Structured local exponential models for machine translation

This thesis proposes a synthesis and generalization of local exponential translation models, the subclass of feature-rich translation models which associate probability distributions with individual rewrite rules used by the translation system, such as synchronous context-free rules, or with other individual aspects of translation hypotheses such as word pairs or reordering events. Unlike other authors we use these estimates to replace the traditional phrase models and lexical scores, rather than in addition to them, thereby demonstrating that the local exponential phrase models can be regarded as a generalization of standard methods not only in theoretical but also in practical terms. We further introduce a form of local translation models that combine features associated with surface forms of rules and features associated with less specific representation -- including those based on lemmas, inflections, and reordering patterns -- such that surface-form estimates are recovered as a special case of the model. Crucially, the proposed approach allows estimation of parameters for the latter type of features from training sets that include multiple source phrases, thereby overcoming an important training set fragmentation problem which hampers previously proposed local translation models. These proposals are experimentally validated. Conditioning all phrase-based probabilities in a hierarchical phrase-based system on source-side contextual information produces significant performance improvements. Extending the contextually-sensitive estimates with features modeling source-side morphology and reordering patterns yields consistent additional improvements, while further experiments show significant improvements obtained from modeling observed and unobserved inflections for a morphologically rich target language

O uslovnim znacima

O uslovnim znacima

Breeding of slaughter pigs (Sus scrofa domestica) in large groups : the value of group size on the welfare of pigs and production result

This literature study deals with the pig industry and how group size and available floor area affects the animal welfare and the production results. It shows that both the pigs’ welfare and production result can be affected negatively if the environment seems stressful for the pigs, and if they are housed in a narrow area. If the pigs are being exposed to either physiological or psychological stress factors their immune system can be decreased and the growth can be impaired. Influence by the social status of the pigs is also reviewed. This literature study also investigates the impact of enriched environment, and concludes that both the welfare and the production results are being positively influenced. The effects of group size are still unclear, as the scientists have obtained different results in their studies. Some of them have shown that both the welfare and the production result are negatively influenced if the pigs live in large groups, and others that the group size has a small effect or none at all.Denna litteraturstudie handlar om grisproduktionen och hur stor påverkan gruppstorleken och den tillgängliga golvytan har på slaktgrisarnas välfärd och produktionsresultat. Den visar att både grisarnas välfärd och produktionsresultat kan påverkas negativt om grisarna uppfattar miljön som stressfull, och om de föds upp i ett trångt utrymme. Om grisarna utsätts för antingen fysiologiska eller psykologiska stressfaktorer kan de få försämrat immunförsvar och sämre tillväxt. Påverkan av den sociala statusen hos grisarna tas också upp i arbetet. Denna litteraturstudie undersöker också påverkan av en berikad miljö och visar att grisarnas välfärd och produktionsresultat blir bättre när de lever i en berikad miljö. Effekterna av gruppstorleken är fortfarande oklar, då olika forskare har fått varierande resultat i sina studier. Vissa har kommit fram till att både välfärden och produktionsresultatet påverkas negativt om grisarna lever i stora grupper, och andra att gruppstorleken har en liten eller ingen betydelse alls

