A new family, Coryphoridae (Ephemeroptera: Ephemerelloidea), and description of the winged and egg stages of Coryphorus

A new family Coryphoridae is proposed in the superfamily Ephemerelloidea for the monotypic genus Coryphorus. Characters that distinguish Coryphoridae from all other Ephemerelloidea are discussed. The male imago, male subimago, female imago, and egg of Coryphorus aquilus Peters are described for the first time.Se propone a Coryphoridae como una nueva familia de Ephemerelloidea para el genero monotipico Coryphorus. Se discuten los caracteres que distinguen a Coryphoridae del resto de los Ephemerelloidea. Se describen por primera vez el imago macho, subimago macho, imago hembra y huevo de Coryphorus aquilus Peters

Imago, Imago, Imago

Response to Anchor Articl

External control of the Drosophila melanogaster egg to imago development period by specific combinations of 3D low-frequency electric and magnetic fields

We report that the duration of the egg-to-imago development period of the Drosophila melanogaster, and the imago longevity, are both controllable by combinations of external 3-dimensional (3D) low-frequency electric and magnetic fields (LFEMFs). Both these periods may be reduced or increased by applying an appropriate configuration of external 3D LFEMFs. We report that the longevity of D. melanogaster imagoes correlates with the duration of the egg-to-imago development period of the respective eggs. We infer that metabolic processes in both eggs and imago are either accelerated (resulting in reduced time periods) or slowed down (resulting in increased time periods). We propose that external 3D LFEMFs induce electric currents in live systems as well as mechanical vibrations on sub-cell, whole-cell and cell-group levels. These external fields induce media polarization due to ionic motion and orientation of electric dipoles that could moderate the observed effects. We found that the longevity of D. melanogaster imagoes is affected by action of 3D LFEMFs on the respective eggs in the embryonic development period (EDP). We interpret this effect as resulting from changes in the regulation mechanism of metabolic processes in D. melanogaster eggs, inherited by the resulting imagoes. We also tested separate effects of either 3D electric or 3D magnetic fields, which were significantly weaker

Teachers’ Understanding of Imago Dei

Often education is viewed pragmatically as that of preparing students for life as employees. Another view is that education is about enabling human beings to flourish. The pragmatic and flourishing paradox has consequences for national citizenship. For Christian teachers, critical to such an approach would be the manner in which their teaching practice is informed and shaped by a Christian worldview. Such shaping involves an applied knowledge with reference to understanding people, and particularly students as “Imago Dei.” This research presents a pilot study in which 120 teachers in Christian schools in New Zealand and Canada were invited, via an online survey, to respond to three questions on what it means to be made in the image of God, and how that understanding informed their practice. In appropriating the work of Dorothy Smith (2005) on the significance of “voices in the everyday” within a profession, coupled with Charteris’s (2014) “epistemological shudders,” the research engages in a discourse analysis for probing unquestioned assumptions which open up possibilities for meaning-making and, consequently, increased intentionality of practice. Following grounded methodology, the literature review was not undertaken until after the data analysis. Discussion explores the degree of fit with approaches to Imago Dei found in the literature. Data analysis identifies four approaches to participants’ meaning making of Imago Dei. Preliminary findings suggest that how teachers understand Imago Dei does make a difference to how they view themselves as teacher, view students as image bearers, and craft their teaching

Review of the Genus \u3ci\u3eMacdunnoa\u3c/i\u3e (Ephemeroptera: Heptageniidae) with Description of a New Species From Florida

The imago, nymph, and egg of Macdunnaa brunnea n. sp. are described from the south- eastern U.S. Heptagenia persimpiex is transferred to Macdunnoa and additional diagonostic characters are given for this species and for Macdunnoa nipawinia. The relationship of Macdunnoa to Stenacron and Stenonema is discussed

Biologi Ulat Grayak (Spodoptera frugiperda J. E Smith)

