Pervasive gaps in Amazonian ecological research

Biodiversity loss is one of the main challenges of our time,1,2 and attempts to address it require a clear un derstanding of how ecological communities respond to environmental change across time and space.3,4 While the increasing availability of global databases on ecological communities has advanced our knowledge of biodiversity sensitivity to environmental changes,5–7 vast areas of the tropics remain understudied.8–11 In the American tropics, Amazonia stands out as the world’s most diverse rainforest and the primary source of Neotropical biodiversity,12 but it remains among the least known forests in America and is often underrepre sented in biodiversity databases.13–15 To worsen this situation, human-induced modifications16,17 may elim inate pieces of the Amazon’s biodiversity puzzle before we can use them to understand how ecological com munities are responding. To increase generalization and applicability of biodiversity knowledge,18,19 it is thus crucial to reduce biases in ecological research, particularly in regions projected to face the most pronounced environmental changes. We integrate ecological community metadata of 7,694 sampling sites for multiple or ganism groups in a machine learning model framework to map the research probability across the Brazilian Amazonia, while identifying the region’s vulnerability to environmental change. 15%–18% of the most ne glected areas in ecological research are expected to experience severe climate or land use changes by 2050. This means that unless we take immediate action, we will not be able to establish their current status, much less monitor how it is changing and what is being lostinfo:eu-repo/semantics/publishedVersio

Pervasive gaps in Amazonian ecological research

Biodiversity loss is one of the main challenges of our time, and attempts to address it require a clear understanding of how ecological communities respond to environmental change across time and space. While the increasing availability of global databases on ecological communities has advanced our knowledge of biodiversity sensitivity to environmental changes, vast areas of the tropics remain understudied. In the American tropics, Amazonia stands out as the world's most diverse rainforest and the primary source of Neotropical biodiversity, but it remains among the least known forests in America and is often underrepresented in biodiversity databases. To worsen this situation, human-induced modifications may eliminate pieces of the Amazon's biodiversity puzzle before we can use them to understand how ecological communities are responding. To increase generalization and applicability of biodiversity knowledge, it is thus crucial to reduce biases in ecological research, particularly in regions projected to face the most pronounced environmental changes. We integrate ecological community metadata of 7,694 sampling sites for multiple organism groups in a machine learning model framework to map the research probability across the Brazilian Amazonia, while identifying the region's vulnerability to environmental change. 15%–18% of the most neglected areas in ecological research are expected to experience severe climate or land use changes by 2050. This means that unless we take immediate action, we will not be able to establish their current status, much less monitor how it is changing and what is being lost

Pervasive gaps in Amazonian ecological research

Biodiversity loss is one of the main challenges of our time,1,2 and attempts to address it require a clear understanding of how ecological communities respond to environmental change across time and space.3,4 While the increasing availability of global databases on ecological communities has advanced our knowledge of biodiversity sensitivity to environmental changes,5,6,7 vast areas of the tropics remain understudied.8,9,10,11 In the American tropics, Amazonia stands out as the world's most diverse rainforest and the primary source of Neotropical biodiversity,12 but it remains among the least known forests in America and is often underrepresented in biodiversity databases.13,14,15 To worsen this situation, human-induced modifications16,17 may eliminate pieces of the Amazon's biodiversity puzzle before we can use them to understand how ecological communities are responding. To increase generalization and applicability of biodiversity knowledge,18,19 it is thus crucial to reduce biases in ecological research, particularly in regions projected to face the most pronounced environmental changes. We integrate ecological community metadata of 7,694 sampling sites for multiple organism groups in a machine learning model framework to map the research probability across the Brazilian Amazonia, while identifying the region's vulnerability to environmental change. 15%–18% of the most neglected areas in ecological research are expected to experience severe climate or land use changes by 2050. This means that unless we take immediate action, we will not be able to establish their current status, much less monitor how it is changing and what is being lost

Vivre sous le regard de Dieu (une redécouverte théologique du regard)

Dans une société qui place l accent sur la visibilité, comment comprendre les expressions bibliques relatives au regard de Dieu ? Dans ma thèse, je soutiens l idée que ce questionnement ouvre un mode de réflexion qui introduit un lien renouvelé à la réalité visible et aux autres. La première partie de la thèse est consacrée à l analyse du regard dans l œuvre du philosophe Jean-Paul Sartre. Si la compréhension de Sartre nous rejoint dans notre époque, elle s avère également très négative. D autres visions, plus nuancées, permettent de saisir différemment l impact du regard de Dieu sur la vie des individus. Pour cette raison, la deuxième partie de la thèse s intéresse à la réflexion du Réformateur Jean Calvin. Contrairement à Sartre, Calvin introduit une rupture entre le regard de Dieu et le regard humain: l affirmation du regard de Dieu rompt toute logique propre au monde visible ou au mode visuel humain. Il se donne à saisir comme un Invisible qui gouverne le visible. A partir d une réflexion sur les médiations qui interviennent dans tout rapport au monde et aux autres, la troisième partie avance l idée que le regard de Dieu ne peut se comprendre qu à partir de la notion de signe, et de sa conception triadique. La voie suggérée par les réflexions de Saint-Augustin, Charles Sanders Peirce et Umberto Eco, me permettent de soutenir que le regard de Dieu se donne à comprendre comme une expérience d approfondissement du visible par l invisible. Refusant de se laisser fasciner par ce qu il voit l évidence , le regard se rend désormais attentif à ce qui lui échappe, à savoir l invisible.The Bible presents a plethora of looks that God places upon the world and humanity. How can these biblical expressions be understood today? Within my thesis, I support the idea that this questioning opens a way of reflection, thereby introducing a renewed link to visible reality and to the others. Because the analysis oh the French philosopher Jean-Paul Sartre reflects how we approach these issues within our media influenced society, the first part is devoted to him. If comprehension of Sartre has a bearing on our era, it proves to be singularly very negative. Other visions, with more subtle shades, allow one to have a different view of the impact of the eye of God on individual s lives. In contrast to Sartre, the reformer, John Calvin, introduces a rupture between the eye of God and the way a human looks : the affirmation of the eye of God breaks all distinctive logic of the visible world, or the human visible mode. He shows himself like an Invisible which governs the visible. Following the evaluation on the mediation which applies in our view of the world and of other people, I infer in the third part, that the eye of God cannot be understood without the notion of sign and its triadic concept. The way suggested by the works of Augustin, Charles Sanders Peirce and Umberto Eco leads me to put forward the assumption that the eye of God offers itself as a means towards a deeper level of comprehension of the visible. Refusing to allow oneself to be fascinated by what one sees - manifestly - the divine look becomes, henceforth, aware of that which escapes notice, namely, the invisible.STRASBOURG-B.N.U.S. (674821001) / SudocSudocFranceF