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2006, … , 2006. LARS'06. …
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12 pages
1 file
In this paper we present the system architecture for our four legged RoboCup soccer team-Eagle Knights. We describe the system architecture: vision, localization, sensors, kinematics, wireless communication and behaviors, with special emphasis on ...
kucitypic.kasetsart.org, 2008
In this paper we present the system architecture for our Two Legged Standard Platform RoboCup Soccer Team-Eagle Knights. We describe the system architecture for soccer playing in addition to related research projects.
VII SBAI/II IEEE LARS. …, 2005
In this paper we present the design and implementation of our Small Size League RoboCup Soccer Team-Eagle Knights. We explain the three main components of our architecture: Vision System, AI System and Robots. Each element is an independent entity and therefore the explanation focus on the improvements made to our 3rd generation of robots and the way these changes interact with the rest of the elements in the team architecture.
2000
This paper presents the software design for a team of soc- cer playing robots developed at the Univ. of Pennsylvania for the 2004 Robocup competition. The software was a port and slight modification from the 2003 competition code. Lower level sensory and motor functions were first prototyped in Matlab. High level behaviors and team coordina- tion were implemented using an
Robotic Soccer, 2007
Open Access Database www.i-techonline.com Robotic Soccer 494 1.1 Why Four-Legged Robot Soccer? As an internationally recognized team game, soccer is a perfect standard project for studying how multi-robots perform and react autonomously in uncertain, team-oriented scenarios. The sport also provides some entertainment value adding good spirits and public interest to a concrete test bed event for researchers. These reasons could be the motivation of existence of RoboCup Soccer Competitions since 1996. After years of competition in soccer with the Small Size and Middle Size robots, which moves with wheels, besides Simulation Leagues, 4-Legged Soccer League was added to RoboCup. The ambition of 4-Legged soccer league is to simulate the way human beings play soccer, with the use of legs. One of the other advantages of 4-Legged robots is that the platform is common among all the teams and this establishes a fair test-bed for Artificial Intelligence achievements. 1.2 Aibo Robot Specifications AIBO robots' first generation was developed by SONY Corporation in 1999 for entertainment purposes besides its use in research laboratories. The Sony Aibo robot is currently a very interesting platform to conduct research in Robotics and Artificial Intelligence. Aside the numerous captors and actuators, the most important element is that Aibo is programmable. The Aibo programming language, built on top of C++, is provided by Sony as the OPEN-R SDK. The latest product of Sony Aibos is its third generation Aibo robot, ERS-7, with a great tool for wireless communication. These robots have 20 degrees of freedom and are equipped with a 576 MHz processor and 16 MB of RAM. The most important sensor of this robot is a CMOS camera with 56.9°h orizontal and 45.2° vertical vision angles.
University Of New …, 2003
This paper describes the 2003 world champion legged robot soccer team, rUNSWift. The 2003 rUNSWift team is enhanced in a number of ways over previous teams; both long and short range collaboration between team members was carefully crafted, a new method of ball localization was used when the ball was close, new tools were developed for developing filters for objects returned by the vision code, self-localization was simplified, opponent localization was significantly improved with distributed data fusion, ball tracking was improved to account for the ball's velocity, edges and lines on the field were used to assist in self-localization, and automatic gait optimization was used to improve the forward walking speed of the robots. The result of these changes is a team that is significantly improved over previous teams.
School of Computer Science …, 2000
We describe our technical approach in competing at the RoboCup 2000 Sony legged robot league. The UNSW team won both the challenge competition and all their soccer matches, emerging the outright winners for this league against eleven other international teams. The main advantage that the UNSW team had was speed. The robots not only moved quickly, due to a novel locomotion method, but they also were able to localise and decide on an appropriate action quickly and reliably. This report describes the individual software sub-systems and software architecture employed by the team.
Portus Legged League team is being developed by a research group with a long and successful experience in RoboCup (simulation, small-size and middle-size leagues) and results from the combined efforts of two research laboratories (LIACC and ISR-P) and from our previous teams (FC Portugal -simulation league and 5DPOsmall and middle size leagues). We believe to have developed a very competitive team that although being in its first steps, includes several research innovations (like Strategic Positioning and Automatic Color Calibration) and is very flexible in its coordination methodologies and soccer playing strategies.
