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Over the past few decades quinolones are the most dynamically developed group of synthetic antimicrobials. They are also known as 4-quinolone, quinolone carboxylic acids and fluoroquinolones. They have excellent activity against gram-negative and gram-positive bacteria. Therefore they are the most commonly used classes of antibiotics in clinical medicine. Problem of most importance in fish is the effective control of infectious diseases. Thus the essential strategy is the use of antimicrobial agents. In the same time quinolones are preferred group for treatment of bacterial diseases in fish. Literature data show a disturbing perspective – the increase of cases of uncontrolled use of antimicrobials, which leads to danger for consumers, despite of definitive legislation in this area. Data of many authors show a great number of productive animals receive antimicrobials for food and therapeutic purposes. This is in connection to the uncontrolled sale of antibiotics in the veterinary pharmacies and their use by owners to treat their animal. The withdrawal periods are not respected. Therefore, the presence of residues of antimicrobial substances in meat and meat products, milk and dairy products, fish, eggs and honey are not uncommon. In series of studies enrofloxacin and ciprofloxacin residues have been identified in meat of two fish species: rainbow trout (Oncorhynhus mykiss) and common (cultural) carp (Cyprinus carpio) during storage. Pharmacokinetic studies have been carried out during storage. The results for enrofloxacin residues in trout meat during frozen storage determined a distinguished decrease after 180th day, while ciprofloxacin residues established a long time reduction to 270th day of the storage. Otherwise, the presence of enrofloxacin and ciprofloxacin residues in common carp meat showed the amount of enrofloxacin in 1st month of the study changed scarcely. In three months at a temperature of minus 18 ° C it was established a distinguished decrease of enrofloxacin. It was maintained until the end of ...

The concept of revolution remains relevant both for social-political debates and for academic studies. But at the same time many left thinkers as well as Neo-Marxist theorists have some problems with this concept, as it is nolonger possible to reflect on revolution in terms of laws of history. For this reason, supporters of revolution consider revolution as a kind of utopian condition. Another difficulty is connected to the fact that today it is no longer possible to make a bet on this or that social class as the subject of revolutionary changes. Utopia once again becomes a helping hand for supporters of radical social transformations. At the same time cinema as well as technological forecasting suggest to researchers that at least in futurology one can consider the possibility of the subject of revolution being not humans but robots, cyborgs, or artificial intelligence. Seen in this light, revolution not just ceases to be a Marxist concept, but it also drops out of left political rhetoric. But what is more important - it becomes a matter of antiutopian phantasies. In this article the author relying on social philosophy and rich empirical material from contemporary sci-fi cinema reflects on the possibility of the revolution of the robots. He wants to understand under what conditions and why can artificial intelligence organize a revolution. He also reflects on the ethical problems connected to exploitation of machines and wide implementation of robotics in everyday human life. A special emphasis is laid on contemporary anti-utopias, as well as on early movies by Ridley Scott "Alien" and "Blade Runner", which, as the author claims, are very good illustrations of robots' disposition to revolutionary activities.

Salmonella spp. are not typical water inhabitants and water is not their natural environment due to the many adverse factors which inhibit their growth and survival. Nevertheless the distribution of Salmonella spp. in different water basins is quite wide. Depending on the water conditions these bacteria can survive for a long or a short period and then their count starts to decrease until they die. However when Salmonella spp. are presented in the water they contaminate primarily the external parts and the digestive tract of the fish, but they can penetrate the muscles, too. This is the main reason why Salmonella spp. may represent a risk for the safety of fish as a product for human consumption. During the processing all bacteria located on the skin and into the digestive organs can contaminate the musculature and the environment. To insure the safety of such products long-lasting high-temperature treatment is needed. Fish products subjected to preservation methods other than high temperature represent a higher safety risk. Some Salmonella serotypes are considerably resistant to many food preservation agents applied in standard concentrations. In that case these agents should be used in extremely high concentrations and for a very long time which is not always possible. ; BG; en; EFSAfocalpoint@mzh.government.bg

As the new types of economy (digital, gigonomics, sharing economy, etc.) are more and more frequently discussed in the scientific literature, while novel concepts of new capitalism regularly emerge, the author of the article investigates the origins of these constant changes and turns to contemporary social theory for answers. As a starting point, the author takes the books of two Marxists, Douglas Kellner and David Harvey; both were published in 1989, in the symbolic year of the Fall of the Berlin Wall. To construct a narrative, the author employs the idea of the periodization of the American culture of the long nineties (1989-2001) by the American cultural critic Philip Wagner and the concept of external and internal globalization by the social theorist Robert Hassan, who in his turn grounds his reflections on the idea of flexible accumulation by Harvey. Using the example of the film "Fight Club", the author shows how the colonization of the internal human experience by capital took place after 1989. Thus, in the 1990s, capital, by depriving people of sleep, began to profit not only from the economy built on knowledge, but also from emotions, as reflected in social theory at the turn of the millennium. Further, briefly describing several recent concepts of capitalism (data capitalism, computational capitalism, semiocapitalism, biocognitive capitalism), the author notes that the creators of the theories, focusing on the digital economy, do not take into account the factor of external globalization, and most importantly forget about financial capitalism, on which, ultimately, the economy depends. The article concludes that the dynamics of capital development were predicted by David Harvey back in 1989, and that his concept still has a high heuristic potential

