The aim of this paper is the presentation of the current state-of-the-art about the determination of polycyclic aromatic hydrocarbons (PAHs) and their oxidized forms originating from Suspended Particulate Matter (SPM) samples. The influence of SPM on health is twofold. SPM, as composed of small particles, is dangerous for the respiratory system. Additionally, SPM is a carrier of many hazardous compounds, particularly PAHs. Recently, several researches focus on the derivatives of PAHs, particularly nitro-, oxy- and hydroxy-PAHs, which are more dangerous than the parent PAHs. Both gas and high-performance liquid chromatography with various detection techniques are used to analyze both PAHs and their oxidized forms. Due to the appearance of these compounds in the environment, at a very low level, an analyte concentration step has to be applied prior to analysis. If GC and HPLC techniques are chiefly used as analytical tools for these analyses, the spectrum of analyte concentration procedures is very broad. Many analyte concentration techniques are proposed: from classic liquid-solid extractions, including Soxhlet technique, pressurized liquid extraction (ASE) or microwave oven (MWE) and sonic supported extraction to SPE techniques applications. However, one should remember that PAH determination methods are tools for solving the main problem, i.e., the evaluation the health hazard connected to the presence of SPM in air. Thus, the main drawback of several papers found in this review, i.e., the lack of information concerning limit of detection (LOD) of these methods makes their applicability very limited.
Celem artykułu jest rekonstrukcja refleksji dyplomatycznej Tadeusza Morskiego zawartej w Myślach o potrzebie i sposobach przysposobienia młodzieży do służby dyplomatycznej w Polszcze (1792) oraz osadzenie jej w kontekście europejskim. Podczas analizy skupiono się na poglądach autora dotyczących stosunków międzynarodowych, dyplomacji oraz sylwetki ambasadora doskonałego (jego przygotowania, cech, obowiązków). Wizja Morskiego została ukazana na tle innych europejskich poradników dyplomatycznych, które wywarły przemożny wpływ na osiemnastowieczną teorię dyplomacji, autorstwa Abrahama de Wicqueforta, François de Callières’a oraz Gabriela Bonnot de Mably’ego.
The number of Polish scholarly translations of the primary sources from late medieval and early modern Europe is still unsatisfactory, despite continuous efforts in this area. Polish scholarship is yet to receive, for instance, editions of multiple fundamental writings of late medieval spirituality of the devotio moderna movement. The situation is no different with regard to the founding texts of the Society of Jesus. Thus, we should welcome the latest attempt to introduce the Polish reader to De origine et progressu Societatis Iesu (1577) by the Portuguese Simão Rodrigues, one of the first six companions of Ignatius of Loyola, who took their vows of poverty and chastity at Montmartre in 1534.Rodrigues's tale about the origins of the Society complements, to some degree, the material known from the other narratives of early Jesuits, notably by Nicolás Bobadilla, Diego Laínez, Juan Alfonso de Polanco, Pedro de Ribadeneyra and the so-called Autobiography, allegedly written by Ignatius himself. Rodrigues's writing is all the more intriguing if we consider his complicated relationship with the Society's authorities. A would-be companion of Francis Xavier in India, he became the first provincial of the newly established Portuguese province in 1546, but was transferred to Aragon in 1552. His apostolate in Portugal was marked by notorious controversies and heated disagreements among local Jesuits. This resulted in conflict with the order's superiors, leading to Rodrigues being banned from ever returning to his homeland. For him, it was a severe blow. He spent the next two decades in Italy and Spain, constantly petitioning Loyola and his successors to allow him to return to to have been corrected by a copy-editor, such as "super general" (56), Matteo Ricci's year of death as 1510 (106), and the labeling of "Antonio Gomez" (170), which should be either António Gomes in Portuguese (the probable choice) or Antonio Gómez in Spanish. These oversights are slight and do not detract from the excellence of this book. Russell's scholarship here will serve as a template for successful monographs of historical writing and Jesuit studies alike.
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