Gothicism in general, and the Swedish Gothicism in particular, had a close connection to the esoteric currents that were flourishing all over Europe in the Early Modern Period. Apocalyptic predictions and prophecies useful to Gothic propaganda were derived from contemporary esoteric streams, but alongside these came Hermetic and Neo-Platonic speculations of a more individual character that emphasized man’s gradual ascension toward a higher state. The foremost representative for this union of Gothicism and Esotericism was Johannes Bureus (1568-1652). Although a pioneer of runology and Swedish grammatical studies, Bureus felt he made his greatest contributions in the sphere of mysticism. Influenced by the concept of a Philosophia Perennis, Bureus believed this eternal philosophy was not only expressed by the ancient Greeks, Egyptians, and Hebrews, but also by the ancient Norse. Bureus represents what could be termed an Esoteric Gothicism. In his work, the ideal of Gothicism melds with Esotericism in the form of Alchemy, Kabbalah, Hermeticism, Astrology, and Magic. Bureus himself called his esoteric system a Nordic Kabbalah, a “Notaricon Suethica,” or a “Kabala Upsalica.” Bureus’s Esotericism is explicated primarily in his manuscripts such as the Cabbalistica, Antiquitates Scanziana, and especially Adulruna Rediviva (the latter produced in seven versions over a forty-year period), but also in his major opus, dedicated to his pupil Queen Christina, the printed apocalyptic book Nordlanda Lejonsens Rytande. In examining Esoteric Gothicism we can discern a further tendency within Gothicism beyond the national chauvinism typically seen as exemplifying the movement. In Bureus’s work, Gothic motifs are combined with runes and Old Norse themes in an imaginative manner, but most characteristic of Bureus is how he uses the results to describe a highly individual path of initiation which leads to unity with God. Bureus’s ideas may seem eccentric to a modern reader, but properly situating them in their historical context reveals the role he played in an influential current in European intellectual and spiritual history, a current often referred to by scholars as Western Esotericism.

The aim of this research was the production of beta-galactosidase from thermophilic fungi for use in low lactose milk production or other possible applications. For this purpose, three thermophilic fungi Humicola insolens, Torula thermophila and Thermomyces lanuginosus were screened for lactase production. Highest lactase activity was observed in Thermomyces lanuginosus. The carbon source inducing highest extracellular lactase production in Thermomyces lanuginosus was determined as arabinose. When grown on arabinose T. lanuginosus produced two major lactase activity peaks, one being at day 4 (beta-galactosidase-A) and second starting following the initiation of biomass degradation at day 3 suggesting the existence of a cell wall-bound beta-galactosidase (beta-galactosidase-B). Maximum activity of the second enzyme was at day 10. Crude enzyme stored at 4&ordm / C and -20&ordm / C was stable over a period of one month. Optimum pH and temperature of crude enzyme were found as pH 6.8 and 65&ordm / C. For concentration of extracellular enzyme, fractional ammonium sulfate precipitation with 60-85% salt was applied. Comparisons with commercial lactase obtained from Kluyveromyces lactis revealed that partially purified lactase from Thermomyces lanuginosus was 1.3 times more efficient in hydrolysis of lactose even at 30&ordm / C which is optimum for Kluyveromyces lactis. Lactose hydrolysis was enhanced at higher temperatures and reached maximum at 50-60&ordm / C giving 4.7 fold higher hydrolysis than Kluyveromyces lactis beta-galactosidase. Molecular weight of the second enzyme was determined as 156 kDa by gel filtration. Being an extracellular enzyme with optimum pH suitable for dairy processes, high thermotolerance and stability, this enzyme has a potential for commercial use.

