Trata-se de um ensaio teórico que propõe a aproximação entre a psicologia e a Filosofia do Absurdo de Albert Camus. Como condição de possibilidade para essa aproximação, são problematizadas as noções de ética e política, além da materialização dessas duas na noção proposta aqui de dissidenz, isto é, a dissidência propriamente absurda. É apresentada a possibilidade de recolocar como especificidade dessa psicologia não mais suas técnicas, referenciais, conteúdos ou métodos, mas, em lugar disso, priorizar a própria dimensão ética como meio e fim dessa psicologia. Ao invés da pretensão de buscar fundamentos no estreito âmbito da ciência ou mesmo na amplidão da filosofia, sugere-se como possibilidade para essa atuação o ocupar-se com a condução de si diante da condição humana perspectivada desde o absurdo. Para tanto, são propostos fundamentos e pressupostos éticos, políticos, ontológicos e epistemológicos derivados da Filosofia do Absurdo. Essa psicologia – intitulada neste trabalho de Psicologia Absurda – tem seu estatuto deslocado, passando agora a se afirmar como uma práxis filosófica que enseja o cuidado de si e dos outros mediado não mais por regras ou inclinações a priori, mas tão somente pelo poder ser derivado do movimento poético do próprio viver, este potencializado pela absurdidade constitutiva do ethos absurdo desenvolvido aqui. / This is a theoretical essay that proposes the approximation between psychology and philosophy of the Absurd of Albert Camus. As a possible condition for this approach are problematize the notions of ethics and politics, beyond the materialization of these two on the notion proposed here dissidenz, ie properly absurd dissent. It presented the possibility of replacing as specificity of psychology no longer their techniques, references, content or methods, but instead prioritize the very ethical dimension as a means and end of that psychology. Instead of pretense of seeking foundations in the narrow realm of science or even philosophy of spaciousness, it is suggested as a possibility for that role the mind with the driving itself on the human condition envisaged from the absurd. To this end, they propose fundamentals and ethical assumptions, political, ontological and epistemological derivatives Absurd Philosophy. This psychology – titled this work Absurda Psychology – have their displaced status, and will now be stated as a philosophical practice which entails care of themselves and others mediated not by rules or priori inclinations, but only by the power be derived the poetic movement's own life, this powered by the constituent absurdity nonsense ethos developed here.

This thesis deals with an important part of marketing in retail trade -- instore marketing with a focus on commercial communications and especially sales promotions applied in Albert stores. The thesis characterizes the specifics of marketing in the retail and shopping behavior of Czech customers. The main part concerns the analysis of instore communication in Albert stores -- both its own communication and the possibilities of commercial communications of suppliers, who sell their products in supermarkets and hypermarkets Albert. The thesis also analyzes the system of selling communication space in Albert stores and a survey of effects and effectiveness of the most common sales promotions at point of sale and provides recommendations for their proper execution.

Uppsatsen jämför Kamel Daouds Fallet Meursault och Albert Camus Främlingen ur de tre perspektiven berättarteknik, postkolonialt tänkande och livsåskådning. Syftet med jämförelsen är att se vilka likheter och skillnader som finns mellan verken, och då i första hand hur Fallet Meursault förhåller sig till Främlingen. Uppsatsen utgår från en komparativ metod utefter de aspekter som anges i syftet. Resultatet visar att Daouds Fallet Meursault i hög grad anspelar på CamusFrämlingen och kan ur ett postkolonialt perspektiv beskrivas som en form av writing back samtidigt som Daoud livsåskådningsmässigt kommer att ligga mycket nära Camus.