(Cagliari, 20-21 giugno 2024) Università degli Studi di Cagliari - Mediatori Mediterranei ONLUS, 2024
Cortesi (Univ. Cagliari) dr. Mariano Arca (ex Pres. Trib. Lanusei), avv. Matteo Pinna (Pres. COA Cagliari), dr. per. ind. Giovanni Esposito (Pres. CNPI) Magistrati, Avvocati, Professionisti tecnici 16,00 II. MODULO-AUTONOMIA prof. Fabio Addis (Università Sapienza), Contratti e tecnologie prof. Guillermo Cerdeira Bravo de Mansilla (Univ. Siviglia), Umanizzare o personificare? Intelligenza artificiale e fondazioni per la robotica prof.ssa Florencia Córdoba (UAI), El cercenamiento de la autonomía civil en el ejercicio de las formas testamentarias prof. Manuel García Mayo (Univ. Siviglia), Il testamento olografico elettronico: una proposta de lege lata prof.ssa Lucila Córdoba, prof.ssa Adriana Morón (UAI), Identidad digital post-mortem
Frontiers in Neuroscience, 2021
Methylene blue (MB) is a cationic thiazine dye, widely used as a biological stain and chemical indicator. Growing evidence have revealed that MB functions to restore abnormal vasodilation and notably it is implicated even in pain relief. Physicians began to inject MB into degenerated disks to relieve pain in patients with chronic discogenic low back pain (CDLBP), and some of them achieved remarkable outcomes. For osteoarthritis and colitis, MB abates inflammation by suppressing nitric oxide production, and ultimately relieves pain. However, despite this clinical efficacy, MB has not attracted much public attention in terms of pain relief. Accordingly, this review focuses on how MB lessens pain, noting three major actions of this dye: anti-inflammation, sodium current reduction, and denervation. Moreover, we showed controversies over the efficacy of MB on CDLBP and raised also toxicity issues to look into the limitation of MB application. This analysis is the first attempt to illustr...
In the history of İslāmic thought, Māturīdī is a famous scholar both in the field of kalām and tafsir. Being approved by Māturīdī, the distinction of tafsir and ta’wīl, which makes possible to take the comments made about the verses into sistematic framework, is quite important. There is an important information both about content of the distinction approved by Māturīdī and the main reasons that necessiated this distinction in the introduction of Samarqandī’s Sharh at Ta’wīlāt. From this information, it is understood that the distinction of tafsir and ta’wīl had dated back to older time than Māturīdī and previous scholars dealed with the problem that necessiated this distinction and Māturīdī inherited this distinction from his predecessors. Information in the Sharh at Ta’wīlāt reveals that according to Māturīdī the companions had made interpretation (ta’wīl) in addition to tafsir and the explanations made by certain evidences is tafsir too. Therefore this information gives us the opportunity flexing the acceptance of the idea “tafsir, is dedicated to the companions, ta'wīl is dedicated to fuqaha (jurists)” and asserting that companions and scholars made both tafsir and ta’wīl. In this paper, we will research whether the distinction tafsir and ta’wīl regarded by Māturīdī completely belonged to his or not and content of the distinction and its reasons. We will also analyze this distinction according to examples in the Ta’wîlāt. Summary: An important distinction is made between the concepts of tafsir and ta’wīl in the short preface of Māturīdī's tafsir, and this distinction is particularly prominent in contemporary tafsir studies. Because from the point of view of the value they carry, the explanations for these differences and concepts express the legitimacy of the following mufassirūn (writers of a commentary on the Qur’an) to be able to perform tafsir, as well as the value of the explanations found in tafsir literature in terms of certainty. In Ta'wīlāt, tafsir is described as the precise determination of what is intended. Determination of what is exactly intended in verse/wording is bound to certainly know the conditions under which it was revealed. Because they are the first to be addressed directly and they witnessed the context, the tafsir is only for the companions (ṣaḥābah pl. aṣḥāb). On the other hand, ta’wīl is not a definite determination of what is intended, but rather it is explained as putting the possibilities forward. In this case, ta’wīl is dedicated to the scholars after the companions. When we look at the other tafsir sources that include his views, it can be understood that this brief information in the preface of the tafsir which survived to our day is partially incomplete. Samarqandī's Sharhu’t-ta'wīlāt is the most important of these sources. According to the information here, Māturīdī states that some scholars distinguish tafsir and ta’wīl from each other. In these distinctions, tafsir is either described in relation to