In this study, production of organic acids from cheese-whey was studied. Optimization of organic acids production was performed in semi-batch and batch reactors. Two sets of experiments were performed. First set of experiments were performed in semi-batch reactors for the optimization of organic loading rate (OLR) and hydraulic retention time (HRT). As a result of Set 1 experiments optimum OLR was found to be 15 g COD l-1. Second set of experiments were performed in batch reactors by using the optimum OLR found in Set 1 experiments. Set 2 experiments were conducted to study the effect of using different seed cultures and Basal Media (BM) on Volatile fatty avid (VFA) production. Main acidogenesis products were acetic acid (Hac), butyric acid (Buty) and propionic acid (HPr) with smaller quantities of i-butyric acid (i-Buty), valeric acid (Val) and caproic acid (Cap). It was seen that BM had a suppressive effect on ethanol (EtOH) production while it stimulated the VFA production. Higher VFA productions and variety of VFA types were observed in Test Reactors seeded with acidogenic culture (R3 and R6).

Quinolines have been studied for over a century as an important class of heterocyclic compounds and continue to attract considerable interest due to the broad range of biological activities they possess. The incorporation of the essential structural features of quinolines with a ferrocene moiety could provide new derivatives with unexpected and/or enhanced biological activities since several ferrocene derivatives have already been shown to be active against a number of tumors. For this reason, we investigated the synthesis of ferrocenyl-substituted quinolines, such as 2-ferrocenylquinoline, by employing the molecular iodine catalyzed reaction between enolizable aldehydes and ferrocenyl imines, which were prepared by the condensation reactions of ferrocenecarboxaldehyde with aniline derivatives. As anticipated, these reactions produced 2-ferrocenylquinoline derivatives. By employing this ethodology, we synthesized 2-ferrocenylquinoline, 6-chloro-2-ferrocenylquinoline, 6-bromo-2-ferrocenyl-quinoline, 2-ferrocenyl-7-methylquinoline and 2-ferrocenyl-3,7-dimethylquinoline. Due to the ready availability of ferrocenylimines and aldehydes, this practical onepot method represents a versatile synthesis of ferrocenyl-substituted quinolines.

Magnesium oxychloride cement (MOC) based grinding and polishing bricks developed for polishing of granite based ceramic tiles were produced and characterized. For surface grinding 46 and 180 grit size SiO2 powder embedded MOC based abrasive bricks / for polishing 600 and 1200 grit size SiC powder embedded MOC based abrasive bricks followed by neat (unreinforced) MOC pastes were applied on ceramic tiles. Three different neat MOC pastes depending on MgO/MgCl2 molar ratio in the paste e.g. 6/1, 7/1, and 8/1, were formed and evaluated. Grinding bricks were formed by adding 30 weight percentage, wt%, of both SiO2 powders. Polishing bricks were formed by adding 20, 25, and 30 wt% of both SiC powders. X-Ray diffraction analyses revealed that MOC F5 was the main crystalline phase in the neat MOC pastes. Additions of both SiO2 and SiC powders enhanced mechanical properties namely / compressive strength and abrasion resistance, chemical durability in water and polishing ability of MOC paste. More than 25 wt% addition of SiC powders had a tendency to decrease the compressive strength and water resistance of MOC paste. Polishing performance of abrasive bricks was evaluated in terms of mean surface roughness of ceramic tiles and abrasive brick consumption upon polishing. Scanning Electron Microscope examinations revealed the evidences of the reasons that 25 wt% SiC powder embedded abrasive bricks has the best qualifications in terms of abrasion resistance and polishing performance.

