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The high number of maternal deaths in the 1920s and 1930s, and the attempts to alleviate this problem, represents an important segment in the history of childbirth. Although the issue of maternal health care has been examined in relation to other countries, such as England and the United States, it has received little scholarly attention in Canada. This thesis is an examination of this one segment in the history of childbirth. Maternal mortality was the second leading cause of death for women of childbearing age during the 1920s and 1930s in Canada. In 1928 alone, over 1500 women died in childbirth. The central concern in this thesis is how the problem of maternal mortality was defined and resolved in Canada, with an empirical focus on Ontario. The activities and involvement of the medical profession and state officials provide the major focus of attention. State officials were primarily responsible for the medicalization of the problem of maternal deaths, and concomitantly, played a crucial role in the medicalization of pregnancy and childbirth. The findings in this work contrast with previous analyses of the history of childbirth, in that the majority of practitioners were apathetic to the problem of maternal mortality, and were reluctant to extend their control over obstetrical care to include all classes of women. The profession did not seriously address the issue of maternal health care until they anticipated a crisis in their legitimation. The findings are congruent with previous analyses in that it was found that physicians were responsible for a number of maternal deaths because of their excessive and unsanitary interference with labour and delivery. / Thesis / Master of Arts (MA)

A method of analysis of the total sulfur in crude viscose rayon was developed. This consisted of extraction of the sulfur with sodium hydroxide solution, oxidation to sulfates with bromine, and precipitation as barium sulfate. This method is accurate to one percent. A more rapid method for the analysis of total sulfur consists of boiling the rayon in a dilute solution of sodium sulfite followed by titration of the sodium thiosulfate produced. The total sulfur may also be roughly estimated by observation under the microscope. The presence of even a trace of sulfur may be observed by this method. The form of the sulfur in the crude viscose rayon was shown to be entirely elementary sulfur. This was accomplished by extracting the sulfur with methyl alcohol and showing that the extract consisted of pure elementary sulfur. This result was supported by the series of experiments in Section V. The reason for the incomplete removal of the sulfur from the rayon by organic solvents for sulfur was shown to be due to the inability of the solvent to penetrate into the cellulose structure. When the rayon was swelled by soaking in water, the solvents were able to penetrate into it and thus remove all the sulfur. Extraction of rayon in a swollen condition for 20 minutes with acetone completely desulfurized it. This treatment did not appear to have any effect on the tensile strength or elongation. The use of acetone or methyl alcohol as a desulfurizing agent was shown to be feasible. The low results in the case of sample number one may have been due to the reaction of the sulfur with sodium sulfite being incomplete, or, perhaps, due to the oxidation of some sodium thiosulfate by the air during the long time of boiling. The method in general is not very accurate due to the difficulty of getting a good end point in the titration. The estimated accuracy is about five percent. However, this method is recommended as a method of analysis of the total sulfur in crude viscose rayon which may be used in the control laboratory of a rayon plant, since it was the simplest and most rapid encountered during this work. In general the results indicate that the sulfur in the rayon reacted with sodium sulfite according to the reaction S + Na₂SO₃ → Na₂S₂O₃ / M.S.

Tsui Yuk-Chun. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2004. / Includes bibliographical references (leaves 87-91). / Abstracts in English and Chinese. / Acknowledgements --- p.iii / Chapter Chapter One --- Introduction: Autonomous vs Relational Selves --- p.1 / Chapter Chapter Two --- The Relational Self in J. M. Coetzee's Boyhood --- p.23 / Chapter Chapter Three --- The Relational Self in J. M. Coetzee's Youth --- p.52 / Chapter Chapter Five --- Conclusion --- p.86 / Works Cited --- p.87

Dissertação (mestrado) - Universidade de São Paulo. Departamento de Economia / Made available in DSpace on 2013-07-15T20:58:38Z (GMT). No. of bitstreams: 0

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Esta dissertação expõe a fundamentação do conceito de bem comum no pensamento de JOHN MITCHELL FINNIS. Este jusfilósofo tem como ponto de partida para sua reflexão uma reinterpretação da ética tomista. Dela interessa o tratamento dado à separação das quatro ordens de conhecimento, particularmente a separação entre ordem natural e prática. A ordem prática de conhecimento tem suas próprias diretrizes. Logo, assim como na ordem natural de conhecimento a primeira diretriz é o princípio da não contradição, na ordem prática o primeiro princípio é o bem é para ser feito e buscado e o mal evitado. Estes postulados não são imperativos e nem indicativos, mas diretivos; e, no caso da ordem prática, uma diretiva para ação. A implicação epistemológica está em que a fundamentação imediata do agir humano não reside na natureza humana, mas na percepção prática de bens a serem realizados e dos males a serem evitados. Há um número determinado de bens humanos básicos, que são as razões primeiras para o agir humano. Eles são objetivos, incomensuráveis, auto-evidentes e pré-morais. O rol que FINNIS propõe é vida, conhecimento, matrimônio, excelência na realização, sociabilidade/amizade, razoabilidade prática e ‘religião’. O conteúdo da moral resulta destes bens humanos e tem como princípio supremo toda a escolha deve favorecer e respeitar o bem humano integral. Além de sintetizar a correção para o agir individual, a moral também fundamenta e demanda um agir social correto, que está expresso no conceito de bem comum. FINNIS define bem comum nos seguintes termos: um conjunto de condições que tornam aptos os membros de uma comunidade a alcançar por si mesmos objetivos razoáveis, ou realizar razoavelmente por si mesmos o(s) valor(es) pelos quais eles têm razão em colaborar uns com os outros (positiva e/ou negativamente) em uma comunidade. O conteúdo específico do bem comum da comunidade política é constituído pela justiça. O direito é o objeto da justiça e, assim, meio pelo qual o Estado a realiza e, por conseqüência, o bem comum. / This work explains the basis of the common good concept in John Mitchell Finnis’ thought. This legal philosopher has as a starting point to reflexion a reinterpretation of thomistic ethics. Its importance lays on the treatment given to the separation of four orders of knowledge, specially the separation between natural and practical order. The latter has its own directives. Therefore, such as in the natural order of knowledge the first directive is the principle of no contradiction, in the practical order the first principle is that good is to be done and pursued, and bad is to be avoided. These postulates are not imperatives or indicatives, but directives; in the case of practical order, a directive to action. An episthemological implication is that the immediate foundation of human action is not in human nature, but in the practical perception of goods to be achieved and of the bads to be avoided. There is a determined number of basic human goods, which are the primary reasons of human action. They are objective, incommensurable, self-evident and pre-moral. The list proposed by Finnis is life, knowledge, marriage, excellence in performance, sociability/friendship, practical reasonableness and ‘religion’. The content of morality results of this human goods. It has as supreme principle that every choice should favour and respect integral human well-being. Beside to synthesize the correction to individual action, morality also bases and demands a correct social action, which is expressed in the concept of common good. Finnis well defines common good in the following terms: a set of conditions which enables the members of a community to attain for themselves to reasonables objectives, or to realise reasonably for themselves the value(s), for the sake of which they have reason to collaborate with each other (positively and/or negatively) in the community. Justice is the specific content of the common good of political community. Law is the object of justice and, therefore, the means through which the State attains it and, hence, the common good.