From early in his life Friedrich Nietzsche had a deep and abiding concern for the state of educational practices and cultural development because he felt that the educational system lacked the necessary structure and philosophy to facilitate what he called true culture. His studies of the ancient Greeks led him to an understanding of the importance of the agonistic nature of culture and reality. In the development of his larger philosophical project he saw this knowledge of antiquity as the means for developing contemporary culture and education. In this dissertation I will demonstrate the ancient Greek legacy in Nietzsche's philosophy and that his pedagogical thought is both the foundation of and consistent with his mature philosophical position. In order to achieve this I will begin by looking at the work that Nietzsche did during the period of his active service as the chair of Classical Philology at the University of Basle. I will then move on to the philosophical development of the central questions surrounding history and culture as these relate to education in Nietzsche's thought. This will be followed by an analysis of the connection between Protagoras, Gorgias, Heraclitus and Nietzsche with regard to the central concepts of epistemology and becoming! And finally, I will set out what I take to be the composition and structure of Nietzsche's philosophy of education as this relates to the ideas developed throughout this dissertation. I hope to show that Nietzsche's pedagogical philosophy is best understood as the origin of the concerns and ideas that make up his larger philosophical project and that this is in mm best-read in the context of the tradition of which it is a development and extension, the sophistic tradition of practical and subjective thought.

No description available.

by Jacqueline Kee, Richard C. Larson. / Includes bibliographical references (leaves 37-38).

Techn. Universiẗat, Diss., 2004--Darmstadt.

<p>In the thesis the advantages with Text over IP (ToIP) is explained and it is motivated why it is a good idea to integrate this in Asterisk. It also presents an implementation of a ToIP extension in Asterisk.</p><p>ToIP means communicating over a network based on Internet protocols with real-time text. Real-time text means a character is sent to the receiving terminal as soon the sender has typed it or with a small delay.</p><p>In the thesis IM and ToIP is compared in a survey. The result point at IM is not better than ToIP even though it is much more commonly used. VoIP can not replace ToIP either because there are occasions when ToIP is better for instance if the person using it is deaf or if a person want to make a private conversation in a noisy room.</p><p>Asterisk is an IP-PBX. PBX stands for Private Branch Exchange which means a private telephone system which is part of a larger network system that exchange information.</p><p>An IP-PBX is a PBX based on the Internet. Asterisk and many other IP-PBX can also exchange calls between the PSTN ant the Internet. By including ToIP in Asterisk it will be possible to exchange ToIP calls.</p><p>The implementation described is not only including ToIP in Asterisk but also a translation function between the text format called t140 and another text format called t140 with redundancy.</p><p>The idea is to extend the translation function in the future to more text formats.</p>

David J. Rose ... [et al.]. / "October 17, 1949." / Army Signal Corps Contract No. W-36-039 sc-32037 Project No. 102B. Dept. of the Army Project No. 3-99-10-022.

Impacts of climatic changes on in-land waters of Turkey is a topic that has not been sufficiently investigated yet. In this study, some exploratory work have been performed to form the core of further studies on the subject. EOF (Empirical Orthogonal Function) analysis has been applied to SLP (Sea Level Pressure) field with a wide coverage (20-70N, 50W-70E). The dominant sources of variability in this atmospheric system have been shown to be driven by 3 circulation indices, NAO (North Atlantic Oscillation), EAWR (East Atlantic - West Russia) and EA (East Atlantic) patterns. Linkages between this atmospheric system and the hydro-meteorological properties (data compiled from governmental organizations) of major Turkish lake ecosystems has been investigated with use of ordinary correlation analysis and CCA (Canonical Correlation Analysis). The results revealed the heavy forcing of large scale SLP field on regional temperature and E--P (evaporation minus precipitation) fields. The 15-year data set of Lake Mogan, as the longest available found, was used to exemplify the approaches and methodologies that can be employed for understanding the influence of climate variability on biological properties of lakes. It was suggested that temperature and salinity, being effective on phytoplankton and zooplankton groups, mediate the climatic impacts in Lake Mogan.