Transplant arteriosclerosis: an enigmatic disease due to a misnomer

Solid organ transplantation across the allogeneic barrier, pioneered by Thomas Starzl, has by now become a common medical procedure. Unfortunately, the number of donor organs lost due to transplant arteriosclerosis (chronic rejection), remains significant and unchanged for decades. We argue that designation of transplant arteriosclerosis as chronic rejection, and its classification as a delayed long-lasting reaction of recipient immune effectors against donor alloantigens have given us a wrong impression that we have identified the necessary cause/pathogenesis of the tissue pathology. However, whatever treatment options we have in the anti-rejection toolbox, despite their success in treating classical rejection, do not work for the transplant arteriosclerosis. Yet, the scientific community has continued to conceptualize and approach the pathology within the alloimmunity model. Due to unproductive research from the alloimmunity and rejection perspective, the number of transplanted hearts lost due to this pathology today is almost the same as it was fifty years ago. We believe that this phenomenon falls under the rubric of linguistic relativity, and that language we chose to name the disease has restricted our cognitive ability to solve the problem. While the initial perception of the transplant arteriosclerosis as chronic rejection was logical and scientific, the subsequent experience revealed that such perception and approach have been fruitless, and likely are incorrect. Considering our tragic failure to prevent and treat the delayed arterial pathology of donor organs using all available knowledge on alloimmunity and rejection, we must finally disassociate the former from the latter. The only way to start this uncomfortable process is to change the words we are using; particularly, the words we chose to name the disease. We have to step out of the alloimmunity rejection box.Comment: 19 pages, 2 figure

The service to the First Ecumenical Council in the oldest Serbian triodion (RNB, F. P. I. 68)

Knjiga triod sadrži službe pokretnog godišnjeg cilkusa, od Nedelje mitara i fariseja do Nedelje svih svetih tj. do prve nedelje posle Vaznesenja. Knjiga je dobila naziv po skraćenim kanonima koji se sastoje od tri, ređe i četiri pesme (ode). Triod se postepeno formirao tokom dugog vremenskog perioda, a odlikuje se nestabilnim sastavom i bogatstvom himnografskog materijala koji je u različitim periodima ulazio u njegov sastav. Upravo zbog obima ova se knjiga deli na dva dela - Posni i Cvetni triod (Pentikostar). Ovakvo stanje odrazilo se i na slovenske triode. Smatra se da je prevođenje trioda započeto još u Moravskom periodu, a zatim nastavljeno na južnoslovenskom području posle begstva od progona Metodijevih učenika iz Panonije. Na osnovu sačuvanih izvora zaključeno je da je prevođenje trioda tj. njegovog drugog dela - Pentikostara) delo Klimenta Ohridskog. Srpski triod iz prve polovine XIII veka (RNB F. p. I. 68) blizak je najstarijim sačuvanim slovenskim triodima te čuva elemente koji ga približavaju ćirilometodijevskoj tradiciji. Ovaj rukopis sadrži najstariji prepis službe Prvom vaseljenskom saboru koja je predmet istraživanja.The Triodion book contains the services for the moveable Paschal cycle from the Sunday of the Publican and the Pharisee to All Saints' Day, i.e. to the first Sunday after the Feast of the Ascension. The book takes its name after its abridged canons comprising three or, in rare cases, four odes. The Triodion was shaped gradually over a long period of time and is characterized by its variable composition and the abundance of hymnographic material that was included into this hymnographic collection at various points in time. Due to its volume, the book is divided into two parts: the Lenten Triodion and the Pentecostarion (also known as the Paschal Triodion). This state of affairs was reflected in its early Slavonic versions. The translation of the triodion is believed to have begun as early as the Great Moravian period and continued in South Slavic territories after the exile of Methodius's disciples from Pannonia. Extant sources suggest that the translation of the Triodion, i.e. the Pentecostarion as its second part, is to be attributed to Clement of Ohrid. Based on its structural characteristics and contents, the complete Serbian triodion from the first half of the 13th century (RNB F. p. I. 68) bears similarity to the oldest extant Slavonic triodia and preserves elements that associate it with the Cyrillo-Methodian tradition. This manuscript includes the oldest transcription of the service to the First Ecumenical Council, which was the subject of this paper. The service is read on the Feast of the Fathers of the First Ecumenical Council, i.e. the last Sunday before the Feast of the Ascension. Some parts of this service are also found in the services to the Fourth (16 July: UB Belgrade, Ćorović 15) and Seventh Ecumenical Council (11 October: Peć 49), which were included in a number of 14th-century menaia, indicating a rather liberal approach to using certain hymnographic forms in the composition of some services. The paper analyzes the structure and contents of the oldest copy of the Service to the First Ecumenical Council, as well as the inter-textological relationship of the parts of the service that are found in younger copies of the menaion services to the Fourth and Seventh Council. The text of the triodion service to the First Ecumenical Council is published in the appendix

