Zeals är en mobil applikation där användaren tillåts att kollaborativt uppleva förväntan och erinran inför och efter en händelse. Genom att användaren bidrar med media som hon själv definerat som relevant för händelsen kan mobiltelefonen fungera som ett medium där kopplingar och relevans är upp till användaren. Parallellt har ett designverktyg för användarjämförelser tagits fram - Persona Activity Framework. PAF syftar till att genom ett scenario visa skillnader och likheter mellan tilltänkta användare. / This master thesis in interaction design deals with two major scopes. First, it will describe how a design concept regarding events is initiated. Second, and parallel, a practical tool for user representations will be formed and used to illustrate a foundation for design. By providing examples of projects related to how anticipation and recollection can be experienced we highlight our work area. In addition to this, we present tools that we consider beneficial regarding user insights. Out of these two fields we describe a process where a mobile phone application is created situated within industrial borders. The result of this process consequently consist of two parts each depending on the other. The application, Zeals, demonstrates both how anticipation and recollection can be experienced. The second part of the end result, PAF, demonstrates how we have represented users and concludes that it can be used in other projects as well. Hence, our final result needs to be interpreted depending on design approach and it’s nature.

Ce mémoire a pour but de définir le rôle de l’expérience sensible à l’intérieur de la théorie de la connaissance des dialogues de maturité de Platon, à savoir le Phédon, le Phèdre, le Banquet et la République. Pour atteindre ce but, nous nous questionnons d’abord sur la notion de réminiscence, principalement par l’étude de l’extrait 72-77 du Phédon et des différentes interprétations qu’il est possible d’en donner. Ensuite, nous montrons que les quatre dialogues partagent une structure épistémologique commune, pour finalement nous concentrer sur les différentes fonctions attribuées à l’expérience sensible. L’objectif poursuivi par cette étude est de démontrer qu’en dépit de l’attitude critique de Platon à l’égard des sens et de l’imperfection du monde sensible, il n’en demeure pas moins que la perception joue un rôle épistémologique et pédagogique important : elle fait partie intégrante du processus qui mène à la formation de concepts chez tout un chacun, elle incite le philosophe en devenir à se retourner vers le monde intelligible, et elle permet au philosophe accompli de se remémorer, à chaque instant, les arguments en faveur de l’immortalité de l’âme et de la nécessité de la philosophie. / The purpose of this dissertation is to define the role of sense-experience within the theory of knowledge applied to Plato’s middle dialogues, namely the Phaedo, the Phaedrus, the Symposium and the Republic. To achieve this, we will initially examine the notion of recollection through the study of Phaedo 72-77 and its different interpretations. Then we will establish that the four dialogues share a common epistemology, to finally look at the different functions of sense-experience. The objective of this study is to demonstrate that despite Plato’s critical views regarding the senses and the imperfection of the sensible world, sense-perception nevertheless plays an important epistemological and pedagogical role : it is part of the process that leads to concept formation, it directs the philosopher-to-be towards the intelligible world and it allows the experienced philosopher to remember the arguments in favour of the immortality of the soul and the necessity of philosophy.

A research report submitted by the Wits School of Arts, Film and Television Department, University of the Witwatersrand, Johannesburg, in partial fulfilment of the requirements for the degree of Masters in Film and Television. Johannesburg 2015 / This research report looks at the politics of memory, commemoration and representation in the new South Africa with a focus on 32-Battalion. The research draws on interviews and testimonies of ex-SADF soldiers who were members of the unit and unpacks how when considering memory and remembering, a multitude of viewpoints emerge. Factors such as the impact of the ideological transition from apartheid to democracy and the resultant impact on ex-SADF soldiers as well as the reshaping of the country’s official history which has been shaped to suit the current political climate, are considered. The research reflects on how these political processes which include exclusions of unwanted histories have affected nation building in South Africa post 1994.

