from Good, nor shirk the arduous task of interpreting Plotinus's texts on evil as a fitting part of his philosophy on the whole. Therefore, I suggest a reading of evil in Plotinus as the outcome of an incongruent interaction of matter and soul, maintaining simultaneously that neither soul nor matter are to be considered as bad or evil. When Plotinus calls matter evil, he does so metonymically denoting matter's totally passive potentiality as perceived by the toiling soul trying to act upon it as a form-bringer. As so often, Plotinus is speaking quoad nos here rather than referring to 'matter per se ' (for Plotinus, somewhat of an oxymoron) which, as mere potentiality (and nothing else) is not nor can be evil. In short: matter is no more evil than the melancholy evening sky is melancholy – not in itself (for it isn't), but as to its impression on us who contemplate it. As I buttress this view, it will also become clear that matter cannot tritely be considered to be the αυτο κακον as a prima facie -reading of Enn. I.8[51] might powerfully suggest, but that the αυτο κακο&ν, far from being a principle of its own, has to be interpreted within the dynamics of Plotinus's philosophical thinking as a unique, though numerously applicable flaw-pattern for all the single κακα(hence the Platonic αυτο). To conclude, I shall offer a short outlook on the consistency of this interpretation with Plotinus's teaching on the soul and with the further Neoplatonic development of the doctrine of evil.

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Wibowo, A. Setyo. "Manusia Sebagai “Kami”Menurut Plotinos." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 13, no. 1 (April 14, 2014): 25–54. http://dx.doi.org/10.36383/diskursus.v13i1.92.

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Abstrak: Bertitiktolak dari teori Prosesi (proodos) realitas, Plotinos menyatakan bahwa manusia adalah sebuah pluralitas, sebuah “kami,” di mana sebagai bagian utuh dari realitas, jiwa manusia merangkumi di dalamnya ketiga hipostasis intellingibel (Yang Satu, Intellek, Jiwa). Kesatuan aktual manusia dengan dunia intelligibel diungkapkan Plotinos dalam doktrinnya yang kontroversial tentang bagian jiwa manusia yang tidak turun ke dunia. Pemikiran Plotinos ini merupakan rangkuman orisinal atas ajaran-ajaran Platon tentang imortalitas jiwa, doktrin hylemorfisme Aristoteles dalam ranah Fisika—kategori-kategori forma, materia, potentia actus, entelekheia, dan energeia, motor immobil, noûs yang memikirkan dirinya sendiri—serta teori Logos dari Stoicisme. Sebagaimana tampak dalam prinsip energeia ganda, Plotinos secara kreatif menggunakan sumber-sumber para pendahulunya untuk mengemukakan teori barunya tentang realitas, khususnya tentang jiwa manusia. Kata-kata kunci: imortalitas jiwa, hylemorfisme, logos, prosesi, hipostasis, Yang Satu, Intellek, Jiwa. Abstract: The procession of reality leads Plotinus to assert that man is a plurality. As part of reality, each of us is a “we,” because all three hypostases (the One, the Intellect, and the Soul) are present in us. This is a controversial theory of soul. Plotinus affirms that man is actually present in the intelligible world by the undescended part of his soul. To understand this original theory, one has to consider the way Plotinus used his predecessors’ theories: the Platonic theory of the soul’s immortality, the hylemorphism theory of Aristotle’s Physics (form, matter, potency, actuality, entelechy, energy, unmoved mover, noûs which thinks its noema), and the Stoics’ theory of Logos. As shown in the theory of double energy, Plotinus used creatively the theories of those predecessors to invent his own theory of the procession of reality, more specifically, his unique theory of man’s soul. Keywords: immortality of the soul, hylemorphism, logos, procession, hypostase, the One, Intellect, Soul.

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Stern-Gillet, Suzanne. "Le Principe Du Beau Chez Plotin: Réflexions sur Enneas VI.7.32 et 33." Phronesis 45, no. 1 (2000): 38–63. http://dx.doi.org/10.1163/156852800510117.

