Distribution of essential oils in leaf tissue of an F2 population of Citrus
SummaryThe identification and distribution of 17 mono- and sesquiterpenes in an F2 population produced from selfing of an interspecific F1 hybrid is presented. A mode of inheritance for most of these components is attempted, percentages of leaf oil components and a correlation matrix are given.
Study on peel components and juice quality of three mandarin hybrids (Citrus reticulata) on sour orange rootstock cultivated in Ramsar, Iran
Los componentes de la cascara y la calidad del jugo de tres hibridos de mandarina fueron investigados en este estudio. Los componentes de la cascara fueron extraidos por el metodo de prensado en frio y se analizaron median te GC - FID y GC - MS. el total de solidos solubles, acidez total, pH, acido ascorbico, asi como la densidad se determinaron en el jugo obtenido a partir de hib ridos de mandarina. Veintiseis, treinta y cinco y diecinueve componentes de la cascara de Fortuna, R obinson y Osceola respectivamente fueron identificados, incluyendo: aldehidos, alcoholes, esteres, monoterpenos, sesquiterpenos y otros componentes. Los componentes p rincipales eran limoneno, γ - terpineno, (E) - β - ocimeno, β - mirceno, sabineno, linalool y α - p ineno. Entre los tres vastagos examinados, Fortune mostro el mayor contenido de aldehidos y Robinson mostro el mayor contenido de SST. Este estudio muestra que el vastago tiene una profu nda influencia en aldehido y SST que son importantes para mejorar la c alidad
Emotion, religious practice, and cosmopolitan secularism
Abstract Philip Kitcher has recently proposed a form of ‘cosmopolitan secularism’ which he suggests could enable the members of a future secular society to continue to access and benefit from the moral and existential resources of the world's religions. I criticize this proposal by appeal to contemporary work on the role of emotion and practice in religious commitment. Using the work of John Cottingham and Mark Wynn, two objections are offered to the cosmopolitan secularists' claim that the moral resources of a religion could be both preserved by and employed within a secular society whose members lack emotional commitment to and practical engagement with the religions in question. I conclude that, pace Kitcher, cosmopolitan secularism cannot fulfil its promise to preserve the moral resources of religion in the absence of genuine religious traditions and communities.