Made available in DSpace on 2016-04-26T18:15:20Z (GMT). No. of bitstreams: 1 Regina Tavares de Menezes dos Santos.pdf: 12059174 bytes, checksum: 77be833c49cf111360962ede900cf585 (MD5) Previous issue date: 2015-10-19 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This study epistemological objective is the communicational dimension of memory. From its empirical perspective, it was developed as a case study related to São Paulo city Zona Leste, considering its urging need for the conception of physical environments directed to the evocation and storage of memory. Our empirical targets were, therefore, the Centro de Comunicação e Educação Popular de São Miguel Paulista and the Centro de Memória e Cultura da Zona Leste. It was launched the following research inquiring: to what extend is there a relation between the recollection maintenance in spaces dedicated to memory and the process of building up individual and colective memory? Our hypothesis establishes that architectural and cultural heritages are impacted by the media influence in relation to their conception as communicative vehicles necessary to the evocation and storage of memory as well as towards the construction of memory communicative links based on a defined community experiences. Our general objective in this research is to understand how the effort to interchange memory to physical spaces deals with communication in its interactive and media dimensions, whereas its specific aims are: the establishement of considerations about communication and media environments developed in order to past portrayal; and the understanding between recollection and memory. This qualitative research is, therefore, based on study cases and field research, both using documental and bibliographical sources, as well as evidentiary method. Its theoretical basis about memory are found in the works of Jeudy (1990), Benjamin (1994), Bergson (1999) Huyssen (2000), Halbwachs (2004), Rossi (2010) and Dosse (2013). Concerning the distinctions between memory and recolletion, we make use of Lazzarato´s (2006), Tarde´s (2007) and Didi-Huberman´s (2013) studies. We also add to our considerations related to heritage concept the debates proposed by Meneses (1998), Harvey (2000), Ferrara (2002) and so. Concerning the debates about mediatization, interactions, fictionalization and identity, there are, respectively, the works of Braga (2008); Braga (2012); Augé (1998) and Bhabha (2013). In such authors we look for their understanding of memory using a critical perspective, as an object made invisible by historiography, and, therefore, the remains, the nighmares, the ghosts, the residual images, the silence / Este estudo teve como objeto de pesquisa epistemológico a dimensão comunicacional da memória. Já a investigação empírica tomou como estudo de caso a Zona Leste do município de São Paulo e sua necessidade preeminente de conceber espaços físicos destinados à evocação e ao armazenamento da memória. Como exemplares do objeto empírico, definiu-se o Centro de Comunicação e Educação Popular de São Miguel Paulista e o Centro de Memória e Cultura da Zona Leste. Lançamos o seguinte problema de pesquisa: Qual a relação comunicativa existente entre a manutenção da lembrança presente em espaços físicos dedicados à memória e o processo de construção da memória individual e coletiva? Nossa hipótese supõe que os patrimônios culturais arquitetônicos são impactados pelo aspecto midiático no que tange à sua concepção como veículos comunicativos necessários à evocação e ao armazenamento da memória e à construção dos vínculos comunicativos da memória a partir das vivências de uma comunidade. O objetivo geral desta pesquisa foi compreender como o esforço de transmutação da memória para espaços físicos lida com a comunicação em sua dimensão interativa e midiática. Já os específicos foram: estabelecer reflexões sobre a comunicação e os ambientes midiáticos criados para as representações do passado; compreender a relação entre lembrança e memória. Além dos métodos de estudo