For this research work, an adequate methodology was sought for the calculation of the runoff coefficient with the Tirado arrangement. To achieve this, first, the variables that affect the runoff coefficient were ident...For this research work, an adequate methodology was sought for the calculation of the runoff coefficient with the Tirado arrangement. To achieve this, first, the variables that affect the runoff coefficient were identified, then the model was described with the Tirado arrangement, and as a third part for the calculation of the runoff coefficient, the Tirado model is proposed. From the theory for the calculation of the runoff coefficient, the equation of the weighted coefficients and the expression of Nadal were manipulated, resulting in the following relationship , considering this as the expression for the arrangement Tirado. The expression is tested with different intensities, the magnitudes correspond to 150, 200, 250 and 300 mm/hrs, resulting in runoff coefficient 0.82, 0.87, 0.89, 0.91 respectively. This means that, the higher the intensity, the runoff coefficient will be higher, logically the characteristics of the basin affect that this coefficient has variation in the space studied.展开更多
In the Laws （which Plato calls his ＂second-best society＂） Plato asserts that the best attainable form of society will combine the better features of autocracy and democracy. The democracy will be one where aidos ...In the Laws （which Plato calls his ＂second-best society＂） Plato asserts that the best attainable form of society will combine the better features of autocracy and democracy. The democracy will be one where aidos （＂respect＂） will be a prominent feature, as will be the rule of laws underpinned by the belief that God, not man, is the measure of all things. Unlike in the Republic, the accumulation of wealth and property will be the right of all citizens, including rulers. But it will operate under strict limits： a maximum of four quanta of property will be allowed by any citizen, while a minimum of one （which will provide a good life though perhaps not a rich one） will be guaranteed. The affinity of such a view with that of John Rawls is striking. The article ends with a brief interview between the reader and Plato, in which some of the above issues are discussed.展开更多
Modem moral and political theorists make a sharp separation between justice and civic friendship, arguing that justice deals with the fair terms of co-operation in the social sphere whereas civic friendship is about a...Modem moral and political theorists make a sharp separation between justice and civic friendship, arguing that justice deals with the fair terms of co-operation in the social sphere whereas civic friendship is about an individual＇s contingent affections in the political domain. In addition, they also argue that the principles of justice must determine the nature and function of civic friendship in modem liberal society. Even though the historical origin of the above view can be traced to the writings of Immanuel Kant （2007）, John Rawls provides us with its most cogent formulation in recent times. In his book A Theory of Justice （1971）, Rawls argues that the considerations of right are prior to the considerations of good; therefore the principles of justice must determine the limits of civic friendship. Against RaMs, I argue that justice and civic friendship are intrinsically connected and that they cannot be separated in experience. I draw upon Aristotle＇s theory of virtue to strengthen my arguments. Following Aristotle, I show that both justice and friendship are virtues and that all virtues hold together. The Aristotelian coherence of virtues, I argue, can be useful in redefining the obligations of justice and civic friendship in contemporary liberal democracies.展开更多
While being generally appreciative of John Rawls' theory of justice,this paper aims to describe and compare the two metrics of justice—primary goods and capability,and through critiques and responses between Amar...While being generally appreciative of John Rawls' theory of justice,this paper aims to describe and compare the two metrics of justice—primary goods and capability,and through critiques and responses between Amartya Sen and John Rawls,I argue that the capability metric is a better project than the social primary goods metric insofar as it can provide a more practical path for rethinking the concept of social justice,as well as a better approach in resolving fundamental social justice issues in China.展开更多
Contemporary proponents of Confucian political philosophy often ignore the fact that any sizeable future Confucian political order will have to accommodate many “non-Confucians.” The guiding question of this paper i...Contemporary proponents of Confucian political philosophy often ignore the fact that any sizeable future Confucian political order will have to accommodate many “non-Confucians.” The guiding question of this paper is therefore the following: how could a Confucian political philosophy, if it can at all, adequately take into account a plurality of comprehensive worldviews? I first turn to John Rawls and his account of these terms and of reasonable pluralism more generally. I then examine some particularly relevant developments and criticism of Rawls’ account. Finally, I offer a discussion of some recent proposals for a Confucian political philosophy, and examine to what extent each recognizes the fact of pluralism, sees it as a challenge, and deals with it in a persuasive manner. The paper concludes with a depiction of two major stumbling blocks that might stand firmly in the way of such a pluralism-accommodating political Confucianism.展开更多
