The aim of this study was the investigation of water, sediments and fi sh tissues contamination with heavy metals. All samples were taken from the Danube River in Belgrade region, a location upstream from Batajnica. Concentrations of Cd, Hg and Pb in water samples were not detected, while concentrations of Zn, Fe, Cu and As were in the range of 0.004 -0.330 mg L -1. Iron was the most deposited metal in sediment samples in contrast to water samples where all investigated metals were detected. For the purpose of heavy metals determination in fresh fi sh tissue, fi fteen samples of three different fi sh species, silver carp (Hypophthalmichthys molitrix), common carp (Cyprinus carpio) and wels catfi sh (Silurus glanis) were collected. Concentrations of Pb, Cd, As and Hg were determined in the digestive tract, liver and muscle by absorption spectroscopy. The highest concentration of Pb was in the digestive tract in all three fi sh species, ranging from 0.036 to 1.518 μg g -1 , while Cd was mostly deposited in the liver. Concentrations of As were in the range of 0.36 -0.73 μg g -1 in Hypophthalmichthys molitrix, 0.013 -0.18 μg g -1 in Cyprinus carpio and 0.003 -0.005 μg g -1 in Silurus glanis tissues, while the content of Hg was equal in all tested tissues of carp. Concentrations of all metals were found to be present in the fi sh samples at different levels, but these values are under the maximum residual levels prescribed by the European Union (EU) and the maximum allowed concentrations (MAC) for Serbia, so the fi sh meat is acceptable for the human consumption.
This article stems from the impression of being condemned to late and moralizing reactions in regard to advances in the life sciences. We suggest a return to a speculative and theoretical approach in posing the question(s) of the limit of possible thinking of the enhanced human. This return allows for the possibility to show, not just inductively, but "clearly and distinctly," the specific justifications and lines of reasoning of anthropocentric prejudice or species narcissism. It also enables us to move freely and precisely along the limits of thinking the human/non-human. In this way, we hope to put forward a few markers or guideposts that would further the debate about notions of human enhancement.
This paper tries to extricate philosophical education from the restrictions of social and school systems and to commend some independent and subversive views. This is to be accomplished through a conceptual dissection of the term ‘education’. On the one hand, there is education seen as transmitter of the tradition, where to be educated is seen as being able to fit into an established community. There is also another education to which the authority of tradition is a permanent target of resistance, always trying to undermine any educational uniformity. This second history of education, genuinely philosophical, is radically opposed to the history of institutionalized mass-education. However, intention of this paper is not to proclaim this as an "alternative" model, or to build it up as a new mythology. On the contrary, it is being written as a history of continuous subversion. Viewed from this vantage point, autonomous philosophical education is not a subsystem of a social system. This education has itself as a measurement, and always resists the wider community (the environment) that has accidentally befallen it. Its honor is exactly in this attitude of resistance, in being watchful against any conscription and integration. Understood in this manner, philosophical education is not a useful "implemented" function of society, but is rather its dysfunction
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