A successful generation of Pr: YalO3 (Pr:YAP) laser visible radiation 747 nm and 662 nm was achieved under room temperature. Discharge-pumped Pr:YAP laser was working in pulse and free-generation regimes. A steady laser action occurs when using a special plane glass colour uV filter placed inside laser cavity. Maximal output pulse energy 102 mJ was generated at the wavelength 747 nm with corresponding pulse duration 92 μs. inserting the diaphragm inside the resonance cavity it was possible to obtain a beam quality described by the parameter M2 ~ 1.2. in the case of 662nm laser emission the corresponding parameters are 6.1 mJ, 47.5 μs a M2 ~ 1,5 (without resonator diaphragm). The shape and width of spectral line are stabilised in both cases for various pumping power. and Byla dosažena úspěšná generace Pr:YAlO3 (Pr:YAP) laserového záření na vlnových délkách 747 nm a 662 nm ve viditelné spektrální oblasti za pokojové teploty. Výbojkově buzený Pr:YAP laser pracoval v pulzním režimu a v režimu volné generace. Trvalé laserové činnosti bylo docíleno pomocí speciálního skleněného barevného rovinného UV filtru umístěného přímo v laserové dutině. Maximální výstupní energie 102 mJ byla generována na vlnové délce 747 nm; odpovídající délka pulzu se pohybovala kolem 92 μs. Umístěním clonky dovnitř rezonátoru bylo možno dosáhnout kvalitu svazku vyjádřenou parametrem M2 ~ 1,2. V případě 662nm laserové emise byly tyto hodnoty 6,1 mJ , 47,5 μs a M2 ~ 1,5 (bez clonky v rezonátoru). Tvar a šířka spektrální čáry vykazovaly v obou případech stabilní chování pro různé úrovně budicí energie.
Príspevok je z obsahového hľadiska zameraný na čiastočnú analýzu novely zákona č. 95/2004 Sb. v postgraduálnom vzdelávaní lekárov, príspevok obsahuje komentáre autora k vybraným novelizovaným skutočnostiam a zhodnotenie zavedenia novely do praxe v rámci Českej republiky. and The contribution is focused on the partial analysis of the amendment to Act no. 95/2004 Coll., In postgraduate education of physicians, the contribution contains comments of the author on selected updated facts and assessment of the introduction of the amendment into practice within the Czech Republic.
The contemporary ethnic movement of the Seri has been little pronounced up to now. It is evident that in the community Punta Chueca a fundamental cultural change is taking place. Even though it is a long-term process, only in the 1970's the community had opened up to the surrounding world, in the first place because of the building of better infrastrueture between Punta Chueca and the Mexican village Bahia de Kino. The no madic culture radically changed because of the settled life-style and many aspects of the culture lost its function in the present world. For preservation of the cultural identity it is necessary to substitute such aspects with new ones, or to accentuate the existing aspects. The substitution and advocacy of certain cultural aspects is connected with different reflection of the state of things by different generations. The young are more inclined to accept the new life forms and the future of the ethnic group they see in its drawing nearer to the surrounding Mexican society. They don't want to stay isolated any more and to resign on the possibilities of the modern world. Within this group there are some individuals who feel that for maintaining the peculiarity of the Seri culture it is necessary to turn back to the culture of the forefathers and to develop it. However, in their interpretation these aspects acquire other functional value, because the smooth continuity to the life of the forefathers is missing. The making of new functional forms is apparent also in other areas of life of the Seri youth, in their endeavour to use traditional dress and decoration, their return to the declaration of sacred places etc. In their behavior the young Seri have been influenced by their knowledge of the image of the „traditional Indian“ of Mexicans or turists and they try to fulfill this perception. So, many aspects serve to the young generation to create an all-compassing cathegory of an „Indian without a deep concern for the peculiarities of their own culture. The older generation, on the other hand, tends to preserve the isolated State of the ethnic group and to keep and fortify the ,,traditional" life of the forefathers. Thanks to their dominance of the key offices in the Elder Council because of the age hierarchy the older persons can with more ease make decisions on the cultural life of the community. The future life of the community depends mainly on the attitudes of its pr esent-day young people. and They are at the down of crucial changes and its up to them if they allow the assimilation of their community in the process of its coming closer to the Mexican society, or if they will be able to find such social model that would preserve visible, characteristie cultural aspects. But its also up to the slowly dying-out older generation to know and to have strength to pass the experiences and knowledge to the coming generations.