The war in the Balkans (1991-1999) demonstrated dramatically the European dependence on the United States in military issues. The EU was paralyzed by the events in the Balkans and showed a startling incapacity to deal with this crisis. Even in 2005, some critics argue that, though the European Union (EU) has become an economic superpower, it is still a negligible player in the realm of security and defense issues. This thesis demonstrates that since 1998 the EU has developed a credible security and defense policy and the capabilities and the mindset successfully to conduct military missions. The thesis argues that the EU forces, EUFOR, will successfully implement the 1995 Dayton Accords in Bosnia and Herzegovina in the wake of NATO's Implementation and Stabilization Forces (IFOR/SFOR). Following an overview of the development of the European Security and Defense Policy (ESDP), the thesis highlights how the ESDP was put into practice for the first time during operation CONCORDIA in Macedonia in 2003. The thesis further examines the challenges that EUFOR has to face in Bosnia and Herzegovina today and it outlines the ways and means that the EU and EUFOR chose to deal with the challenges in the country. The thesis summarizes the findings to show how they support the argument that EUFOR will successfully implement the Dayton Accords and the implications of the topic for ESDP more generally.

Orientador: Niuvenius Junqueira Paoli / Tese (doutorado) - Universidade Estadual de Campinas. Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-07-23T05:39:03Z (GMT). No. of bitstreams: 1 Mazza_Debora_D.pdf: 6999727 bytes, checksum: c57ce9e00d8aa526cb1528a86a45222e (MD5) Previous issue date: 1997 / Resumo: Este trabalho tomou como objeto de análise a obra sociológica de Florestan Fernandes produzida no período de 1941 a 1964, respeitando-se sua data de produção e não de publicação. Procurei, mediante uma análise cronológica e temática do material levantado, apreender os impulsos que o levaram a envolver-se com a problemática educacional brasileira, uma constante nos seus mais diferentes trabalhos. Considerei a obra de Florestan Fernandes como uma materialidade que se inscreveu num contexto específico. O intuito foi o de apanhar a sua obra no contexto das condições de produção acadêmica que a engendraram, compreendê-Ia como parte da produção cultural de uma época. Como recurso de análise, organizei o material em dois grandes períodos: o período de sua formação acadêmica, que abrangeu os anos de 1941 a 1953, e o período de seu trabalho como Livre-Docente na Faculdade de Filosofia Ciências e Letras da Universidade de São Paulo, entre os anos de 1954 e 1964. O corte de 64 foi definido em função de mudanças de temáticas e dos referenciais teóricos de base que orientaram os seus trabalhos posteriores a esta data. Como metodologia de trabalho. realizei a descrição, análise e busca de interpretação dos textos selecionados, tentando identificar fios condutores que perfilaram as preocupações do autor. Sugeri que, em razão do referencial teórico de base e do estilo dos trabalhos desenvolvidos, seria possível dividi-los em dois grandes períodos e apontar categorias explicativas peculiares. A Educação atravessou os trabalhos realizados pelo autor nas décadas entre 40 e 60, passando por metamorfoses e assumindo diferentes conotações sociais. A visão de educação veio repleta da explicação sociológica, manifestando-se nos métodos de coleta de dados, nos referenciais teóricos acessados pela análise e na construção de categorias sociológicas que dessem conta da compreensão do dilema educacional brasileiro. Tentei deixar claramente posto que a educação não foi preocupação ocasional ou gratuita na obra de Florestan Fernandes: ela foi prioritária no campo da pesquisa sociológica e esteve presente nos diferentes trabalhos que recobriram as décadas analisadas. / Abstract: Not informed. / Doutorado / Doutor em Sociologia

Facultad de Filosofía y Humanidades / Informe de Seminario para optar al grado de Licenciada en Filosofía / La novedad de la fenomenología levinasiana es que la conciencia es siempre una conciencia encarnada. Ésta refiere a una estructura intencional que no es originariamente del orden de la representación, sino del orden de la sensibilidad. La sensibilidad da cuenta de una relación primera con el mundo. El cuerpo es el lugar en el cual se expresa la disposición afectiva de nuestra conciencia. Sin embargo, a lo largo de este trabajo intentaremos demostrar que el valor afectivo que tiene nuestro cuerpo no es sólo en el sentido de un mero receptáculo sintiente en el que vivenciamos las experiencias más concretas de nuestra existencia, sino que también es el lugar en el que se subjetiva el yo, es decir, es el lugar en el cual el sujeto se vuelve tal. Para lograr esto, haremos un itinerario que recorra cuatro nociones de cuerpo presentes en la filosofía de Lévinas, que aparecen en las consideraciones centrales de cuatro libros del filósofo escritos entre los años 1934 y 1961. Finalmente, expondremos las conclusiones y dilucidaremos posibles caminos investigativos a seguir a partir de nuestra investigación.