O uslovnim znacima

O uslovnim znacima

Amfilohije's fragments: Testimonies on liturgical service in the Serbian church of the 12th century

Među najstarije spomenike srpske srednjovekovne pismenosti mogu se ubrojati i dva fragmenta koji se čuvaju u Ruskoj nacionalnoj biblioteci ( F. p. I 78 i Q p I 29), oba u dosadašnjoj literaturi datirana u kraj XII ili početak XIII veka. Ovi fragmenti potiču iz mineja za oktobar i novembar i sadrže odlomke službi Svetom Dimitriju i Svetim vračima Kozmi i Damjanu. U radu se odlomci iz ovih dveju službi porede sa drugim, ne samo srpskoslovenskim već i starijim ruskim prepisima. Tako je utvrđeno da su u oba slučaja u pitanju kanoni koji se poju na jutrenju; kanoni su identifikovani i upoređeni sa drugim prepisima istoga sadržaja, te su prikazane utvrđene tekstološke razlike manjeg ili većeg obima. Ova dva fragmenta upotpunjuju naša saznanja o liturgijskim knjigama srpske crkve u tako ranom periodu.The corpus of the oldest monuments of medieval Serbian literacy includes two fragments kept at the National Library of Russia in Saint Petersburg (F. p. I 78 and Q p I 29). In older research both of these fragments were dated to the late 12th or early 13th century. It is more likely that both fragments belong to the last quarter of the 12th century. The fragments were once part of menaia for October and November and contain excerpts from services dedicated to St. Demetrius and the Holy Unmercenaries, Sts. Cosmas and Damian. The texts in question are in fact a single folio from a menaion for the month of October and an upper half of folia from a menaion for the month of November. Since they were certainly written by the same hand, the two menaia from which they originated must have been part of the same full 12-volume set, with a menaion for each month in the annual cycle. Their appearance suggests that they were taken out from a bound book. Based on their fine parchment and the fact that they seem to have been made by experienced artists, it can be assumed that the manuscripts whence they came had been transcribed in a reputable scriptorium. The paper compares the excerpts from these two services with other, slightly younger Serbian Church Slavonic and older Russian copies. In both cases they contain canons chanted at Matins; the canons have been identified and minor or major textological differences pointed out. Notably, the fragment from the canon to St. Demetrius belongs to a canon attributed to St. Methodius or one of his closest associates. These two fragments contribute to our knowledge of liturgical books used by the Serbian church in this early period

