The thesis mainly studies social-historical co(n)texts to understand the polemic in Revelation against the so-called ‘Jews’ and a self-professed prophetess named ‘Jezebel’ (Rev 2-3). The enquiry centres on two areas: (1) the underlying issues to the polemic against the abovenamed contenders, and (2) a reading of a polemical technique in the text against prophetess ‘Jezebel’ through a specific web of associations involving two ‘Jezebels’ and a great harlot. Preliminary studies provide the framework for the main enquiry. ‘Historical anchorage’ is attained in the echoes/allusions of the beast from the sea-abyss to emperor Titus (Ch. 2) and the ‘Satanic trio’ and their cult (Rev 13) to the Flavian dynasty and cult (Ch. 3). A real crisis for Christians is seen late in Domitian’s time involving pressure from the Flavian provincial temple, widespread false accusations of άθεότηζ άσέβεια or maiestas and pressures from Domitian’s rigorous exaction of the Jewish tax. These matters are seen to implicate both Jewish and Gentile Christians (Ch. 4). The figure of the beasts, the social pressure from the imperial cult, and the vulnerability of Christians reflected in these preliminary studies contribute to a fuller understanding of the anti-Judaistic polemic. There are reasons to think that the anti-Judaistic polemic in Rev 2:9-10 and 3:9 is not aimed at the Jewish community per se, but acts to discourage Christians from feigning affiliation with the synagogue to escape social pressure from the imperial cult. There is a growing importance of the imperial cult towards the end of the first century C.E. in Asia Minor, and a judaizing tendency among some Christians there late first century and beyond. Importantly, Rev 14:9- 11 reflects the author’s major concern about (1) participation in the imperial cult and (2) Christian ‘judaizing’ behaviour (the mark of beast as tefillin worn by outsiders to Rabbinic Judaism). Under the author’s creative hand, the beast from the land/false prophet becomes the ‘Satanic’ source of pressure to these two aspects (cf. 13:11-17; Ch. 5). The second major part demonstrates a polemical technique in the text that binds the prophetess ‘Jezebel’ with an OT Queen and the Great Harlot (Rev 17-18). Social meals with drinking parties in guilds/associations and the imperial cult could have been a common context for allurements to sexual immorality and eating idol-food that ‘Jezebel’ advocates. I construct a picture of the prophetess ‘Jezebel’, who perhaps doubles as a patroness of a trade guild incorporating members from the Thyatiran church. Pagan ‘mysteries’ could have been a part of her activities (Ch. 6). I also examine the Great Harlot within the Graeco-Roman context giving attention to her depiction as tyrannical and sexually immoral queens and assimilated goddesses, such as Isis, Cybele, Aphrodite and Roma (Ch. 7). The OT Queen Jezebel is also studied within her social-historical context. She is seen to take on the image of the ‘woman at the window’ (2 Kgs 9:30), reflective of goddess Astarte or her temple servant. Her role as the ‘הבׂבג’ (great lady; 2 Kgs 10:13) and queen mother also fits that of another goddess, Asherah, whose prophets she hosts (Ch. 8). The destruction of Queen Jezebel and that of the Great Harlot contain a polemic against pagan deities they both embody. The prophetess veering into pagan grounds of idolatry is bound tightly with them and is indirectly castigated for her syncretistic practices (Ch. 9). Overall, the author’s polemic in Revelation acts to deter Christians from veering into the grounds of ‘Satan’—the imperial cult and the synagogue (as the author puts it)—and against behaviours, such as sexual license and eating food offered to idols, that would allow Christians to easily enter contexts involving pagan worship.