No description available.

Peut-on penser une éthique dans un monde immanent (un monde qui n'admet ni principe supérieur ni hiérarchisation des valeurs) ? Un monde est-il possible à partir d'une pensée qui a pour image l'univocité de l'être (que l'être ne se dise que d'un seul sens)? À travers la lecture des premiers textes de Gilles Deleuze consacré à l'histoire de la philosophie, l'auteur tente de formuler une pensée éthique: une interprétation de l'éthique chez Deleuze, éthique de l'affirmation de la vie et de ce que peut un corps. De quelle manière peut-on commenter un auteur comme Deleuze qui soutenait que sa manière de faire de l'histoire de la philosophie était comme une sorte d' « enculage » ou d' « immaculée conception »? Quelle peut être l'éthique du commentateur que Deleuze projette? Et comment le commentateur de Deleuze doit-il interpréter sa propre éthique? À travers la lecture de la lecture qu'il a fait de Deleuze sur l'éthique, l'auteur tente de formuler une pensée sur l'histoire de la philosophie: une éthique de l'interprétation chez le commentateur, interprétation qui se veut toujours l'affirmation d'un corps à la limite de ce qu'il peut. Entre « interprétation de l'éthique » et « éthique de l'interprétation », le propos de ce mémoire est de faire jouer les perspectives: il se base sur ce fait que l'on ne peut pas parler d'éthique sans parler éthiquement et il conclue qu'une fois unifiés le fond et la forme du corpus deleuzien, celui-ci renvoie à une épistémologie et une ontologie, un discours sur la pensée et un discours sur le monde. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Gilles Deleuze (1925-1995), Éthique, Histoire de la philosophie, Interprétation.

No description available.

No description available.

Discussion in this document is directed toward two main areas: Chapters two, three, and four are concerned with the development of the viola as a serious musical instrument in the orchestral, chamber, and solo genres. The history of the instrument is presented on a parallel track with that of the violin, showing how the viola is similar to, and differs from the violin, with respect to the size and most importantly, playing technique. An attempt is made to show that historically there has been a lack of understanding on the part of most pedagogues concerning the subtle differences in performance technique between violin and viola. This is accomplished by a comparison of methods and studies for both instruments from the Harmonie Universelle of Mersenne through the development of the French School, including Kreutzer, Rode, Gavinies, and others. Such comparison leads the author to state that there is little which actually acknowledges the differences between playing violin and viola.The author states that the main problems between the two instruments are mostly a matter of degree with regard to such techniques as extension, shifting, finger percussion, double-stop articulations, and bowing. Such discussion leads to the conclusion that there is a need for technical studies which will provide for this above-stated degree of difference, and put the "finishing touches" on the violist's playing technique.It is the opinion of this author that such technical studies are embodied in the form of Twelve Caprices for Viola by Lillian Fuchs. These caprices were written by Miss Fuchs to help her overcome performance problems with which she was faced.Part two of this dissertation is an analysis of the Twelve Caprices. In preparing this analysis the author approached the principal problems of each hand and addressed himself to the methods for surmounting each separate problem. Each caprice is methodically analyzed in some detail, avoiding redundancy by discussing only new techniques as they occur, and not restating problems which are the same in more than one caprice.

This dissertation is intended to demonstrate the presence of a contemporary gnostic spirit in the novels of Robertson Davies. / The dominance of Protestant puritanism in English Canadian culture is a frequent theme in the literature of the nation. In his writing, Robertson Davies counters the repressive dynamics of a society shaped by puritanism with an appeal to an alternate vision. This vision, which places greater value on self-knowledge, bears a strong affinity to the precepts of the ancient gnostics. / Davies' critique of an English Canadian context which appears to place higher value on morality than on spiritual adventures can be compared to the gnostic rejection of the material world in favour of knowledge of the inner self in relation to the divine. / The commitment to gnosis as a means of escape from a repressive environment to one of spiritual freedom is another mark of the connection between Davies' novels and the gnostic spirit. / The presence of revealer figures who initiate their hearers into the way of gnosis is found in both the writings of the ancient gnostics and in the novels of Robertson Davies. / Davies' treatment of the concepts of dualism, the nature of evil and human destiny bears a closer relationship to the ideas found in gnostic literature than to the doctrines of Judeo-Christian orthodoxy. / Finally, Davies' emphasis on the importance of the individual in the quest for self-knowledge reflects a gnostic suspicion of communal values. / The identification of the relationship between Davies' writing and the spirit of gnosticism provides a good case study of the way in which theological notions influence and are influenced by a particular cultural context.

Thesis (Ph.D.)--Tufts University, 2005. / Submitted to the Dept. of Child Development. Includes bibliographical references (leaves 112-126). Access restricted to members of the Tufts University community. Also available via the World Wide Web;