Minimization of the biomass to be treated after anaerobic digestion. Determination of the energy generation from the outlet gas in anaerobic digestion. Obtaining an optimal set of design and operational parameters as a basis of AFTERLIFE pilot design improvements in process performance defined in terms of multi-objective function evaluation. Deployment of the project pilot by the assembly of the core steps of the process. Fine tune and further optimize process performance. Production of commercial intermediates and goods.
Evaluation of the recyclability of PHA-thermoplastic. Evaluation of the techno-economic viability of the developed products and processes. Evaluation of the environmental impact of the developed products and processes by means of an LCA study. Evaluation of the social and socio-economic impacts of the developed products and processes by socio-economic assessment and consumer acceptance study.
Evolve and update the exploitation and dissemination plan. Communication and dissemination of the project results. Organize workshops to promote the projects results within potential stakeholders. Exploitation workshops within the project. Overall objective is to perform the project coordination and management according to the management structure and decision —making mechanism of the project.
Guarantee the appropriate execution of all tasks and objectives including knowledge management and Exploitation and Dissemination activities within the allotted time and budget. Establishment of a proper liaison with the EC for reporting and financial administration. Conduct risk assessment to appropriately ensure effectiveness and excellence in the envisaged work program execution. Ensure the implementation of exploitation plan as exploitation manager. Foster a fluent exchange of project-related information within the members of the team as innovation manager.
Advanced Filtration TEchnologies. Flexible, cost- and resource-efficient process. Conversion of wastewater into value-added. Membrane-based conceptual design of reuse water production from candy factory wastewater Find out more on our news and media page:. It will represent an advance on existing approaches to wastewater treatment, which rely on physic-chemical and biological methods.
The AFTERLIFE process will separate out the different components of value using a series of membrane filtration units that will separate all the solids in the wastewater. These will then be treated to obtain high-pure extracts and metabolites or, alternatively, to be converted into value-added biopolymers; polyhydroxyalkanoates PHAs. In addition to the value extracted from the solids, the remaining outflow of the water will be ultrapure and ready for re-use.
Project duration: 01 September — 28 February Develop the filtration system for recovering suspended and soluble solids in wastewater by using membrane filtration units.
Develop the process for recovering and purifying valuable compounds in the concentrates extracted in the filtration step. Specifically, it will:. Successfully recycle or reuse at least 10 percent, in dry weight, of the suspended solid fractions.
Create a new cross-sectorial interconnection in bio-based economy clusters. Create cooperation projects through cross-industry clusters.
Set the foundations for at least one new bio-based value chain and one new bio-based material. Lead to 30 new consumer products by Attract broad participation from SMES. Project details.
Work package 1 - Wastewater supply and tailor pretreatment and filtration Collection of wastewater from industries representative of different food processing sectors with disparate characteristics.
Supply of industrial wastewater Characterization of the effluent from wastewater providers Design of pretreatment operations Test at laboratory scale of pretreatment operations Development of the filtration steps Test at laboratory scale of the developed filtration system.
And in the intellect the intellections are so-to-speak divided and go forth in a scattered fashion towards differences, from the first intellection to the second, from better ones to bad ones. He says that by reaching up to God we are made a part-less one by that unity when the differences are brought together from their scattered state to a folding up and are united in a manner that transcends this world, that is in a manner that does not involve sense perception but intellection.
The spirit of which John speaks here is a subtle but nevertheless material substance and thus belongs to the body. Since these thought processes take place in the rational part of the soul we can conclude that this part, too, is only functional in this life.
The soul can recover its independence from the body and return to its original state only if it makes strenuous efforts to reduce the multiplicity to simplicity. It is evident that the vast majority of people will never reach this state in their lives.
They will only ever process information provided by the senses and they will do so sequentially by moving from one object to the next. Since all such activities are linked to the body the souls of these people will become completely inert after death. By contrast, the spiritual elite will enjoy the contemplation of the timeless realm.