a definitive statement or in relation to being familiar with the conditions of revelation, while ta’wīl is described as extracting meanings from the verses and making possible meanings without claiming certainty. These explanations show that the distinction between tafsir and ta’wīl in Ta'wīlāt's preface was mainly based on the period before Māturīdī. These statements, which Māturīdī transmitted from some scholars in the beginning of Sharhu’t-ta'wīlāt, were then transmitted by Omar al-Nasafī, Mahāyimī and Molla Husrev. In some sources, it was also transmitted that similar explanations were made by scholars such as an-Nadr b. Shumayl, al-Hussein b. Fadl al-Bacelī and Ibn Durayd before Māturīdī. Some explanations of Māturīdī in Ta'wīlāt enables the theory of tafsir-ta’wīl to be understood at a wider level. When the examples are examined, it is observed that Māturīdī exhibited two types of attitude against the tafsir of the companions. He states that one of these is that if the transmission is true, what is intended is exactly what is stated in the narrated. The second is that he sometimes does not accept these explanations and suggests additional opinions. The reason he refuses is that sometimes he does not find the transmission reliable, and sometimes he thinks that companions performed ta'wīl. If this is the case, the dedication of ta’wīl to those coming later should not be absolutized. Because the companions can perform both tafsir and ta’wīl. The examples in Ta'wīlāt clearly reveal what areas tafsir, which is defined as a definite statement, covers. According to this, first, tafsir is related to the field of “invisible” about the past and the future. Secondly, its meaning and practice is only about the information of the “statement” about the issues that can be revealed by the Prophet (pbuh). In the third aspect, it is related to “revelation” information reporting the context in which the verses descended. In the beginning of Sharhu’t-ta'wīlāt, Māturīdī says that the explanations made based on the definitive evidences such as mutawātir (repetition; narration reported by large number reporters) and ijmā (consensus) also fall under the category of tafsir. However, it is also necessary to add intellectual evidence to these evidences. Because intellectual evidence is also important in the epistemology of Māturīdī. In fact, the truthfulness of nass (text) is primarily based on intellectual evidence. First, the issues of theology are proven by certain intellectual evidence, and then, on the basis of this, the meanings expressed by the nass acquire the value of certainty and truthfulness. With the definitive acceptance of reason in theology, what some nass express confirm each other and are used as evidence in the process of interpretation. Therefore, since some of the intellectual evidence, ijmā and mutawātir news provide definitive information, explanations based on them are also seen as tafsir. Considering the fact that the above-mentioned evidence was also used by those coming after the companions, it can be concluded that tafsir can be performed by not only the companions but also those coming after them. In this case, it should be accepted that tafsir is not performed only by the companions, and that the succeeding mufassirūn can also perform tafsir as well as ta’wīl. When we look at the examples based on these evidence, there are two different situations in Ta'wīlāt. The first is that Māturīdī sometimes has views on evidence based on mutawātir and ijmā and sometimes suggests different opinions from the assumptions that he said there was ijmā in particular. Because these evidences are certain, it is understandable that he remains bound to them. However, as a possible reason for his opposition to ijmā, it can be said that he thinks only the following generations enter the scope of ijmā. Because, according to Samarqandī, Māturīdī's objection to such information does not seem possible, since ijmā of the companions in a matter is accepted. Although he sometimes said that there was ijmā, the reason why no such ijmā was mentioned in other tafsir sources and sometimes, it may be considered that he did not respect other views in the face of ijmā as a reason for including different views or it may be thought that he was unaware of the different views that were transmitted. The second remarkable situation is that according to Māturīdī, intellectual evidence, in particular, can reveal only the “knowledge of existence” of the issues related to theology. Māturīdī thinks that their nature cannot be certainly known, and that the explanations made regarding their nature are only ta’wīl. For this reason, he firmly rejects the interpretation of the khabarī attributes about Allah in accordance with the idea of tashbīh and tajsīm (anthropomorphism).
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