Anwendung von RFID-Systemen, 1.Auflage by Christian Kern

By Christian Kern

Die Radio-Frequenz-Identifikation (RFID) dient seit etwa 15 Jahren zur Identifikation von Personen, Objekten und Tieren. Mit der inzwischen intestine entwickelten Technologie k?nnen heute Rationalisierungen in vielen Wirtschaftsbereichen erreicht werden. Das Buch bietet eine Darstellung bestehender Anwendungen und Technologiegrundlagen sowie eine Beschreibung der M?glichkeiten und Grenzen von RFID. Es soll dem Projektleiter zugleich als Leitfaden f?r die Auswahl geeigneter RFID-Systeme dienen. Eine Abgrenzung von Funktionseinheiten ist in einer Systembetrachtung enthalten. Der Leser wird in die Lage gebracht, eine RFID-Anwendung von der Idee bis zur Praxis aufzubauen und die richtigen Ressourcen zusammenzustellen. Im Anhang aufgef?hrt sind: Firmen, die im Bereich RFID t?tig sind, eine ?bersicht zu bestehenden Anwendungen in verschiedenen Branchen sowie Gremien und Institute, die sich mit RFID besch?ftigen und kompetente Beratung geben k?nnen.

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42 39 a m o d e s t plea for th e h egeli a n re adi ng of chri s t i ani t y And Chesterton is fully aware that it is not enough for God to separate man from himself so that mankind will love him—this separation has to be reflected back into God himself, so that God is abandoned by himself. , the abyss of Godhead had to give birth to Christ in his singular humanity. Eckhart avoids the monstrosity of Christ’s Incarnation, he is unable to accept Christ’s full humanity: “When Eckhart speaks of Christ, he almost always stresses his divinity at the expense of his humanity.

To act like a full Hegelian today is the same as to write tonal music after the Schoenberg revolution. The predominant Hegelian strategy that is emerging as a reaction to this scarecrow image of Hegel the Absolute Idealist is the “deflated” image of Hegel freed of ontological-metaphysical commitments, reduced to a general theory of discourse, of possibilities of argumentation. ”), the question of God or nature, of idealism or materialism. It would be easy to prove that Habermas’s neo-Kantian avoiding of ontological commitment is in itself necessarily ambiguous: while Habermas and the Pittsburgh Hegelians treat naturalism as the obscene secret not to be publicly admitted (“of course man developed from nature, of course Darwin was right .

12. Ibid. 13. Simon Critchley, Continental Philosophy: A Very Short Introduction (Oxford: Oxford University Press, 2001), p. 76. 14. Nicholas Wolterstorff, Reason within the Bounds of Religion (Grand Rapids: Eerdmans, 1984). For a standard version of the position that posits God as a scientific hypothesis, see Richard Swinburne’s P-inductive argument for the existence of God in his The Existence of God, 2nd ed. (Oxford: Oxford University Press, 2004). 15. Slavoj Žižek, The Sublime Object of Ideology (London: Verso, 1989), p.

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