A Russian triodion sticherarion from the late 12th century: MS Hilandar 307

Rukopis Hilandar 307, triodni stihirar s kraja XII veka, jedan je od najstarijih slovenskih rukopisa koji se čuvaju u manastiru Hilandar. Rukopis nije sačuvan u celosti - nedostaje njegov početak u kojem su se nalazile stihire Uskršnjeg ciklusa; u sačuvanom delu, nalaze se stihire iz Pentikostara. Napisan je ruskoslovenskim jezikom. Rukopis pripada najstarijem fondu manastirskih rukopisa, a tu je verovatno dospeo još u početnoj fazi formiranja biblioteke. Njegovo prisustvo u srpskom manastiru potvrđuje da nije bilo jezičkih ili praktičnih liturgijskih prepreka za njegovu upotrebu u okviru bogosluženja. Budući da u srpskoj pisanoj tradiciji nema sačuvanih stihirara kao posebnih liturgijskih knjiga sadržaj ovog rukopisa je veoma zanimljiv. U ovom radu istražujemo odnos između stihirara i odgovarajućih službi u najstarijem srpskom triodu, prepisanom u prvoj polovini XIII veka, a koji se čuva u Ruskoj narodnoj biblioteci u Sankt Peterburgu (F. p. I. 68). Kao primeri odabrane su dve službe - služba na Prepolovljenje praznika i služba Svetim Ocima Prvog vaseljenskog sabora. Već početno detaljno poređenje otkriva različite prevode tekstova koji se javljaju u oba rukopisa. Takođe, ustanovili smo da se samo deo stihira iz stihirara pojavljuje u celovitim službama u triodu, u kojim stihire čine samo jedan deo službe.Rukopis' № 307 afonskogo hilandarskogo monastyrâ, russkij stihirar' triodnyj konca XII veka, âvlâetsâ odnoj iz drevnejših rukopisej monastyrskoj biblioteki. Rukopis' sohranilas' ne polnostû, v nej nedostaet pervaâ čast', v kotoroj nahodilis' stihiry postnogo cykla. Vozmožno, čto ètot stihirar' prinadležal Hilandarû s vremen osnovaniâ monastyrâ i učreždeniâ Ego biblioteki. Ètoj rukopisû, kažetsâ, svobodno pol'zovalis' pri otpravlenii služby i âzyk ne âvlâlsâ prepâtstviem ètomu. Ne sohranilas' ni odna serbskaâ rukopis' ètogo tipa i ne sovsem âsno suŝestvovali li oni voobŝe u ûžnyh slavân. V nastoâŝej rabote provedeno tekstologičeskoe sopostavlenie sootvetstvuûŝego gimnografičeskogo materiala v rukopisi № 307 hilandarskogo monastyrâ i v dvuh službah (Sv. otcam Pervogo vselenskogo sobora i na Prepolovlenie prazdnika, v sredu Nedeli o raslablenom) v drevnejšej serbskoj triodi pervoj poloviny XIII stoletiâ (Sankt Peterburg, RNB, F. p. I. 68). Obe rukopisi, i russkaâ i serbskaâ, sleduût ustavu Studitskogo konstantinopol'skogo monastyrâ. Pri tekstologičeskom analize NAM udalos' ustanovit', čto v dvuh rukopisâh suŝestvuût dva perevoda odnih i teh že tekstov, hotâ v otdel'nyh slučaâh možno govorit' ob odnom, no v raznyh mestah i v raznoe vremâ otredaktirovanyh perevodah. Nado otmetit', čto v sostav dvuh služb serbskoj triodi ne vošli i vse stihiry suŝestvuŝie v stihirare, a tak že i, čto ob"em gimnografičeskogo materiala serbskoj rukopisi na mnogo prevoshodit tot v hilandarskoj rukopisi.MS Hilandar 307, a triodion sticherarion from the late 12th century, is one of the oldest Slavonic manuscripts kept at Hilandar. The manuscript has not survived in its entirety - it is missing the first part which contained stichera of the Lenten cycle; the extant part contains the pentecostarion cycle of stichera. It was written in the Russian recension. The manuscript has probably been kept at the monastery ever since its establishment and could have been even procured by St. Sava at the time of the formation of the monastery library. Its presence at the Serbian monastery confirms that there were no linguistic or practical liturgical obstacles to its use in religious services. Since the Serbian manuscript heritage does not include surviving sticheraria as a type of liturgical book, its content is highly interesting. This paper explores the interrelationship between the sticherarion and corresponding services in the oldest Serbian triodion, copied in the first half of the 13th century and now kept in the National Library of Russia in Saint Petersburg (F. p. I. 68). Two services were selected as examples - the service for the Mid-Pentecost (Midfeast) and the service to the Holy Fathers of the First Ecumenical Council. An initial careful comparison already revealed the appearance of different translations of the texts shared by both manuscripts. Also, it was found that only a part of stichera in the sticherarion appear in full triodion services, in which stichera make up just one segment of the service as a complex hymnographic ensemble