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AbstractThe status of beauty in Plotinus' metaphysics is unclear: is it a Form in Intellect, the Intelligible Principle itself, or the One? Basing themselves on a number of well-known passages in the Enneads, and assuming that Plotinus' Forms are similar in function and status to Plato's, many scholars hold that Plotinus theorized beauty as a determinate entity in Intellect. Such assumptions, it is here argued, lead to difficulties over self-predication, the interpretation of Plotinus's rich and varied aesthetic terminology and, most of all, the puzzling dearth of references, in the whole of the Enneads, to a Form of Beauty. A detailed reading of VI.7.32 and 33 reveals that, in these two crucial passages at least, Plotinus adopts an aesthetic approach to the One and that, far from confining Beauty to Intellect, he equates the One, the Good and the Beautiful. This reading is here supported not only by an analysis of the text but also by a consideration of the semantic differences between μορη and ειδος, the inter-relatedness, in Plotinus' philosophy, of the concepts of love and value, and the exclusion of beauty from the πρωτα γενη. In turn, the exegesis of VI.7.32 and 33 raises the issue of the significance for aesthetics understood in the narrow sense of the word, of Plotinus's ontology of beauty. It is here claimed that in so far as sensible beauty, both artistic and natural, can be nothing else than an effect of the shaping action of the Forms and a reflection of their radiance, singular or global, it should not be held that Plotinus had an aesthetics in the modern sense of this term.

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Helleman, Wendy Elgersma. "Plotinus and Magic." International Journal of the Platonic Tradition 4, no. 2 (2010): 114–46. http://dx.doi.org/10.1163/187254710x524040.

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AbstractContemporary scholarship accents incipient theurgical practice for Plotinus; this lends a certain urgency to the question of his acceptance of magic. While use of magic recorded in Porphyry’s Vita Plotini has received considerable attention, far less has been done to analyze actual discussion in the Enneads. Examination of key passages brings to light the context for discussion of magic, particularly issues of sympathy, prayer, astrology and divination. Equally important is Plotinus’ understanding of the cosmos and role of the heavenly bodies. Plotinus’ affirmation of the highest part of the soul as undescended, together with the claim that our soul has a common origin with the World Soul in Soul-Hypostasis, is significant for the relative unimportance he attributes to the role and effect of magic.

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Berg, Robbert Van Den. "Colloquium 7: Plotinus’s Socratic Intellectualism." Proceedings of the Boston Area Colloquium in Ancient Philosophy 28, no. 1 (2013): 217–31. http://dx.doi.org/10.1163/22134417-90000020.

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The Platonic tradition offered Plotinus two, possibly conflicting, explanations of why people do wrong: the Socratic intellectualism of the Protagoras and the Timaeus and the account of the akratic soul in the Republic. In this paper I argue that Plotinus tacitly rejects akrasia, because it suggests that the superior part of the soul is overcome by inferior parts. It thus sits ill with Plotinus’s doctrine of the impassive soul. He prefers Socratic intellectualism instead. Socratic intellectualism holds that all wrongdoing is due to ignorance and hence occurs involuntarily. Plotinus understands ignorance in this context as the failure of the embodied soul to fully actualize its powers, in particular its knowledge of the Forms. This knowledge is needed in order to correctly evaluate our desires that stir us into action. These desires arise spontaneously from the body and hence they occur involuntarily.

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Charles-Saget, Annick. "The Limits of the Self in Plotinus." Antichthon 19 (1985): 96–101. http://dx.doi.org/10.1017/s0066477400003269.

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Psychoanalysis is born of the fact that the notion of the self appears unable to take account of the whole of psychological life. Rejecting the limits of the self is recognizing the fact that it is invaded by forces which are completely other than it; it also involves both an analysis of why these are not understood, and a recognition that it is possible for the self to be obliterated. Plotinus asks: “But we . . . who are we?” (6.4.[22].14, 16). Does it involve flagrant anachronism to establish a link between the contemporary philosophy of the limits of the self and the Plotinian opening up to what is activity beyond the self? That this is not merely an arbitrary comparison may be demonstrated firstly on negative grounds, in that psychoanalysis rejects the cogito, exactly in the manner of Plotinus; the subject is born neither of itself nor of thought. However psychoanalysis, while accepting the partial state of the self, affirms the constitutive value of narcissism. The child’s identification with his image, called the mirror stage by Lacan(Écrto 1.89ff.: 1966 edn.), is the crucial stage in the building of the self. If this identification fails, or the image of the self is rejected, serious personality destructuring results. We are not here in the business of confusing philosophy with psychology, or child personality development with the progress of the spirit, but Plotinus’ reticence about images throughout the Enneads does bear a connection with Porphyry’s anecdotes in theLtfe of Plotinus: “Plotinus was ashamed of being in a body”; Plotinus refused to divulge any details of his family, or his place of birth; Plotinus was opposed to a portrait being made of him (Vita Plotini 1). This concurrence of life and writing cannot be neglected: Plotinus refused to allow Porphyry to write his biography, as if to assert the paradox of such an undertaking: an effort to paint the portrait of one who rejected all portraits.

