Estudio de voz sobre ip (VOLP) en redes umts

El presente trabajo tiene como objetivo analizar como se transmite VoIP (Voz sobre IP) sobre redes UMTS (Sistema universal de telecomunicaciones móviles). Explicaremos como funciona la tecnología VoIP, que es un servicio en tiempo real, y necesita de un QoS aceptable para su buen funcionamiento, mostraremos los problemas comunes al implementar VoIP y como evitarlos, además de los diferentes servicios que nos puede ofrecer, como por ejemplo: buzón de voz, llamadas en espera, control de acceso, etc. Luego analizaremos la implementación de VoIP en telefonía móvil (redes UMTS), la cual se lleva a cabo por medio de la arquitectura IMS (Subsistema Multimedia IP), que está encargada de todas las aplicaciones multimedia, que obligatoriamente necesitan transmitirse en tiempo real, como lo son: VoIP, teleconferencias, etc., veremos las ventajas principales de usar UMTS, como es el caso de su gran ancho de banda, movilidad y sobre todo con la implementación de IMS, nos ofrece un elevado QoS. Por último se realizarán pruebas para obtener los parámetros más importantes para una comunicación VoIP y así demostrar la buena calidad que tiene una comunicación VoIP al ser transmitida en un entorno 3G

A Trickster in Disguise: Reading a New Type of Satan in 2 Corinthians

This paper examines three brief mentions of Satan in 2 Corinthians by comparing them with representations in two longer pseudepigraphal texts: the Testament of Job and the Greek Life of Adam and Eve. Although the Satan of 2 Corinthians is often read in tandem with other mentions of an apocalyptic evil figure, I argue that this Satan bears a greater resemblance to the Satan portrayed in the Testament and the Life. In these three texts, Satan\u27s moral alignment is ambiguous: although he often acts for nefarious purposes, he does not oppose God on a cosmic scale as apocalyptic Satan figures do. Instead, this Satan tests and tricks humans, often using disguises. The trickster Satan is not the diametric opposite of the apocalyptic Satan; in fact, the two portrayals sometimes appear within the same text, indicating a gradual evolution of the figure of Satan during the early Christian period

A Trickster in Disguise: Reading a New Type of Satan in 2 Corinthians

This paper examines three brief mentions of Satan in 2 Corinthians by comparing them with representations in two longer pseudepigraphal texts: the Testament of Job and the Greek Life of Adam and Eve. Although the Satan of 2 Corinthians is often read in tandem with other mentions of an apocalyptic evil figure, I argue that this Satan bears a greater resemblance to the Satan portrayed in the Testament and the Life. In these three texts, Satan\u27s moral alignment is ambiguous: although he often acts for nefarious purposes, he does not oppose God on a cosmic scale as apocalyptic Satan figures do. Instead, this Satan tests and tricks humans, often using disguises. The trickster Satan is not the diametric opposite of the apocalyptic Satan; in fact, the two portrayals sometimes appear within the same text, indicating a gradual evolution of the figure of Satan during the early Christian period

Sympathy for the Devil

When one first mentions John Milton\u27s Paradise Lost, one is reminded of the fall of Adam and Eve. Yet for the reader who encounters this epic poem for the first time, a surprise is waiting. Milton centers his poem around Satan, the fallen leader of the band of angels who rebel from heaven. Through his verse, Milton explores the thoughts and motives of Satan, leaving the reader with an astonishing reaction: Satan is a pitiable character. From the war in heaven, to the regions of hell, to the Garden of Eden, Milton closely follows this downfallen character. He first emphasizes the heroic acts of Satan, and then slowly, layer by layer, adds to the degradation of the leader of hell. Satan uses speeches of lament and is described as being downfallen as well as eloquent; through these characteristics the reader is moved to sympathy for Satan because he is so miserable in his fallen state. One may wonder why Milton concentrates so much on Satan. According to the poet William Blake, The reason Milton wrote in fetters when he wrote of Angels & God, and at liberty when of Devils & Hell, is because he was a true poet and of the Devil\u27s party without knowing it (6). Could this accusation be true? was Milton really on Satan\u27s side when he wrote Paradise Lost? One cannot deny that Milton shows Satan to be heroic, yet Milton also shows Satan to be pitiable. Only through careful analysis and interpretation of these two aspects may one fathom Milton\u27s reason for portraying Satan as he does. The purpose of this study is to show the reader what the consequences are for feeling sorrow for Satan and the statement these feelings make about the fallen, human condition

Satan\u27s War Against God

In order to make sense out of end-times Bible prophecy one must first understand what happened at the beginning in order to know where we are headed and why. Although mankind is intricately involved in history, one cannot understand the purpose and goal of history without God’s revelation of the angelic dimensions. The starting point begins with Satan’s declaration of independence from God shortly after the creation

The esse of Milton's Satan

This is an etymological, Biblical and philosophical scrutiny of Milton's Satan. While Satan is a metaphor in Paradise Lost, he is very much real within Christian Studies. This essay revisits the reality of Satan

The Devil We Already Know: Medieval Representations of a Powerless Satan in Modern American Cinema

The character of Satan has been explored repeatedly in American films, although neither film nor religion scholars have extensively investigated the topic. This article examines the medieval Christian roots of Satan as seen in American cinema and proposes that the most identifiable difference between the medieval Devil and the Satan shown in American films is his level of power over humanity. Hollywood\u27s Satans echo medieval depictions of Satan in form, appearance, and ways of interacting with humans. Although less frightening, pop culture\u27s view of Satan - even when he is treated humorously - is thus linked through movies to medieval religious beliefs

Quand un pauvre diable est prince de ce monde ou le scandale de Satan selon René Girard

Satan et ses démons habitent l'univers religieux depuis des millénaires. Le questionnement théologique à leur sujet appelle une déconstruction anthropologique. C'est ce que fait René Girard quand il relit les évangiles à la lumière de la théorie mimétique. Satan y apparaît comme la fausse transcendance des rapports sociaux de rivalité conduisant à la violence sacrée. Cette démystification du monde satanique est déjà présent dans les évangiles à travers le langage du skandalon. Le scandaleux Satan est démystifié par le scandale de la croix. Croire en l'Evangile, c'est aussi refuser de croire en Satan en le renvoyant à son illusion mystificatrice.Satan and his demons have inhabited the religious universe for thousands of years. Theological questioning of this subject calls for an anthropological deconstruction. This is what René Girard does when he re-reads the gospels in the light of his mimetic theory. Here, Satan appears as a false transcendence of social relationships of rivalry that leads to sacred violence. This démystification of the satanic world is already present in the Gospel throughout the language of skandalon. The scandalous Satan is demystified by the scandal of the cross. To believe in the Gospel is also to refuse to believe in Satan in referring him back to his trickster illusion