Landscape genetics is a rapidly growing field of study that compares patterns of gene flow among populations with habitat heterogeneity across a landscape to infer the interaction between dispersal of individuals and their physical environment. Empirical data generated from a landscape genetics study can inform conservation and management strategies, making the field increasing popular. However, concerns have arisen in the literature that the field is expanding faster than the analytic framework that supports it. Multiple methods for generating estimates of the association among habitat types and dispersal (i.e., least-cost paths and resistance surfaces) have been proposed, and there is a debate as to which statistical methods are best for examining the genetic structure on a landscape. We use an integrated empirical- and expert-opinion-based strategy to generate a landscape resistance surface for the California tiger salamander, Ambystoma californiense, which is a species of conservation concern. We utilize several alternative analysis methods (e.g., CCA, MRDM, ResistanceGA, GESTE, and partial Mantel tests) to look for agreement among methods describing the relationship of landscape features and genetic variation. Our analysis revealed variation among methods for describing genetic structure in this A. californiense metapopulation, but all methods indicated the presence of genetic structure, to some extent, across the landscape. This empirical data set provides both a perspective on habitat management for A. californiense and on the suitability of several novel analysis strategies for landscape genetics.

In his Treatise On the Preparation and Delivery of Sermons, the Southern Baptist preacher and educator of the latter nineteenth century, John A. Broadus, acknowledged the influence of classical and contemporary theorists upon his work. Among those named, particularly with regard to notions of argument, was Richard Whately, the Anglican Archbishop and rhetorical theorist of the early nineteenth century. The research task involved in this thesis was to determine whether and to what extent Whately's theory of argument was employed in Broadus's homiletic theory and practice. The writer gathered his data using methods of documentary research. Most of the sources were available at local libraries. Others, however, were obtained from the Universities of Kansas, Iowa, and Michigan. Materials by and concerning Broadus were obtained from various Baptist historical agencies.

This thesis examines the treatment of the theme of suffering by three modern authors: Feodor Dostoevsky, Albert Camus, and Milan Kundera. The analysis proceeds through the identification and examination of three primary concepts which I will argue are at the heart of their work, and which provide the conceptual foundations for their depictions of suffering: the wretched, the absurd, and the banal. These concepts will be used as an avenue through which to explore and articulate their treatment of suffering. It will be argued further that the work of these three authors forms a conceptual series, in that each contributes in an important way to the evolution of a modern secular way of thinking about suffering by producing portraits of suffering informed by concepts appropriate to specific moments in the modern era. The sense of wretchedness which emerges from Dostoevsky’s work is inextricably linked with the late nineteenth-century crisis-of-faith. The concept of the absurd ties Camus to the early-twentieth-century existentialist tradition, while the sense of banality in Kundera’s novels locates him in an era which has witnessed both the horrors of World War Two and the decline in the humanist tradition. The factor that unites them and gives order to their differences, however, is a common concern with questions of meaning. The loss of meaning in the modern era, and in particular the loss of meaning in relation to suffering, is a thread which develops progressively throughout the series. It is, as will be argued at the outset, what binds these three disparate authors together and what gives their work and their treatment of suffering a particular modern character. / Doctor of Philosophy (PhD)

<p>In 1942, Algerian writer Albert Camus published a philosophical essay called The Myth of Sisyphus along with a fictional counterpart, The Stranger, wherein he presumed the human condition to be an absurd one. This, Camus claimed, was the result of the absence of a god, and consequently of any meaning beyond life itself. Without a god, without an entity greater than man, man has no higher purpose than himself and he himself is inevitably transient. As such, man, so long as he lives, is cursed with the inability to create or partake in anything lasting. The absurd is life without a tomorrow, a life of futility. As one of the main precursors of this view of life and of the human experience, Camus mentioned Herman Melville and Captain Ahab’s chase for the white whale - Moby Dick.</p><p>Now, as will be indicated in the following, the most common critical position holds that the white whale of Moby-Dick, Melville’s magnum opus, is to be interpreted as a symbol of God, and thus Ahab’s chase is tragic by virtue of its impossibility for success. As such, the tragedy is entailed by the futility vis-à-vis its impermanence. However, the ambiguity of Moby-Dick allows for the possibility of several alternative interpretations as to the role of the whale: for instance that of the devil, evil incarnate or merely a "dumb brute". As such, Ahab’s quest might as well be the pursuit of a creature which understands nothing of vengeance, thus rendering his objective equally, if not more fruitless, than the pursuit of a god.</p>