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Lim, Richard. "The auditor Thaumasius in the Vita Plotini." Journal of Hellenic Studies 113 (November 1993): 157–60. http://dx.doi.org/10.2307/632405.

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In his Vita Plotini, Porphyry recounts a colourful episode which, for a brief moment, brings to life the dynamics within the lecture room of Plotinus in Rome. The author explains how he was in the habit of posing questions to Plotinus frequently and persistently while his teacher was conducting his philosophical discourse before a mixed body of listeners. On one occasion, such an exchange between the two over the issue of the connexion between the soul and the body continued intermittently over a period of some three days, with the following outcome (Porph. V. Plot. xiii 12-15):

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Dissertations / Theses on the topic "Plotinus"

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Pletsch, Alexander. "Plotins Unsterblichkeitslehre und ihre Rezeption bei Porphyrios /." Stuttgart : ibidem-Verl, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2715452&prov=M&dokv̲ar=1&doke̲xt=htm.

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Eliasson, Erik. "The notion of "that which depends on us" in Plotinus and its background /." Leiden [u.a.] : Brill, 2008. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016522548&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Edwards, M. J. "Plotinus and the Gnostics." Thesis, University of Oxford, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.381861.

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Caluori, Damian. "Plotinus on the Soul." Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491566.

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It is the aim of this thesis to provide a systematic account of Plotinus' theory of the Soul. One main focus is on the so-called hypostasis Soul, an entity which Plotinus introduced into philosophy and which has been hardly considered in the literature up to now. I discuss why Plotinus introduced it, what it is, and what its relation is to individual souls.

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Stamatellos, Giannis. "Plotinus and the presocratics : a comparative philosophical study of presocratic influences in Plotinus' Enneads." Thesis, University of Wales Trinity Saint David, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683206.

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Ellis, David. "Providence and Pedagogy in Plotinus:." Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107314.

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Thesis advisor: Gary M. Gurtler
This dissertation examines Plotinus’ pedagogy. I argue that his pedagogy aims at teaching students how to think and be attuned to their own unity, both of which have ethical ramifications. I identify six techniques he uses to achieve these aims: (1) using allusions, (2) leading readers to an impasse (aporia), (3) using and correcting images, (4) self-examination and ongoing criticism, (5) treating opposites dynamically, and (6) thought-experiments. I also explain why and how these techniques are not applied to passive recipients but require their active involvement
Thesis (PhD) — Boston College, 2017
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy

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Kimbler, Steven L. "Plotinus and Aquinas on God." Ohio University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1275619376.

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Ousager, Asger. "Plotinus on selfhood, freedom and politics." Thesis, King's College London (University of London), 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.398174.

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Lorenc, Theodore Eliot. "Soul, logos and subjectivity in Plotinus." Thesis, King's College London (University of London), 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.435359.

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Ueng, Jia-Sheng. "Plotinus on matter and evil : a commentary on Plotinus' Enneads 1.8 'on what are and whence come evils?'." Thesis, University of Liverpool, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.333914.

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Books on the topic "Plotinus"

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Emilsson, Eyjólfur K. Plotinus. New York : Routledge, 2017. | Series: Routledge philosophers: Routledge, 2017. http://dx.doi.org/10.4324/9780203413159.

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Gerson, Lloyd P. Plotinus. London: Routledge, 1998.

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Plotinus. Plotinus. Lawrence, KS: Digireads.com Publishing, 2009.