However, this does not mean that they will have a sense of self because this sense is only constituted at a lower level. This is very clear from the following passage, which describes a mystical experience:. Wherefore then having transcended all intellection about God we become simple, not knowing and remaining without critical faculties through rest in unity, and standing securely in the union we do not know that we do not know.
Then again returning from the silence in speechlessness and descending from silence to utterance we understand that we do not know and thus have stopped searching what is unknown.
The notion of a higher faculty that is self-sufficient and can thus continue to be operative after death is alien to Anastasius of Sinai and the Nestorian author who only recognise activities of the soul that are dependent on the body. However, in regard to the traditional belief system this difference is irrelevant since John, too, makes it clear that communication between the dead and the living is impossible.
This means that the saints cannot hear the prayers of their devotees or appear to them in dreams and visions, and that ordinary souls can have no sense of the good deeds that their friends and relatives perform in their name. Of course, it cannot be ruled out that in his daily life John considered prayers to saints or prayers for the dead to be effective.
However, if he really accepted these practices it still remains the case that he made no effort to modify his Neo-Platonic conceptual framework in such a way that it would allow for the posthumous activity of saints and sinners. The Platonising strand of Christian spirituality was still in existence a hundred years later when Maximus the Confessor undertook it to write further Scholia on Pseudo-Dionysius.
If they assume that it is alive sc. But if it is moving, it is definitely also operating, for all movement is made manifest through operation. But if it operates, it will operate by moving according to its nature, and not through ascription nor in an accidental manner, for sc. But if it lives and moves and operates in an intellectual and rational manner, it definitely also engages in discursive thought and intellection and cognition.
From these arguments Maximus draws the conclusion that the soul does not stop engaging in the activities of intellection, discursive thought, and cognition after it is separated from the body. It is immediately evident that such a view is irreconcilable with the conceptual framework of John of Scythopolis. As we have seen John claims that the faculty of discursive reasoning is inoperative in death and that the souls of the perfect who have ascended to the realm of timeless reality have left behind their powers of cognition.
Thus one might think that Maximus has jettisoned the Neo-Platonic framework in order to be able to defend the posthumous activity of the souls. However, study of his spiritual writings suggests that his position is much less straightforward than it may first seem. These writings contain passages in which Neo-Platonic teachings are reproduced without any significant modifications. In his treatise Mystagogia , for example, Maximus explains:. When the soul has thus become uniform and is gathered towards itself and God there will no longer be the logos that divides it into many in thought, since its head is crowned with the first and only and one Logos and God in whom as the maker and creator of the beings, all logoi of the beings exist and subsist in uniform fashion according to one unthinkable simplicity.
Gazing at him who is not outside it but completely in it, it, too, will know according to a simple intuition the logoi and causes of the beings, by which it was perhaps led through distinguishing methods before it was betrothed to the Logos and God, moving in a saving and harmonic manner through them towards him who is the embracer and maker of each logos and each cause.
However, this movement is not infinite. It comes to an end when the mystic ascends to the level of the mind, which perceives its objects, the ideas within God, in a unitive fashion. Unfortunately such passages make no mention of the afterlife. Therefore it becomes necessary to cast the net more widely.
I will start with a chapter in the Gnostic Centuries , which offers an allegorical interpretation of the sequence of the days Friday, Saturday and Sunday.
For Maximus this sequence has both a cosmological and a Christological dimension. He who has fulfilled in a divine manner the sixth day with the appropriate works and thoughts and has himself completed well his deeds together with God, has crossed through intellection the whole existence of the things under nature and time and has relocated to the mystical contemplation of the eons and the eternal realities, holding the Sabbath in the intellect without cognition through the complete relinquishing and transcending of beings.
And he who has also been deemed worthy of the eighth day has risen from the dead, that is, from all things after God, be they sensible or intelligible, discursive thoughts or intellections, and he has started to live the blessed life of God, who alone is and is called in truth and reality life, since he himself has become God, too, through divinisation.