This thesis assesses phosphorus loads and management practices to control nutrient transport to Lake Uluabat. It analyzes nonpoint sources of pollution, especially agricultural pollution, throughout Uluabat Basin (watershed). AVSWAT (ArcviewTM Interface of Soil and Water Assessment Tool 2000) was used in determination of phosphorus and sediment loads to Lake Uluabat. Contribution of soluble phosphorus (SOLP) loads from agricultural sites was discussed. Seven scenarios were applied through watershed area to see effects of fertilizer and irrigation application rates, landuse changes, point source and watershed inlet loads on phosphorus loads. Calibration of the model was performed annually due to lack of data. First stream flow, next sediment and finally nutrient (SOLP) was calibrated at two gages. At the first gage, simulation results were satisfactory in terms of Nash-Sutcliffe Efficiency (ENS) and percentage deviation between observation and simulation values (Dv). ENS values for stream, sediment and SOLP were &gt / =0.99. Dv values for stream, sediment and SOLP were &lt / &plusmn / 1%. At the second gage, after calibration, following values were obtained for ENS and Dv: Stream flow - ENS=0.75, Dv&lt / 10% / sediment - ENS=0.71, Dv=25% / SOLP - ENS=0.55, Dv&lt / 20%. It was concluded that agricultural sites were among major contributors of phosphorus load to Lake Uluabat. SOLP load to lake was about 4.0 gP/m2/year, greater than the target value of 1.0 gP/m2/year (DHKD, 2002). Scenario results showed that removing agricultural lands around Lake Uluabat and decreasing fertilizer application rates were necessary to reduce SOLP loads to lake. Moreover, phosphorus load from Emet and Orhaneli Watersheds seemed significant.