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Gerson, Lloyd P. Plotinus. London: Routledge, 1999.

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1909-, Armstrong A. H., ed. Plotinus. Cambridge, Mass: Harvard University Press, 1988.

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Roberto, Radice, ed. Plotinus. Milano: Biblia, 2004.

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Mayhall, C. Wayne. On Plotinus. Belmont, Calif: Thomson/Wadsworth, 2004.

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Longo, Angela, and Daniela Patrizia Taormina, eds. Plotinus and Epicurus. Cambridge: Cambridge University Press, 2016. http://dx.doi.org/10.1017/cbo9781316423547.

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Gurtler, Gary M. Plotinus: The experience of unity. New York: P. Lang, 1988.

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Björk, Mårten. Plotinus. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474423632.003.0020.

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The philosophy of Plotinus plays a contradictory role in Giorgio Agamben’s corpus. He comments on Plotinus in a lapidary fashion in several articles and essays before commencing the Homo Sacer series, where he undertakes a longer and more ambiguous analysis of Plotinus in Opus Dei and The Use of Bodies. In Opus Dei, Agamben develops the brief criticism of Plotinus he proposed in The Kingdom and theGlory in order to describe the crucial instance when Western metaphysics starts to designate being as operativity: ‘The place and moment when classical ontology begins that process of transformation that will lead to the Christian and modern ontology is the theory of the hypostases in Plotinus’ (OD 58). Agamben is referring to the development in the Enneads of the idea of the three hypostases of being – the One, the Soul and the Intellect – from which the whole complex of reality emanates.

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Book chapters on the topic "Plotinus"

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Herrmann, Douglas J., and Roger Chaffin. "Plotinus." In Recent Research in Psychology, 105–9. New York, NY: Springer New York, 1988. http://dx.doi.org/10.1007/978-1-4612-3858-4_14.

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Brisson, Luc, and Jean-François Pradeau. "Plotinus." In A Companion to Ancient Philosophy, 577–96. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781444305845.ch30.

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Yount, David J. "Plotinus." In Meet the Philosophers of Ancient Greece, 215–18. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315249223-54.

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Hughes, Emily, and Marilyn Stendera. "Plotinus." In Heidegger’s Alternative History of Time, 67–80. New York: Routledge, 2024. http://dx.doi.org/10.4324/9781003366904-5.

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Theologou, Anastasia. "Plotinus." In Soul, Body, and Gender in Late Antiquity, 57–76. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003157779-7.

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Knuuttila, Simo, David Piché, Pieter De Leemans, Stephen F. Brown, Fabrizio Amerini, Ian Wilks, Christopher Schabel, et al. "Plotinus, Arabic." In Encyclopedia of Medieval Philosophy, 1030–38. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9729-4_407.

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Bonadeo, Cecilia Martini, Angela Guidi, Antonella Straface, Roxanne D. Marcotte, Cecilia Martini Bonadeo, Samuel Noble, Emily J. Cottrell, et al. "Arabic Plotinus." In Encyclopedia of Medieval Philosophy, 88. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9729-4_42.

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D’Ancona, Cristina. "Plotinus, Arabic." In Encyclopedia of Medieval Philosophy, 1546–57. Dordrecht: Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-024-1665-7_407.

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de Blois, L. "Plotinus and Gallienus." In Instrumenta Patristica et Mediaevalia, 69–82. Turnhout: Brepols Publishers, 1989. http://dx.doi.org/10.1484/m.ipm-eb.4.00591.

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Marmodoro, Anna. "Plotinus on perception." In The Senses and the History of Philosophy, 81–95. 1 [edition]. | New York : Routledge, 2019. | Series: Rewriting the history of philosophy: Routledge, 2019. http://dx.doi.org/10.4324/9781315184418-8.

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Conference papers on the topic "Plotinus"

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Weiss, Sonja. "Mirroring of the Soul in Plotinus, Ficino and Creuzer." In 7th SWS International Scientific Conferences on ART and HUMANITIES ISCAH 2020. STEF92 Technology, 2020. http://dx.doi.org/10.5593/sws.iscah.f2020.7.2/s03.07.

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Bogomolov, Aleksey. "THE PROBLEM OF NON-BEING IN THE PHILOSOPHY OF PLOTINUS." In 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018h/21/s06.048.