Here Maximus equates Friday with virtuous actions and thoughts and thus with the first two stages of spiritual ascent, ascetic practice and natural contemplation. He then explains that human beings must leave behind all such actions and thoughts if they wish to continue their ascent towards God. When they do so they enter the rest of Sabbath where they see the eternal realities that are beyond this world of time and space, in a manner that does not involve the human faculty of cognition.
This is, however, only a transitory stage because the souls will eventually enter Sunday where they will be deified through participation in God himself. Such a dimension is made overt in a passage in the Ambigua ad Iohannem where the motif of the three days is combined with another conceptual framework, that of the states of being.
The logos or natural make-up of the human species includes the potential to make decisions. This potential is activated by each member of the species and then results in good thoughts and good deeds. Although in the context this term primarily refers to the freedom to make autonomous choices it seems likely that it is also a reference to the Platonic teaching that the soul is self-sufficient because its movement is not dependent on external causes.
The following passage describes this stage in more detail:. And this, I believe, is perhaps the mystically blessed Sabbath, and the great day of the cessation of the divine works, which according to the text of the cosmogony appears to have neither beginning nor end nor coming-to-be, the manifestation of the things that are beyond definition and measurement, which follows the movement of that which is defined by measure, and the infinite identity of what cannot be contained and circumscribed, which follows the quantity of that which is comprehended and circumscribed.
Here Maximus introduces the sequence of days as a second theme. The Sabbath is characterised as a day of rest in keeping with the account of Genesis and is equated with the cessation of all acts that take place within the confines of time and space. Yet this does not mean that this state is defined exclusively in negative terms. Instead the soul transcends time and space in order to enjoy the things that are eternal and thus beyond movement.
This account of the spiritual ascent is virtually identical with the one that we have found in the Gnostic Chapters.
However, the immediately following passage adds a new aspect:. However the activity that is based on acts of will uses the potential of nature, either according to nature or against nature, so will it receive it sc. Both well-being and ill-being result from use of the human ability to decide what action should be taken. The former is brought about by good deeds and thoughts and the latter by evil deeds and thoughts.
The outcome, salvation or damnation, is determined at the moment of death when human beings can no longer make decisions that would allow them to change their fate. As before, Maximus claims that in this state the souls are immobile.
As we have already seen this does not necessarily mean that they are completely inert. The souls of the righteous are enabled by God to enter the realm of the infinite, which transcends all movement. However, such an experience is clearly beyond the reach of sinners who have not purified themselves so as to be ready for a vision of the infinite and who in any case have not deserved divine grace. In order to understand what condition they are in we need to turn to the following passage:.
The eighth and first, or rather the one and endless day, which happens after the arrest of that which moves, is the clear and brilliant coming of God who fittingly takes abode in a complete fashion in those that have used through acts of will the logos of being according to nature and who gives them the ever-well-being by letting them partake of himself, who is the only truly being and well-being and ever-being one, but to those who have used the definition of being contrary to nature in their decisions, he gives fittingly the ever-ill-being instead of well-being, since they are not disposed towards it, and have no movement at all after the manifestation of what was sought, according to which that which is sought is revealed to those who seek it.
This statement, too, has a clear historical dimension. The eighth day begins with the Second Coming when the souls are reunited with their bodies and judged by Christ. This confirms our previous interpretation that for Maximus the Sabbath corresponds to the time between death and resurrection when the souls exist in a disembodied state.
Here, too, Maximus makes mention not only of the righteous but also of the sinners. This scenario is, of course, based on Biblical teachings about Heaven and Hell. The fact that retribution follows resurrection suggests strongly that Maximus, too, is thinking of physical punishment, which requires the presence of the body and its senses.
This means that before the resurrection the souls of sinners are in a state of stasis where they experience nothing because they lack the senses of the body and are incapable of discursive thought since it, too, presupposes movement through time.
