In generalized method of data reconciliation as equations of conditions beside substance and energy balances can be used equations which don’t have precisely the status of conservation lows. Empirical coefficients in these equations are traded as unknowns’ values. To this kind of equations, in application of the generalized method of data reconciliation in supercritical power unit, can be classified: steam flow capacity of a turbine for a group of stages, adiabatic internal efficiency of group of stages, equations for pressure drop in pipelines and equations for heat transfer in regeneration heat exchangers. Mathematical model of a power unit was developed in the code Thermoflex. Using this model the off-design calculation has been made in several points of loads for the power unit. Using these calculations identification of unknown values and empirical coefficients for generalized method of data reconciliation used in power unit has been made. Additional equations of conditions will be used in the generalized method of data reconciliation which will be used in optimization of measurement placement in redundant measurement system in power unit for new control systems

The article aims at an exegetical exploration of the theme of reconciliation in Eph 2:11-22. First it is argued that the passage has chiastic literary structure (ABCDD’C’B’A’). Reconciliation is in the structure a central (pivotal) theme around which go all other theo-logical motifs. The first element of pragmatic strategy of the author in Eph 2:11-22 is to show the condition of the addressee of the letter from the point of view of the Old Testament religion. As Gentiles they were deprived of God and His salvific promises. Thanks to the work of reconciliation accomplished by Christ’s death on the cross, both previously divided parts of the world (namely Gentiles and Jews) have become one. Christ’s work of reconcil-iation restores above all the relationship of each hostile group with God. The reconciliation between the two groups is a consequence of their prior reconciliation with God by Christ in the Holy Spirit (Trinitarian theology). Thanks to Christ’s work of reconciliation Gentiles are not strangers to God any more but together with the faithful Christians of Jewish origin form one “holy temple”, “Gods dwelling through the Spirit”, namely the Church.

For the optimal location of an additional surplus measurements in the design of redundant measurements system, from data reconciliation point of view, of thermal processes, an information entropy has been applied. The relative entropy - Kullback-Leibler divergence, has been used. As a criterion of the optimal location of an additional surplus measurements in a system of measurements data, the minimum of the entropy information of reconciled measurements data has been assumed. Hence, the objective function in the described optimization task is maximum of the relative entropy - Kullback-Leibler divergence concerning sets of raw and reconciled measurements data. Simulation calculation with application of data reconciliation algorithm and Monte Carlo method concerning the influence of installation of the additional surplus measurements on decrease of entropy information of measurements after data validation have been carried out. The example calculations concerned the cross high-pressure heat regeneration system with cascade flow of condensate installed in 153 MW power unit equipped with cooler of steam are presented. Calculations for all variants of configurations of an additional surplus measurements in the analyzed thermal system have been done. Usefulness of the proposed Kullback-Leibler divergence as a objective function has been demonstrated.

Radosław Ptaszyński devoted over 700 pages of his book to Stanisław Stomma, a catholic intellectual who, during his life was confronted with two totalitarian systems, German Nazism and Soviet Communism. Stomma remains until today a symbol of „stommizm”. This name, created basing on a Stomma’s surname remains a symbol of political realism, and willingness of compromise (with direct limits), and accompanied by a strong moral integrity. Stomma, a devoted catholic played also an important role in the long process of Polish-German reconciliation. According to the Author “stommizm” itself can be recognised as a new kind of heroism, however remote from other well-known patterns of heroism.

In economics we often face a system which intrinsically imposes a structure of hierarchy of its components, i.e., in modeling trade accounts related to foreign exchange or in optimization of regional air protection policy. A problem of reconciliation of forecasts obtained on different levels of hierarchy has been addressed in the statistical and econometric literature many times and concerns bringing together forecasts obtained independently at different levels of hierarchy. This paper deals with this issue with regard to a hierarchical functional time series. We present and critically discuss a state of art and indicate opportunities of an application of these methods to a certain environment protection problem. We critically compare the best predictor known from the literature with our own original proposal. Within the paper we study a macromodel describing the day and night air pollution in Silesia region divided into five subregions.

Is the confrontation in Ukraine Putin’s war, or also that of the Russian nation? Can the crimes of the Russian state be hidden in the shadows of Tolstoy or Tchaikovsky?
This article distinguishes between the guilt or responsibility of individuals (criminal, political, moral); the international legal responsibility of states; and finally the political, moral, and historical responsibility of nations. In the legal or moral sense, guilt must be individualized. However, the extralegal (political, moral and historical) responsibility (not regulated by law) affects the whole nation and concerns responsibility both for the past and for the future. Nevertheless, if the nation is deemed entirely responsible for the actions of the state or of some national groups, it is not about attributing guilt to the whole nation, but about the collective recovery of the sense of humanity.
Thus, suggesting the guilt of the entire nation is based on a misunderstanding. But if the responsibility does not imply guilt, neither does the lack of guilt imply the lack of responsibility. By definition, the moral and political responsibility of the nation does not take a legal (judicial) form. Other forms and instruments are applicable here. In this context such terms as regrets, forgiveness, shame, apologies, or reconciliation appear. Such actions, based on fundamental values, require political courage, wisdom, and far-sightedness.
The passivity of the social environment favours the perpetrators of crimes. but does not release the other members of the nation from moral responsibility, and in particular from the obligation to distinguish good from evil. Not all Russians are guilty of crimes, but they all (whether guilty or innocent) bear some moral and political responsibility.

Is the fact that the majority of the population in the Middle East belongs to Islam actually the reason why human rights in Muslim-majority countries appear to be so difficult to work out and enforce? Are Islam and human rights not basically compatible? Historically it cannot be disputed that the thought of human rights first took shape in the European and Western context. Over the course of several centuries, it became widely accepted, and finally the thought of human rights also became a political reality as they were implemented in democratic states and constitutions. However, it would be a wrong conslusion, as for instance has been emphasized by Heiner Bielefeldt, the former United Nations Special Rapporteur on freedom of religion or belief, to say that the ability to implement human rights, in particular thoughts about freedom and the equality of all people, is a one-sided affair and can only occur in the Western-Christian context. As far as Heiner Bielefeldt is concerned, this historic development, however, justifies neither the assertion that it had to happen as it did, nor does it justify Western representatives’ taking sole occupation of considerations relating to human rights thinking. Viewed from this perspective, human rights cannot boast a “Western” origin or a “Christian” character in a way that they would be incompatible with notions justified by Islam. Having that said, one is still to a large degree able to recognize a desolate situation in matters relating to human rights in Muslim-majority countries. But conflicts between Islam and human rights do not arise automatically out of the religious affiliation of a majority of the people. They certainly do stand out in those places where for political decision-making authorities Sharia law ranks higher than human rights and the granting of human rights is made dependent upon a traditional interpretation of the Sharia. Apart from the societal advocacy of human rights, there is the question as to the framework within which theological assessments of human rights questions occur. The following article aims at pointing to three discernable positions about human rights in the context of Islamic theologians, the a) the inclusive position, b) the pragmatic position, and c) the progressive position.