In this paper, a nonlinear dynamical system is proposed and qualitatively analyzed to study the dynamics and effects of HIV-malaria co-infection in the workplace. Basic reproduction numbers of sub-models are derived and are shown to have LAS disease-free equilibria when their respective basic reproduction numbers are less than unity. Conditions for existence of endemic equilibria of sub-models are also derived. Unlike the HIV-only model, the malaria-only model is shown to exhibit a backward bifurcation under certain conditions. Conditions for optimal control (...) of the co-infection are derived using the Pontryagin’s maximum principle. Numerical experimentation on the resulting optimality system is performed. Using the incremental cost-effectiveness ratio, it is observed that combining preventative measures for both diseases is the best strategy for optimal control of HIV-malaria co-infection at the workplace. (shrink)

A nonlinear differential equation model is proposed to study the dynamics of HIV/AIDS and its effects on workforce productivity. The disease-free equilibrium point of the model is shown to be locally asymptotically stable when the associated basic reproduction number $$\mathcal{{R}}_{0}$$ is less than unity. The model is also shown to exhibit multiple endemic states for some parameter values when $$\mathcal{{R}}_{0} 1$$. Global asymptotic stability of the disease-free equilibrium is guaranteed only when the fractions of the Susceptible subclass populations are within (...) some bounds. Optimal control analysis of the model revealed that the most cost effective strategy that should be adopted in the fight against HIV/AIDS spread within the workforce is one that seeks to prevent infections and the treatment of infected individuals. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE POLITICAL PHILOSOPHIES OF AQUINAS AND AWOLOW0 1 FRANCIS I. 0GUNMODEDE Semlnary of SS. Peter and Paul Ibadan, Nigeria Introduction W:HAT POSSIBLE connection is there between the hought of Aquinas and that of Awolowo? We must first observe a sharp difference in personality and approach to politics between the two men. Obafemi Awolowo ( 1909-87) was a recent Nigerian philosopher and politician whose works on politics include The People's (...) Republic (1968) and Thoughts on the Nigerian Constitution ( 1970), among others.2 St. Thomas, on the other hand, was a medieval Italian priest who, because of his intensive academic pursuits and religious calling, did not engage in practical politics. In fact, it has been said that St. Thomas was the greatest philosopher that ever lived after Plato and Aristotle, but one without a political theory. This opinion is drawn from the fact that he has left no complete work on politics to which we can turn as we do to the Politics of Aristotle or to the Social Contract of Rousseau. Thomas never completed his Commentary on the Politics of Aristotle or his treatise De Regimine Principum (De regno). There is another good reason to say that St. Thomas does not provide his readers with an adequate political doctrine. This is 1 This is an adaptation of an original lecture titled "Elements of St. Thomas's Politics in Awolowo's Social Philosophy" given to mark Aquinas Day at the Dominican Institute of Philosophy, Ibadan, Nigeria on January 28, 1989. 2 For other works and writings by Awolowo, see F. Ogunmodede, Obafemi Awolowo's Socio-Political Philosophy (Rome, 1986), pp. 269-272. 265 266 FRANCIS I. OGUNMODEDE his " essentially theoretical " 3 approach to the study of politics. Aquinas's political reflections did not arise from any practical issue. The impact of philosophy was the determining factor. His views on state and government were part of a philosophical system. The approach of Awolowo to politics is quite different. It is empirical and practical. For, as D'Entreves says, modern man, unlike his medieval counterpart, has " become so entangled in particulars, in the practical side of politics, that it is only with an effort that we can be brought to realize the existence of the more general issues which lie behind our immediate predicament." 4 Nevertheless, one can relate the political thought of both men. History is already filled with cases of scientific discoveries made at the same time by men in different places without any prior knowledge of one another's achievements. For instance, the controversy over the discovery of calculus was resolved by crediting both Newton and Leibniz with the discovery at the same time, each in his own country. Perhaps we can add that fundamental ideas about man and society can be shared, because of their universal nature, by people in different ages, places, and circumstances. This is the basis for the present comparison of Awolowo 's and St. Thomas's socio-political philosophies. This position is favored by the fact that, whichever way one looks at it, both have a political theory, a set of propositions systematically related to one another in such a way and manner that it is meaningful and realistic for us to talk of a "theory." Perhaps the contribution of this paper is to demonstrate that Awolowo and Aquinas do share many basic ideas and concepts about reality, about religion, and especially about polity. This view is supported by the fact that, even though Awolowo wrote no treatise on metaphysics,5 as Aquinas did, he nonetheless built on sound 3 A. P. D'Entreves, Aquinas: Selected Political Writings (Oxford: Basil Blackwell, 1959), p. viii. 4 Ibid. 5 Unfortunately, Awolowo died before he could write works setting out his metaphysics systematically. But he gave a very long interview to Dr. Makinde of the 0.A.U., Ile-Ife, just before he died. This gives some insight into his AQUINAS AND AWOLOWO 267 fundamental postulates and principles which are metaphysical in nature in his thinking about politics.6 Now, there are many approaches and methods in the study of any political theorist. According to B. J. Dudley, " we can concern ourselves with the sort of assumptions... (shrink)

I temi della fede e della religione, e del loro conflitto con la cultura laica, sono da qualche tempo al centro di un interesse mediatico crescente, alimentato anche dalle polemiche politiche suscitate dal moltiplicarsi degli interventi e delle "scomuniche" del papa e della Conferenza Episcopale Italiana contro la modernità. Mancava fin qui, tuttavia, un testo di discussione, da punti di vista diversi e reciprocamente problematici, sulle ragioni dell'ateismo e della fede. Un confronto tra gli esponenti di tre posizioni ideologiche molto (...) lontane tra loro, accomunate però dal rifiuto di ogni appartenenza accademica: il cristianesimo nietzschiano del "pensiero debole" di Gianni Vattimo, la saggezza atea di una tradizione antica rilanciata da Michel Onfray e l'empirismo naturalistico-esistenziale della "filosofia del finito" di Paolo Flores d'Arcais. In questo insolito dialogo a tre voci emergono tutti gli interrogativi essenziali legati al problema, a partire da quello più generale: quali devono essere i rapporti tra filosofia e ateismo? L'"ipotesi Dio" deve ormai essere considerata superflua anche dalla riflessione filosofica, visto che le scienze ne fanno metodologicamente a meno? Quali sono le conseguenze etiche e politiche dell'essere atei o, all'opposto, credenti? (shrink)

Plotinus is the first Greek philosopher to hold a systematic theory of consciousness. The key feature of his theory is that it involves multiple layers of experience: different layers of consciousness occur in different levels of self. This layering of higher modes of consciousness on lower ones provides human beings with a rich experiential world, and enables human beings to draw on their own experience to investigate their true self and the nature of reality. This involves a robust notion of (...) subjectivity. However, it is a notion of subjectivity that is unique to Plotinus, and remarkably different from the Post-Cartesian tradition. Behind the plurality of terms Plotinus uses to express consciousness, and behind the plurality of entities to which Plotinus attributes consciousness, lies a theory of human consciousness. It is a Platonist theory shaped by engagement with rival schools of ancient thought. (shrink)

Lectures on Hindu monistic (Advaita) Vedanta philosophy.

One problem that students of cognitive science are likely to encounter in their examination of the literature on bounded rationality is that of finding a succinct formulation of the relevant boundedness claim in the first place. In this chapter I provided such a formulation, before going on to locate the debate about bounded rationality against the background of competing pictures of cognitive virtue. I also consider a reason for pause about the the bounded rationality claim, viz. that it commits us (...) to a troubling form of "cognitive luck.". (shrink)