de caso, pesquisa de campo, documental e bibliográfico, este trabalho qualitativo contemplou o método indiciário. Basicamente, o amparo teórico sobre memória advém de Jeudy (1990), Benjamin (1994), Bergson (1999) Huyssen (2000), Halbwachs (2004), Rossi (2010) e Dosse (2013). Sobre a distinção entre as concepções de memória e lembrança, destacam-se Lazzarato (2006), Tarde (2007) e Didi-Huberman (2013). Às reflexões referentes aos conceitos de patrimônios, integram-se ao debate: Meneses (1998), Harvey (2000), Ferrara (2002) etc. Sobre midiatização; interação; ficcionalização e identidade somam-se, respectivamente, Braga (2008); Braga (2012); Augé (1998) e Bhabha (2013). Tais autores se relacionam na medida em que entendem memória numa perspectiva crítica, como aquilo que foi tornado invisível pela historiografia, portanto, os vestígios, os pesadelos, os fantasmas, as imagens sobreviventes, o silêncio

The Philebus is devoted to the question what constitutes the good for a human being. Although Socrates initially favors a life of pure intelligence against the hedonist’s life of pure pleasure, he quickly concedes that some pleasures actually enhance the life of intelligence. In order to determine which pleasures deserve a place in the best life, Socrates undertakes a lengthy investigation into the nature of pleasure. Commentators have long been frustrated in their attempt to uncover a single, unified account that explains in a plausible way the extraordinary variety of pleasures analyzed in the dialogue. I argue that this search for a generic account of pleasure is misguided, because one of the main purposes of Socrates’ division of pleasure is to expose its essentially heterogeneous nature. Pleasures can be bodily or psychic, pure or mixed with pain, truth apt or not, healthy or diseased, and inherently measured or unmeasured, and there are no essential properties which all of these diverse phenomena share. The inclusion of some pleasures in the final ranking of the goods at the end of the Philebus represents a dramatic shift in Plato’s attitude towards certain pleasures, and so it is not surprising that many scholars misinterpret the force of this conclusion. Even in the Republic where the pleasures of reason are favorably compared to the pleasures of spirit and appetite, intellectual pleasures are judged to be more pleasant and real than other pleasures, but they are nowhere judged to be better or praised as genuine goods. In the Philebus, not only are some pleasures unambiguously ranked among the highest goods, but Socrates gives no indication that these pleasures are good only in some qualified or extrinsic way. Instead, certain pleasures make their own positive contribution to the goodness of the best human life, making the mixed life more valuable and choiceworthy than the unmixed life of intelligence.

Ξεκινώντας από το θέμα του Μένωνα, χωρίζεται σε δύο μέρη. Το πρώτο μέρος είναι εμφανές ήδη από την αρχή του διαλόγου, όταν ο νεαρός Θεσσαλός θα απευθύνει το ερώτημα στον Σωκράτη αναφορικά με ποιον τρόπο αποκτάται η αρετή. Σύμφωνα με την σωκρατική τοποθέτηση, το εν λόγω ερώτημα δεν είναι δυνατόν να απαντηθεί, αν πρωτίστως δεν διατυπωθεί ο ορισμός της αρετής, οπότε τίθεται εμμέσως ως το δεύτερο μέρος της θεματολογίας. Το ότι ο Μένων έχει μαθητεύσει πλησίον του Γοργία αποτελεί έναυσμα για τον Σωκράτη, ώστε να προκαλέσει τον συνομιλητή του να ορίσει την αρετή, προφασιζόμενος τον αμνήμονα. Ο Μένων επιχειρεί να ορίσει την έννοια της αρετής τρεις φορές, χωρίς μία ορισμένη επιτυχία, εφόσον ο Σωκράτης κατορθώνει να εντοπίζει σφάλματα. Ωστόσο, ο Μένων, οδηγούμενος σε αδιέξοδο, θα διερωτηθεί: πώς είναι δυνατόν κάποιος να ερευνήσει ένα θέμα το οποίο δεν γνωρίζει, και αν το γνωρίσει πώς γνωρίζει ότι αυτό είναι αυτό που αναζητούσε (το παράδοξο του Μένωνα). Ο Σωκράτης θα απαντήσει στην απορία του επικαλούμενος την θεωρία της ανάμνησης, σύμφωνα με την οποία η γνώση είναι ανάκληση του ήδη υπάρχοντος, έχοντας αναντιλέκτως προϋποθέσει την αθανασία της ψυχής. Μάλιστα θα προχωρήσει και σε απόδειξη