In 1942, Algerian writer Albert Camus published a philosophical essay called The Myth of Sisyphus along with a fictional counterpart, The Stranger, wherein he presumed the human condition to be an absurd one. This, Camus claimed, was the result of the absence of a god, and consequently of any meaning beyond life itself. Without a god, without an entity greater than man, man has no higher purpose than himself and he himself is inevitably transient. As such, man, so long as he lives, is cursed with the inability to create or partake in anything lasting. The absurd is life without a tomorrow, a life of futility. As one of the main precursors of this view of life and of the human experience, Camus mentioned Herman Melville and Captain Ahab’s chase for the white whale - Moby Dick. Now, as will be indicated in the following, the most common critical position holds that the white whale of Moby-Dick, Melville’s magnum opus, is to be interpreted as a symbol of God, and thus Ahab’s chase is tragic by virtue of its impossibility for success. As such, the tragedy is entailed by the futility vis-à-vis its impermanence. However, the ambiguity of Moby-Dick allows for the possibility of several alternative interpretations as to the role of the whale: for instance that of the devil, evil incarnate or merely a "dumb brute". As such, Ahab’s quest might as well be the pursuit of a creature which understands nothing of vengeance, thus rendering his objective equally, if not more fruitless, than the pursuit of a god.

Le Nord a souvent inspiré des artistes de différentes disciplines (par exemple, en littérature, notamment au Canada français). Au fil des années, dans le milieu franco-ontarien, nombreux sont les chansonniers, les poètes et les romanciers qui ont nourri leur plume de cet imaginaire. Toutefois, est-ce que le Nord, dans des œuvres poétiques écrites à partir des années 1980, aurait encore la place qu’il occupait en poésie durant les années 1970 en Ontario français? C’est la présence de cette thématique dans les chansons, les poèmes et les romans franco-ontariens, écrits depuis la période d’effervescence culturelle en Ontario français, qui a attiré notre attention. Nous avons remarqué, dans la production poétique de poètes du nord de l’Ontario, qui y ont vécu ou qui l’ont traversé, que l’espace septentrional alimentait l’imaginaire collectif de plusieurs créateurs. Dans le cadre de notre thèse de maîtrise, nous avons analysé le thème polymorphe du Nord dans deux recueils de poésie franco-ontarienne contemporaine, soit dans Décalage de Patrice Desbiens et dans L’espace éclaté de Pierre Albert. Pour ce faire, nous avons eu recours à la « critique thématique » telle que définie par Gaston Bachelard et Jean-Pierre Richard, ainsi qu’à une grille d’analyse inspirée, entre autres, des recherches du chercheur, professeur et spécialiste du Nord, Daniel Chartier, du géographe du Nord canadien, Louis- Edmond Hamelin, et des spécialistes de la littérature franco-ontarienne, Fernand Dorais, François Paré et Johanne Melançon.

A lack of reliable knowledge regarding the problems facing Indian and Metis people has hindered the development of intelligent programs and policies to facilitate their healthy integration into the larger Canadian society. Two large scale studies (Hawthorn, Belshaw, & Jamieson, 1958; Lagassé, 1959) have attempted to alleviate this problem by collecting extensive data on such aspects of Indian and Metis life as the community and family, resources, employment, education, relations with the law, social welfare needs, liquor and administration.<p> These broad studies dealt only indirectly with Indian and Metis philosophies, personalities and modes of thought, areas in which a comprehensive understanding will have to be achieved to thoroughly comprehend the nature of the problems facing people of Indian ancestry. The Hawthorn study stressed that other research which might follow should include topics such as those which lie within the vast area of psychology.