Ce mémoire a pour objectif de préciser le sens du verbe « abêtir » dans les Pensées de Blaise Pascal. Le sort ayant voulu que l’Apologie de la religion chrétienne demeure à jamais inachevée, le philosophe a emporté un secret épineux dans sa tombe : Qu’a-t-il bien pu vouloir signifier en écrivant que le remède à l’incroyance – répéter les gestes et les paroles liés au culte chrétien – abêtit ? Nous montrons à titre préliminaire que s’abêtir signifie devenir-bête, et que ce changement d’état entretient des liens étroits, tant par le contexte de son énonciation que par son champ lexical, avec le « discours de la Machine » et la notion d’« automate ». Notre analyse permet d’inférer que d’un point de vue strictement formel, s’abêtir renvoie à la préparation des habitudes humaines en vue de la foi. Nous montrons dans les chapitres suivants que le vocabulaire de la Machine/automate/bête est susceptible d’éclaircir trois dimensions de cette préparation. En distinguant les perspectives psycho-physiologique, morale et gnoséologique sur le problème de la conversion religieuse, nous montrons que l’abêtissement peut renvoyer simultanément 1) à l’acquisition d’habitudes corporelles et intellectuelles qui conduisent à la foi ; 2) au renforcement de la vertu d’humilité contre l’orgueil hérité du péché originel et qui fait obstacle à la croyance ; 3) et à l’acquisition passive d’une panoplie de connaissances factuelles tirées des Écritures et de l’histoire, nécessaires à une bonne entente des preuves de la vérité du christianisme. Chacune de ces perspectives fait l’objet d’un chapitre. / This Master’s thesis aims to clarify the meaning of “s’abêtir” in Blaise Pascal’s Pensées. As the Apologie de la religion chrétienne was left unfinished, the French philosopher took his secret to the grave: What did he mean by the idea that the cure for unbelief – repeating actions and words related to Christian worship – results in “s’abêtir” ? I argue that “s’abêtir” means becoming-beast, and that the context in which the notion is uttered as well as the lexical field it covers relate to the “discours de la Machine” and the notion of “automate”. My analysis allows me to say that, formally, “s'abêtir” refers to the preparation of human habits to faith. In the following chapters, I show that the vocabulary of Machine/automate/bête is likely to clarify three dimensions for such a preparation. Depending on the position we adopt with respect to the problem of belief, that is, from a psycho-physiological, moral or epistemological perspective, “s’abêtir” can simultaneously mean 1) acquiring corporeal and intellectual habits that lead to faith ; 2) strengthening the virtue of humility against pride, inherited from original sin ; 3) passively acquiring a range of factual knowledge from Scripture and history necessary to understand the evidence of the truth of Christianity. Each one of these perspectives is the topic of one of the successive chapters of this thesis.

Magistro darbe nagrinėjama medžiojamųjų gyvūnų populiacijų būklė Prienų rajone. Darbo objektas - medžiojamųjų gyvūnų populiacijos gyvenančios Prienų rajone. Darbo tikslas - išnagrinėti Prienų rajone gyvenančių medžiojamųjų gyvūnų populiacijų būklę ir nustatyti jos pokyčius. Darbo metodai - Žvėrių sumedžiojimo ir gausos duomenys paimti iš Aplinkos ministerijos oficialių ataskaitų, bei atskirų medžioklės plotų naudotojų ataskaitų. Taip pat buvo atliktos kontrolinės elninių žvėrių apskaitos. Buvo nustatyta jų rūšinė sudėtis, tankis žiemos ganyklose, bendras tankis, lyčių bei amžiaus struktūra. Statistinių duomenų analizės būdu buvo lyginami gyvūnų gausos ir jų sumedžiojimo duomenys. Tyrimams buvo panaudoti duomenys iš atskirų medžioklės plotų vienetų naudotojų medžioklėtvarkos projektų. Buvo atlikti žiemos ganyklų tyrimo darbai, nustatyta pagrindinių šakelinių pašarų sudėtis ir jų sunaudojimas žiemos ganyklose. Darbo rezultatai - Prienų rajono medžioklės plotuose gyvena 4 porakanopių rūšys: briedžiai, taurieji elniai, stirnos ir šernai. Briedžių populiacija didėja, bet jos tankis nesiekia minimalios leistinos ribos, todėl briedžių populiacijos reguliavimas šiuo metu nėra tikslingas. Tauriųjų elnių populiacija yra pakankamai stabili, tačiau minimalią tankio ribą peržengė tik paskutinio medžioklės sezono metu, todėl jų gausos reguliuoti nereikėtų. Norint pagerinti bandos kokybę, būtų tikslinga medžioti tik selekcinius patinus. Stirnų populiacija yra gausiausia Prienų rajone... [toliau žr. visą tekstą] / In work is investigated structure of game animals populations, in Prienai region. Object of work- game animals populations, which are living in Prienai region. Aim of work- to investigate structure and it changes of game animals populations in Prienai region. Method of work- The hunting and plenty information of animals are taken from Environment department oficials accounts and accounts of individual users of hunting area. Deering animals control registration is done too. Are established their status of population, general density, winter pasture density, age and sex structure. are compare animals plenty with their hunting information of statistics information analysis method. Information for analysis was used individual users of hunting area of hunting method projects. Winter pasture analysis work was done, are established structure of general twig fodder and it using in winter pasture. Results of work- In hunting area of Prienai region lives 4 kinds of pairhoofed game animals: elks, deers, roes and wild boars. Elks population is increasing, but it density is not reached minimum of allowable, therefore control of elks population is not expedient. Deer population is enough stable, but excced density limit only last hunting season that is why their planty don’t need to control. To have better herd quality, expedient to hunt only selection male. The population of roes are most aplenty in Prienai region, although hunting increase two times, degression of plenty is unsighted... [to full text]