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STANIONYTĖ, Auksė, and Valentinas ŠAULYS. "MĖKLOS UPELIO REGULIAVIMO ĮTAKOS SAVAIMINIO APSIVALYMO EFEKTYVUMUI VERTINIMAS." In Conference for Junior Researchers „Science – Future of Lithuania“. VGTU Technika, 2017. http://dx.doi.org/10.3846/aainz.2017.017.

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Straipsnyje nagrinėjamas Mėklos upelio, esančio Vidurio Lietuvoje ir priklausančio Nevėžio pabaseiniui, savaiminio apsivalymo efektyvumas natūraliame ir reguliuotame ruože. Pasirinkti du upelio ruožai po 4 kilometrus: natūralus ir reguliuotas. Vandens kokybės tyrimai buvo vykdomi nuo 2015 m. lapkričio mėn. Cheminiams vandens tyrimams iš upelio 4 taškų 12 mėnesių buvo imami mėginiai ir tiriami nitratų bei fosfatų junginiai. Įvertintas savaiminio apsivalymo nuo nitratų ir fosfatų reguliuotame ir natūraliame ruožuose efektyvumas. Pateikti ruožų savaiminio apsivalymo koeficientai. Savaiminis upelio apsivalymas nuo nitratinio azoto geriau vyko natūraliame upelio ruože. Vidutiniškai per tyrimų laikotarpį natūraliame ruože savaiminio koeficiento vidutinė reikšmė siekė 0,109, o reguliuotame upelio ruože nitratinio azoto koeficiento reikšmė siekė 0,003. Tyrimų laikotarpiu reguliuotame upelio ruože fosfatų fosforo savaiminio apsivalymo koeficientas siekė 0,044, o natūraliame ruože – 0,153. Mėklos upelis geriau nuo fosfatų fosforo apsivalo natūraliame upelio ruože. Buvo nustatytas upelio ruožų pakrantės apsaugos juostų plotis. Reguliuoto ruožo apsaugos juostos pločio vidurkis – 7,92 m, o natūralaus ruožo – 7,56 m. Pakrantės apsaugos juostos plotis kinta nuo 3,0 iki 13,3 m. Siekiant pagerinti vandens kokybę ir apsivalymo efektyvumą, reguliuotą upelio dalį, kiek leidžia sąlygos, reikia natūralizuoti: leisti augti ant šlaitų daugiau sumedėjusios augalijos, formuoti natūralias kliūtis upelio tėkmei bei šlapynėms būdingus elementus upės salpoje.

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VILNIŠKIS, Tomas, and Tomas JANUŠEVIČIUS. "STIKLO VATOS PLOKŠTĖMIS PADENGTŲ MEDINIŲ IR METALINIŲ KONSTRUKCIJŲ SU KINTAMA GARSO IZOLIACIJA EKSPERIMENTINIAI TYRIMAI." In Conference for Junior Researchers „Science – Future of Lithuania“. VGTU Technika, 2017. http://dx.doi.org/10.3846/aainz.2017.022.

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Abstract:

Tyrimų metu buvo ištirtos dvi skirtingos akustinių žaliuzių konstrukcijos. Viena konstrukcija sudaryta iš 7 medinių plokščių, įtvirtintų mediniame rėme, kurių ilgis 1 metras ir plotis 0,3 metro. Kita konstrukcija sudaryta iš tokių pačių parametrų metalinių plokščių įtvirtintų mediniame rėme. Atlikus matavimus buvo nustatyta, jog konstrukcijos su medinėmis plokštėmis garso lygio sumažėjimas yra didesnis visame dažnių diapazone. Žemų dažnių garsą ši konstrukcija slopina iki 5 dB geriau, vidutinių dažnių garsą slopina taip pat 5 dB geriau, o aukštų dažnių diapazone konstrukcija su medinėmis plokštėmis garso lygi slopina 12–15 dB geriau. Lyginant abi konstrukcijas, nustatyta, jog ekvivalentinis garso lygio sumažėjimas naudojant konstrukciją su medinėmis plokštėmis yra nuo 2 dB iki 4,6 dB didesnis.

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