Research on the life cycle and life balance of Spodoptera frugiperda (J. E Smith) has been conducted from September to November 2021 at the Entomology Laboratory of the Department of Pests and Plant Diseases ULM Banjarbaru. The results showed that S. frugiperda underwent changes from egg, larva, pupa and imago stages. This change is called complete metamorphosis. The average number of eggs produced is 45.14 eggs with an egg stage of 7 days, the larval stage has 6 instars, each time span (days) ranges from 2.4 to 3.4, the pupal stage is 7.5 days and the imago stage with brown wings. The male imago has a distinctive pattern while the female imago does not have a distinctive pattern. Imago male with a vulnerable time of 8 days while the female imago 9 days. From the life table, it is known that the GRR value is 316 individuals/generation, the R˳ value is 115.916 individuals/parent/generation, the T value is 30,197 days, the r value is 0.157 individuals/parent/day and the value is 1,170 individuals/parent/day.Telah dilakukan penelitian tentang siklus hidup dan neraca kehidupan Spodoptera frugiperda (J. E Smith) sejak bulan September hingga bulan November 2021 bertempat di Laboratorium Entomologi Jurusan Hama dan Penyakit Tumbuhan ULM Banjarbaru. Hasil penelitian menunjukkan S. frugiperda mengalami perubahan dari stadia telur, larva, pupa dan imago. Perubahan tersebut dinamakan metamorfosis sempurna. Jumlah telur yang dihasilkan rata-rata 45,14 butir dengan waktu stadia telur 7 hari, stadia larva mempunyai 6 instar masing-masing rentang waktu (hari) berkisar antara 2,4-3,4, stadia pupa 7,5 hari dan stadia  imago dengan sayap berwarna kecoklatan. Pada imago jantan memiliki pola yang khas sedangkan imago betina tidak memiliki pola yang khas. Imago jantan dengan rentan waktu 8 hari sedangkan imago betina 9 hari. Dari neraca kehidupan diketahui nila GRR 316 individu/generasi, nilai R  115,916 individu/induk/generasi, nilai T 30,197 hari,  nilai r 0,157 individu/induk/hari dan nila

Why the Imago Dei is in the Intellect Alone: A Criticism of a Phenomenology of Sensible Experience for Attaining an Image of God

This paper, as a response to Mark K. Spencer’s, “Perceiving the Image of God in the Whole Human Person” in the present volume, argues in defence of Aquinas’s position that the Imago Dei is limited in the human being to the rational, intellective soul alone. While the author agrees with Spencer that the hierarchical relation between body and soul in the human composite must be maintained while avoiding the various permeations of dualism, nevertheless, the Imago Dei cannot be located in the human body or the principle of the body considered within the body/soul composite without betraying a number of fundamental Thomistic metaphysical principles. Essential to these includes Aquinas’s position that an image of God should image not only the Divine Nature, but also the Trinitarian relations between the Divine Persons. Further, the paper also argues that a phenomenology of sense experience could not, on principle, attain to an image of God in the whole human person within a Thomistic framework generally

In His Image: A Question of Creation and Humanity\u27s right to Human Dignity.

Individuals with cognitive disabilities often fall victim to discrimination, and even violence, due to stigmas and inefficient legal standards. This paper seeks to affirm equal rights for all individuals, grounding this argument in the idea that every person deserves the same human and religious rights, regardless of mental capacities, under the assumption that human dignity is something inherent to all humans since we are all created via Imago Dei, or “in the image of God”. The first part of this paper takes on traditional philosophies frequently used to justify the concept of human dignity, such as those of Aristotle and Kant, which value thought but do not adequately affirm the dignity or protect the rights of those whose reasoning is impaired. The theological concept of Imago Dei disregards differences in mental capacities, providing stronger justification for equivalent human dignity, and therefore, more adequately protects human rights. The second part of this paper uncovers the inexcusable amount of discrimination disabled persons suffer within communities committed to Imago Dei, like within the Christian Church. This indicates that commitment to the theology isn’t in itself enough. I suggest that here we discover the importance of religious ritual and total inclusion in the forming of religious community and protection of rights. The discrimination in society and exclusion from the community of believers in the Christian church takes away this inherent dignity. The responsibility rests with reasoning individuals to affirm the deserved dignity of those who lack the ability to affirm it for themselves

Evolution Science and Imago Dei: A Richer and More Robust Treatment of Theological Anthropology

In my thesis, Evolution Science and the Imago Dei: A Richer and more Robust Treatment of Theological Anthropology, the first chapter demonstrates, from the historical analysis of the content attributed to the concept imago Dei over the centuries, that different ages in the Church have interpreted the content of that expression in different ways. From this historical analysis that the imago Dei assumes different meanings at different points in history, I justify my expectation that the term is open to ever new meanings. With the second chapter, by exploring the evolutionary contribution to the emergence of modern human, I establish the similarity and divergence between humans and nonhumans, genetically and phenotypically. In the third chapter, I criticize the exclusive reference of the imago Dei to only humans. Even though humans continue to be special and distinct from other species, human species has a lot in common with nonhuman species. Evolutionary science helps demonstrate that what our ancestors in faith thought was unique to humans is not so. My claim is that every living species is imago Dei in different ways. Every time that there is similarity between species, there is imago Dei, and every time that there is divergence, there is imago Dei in a different way. The divergence is not a difference between members of the same species, or else there would be in the same species so many imago Dei in different ways. Rather, the divergence is the speciation, that is, the difference between species. Because we are all imago Dei, we have a purpose which is not only individual, self-centered, or universal but which is divine; therefore, the meaning of our life does not end in this life but is opened to eschatology. Because we are imago Dei, we are called to be in solidarity and to live in sincerity with each other. Solidarity, rather than having anything to do with pity or charity, affirms that as imago Dei, we all have value in the eyes of our God