της εν λόγω εκδοχής, προβαίνοντας σε ένα μαθηματικό πείραμα με έναν από τους δούλους του Μένωνα. Η θεωρητική παράμετρος που θα αποκομίσουν από την διαδικασία του πειράματος είναι η αξία της έρευνας, όταν σκοπός είναι η προσέγγιση της αλήθειας, όπου απαιτείται μάλιστα και η αποδοχή της άγνοιάς μας. Σε μια αντίστοιχη έρευνα έγκειται και ο φιλοσοφικός προσδιορισμός που επιδιώκει ο Σωκράτης και θα παρακινήσει τον Μένωνα να ερευνήσουν από κοινού για την αρετή. Αυτή τη φορά θα ακολουθήσουν την υποθετική μέθοδο μέσω της οποίας θα εξετάσουν με ποιον τρόπο αποκτάται η αρετή, εφόσον δεν κατόρθωσαν προηγουμένως στην συζήτησή τους να διατυπώσουν έναν επαρκή ορισμό.Η αρετή δεν είναι έμφυτη. Διαφορετικά, θα έπρεπε να διαφυλάττονται οι νέοι που γεννώνται ενάρετοι προκειμένου να μην διαφθαρούν. Η αρετή δεν είναι ούτε διδακτή, εφόσον, έπειτα από διάλογο που παρεμβάλλεται με τον Άνυτο, διαπιστώνουν ότι ούτε οι σοφιστές είναι οι αρμόδιοι δάσκαλοι ούτε και οι πολιτικοί κατόρθωσαν να μεταδώσουν στα τέκνα τους την αρετή. Άρα, ένα πρώτο συμπέρασμα στο οποίο οδηγούνται είναι ότι η αρετή δεν διδάσκεται. Όμως, πώς εξηγείται η διαπίστωση ότι υπάρχουν άνθρωποι που προβαίνουν σε ενάρετες πράξεις; Σε αυτό το σημείο ο Σωκράτης οδηγείται στην εκτίμηση ότι μία παράμετρος τους έχει διαφύγει της ερευνητικής προσοχής. Επαναπροσδιορίζουν τα όσα έχουν συζητηθεί και τελικώς εναποθέτουν τον ενάρετο χαρακτήρα των ανθρώπων στην εκ θεού αποκτηθείσα ορθή γνώμη, εισάγοντας με αυτόν τον τρόπο την διάκριση από την επιστήμη. Ωστόσο, ο διάλογος καταλήγει σε απορία, καθώς δεν διατυπώνεται ένας επαρκής ορισμός για την αρετή. / The main question of platonic dialogue Meno is distinct in two topics. The first one is manifested by the beginning of the dialogue, when younger Thessalian asks Socrates for the way that virtue is acquired. According to Socratic account, this question is impossible to be answered because it is required the formulation of determination of what the virtue is. That is the second topic of this dialogue that is mentioned indirectly. The fact that Meno was student of Gorgias is a Socrates' motivation to challenge his interlocutor to determine the notion of virtue, pretended his ignorance. Meno tries to determine the notion of virtue three times, without successful, since Socrates identifies many errors. However, Meno having reached deadlock wonders himself how someone can investigate something that he does not know it, and by extension if he know it how he can know that this is what he searched about (Meno's paradox). Socrates answers to that paradox with the theory of recollection, having presupposed the immortality of soul. Indeed, he proceed in the evidence of that theory by doing a geometrical experiment with one of Meno's slaves. What they reap from this experiment is the value of researching, for which is required the acceptance of our ignorance. The aim is to approach the Truth. In a similar way lies the philosophical determination that Socrates seeks and he prompts Meno to search about virtue together. In this point they follow the hypothetical method through which they search the way of acquiring the vitrue, since they did not succeed to give a sufficient definition.Areti is not inherent. Otherwise, young guys born virtuous should have been preserved in order not to be corrupted. Areti is not teachable. After the intervening dialogue with Anitos, they result to the fact that neither Sophists nor politicians are appropriate teachers and they are not able to teach the virtue to their children. Therefore, a first conclusion they lied to is that virtue is not teachable. But, how can someone explain the fact that there are people doing virtuous actions? Thus, at this point Socrates realizes that something is missed. They redefine their words and at the end they attribute the virtuous element of people in the orthi gnomi given by god. By this account they introduce the distinction between opinion and science. However, this dialogue result in query because an adequate definition about virtue is not formulated.