This interpretation can be corroborated when we consider the framework as a whole. In the second and the fourth state a distinction is made between the righteous and the sinners whereas in the first and in the third case such a distinction is missing. The second and the fourth case are clearly linked to each other. Until the moment of death human beings make choices that determine whether they will be saved or damned and at the resurrection they receive the ever-lasting rewards and punishments prepared for the saved and the damned.
This raises the question: is there also a link between the first and the third state? As we have seen the first state is one of pure potentiality. At this stage human beings cannot be distinguished from one another because they have not yet made actual choices.
This would suggest that after death the souls enter a second unqualified state, which does not allow for a distinction between individuals. At this point we need to consider that while the eventual fate of the souls is determined at the moment of death the appropriate rewards and punishments are not yet given because they presuppose the resurrection. This implies that in some sense the righteous and the sinners are in the same situation and Maximus does indeed make it clear that the souls of both groups can no longer move in time and space.
The situation of the sinners is markedly different. Their dissociation from the realm of time and space is the result not of a lifelong effort of purification but of a loss of their bodies, which permitted their souls to act and to think. Therefore their state must indeed be one of complete inertia, followed by eternal punishment after the resurrection.
Analysis of relevant passages in the Gnostic Centuries and the Ambigua ad Iohannem has revealed that Maximus operates within the same framework as John of Scythopolis. The souls of sinners are inactive whereas the souls of saints have entered the realm beyond time and space. As a consequence neither group should be capable of communicating with the living.
This is a rather startling result because as we have already seen Maximus was a defender of the posthumous activity of all souls and insisted that intellection, discursive thought and cognition did not come to an end with death. Moreover, if the Life of Mary can indeed be attributed to him he would have accepted the traditional role of the saints within the Christian belief system what he thought about the care of the dead we do not know.
This raises the question: how did Maximus reconcile these mutually exclusive conceptual frameworks? One possible answer would be that he believed in the posthumous activity of all souls and that his statements in the Gnostic Centuries and in the Ambigua ad Iohannem resulted from an unsuccessful engagement with the Platonic tradition that caused him to say things, which he did not really mean.
After all, he might have considered it imprudent to reveal his own position because ordinary monks might not have understood the subtle differences between this position and the contentions of the champions of a sleep of the soul and might have concluded that he, too, considered disembodied souls to be inactive.
The defenders of such notions never seem to have developed a coherent conceptual framework. The speculation of Maximus the Confessor is so complex and even contradictory that it is virtually impossible to establish what he really thought, and men like Eustratius of Constantinople did not even bother to produce convincing rational arguments but preferred to make their case through recourse to apparitions of saints and sinners, which they considered to be self-evident.
This statement only refers to Greek authors; Syriac authors usually taught that the soul was in a sleep-like state. For a brief overview of the whole range of beliefs and their development cf. Moeglin, Geneva, , pp. Papers in Honor of Alexander Kazhdan , pp. Cameron and L. Conrad, Princeton, , pp. Munitiz and M. Munitiz and Richard, pp. Morani, Leipzig, , p. Oxford, , p. Van Deun, pp. See C. Armstrong , ed. Blumenthal and R. Markus, London, , pp. An edition of the Scholia is being prepared by B.
For a list of scholia that can be attributed to John with certainty see B. Philosophisch-historische Klasse , , fasc.
All scholia discussed in this article are included in this list. Beierwaltes und R. Dillon and M. El-Kaisy, Leiden, , pp. See G. Massimo Confessore. La mistagogia ed altri scritti , ed. Cantarella, Florence, , pp. Thunberg, Microcosm and Mediator. Louth, Maximus the Confessor , London, , pp. Owens, The Shape of Participation. A Theology of Church Practices , Eugene, , pp.
It would lead too far to reproduce the discussion, which has no direct bearing on our question. The significance of the states of being for the history of the afterlife is not mentioned in N. However, this is not a simple return to discursive thought, see J.
It must rather be understood as a condition that transcends both movement and rest, see J. Anastasius of Saini , Quaestiones et Responsiones , See D.
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