The use of ultrasounds has been implemented to increase yeast viability, de-foaming, and cavitation in foods and beverages. However, the application of low frequency audible sound to decrease bubble size and improve foamability has not been explored. In this study, three treatments using India Pale Ale beers were tested, which include (1) a control, (2) the application of audible sound during fermentation, and (3) the application of audible sound during natural carbonation. Five different audible frequencies (20 Hz, 30 Hz, 45 Hz, 55 Hz, and 75 Hz) were applied daily for one minute each (starting from the lowest frequency) during fermentation (11 days, treatment 2) and carbonation (22 days, treatment 3). Samples were measured in triplicates using the RoboBEER to assess color and foam-related parameters. A trained panel (n = 10) evaluated the intensity of sensory descriptors. Results showed that samples with sonication treatment had significant differences in the number of small bubbles, alcohol, and viscosity compared to the control. Furthermore, except for foam texture, foam height, and viscosity, there were non-significant differences in the intensity of any sensory descriptor, according to the rating from the trained sensory panel. The use of soundwaves is a potential treatment for brewing to improve beer quality by increasing the number of small bubbles and foamability without disrupting yeast or modifying the aroma and flavor profile.
The concept of morality underpins the moral responsibility that not only depends on the outward practices (or 'output', in the case of humanoid robots) of the agents but on the internal attitudes ('input') that rational and responsible intentioned beings generate. The primary question that has initiated extensive debate, i.e. 'Can humanoid robots be moral?', stems from the normative outlook where morality includes human conscience and socio-linguistic background. This paper advances the thesis that the conceptions of morality and creativity interplay with linguistic human beings instead of non-linguistic humanoid robots, as humanoid robots are indeed docile automata that cannot be responsible for their actions. To eradicate human ethics in order to make way for humanoid robot ethics highlights the moral actions and adequacy that hinges the myth of creative agency and self-dependency, which a humanoid robot can scarcely express.
Under the influence of Hilary Putnam's collapse of the fact/value dichotomy, a resurging approach that challenges the movements of American pragmatism and discourse ethics, I tease out in the first section of my paper the demand for the warranted assertibility hypothesis in Putnam's sense that may be possible, relying on moral realism to get rid of 'rampant Platonism'. Tracing back to 'communicative action' or the Habermasian way that puts forward the reciprocal understanding of discourse instigates the idea of life-world as composed of 'culturally transmitted and linguistically organized stock of interpretative patterns', this section looks for whether Habermas' psychoanalysis of prolonged discussion can accord with Putnam's thick ethical terms or not. The last section of the paper pitfalls Putnam's stance to accepting Habermas' 'discourse ethics' that centers around the context of entangling 'rational thoughts' to 'communication', but he introduces the idea of fallibilism in a rational query that also attacks the Habermasian metaphysical idea of the validity of ethical statements that goes towards the truth. My next attempt is to see whether Putnam's objective dictum towards morality that resonates the collapse of fact/value dichotomy from a universalistic stand can successfully evade Rorty's naive realism (structured by linguistic representation) and Habermas' 'sociologism about values' (a kind of minimalist ethics depending on solidarity) respectively. This sort of claim insists on a universalizable pattern of culture-relative value. I consider that the idea of a fact/value dichotomy engages with the inextricable entanglement between the normative and descriptive content, besides the epistemic values having exclusively intertwined with the structure of factual discourse that intends towards collapsing the fact/value dichotomy, a subjective universalizability predilection.
This fictionalized script (fictional dialogue between Coronavirus and the Philosopher) traces the contours of the conversation that seeks to fathom the crisis unleashed by the outbreak and global spread of the coronavirus (COVID-19 pandemic) and the ensuing anxieties created in our current social living. The scenario of deepened isolation of the self from the other (social distancing and ‘stay-at-home’ or various lockdowns) is considered, and it is proposed (by the philosopher, I presume) that isolation, while an unavoidable requirement, does not mean it is some mental lassitude but rather may be seen as an enthusiastic concern toward recovering physical and mental wellbeing of the larger communities concerned to control the possible avenues of transmission of the contagion. The conversation meanders around the issue of quarantine, its attraction or otherwise, and who benefits from this restriction, its effects on one’s mental constitution, etc. Philosophers have been known to isolate themselves in other contexts and situations (Yajñvalkya and the Buddha withdrawing to the forest; the Jain mendicants crossing “the ford”; the Stoics withdrawing from society, Nietzsche’s retreating regularly to the sanatorium; Heidegger to the Black Forrest; Kant’s unsocial sociability and Wittgenstein living lonesome lives, etc.) give us a taste of what is to come in the dialogue to resist the calamity of the coronavirus and its grim effects that engulf the entire humanity.
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