Strontium pyrophosphate is a promising phosphate that is used widely in the industry as a result of its luminescent, fluorescent, dielectric, semi-conductor, catalyst, magnetic and ion exchange properties. Thermoluminescent dosimetry (TLD) is one of such areas. Recent researches in METU on thermoluminescence property of strontium pyrophosphate showed that strontium pyrophosphate could give enough intensity for radiation dosimetry when doped with oxides of some rare-earth elements. In this study strontium pyrophosphate was synthesized and the product was doped with copper-silver, copper-indium and manganese-praseodymium ions by solid-state reaction. In addition to these processes, characterization and the investigation of thermoluminescence properties of strontium pyrophosphate with and without dopants was conducted. Stoichiometric quantities of strontium carbonate and ammonium dihydrogen phosphate were weighed, mixed and ground by agate mortar. Afterwards, the mixture was heated at 900&amp / #730 / C for 14.5 hours. For doping process, synthesized strontium pyrophosphate and different amounts of copper oxide, indium oxide, silver nitrate, manganese oxide and praseodymium oxide were weighed and powdered together. Then, mixture was heated at 950&amp / #730 / C for 11 hours. For characterization of strontium pyrophosphate samples with and without dopants / X-ray Diffraction (XRD) was implemented. Fourier Transform Infrared Spectroscopy (FTIR) was used to determine whether the bond structures were affected from doping or not. Thermal properties of the samples were investigated with the help of Differential Thermal Analysis (DTA). Morphology of compounds was observed by Scanning Electron Microscope (SEM). Afterwards thermoluminescence (TLD) studies were carried out. XRD pattern of samples showed that the intensity of hkl-310 peak of strontium pyrophosphate increased with the inclusion of metal oxides, however none of the characteristic peaks of metal oxides was observed. Addition of metal oxides caused no change in FTIR meaning that the anionic part of matrix compound, which is strontium pyrophosphate, has structural stability. Thermal analysis and morphological investigation of this material were performed. TLD results were different for each sample, which has different content. The most significant peak, which is suitable for radiation dosimetry was observed at 160&amp / #730 / C in the glow curve with the sample doped with 7% manganese oxide and 1% praseodymium oxide.

The novel Children Of The Earth is about transformation. It uses Ovid's Metamorphoses as a metaphor for the processes which occur in the psyche of each character, and is based on Jungian insights into myth and alchemy. Archetypes that underlie the unconscious processes of all humanity are seen in the symbolism of three very different religious traditions, namely Greek mythology, the Hebrew Old Testament and Australian Aboriginal beliefs. I explore the ways in which these three great mythologies might have converged in colonial South Australia. The story deals with the troubled marriage of isolated settler couple, Hestia and Adam George, and the effects on it of three people who come into their lives. Itinerant German mineralogist Johannes Menge ( based on a real life pioneer ) is a self-taught, eccentric polymath, and a devout but unorthodox exponent of the Bible. In Jungian terms he fulfils the role of an archetypal, but flawed, ' Wise Old Man'. Menge represents nineteenth century Protestantism, albeit still trailing some arcane superstitions. His protégé, a disgraced young teacher of classics, calls himself Hermes, and represents the role of Greek mythology in European civilization. Reliving the life of the mercurial god in the antipodes, he becomes messenger, trickster and seducer. Unatildi, an Indigenous girl whom Adam finds in a burnt-out tree trunk, is an archetypal maiden. She introduces the Europeans to the mythology of their new land, as sacred for her people as the Bible is for Johannes Menge. Each of these three characters plays a part in transforming the marriage of Adam and Hestia, and each, in turn, undergoes a personal metamorphosis. Aboriginal women act as midwives at the birth of the love-child of Hestia and Hermes. Named Sophia, after the goddess of wisdom, the new child is thought to have inherited the miwi spirit of Unatildi's lost infant. On his deathbed, as Menge bequeaths his wisdom to his Australian friends, he predicts that Sophia will understand the sacredness of all spiritual life. Eventually Hestia and Adam find themselves changed by their encounters with the archetypes of myth. News of Menge's death on the goldfields gives them the courage they need to begin rebuilding an honest relationship. The novel is 107,400 words in length and is accompanied by an exegesis of 20,170 word, entitled Myth And Alchemy In Creative Writing. The exegesis describes the interactive process of researching and writing, as well as exploring the value of Jungian concepts for creative writing, and current issues of creating Indigenous characters. There is an emphasis on the Jungian approach to mythology and alchemy. / Thesis (Ph.D.)--School of Humanities, 2006.

Thesis--Stockholm. / Includes bibliographical references (p. 127-139).

Habilitationsschrift--Tübingen. / Includes bibliographical references and indexes.