Ce mémoire a pour but de définir le rôle de l’expérience sensible à l’intérieur de la théorie de la connaissance des dialogues de maturité de Platon, à savoir le Phédon, le Phèdre, le Banquet et la République. Pour atteindre ce but, nous nous questionnons d’abord sur la notion de réminiscence, principalement par l’étude de l’extrait 72-77 du Phédon et des différentes interprétations qu’il est possible d’en donner. Ensuite, nous montrons que les quatre dialogues partagent une structure épistémologique commune, pour finalement nous concentrer sur les différentes fonctions attribuées à l’expérience sensible. L’objectif poursuivi par cette étude est de démontrer qu’en dépit de l’attitude critique de Platon à l’égard des sens et de l’imperfection du monde sensible, il n’en demeure pas moins que la perception joue un rôle épistémologique et pédagogique important : elle fait partie intégrante du processus qui mène à la formation de concepts chez tout un chacun, elle incite le philosophe en devenir à se retourner vers le monde intelligible, et elle permet au philosophe accompli de se remémorer, à chaque instant, les arguments en faveur de l’immortalité de l’âme et de la nécessité de la philosophie. / The purpose of this dissertation is to define the role of sense-experience within the theory of knowledge applied to Plato’s middle dialogues, namely the Phaedo, the Phaedrus, the Symposium and the Republic. To achieve this, we will initially examine the notion of recollection through the study of Phaedo 72-77 and its different interpretations. Then we will establish that the four dialogues share a common epistemology, to finally look at the different functions of sense-experience. The objective of this study is to demonstrate that despite Plato’s critical views regarding the senses and the imperfection of the sensible world, sense-perception nevertheless plays an important epistemological and pedagogical role : it is part of the process that leads to concept formation, it directs the philosopher-to-be towards the intelligible world and it allows the experienced philosopher to remember the arguments in favour of the immortality of the soul and the necessity of philosophy.

Both Plato and the Cambridge Platonists hold the view that moral knowledge depends primarily on cognitive resources which are innate to the mind. There is, nevertheless, a need for our minds to be prompted through experience in order for knowledge to occur. The following study is an attempt to reconstruct and compare the accounts in Plato and the Cambridge Platonists of the empirical conditions that are required for knowledge. For Plato, these conditions are a result of a decline in political and psychological constitutions, through which the intellect is increasingly developed. Dialectical analysis of received customs, laws, opinions, and language may then reveal the moral ideas upon which the polity was initially based and which remain implicit in common sense throughout the historical decline. Philosophical knowledge consists of a recollection of the ancient wisdom which was revealed to the original lawgiver by the gods. In the Cambridge Platonists, philosophical knowledge likewise consists of a recollection of revealed knowledge that stood at the foundation of a form of life, namely, Judaism. The revival of ancient Greek and Jewish philosophical theories in modern times heralds the end of history, in which the complete system of knowledge is both attainable and necessary for salvation. From the perspective of humanity as a whole, knowledge is initially granted through revelation, then generally forgotten, and finally recollected in a highly intellectual age of deteriorating morality and stability. The esoteric traditions of knowledge, coupled with recent developments in science and philosophy, act as the prompts for knowledge, given an intuitive basis that has been formed through the spread of Christianity. This intuitive basis serves as the concrete way in which the natural anticipations of the mind are gradually shaped in order to recognize the truth when it appears in a shrouded manner in modern philosophy. Both Plato and the Cambridge Platonists are critics of the similar intellectual trends in their times and they respond with similar arguments; however, unlike Plato, the Cambridge Platonists are unable to connect their rational critique with their genetic critique of modern ideas, rendering the latter ineffective. / Thesis (Ph.D, Philosophy) -- Queen's University, 2009-09-24 16:19:49.145