Ce travail se propose d'examiner la vision tragique des Grecs, en partant de son origine, Homère, pour voir ensuite comment elle se maintient, s'intensifie et parfois même se trouve abandonnée (chez Eschyle et Sophocle), puis se trouve enfin radicalement combattue par la théologie sotériologique de Platon. La vision tragique est une vision religieuse, structurée par la hiérarchie des destins -ceux des dieux, des héros, des hommes vivants et des habitants de !'Hadès. Entre la race des dieux et celle des hommes s'ouvre un abîme : les dieux ne sont pas mortels et les humains ne sont pas immortels. L'ingérence constante des dieux dans les affaires des hommes a le plus souvent comme résultat la souffrance, le malheur et la mort. Le monde d'après la mort est un lieu où les psychai demeurent, telles des ombres, inconscientes de leur propre existence et de celle des autres. Au cœur de cette vision, l'homme n'est pas libre et ne choisit pas, il n'est pas responsable de ses actes et ne mérite pas ce qu'il subit. Si l'on supprime une seule de ces quatre croyances fondamentales, ou si on assiste à une décision prise par un dieu bon, juste ou compatissant, on ne peut parler de vision tragique. Ce travail s'attache donc essentiellement aux textes où elle s'est exprimée dans toute sa pureté: Homère (L’Iliade), Eschyle (Les Perses), et Sophocle (Les Trachiniennes, Ajax, Antigone et Œdipe roi). Une attention particulière est portée aux mots qui la traduisent. Mais une vision différente s'oppose dès l'Odyssée et l'Orestie, vision anti-tragique qui trouve sa forme achevée dans la religion de Platon. La dernière partie de ce travail s'efforce d'en dégager les points principaux. Platon estime qu'il existe en l'homme un élément de nature divine et immortelle, d'où la substitution d'une théologie de la délivrance et de l'assimilation au divin à une théologie de la séparation. Le sage remplace le héros, ce n'est plus la mort glorieuse qui est une « belle mort» et qui doit être chantée, c'est celle de Socrate, le servant d'Apollon. Selon cette pensée philosophico-religieuse, l'homme est libre, il choisit et il est responsable, et mérite donc désormais les châtiments et les récompenses qui lui sont réservés. De plus, la théologie platonicienne est fondamentalement une théodicée: les dieux ne peuvent être que bons, l'origine du mal réside dans l'existence de deux âmes du Monde: une bonne et une mauvaise. Le message de la théologie tragique est la résignation devant le mystère. Platon se donne pour mission divine d'acheminer l'âme vers le salut, et, avec cette théologie anti-tragique, il crée un lien différent entre les dieux, les sages, les hommes, le destin, l'après-mort et la psychè. / This work proposes to examine the tragic vision of the Greeks, going back to its origins, i.e. Homer, in order to see how it is maintained, intensifies, and even finds itself abandoned (in Aeschyluses work or in Sophocleses one). Then we'II see how this vision was completely defeated by Plato's soteriological theology. The tragic vision is a religious vision, structured by the hierarchy of the Fates -Those of the gods, heroes, living men, and the inhabitants of Hades. Between the race of gods and that of humans there is an abyss: the gods are not mortal and humans are not immortal. The constant meddling of the gods in the affairs of humans most often results in suffering, unhappiness, and death. The world after death is a place where souls reside, that of shadows, unconscious of their own existence and the existence of others. At the heart of this vision, man is not fee and does not choose; he is not responsible for his acts and does not deserve what he undergoes. If one suppresses one of these four fundamental beliefs, or if one assists in a decision 111ade by a good, fair, or compassionate god, one cannot speak of tragic vision. Therefore, this work focuses essentially on the texts where it is expressed in all of its purity: Homer (The Iliad), Aeschylus (The Persians), and Sophocles (The Trachiniae, Ajax, Antigone, and Oedipus the King). Particular attention is given to the words that translate it. But a different vision opposes from the Odyssey and Oresteia, an anti-tragic vision which finds its form completed in the religion of Plato. The last part of this work strives to bring out the principal points. Plato assesses that there exists in man an element of divine and immortal nature, hence the substitution of a theology of deliverance and the assimilation to the divine with a theology of separation. The sage replaces the hero, it is no longer the glorious death that is a “beautiful death" and which must be chanted, it is that of Socrates, the servant of Apollo. According to this philosophico-religious thought, man is fee, he makes choices, and he is responsible, and thus deserves from this time forward the punishments and rewards that are in store for him. Furthermore, Platonic theology is fundamentally a theodicy: the gods can only be good, the origin of evil resides in the two souls of the World: the good and the bad. The message of tragic theology is the resignation to the mystery. Plato takes on as a divine mission moving the soul towards salvation, and with this anti-tragic, he creates a different link between the gods, the sages, men, destiny, the afterlife and the psyche.

<p>Sweden's government says in the bill 2008/09: 140 that military service should be suspended and replaced with a system based on voluntary recruitment. In the essay, I will make an argument analysis of the parliamentary debate on the bill from the 12th of June 2009 with the following questions: On what is the different side’s argument based on? Are the arguments essentially and factually substantiated? Is there a clear political party tendency among the for-/counter arguments? The method is a "Pro et contra" analysis, a logical systematization of the arguments. The analysis will take start in the headline; Conscription should be suspended in favour of a voluntary system based on contract employed soldiers. The presentation of arguments in the analysis will be guided by the chronological order. The main argument against the bill is a belief that this system will generate greater costs. Furthermore, results from studies performed on other countries that have recently changed from compulsory military service to contract employed soldiers shows difficulties in recruiting and retaining staff in a voluntary system. Moreover it is noted that the increase in battle readiness that this new system means, would be completely unjustified in view of prevailing threats against Sweden. Finally, it is argued that the common support is at risk when Sweden's defence affairs no longer become an obligation for every individual to contribute. The arguments for the bill believe that we need forces that are fit to use and available, to meet the new threats that is emerging and in which Sweden's participation in international missions is the focal point. The conflict in the debate is based mostly in the ideological distinctions and as a result of these also economic contradictions. As a direct consequence of this, most of the arguments are not substantiated with facts. However, there is traceability to arguments that historically have been used to justify the introduction of either of the systems. There is a clear party political tendency in the debate. Government parties stay united and the opposition parties are slightly more dispersed in their argumentation but still against the bill.</p>