文摘For this research work, an adequate methodology was sought for the calculation of the runoff coefficient with the Tirado arrangement. To achieve this, first, the variables that affect the runoff coefficient were identified, then the model was described with the Tirado arrangement, and as a third part for the calculation of the runoff coefficient, the Tirado model is proposed. From the theory for the calculation of the runoff coefficient, the equation of the weighted coefficients and the expression of Nadal were manipulated, resulting in the following relationship , considering this as the expression for the arrangement Tirado. The expression is tested with different intensities, the magnitudes correspond to 150, 200, 250 and 300 mm/hrs, resulting in runoff coefficient 0.82, 0.87, 0.89, 0.91 respectively. This means that, the higher the intensity, the runoff coefficient will be higher, logically the characteristics of the basin affect that this coefficient has variation in the space studied.
文摘In the Laws （which Plato calls his ＂second-best society＂） Plato asserts that the best attainable form of society will combine the better features of autocracy and democracy. The democracy will be one where aidos （＂respect＂） will be a prominent feature, as will be the rule of laws underpinned by the belief that God, not man, is the measure of all things. Unlike in the Republic, the accumulation of wealth and property will be the right of all citizens, including rulers. But it will operate under strict limits： a maximum of four quanta of property will be allowed by any citizen, while a minimum of one （which will provide a good life though perhaps not a rich one） will be guaranteed. The affinity of such a view with that of John Rawls is striking. The article ends with a brief interview between the reader and Plato, in which some of the above issues are discussed.
文摘Modem moral and political theorists make a sharp separation between justice and civic friendship, arguing that justice deals with the fair terms of co-operation in the social sphere whereas civic friendship is about an individual＇s contingent affections in the political domain. In addition, they also argue that the principles of justice must determine the nature and function of civic friendship in modem liberal society. Even though the historical origin of the above view can be traced to the writings of Immanuel Kant （2007）, John Rawls provides us with its most cogent formulation in recent times. In his book A Theory of Justice （1971）, Rawls argues that the considerations of right are prior to the considerations of good; therefore the principles of justice must determine the limits of civic friendship. Against RaMs, I argue that justice and civic friendship are intrinsically connected and that they cannot be separated in experience. I draw upon Aristotle＇s theory of virtue to strengthen my arguments. Following Aristotle, I show that both justice and friendship are virtues and that all virtues hold together. The Aristotelian coherence of virtues, I argue, can be useful in redefining the obligations of justice and civic friendship in contemporary liberal democracies.
文摘While being generally appreciative of John Rawls' theory of justice,this paper aims to describe and compare the two metrics of justice—primary goods and capability,and through critiques and responses between Amartya Sen and John Rawls,I argue that the capability metric is a better project than the social primary goods metric insofar as it can provide a more practical path for rethinking the concept of social justice,as well as a better approach in resolving fundamental social justice issues in China.
文摘Contemporary proponents of Confucian political philosophy often ignore the fact that any sizeable future Confucian political order will have to accommodate many “non-Confucians.” The guiding question of this paper is therefore the following: how could a Confucian political philosophy, if it can at all, adequately take into account a plurality of comprehensive worldviews? I first turn to John Rawls and his account of these terms and of reasonable pluralism more generally. I then examine some particularly relevant developments and criticism of Rawls’ account. Finally, I offer a discussion of some recent proposals for a Confucian political philosophy, and examine to what extent each recognizes the fact of pluralism, sees it as a challenge, and deals with it in a persuasive manner. The paper concludes with a depiction of two major stumbling blocks that might stand firmly in the way of such a pluralism-accommodating political Confucianism.