The concept of revolution remains relevant both for social-political debates and for academic studies. But at the same time many left thinkers as well as Neo-Marxist theorists have some problems with this concept, as it is no longer possible to reflect on revolution in terms of laws of history. For this reason, supporters of revolution consider revolution as a kind of utopian condition. Another difficulty is connected to the fact that today it is no longer possible to make a bet on this or that social class as the subject of revolutionary changes. Utopia once again becomes a helping hand for supporters of radical social transformations. At the same time cinema as well as technological forecasting suggest to researchers that at least in futurology one can consider the possibility of the subject of revolution being not humans but robots, cyborgs, or artificial intelligence. Seen in this light, revolution not just ceases to be a Marxist concept, but it also drops out of left political rhetoric. But what is more important - it becomes a matter of antiutopian phantasies. In this article the author relying on social philosophy and rich empirical material from contemporary sci-fi cinema reflects on the possibility of the revolution of the robots. He wants to understand under what conditions and why can artificial intelligence organize a revolution. He also reflects on the ethical problems connected to exploitation of machines and wide implementation of robotics in everyday human life. A special emphasis is laid on contemporary anti-utopias, as well as on early movies by Ridley Scott "Alien" and "Blade Runner", which, as the author claims, are very good illustrations of robots' disposition to revolutionary activities.

In February 1993, Russia and the US signed an agreement on the disposition of highly enriched uranium (HEU) extracted from Russian nuclear weapons. Under the terms of the deal, Russia undertook to down-blend 500 tons 2 of HEU, enough to build 20,000 nuclear warheads, over a 20-year period. The two sides agreed that the resulting low-enriched uranium (LEU) would be used as fuel by nuclear power plants in the US, hence the informal name of the program, 'Megatons to Megawatts'. In its implementation, the HEU-LEU agreement has become an effective instrument of irreversible nuclear disarmament. Its historic significance becomes clear when one realizes that for the first time, the two nuclear weapons superpowers turned a part of a nuclear weapons arsenal into something the countries really needed: electric power for Americans and money for Russia. The agreement has been a useful platform to demonstrate the possibility of using commercial approaches in the implementation of disarmament initiatives. Adapted from the source document.

The article considers a paradoxical, at first glance, question – does the social and political philosophy of Immanuel Kant allow patriotism as a duty. The fact is that Kant is widely considered an icon of cosmopolitanism. His "cosmopolitan­ism" was reflected in such works as "Idea for a Universal History from a Cos­mopolitan Purpose" (1784), and later, with adjustments, in "Toward Perpetual Peace" (1795) and "Metaphysics of Morals" (1797). Considering that many philosophers reject patriotism on ethical grounds, believing that it cannot be a virtue, even more strange it may seem to pose the problem of "Kantian patriot­ism". Nevertheless, modern researchers of Kant's philosophy are trying to under­stand how his views can be combined with patriotism. In particular, this topic was raised several times (in 2000 and in 2003) by Pauline Kleingeld, a re­searcher of ethics and philosophy of Kant. To answer the question of whether patriotism is obligatory, permissible, or even harmful for Kant's philosophy, she first described three types of patriotism – civic, nationalist, and patriotism based on the unique characteristics of the country, Kleingeld has done a lot of philo­sophical work, because now Kant's social and philosophical concept can among other things be considered patriotic

The article investigates the problem of utopia in actual Marxism. It is well known that Marx and Engels opposed their "scientific socialism" to "utopian so­cialism". The followers of Marx have long supported this orthodox teaching. However, since the middle of the 20th century, Western Marxists have begun to talk about utopia as the central element of their social philosophy. Sociologist Alvin Goldner called these "anomalies". They stood out as a separate system of critical Marxism from the theoretical system of "scientific Marxism". The first person to write about utopia was Ernst Bloch. Then Herbert Marcuse turned to the subject. Since the early 1990's, when it would seem that Marxism was in cri­sis due to the collapse of the Soviet Union and the failure of left-wing politics, it has been actively theorized about utopia. In addition to philosophers (Fredric Jameson, Slavoj Žižek) various types of sociologists (Erik Olin Wright, David Harvey) begin to write about utopia. The sociologist Göran Therborn called this trend in actual Marxism "American futurism". The author of the paper writes that left-wing sociologists and philosophers abandon the traditional understand­ing of utopia ("blueprint") and think it through in a new way. Sociologists try to talk about utopia in terms of science ("real utopias"), while philosophers theorize utopia as a hope, a horizon of the impossible, a desire for a better future. Despite the fact that these are two different understandings of utopia, the important thing is that for recent Marxists (even "scientific" ones), utopia is one of the most im­portant categories of social theory.