The Philebus is devoted to the question what constitutes the good for a human being. Although Socrates initially favors a life of pure intelligence against the hedonist’s life of pure pleasure, he quickly concedes that some pleasures actually enhance the life of intelligence. In order to determine which pleasures deserve a place in the best life, Socrates undertakes a lengthy investigation into the nature of pleasure. Commentators have long been frustrated in their attempt to uncover a single, unified account that explains in a plausible way the extraordinary variety of pleasures analyzed in the dialogue. I argue that this search for a generic account of pleasure is misguided, because one of the main purposes of Socrates’ division of pleasure is to expose its essentially heterogeneous nature. Pleasures can be bodily or psychic, pure or mixed with pain, truth apt or not, healthy or diseased, and inherently measured or unmeasured, and there are no essential properties which all of these diverse phenomena share. The inclusion of some pleasures in the final ranking of the goods at the end of the Philebus represents a dramatic shift in Plato’s attitude towards certain pleasures, and so it is not surprising that many scholars misinterpret the force of this conclusion. Even in the Republic where the pleasures of reason are favorably compared to the pleasures of spirit and appetite, intellectual pleasures are judged to be more pleasant and real than other pleasures, but they are nowhere judged to be better or praised as genuine goods. In the Philebus, not only are some pleasures unambiguously ranked among the highest goods, but Socrates gives no indication that these pleasures are good only in some qualified or extrinsic way. Instead, certain pleasures make their own positive contribution to the goodness of the best human life, making the mixed life more valuable and choiceworthy than the unmixed life of intelligence.

Recent research, that has been focused on recognition memory, has revealed that two processes contribute to recognition of previously encountered items: recollection and familiarity (Aggleton & Brown, 1999; Eichenbaum, 2006; Eichenbaum, Yonelinas, & Ranganath, 2007; Rugg & Yonelinas, 2003; Skinner & Fernandes, 2007; Squire, Stark, & Clark, 2004; Wixted, 2007a; Yonelinas, 2001a; Yonelinas, 2002). The findings of neural correlates of recollection and familiarity lead to the assumption that there are different brain regions activated in either process, but there are, to the best of my knowledge, no studies assessing how these brain regions are working together in a recollection or a familiarity network, respectively. Additionally, there are almost no studies to date, which directly searched for overlapping regions. Therefore, in study I of the current thesis, brain regions associated to both recognition processes are searched investigated. Additionally, a connectivity analysis will search for functional correlated brain activations that either build a recollection or a familiarity network. It is undoubtable that the Brain Derived Neurotrophic Factor (BDNF) is strongly involved in synaptic plasticity in the hippocampus (Bramham & Messaoudi, 2005) and there is evidence that a genetic variant of this neurotrophin (BDNF 66Met) is related to poorer memory performance (Egan, et al., 2003). Therefore, in study II of the current thesis, the effect of BDNF Val66Met on recollection and familiarity performance and related brain activations is investigated. Finally, one could summarize, that serotonin, like BDNF, is strongly involved in brain development and plasticity as well as in learning and memory processes (Vizi, 2008). More precisely, there is evidence for alterations in the structure of brain regions, which are known to be involved in emotional memory formation and retrieval, like amygdala and hippocampus (Frodl, et al., 2008; Munafo, Brown, & Hariri, 2008; Pezawas, et al., 2005). One study found an slight epistatic effect of BDNF and 5-HTTLPR on the grey matter volume of the amygdala (Pezawas, et al., 2008). Therefore, in study III, it is investigated if such an interaction effect could be substantiated for the amygdala and additionally revealed for the hippocampus. The results of the current thesis allow further comprehension of recollection, hence episodic memory, and point to a special role of the BDNF in temporal and prefrontal brain regions. Additionally, the finding of an epistatic effect between BDNF and serotonin transporter function point to the need of analyzing interactions between genes and also between genes and environmental factors which reveals more information than the study of main effects alone. In conclusion, analyzing behavioral and neural correlates of episodic memory reveal allowed insights in brain functions that may serve as guideline for future studies in clinical populations with memory deficits, including susceptibility factors such as good or bad environment, as well as promising gene variants that influence episodic memory.