Le Mal retourne de ces questions qui préoccupèrent les hommes et les préoccupent toujours. En cela, et comme au cœur de nos vies, il est familier, presque quelconque. Pourtant, ô combien nombreux furent celles et ceux qui tentèrent de lui donner sens, en essayant, au moins, de le définir. La singularité des auteurs qui s’imposèrent de l’attaquer à la racine, le foisonnement des disciplines qui envisagèrent de le délimiter pour le dépasser peut-être, n’en rendirent pour autant aucune tentative définitivement fructueuse. Le Mal semble rétif à toute limite, quand bien même celle-ci n’en aurait été qu’une esquisse. La présence récente et développée des sciences humaines pourrait-elle, dès lors, se targuer d’un progrès de compréhension, sinon de résolution lorsque le Mal se présente ? La voie psychologique deviendrait-elle une aubaine ? Incarné sous les traits d’un patient défait, parfois terrassé chez son thérapeute, le Mal aurait-il trouvé un plus redoutable concurrent que ceux qu’il affronta par d’autres chemins, philosophique ou théologique ? En l’occurrence, la psychologie des profondeurs portée par Carl Gustav Jung, ne cessa, par son auteur, de s’y confronter. Plus encore, le Maître de Zürich sembla s’enquérir coûte que coûte de cette abyssale noirceur qui gît, on ne sait où, prise entre profondeur de l’âme, du monde ou de l’être. Aveu d’une exceptionnelle érudition ou d’un cuisant débordement, les références employées par Jung pour traiter de cette épine inextricable, sont nombreuses, presque indénombrables. Néanmoins des familles de pensées se dessinent et soutiennent les interrogations du psychologue, mêlées parfois confusément aux expériences et affres personnelles. Ainsi, et à partir de cette histoire, d’abord celle d’un homme, peut se reconstituer celle des hommes, et selon ce point de vue ; celui du Mal. Surtout, cela nous oblige à considérer la nécessaire rencontre, désormais, de disciplines, qui pour s’être croisées, se sont souvent disjointes. Les arcanes de la psyché pourraient bien être des arcanes justement. Elles ne donneraient à voir que ce qui, souterrain et secret, porterait pourtant l’expression de ce qui, loin de ne conduire qu’à des sources individuelles et passées, hisserait en sus, à une forme inconsciente collective et flirtant avec un aruspice. En cela, la problématisation de la question du Mal à partir de la psychologie des profondeurs permet un éclairage sur notre monde et qui, à défaut de résoudre et de dissoudre le mal présenterait au moins l’avantage de mieux saisir les raisons pour lesquelles Carl Gustav Jung sembla si effrayé par ce qu’il qualifia ponctuellement de « Mal absolu ». / Evil is part is those questions which have always preoccupied mankind. In this, and as if being in the heart of lives, Evil remains familar, amost ordinary. However, many are those who have tried to find meaning in Evil, or at least to define it. The singularity of those authors who sought to tackle Evil at its roots, or the multiplicity of the various fields which have tried to deliniate it, probably in order to reach beyound it, never resulted in a truly fruitfull or satisfactory outcome. In fact, Evil seems to be resitant to any type of limits, even tentative limits. In this context, could the recent developement of humain siences claim to have made progress in the understanding, if not the resolution of Evil when it is encountered? Could the psychological path represent an opportunity ? When embodied in a deranged patient, and sometimes conquered within his therapist, could we say that Evil has met a more potent opponent than other previous opponants encountered in the fields of philosophy or theology? Actually, depth psychology as developped by C.G. Jung has never ceased to seek confrontation with Evil. It seems that the Zurich master has been investigating the dark abysses in the depth of the world and the human soul, regardless of the cost of this investigation.Displaying exceptional scholarly qualities, Jung has used a great number of different references to treat this thorny topic. Particular lineages of traditions appear to support Jung's interrogations that are mixed with his personal experiences and torments. this brings us to take into consideration the encounter of various fields that have crossed but also remained separated Finally, Questioning Evil from the perspective of depth psychology brings a certain understanding of our world. If this understanding cannot in itself resolve or disolve the question of Evil, at least it presents the advantage of grasping the reasons why C.G.Jung seemed to be so frightened by what he named "Absolute Evil".