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Fairy tales are adapted to fit the needs of each generation, reflecting the unique challenges of that society. In the 1980s and 1990s of the United States, issues of what constituted a family circulated as divorce increased and fatherhood was debated. At this time, Disney released two animated films featuring a father and daughter: The Little Mermaid and Beauty and the Beast. Both films are adaptations of fairy tales, and they incorporate changes that specifically reflect concerns of the United States in the late-twentieth century. In the original narrative of "The Little Mermaid" the heroine is primarily raised by her grandmother and wants an immortal soul more than the love of the prince. The tale ends with her death and expectation that after 300 years of service, she can obtain an immortal soul. Disney changes the story, however, by removing the grandmother and placing Triton at the head of the family. His overbearing nature pushes Ariel away as she struggles to gain her independence and win Eric's love. Before the story concludes, Triton, Ariel, and Eric work together to defeat the sea witch and achieve the film's happy ending--the creation of a traditional family. The fairy tale of "Beauty and the Beast" begins with a father who is educated, respected, and wealthy before hardship strikes. Beauty's request for a rose is what starts the adventure as she must learn to love the Beast to save him from an enchanted curse. Disney's alterations to the narrative make Maurice an ineffectual father whose inadequacies bring Belle to the Beast's castle, and the modified curse on the Beast makes both him and Belle need to fall in love, founding their relationship on equality. The tale concludes with the jubilant hope that the couple will form a family together. Both animated features proved popular with the public, suggesting that the films' resolutions are considered desirable endings. The films can then be interpreted as expressing the hope that from the single-parent homes of the late-twentieth century, a new generation of stronger nuclear families can arise if these homes base their relationships on unified efforts and equal partnerships.

[pt] Esta tese busca analisar, definir e delimitar os contornos da categoria da animalização e as experiências que elas são vinculadas. Identificando a insuficiência de algumas teorizações que desenvolvem suas análises sob o prisma do sexismo, do racismo ou apenas do capitalismo, esta tese o faz a partir da leitura biopolítica das espécies, o que permite compreender como a animalização se funciona como uma operação do biopoder através da constante e ambígua divisão entre humano e animal. Ocorre que, diante de diversas experiências pré-modernas, não é possível equalizar a emergência da animalização, entendida nos termos desta tese, ao contexto da modernidade colonial. Assim, na segunda parte desta tese, são rastreadas algumas experiências que permitirão compreender por que a animalidade, enquanto uma técnica do poder, é condição para a operação da animalização. Nesse sentido, a animalidade se revela como uma técnica do poder a partir da qual o biopoder e a governamentalidade se desenvolvem e se articulam. / [en] This thesis seeks to analyse, define, and delimit the contours of the category of animalization and the experiences that it can be linked to. Identifying the insufficiency of some theorizations that develop their analyses under the prism of sexism, racism, or only capitalism, this thesis does so from the species biopolitics reading, which allows us to understand how animalization functions as an operation of biopower through the constant and ambiguous division between human and animal. It happens that, in the face of several pre-modern experiences, it is not possible to equalize the emergence of animalization, understood in the terms of this thesis, to the context of colonial modernity. Thus, in the second part of this thesis, some experiences are traced that will allow us to understand why animality, as a technique of power, is a condition for the operation of animalization. In this sense, animality reveals itself as a technique of power from which biopower and governmentality develop and articulate.

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A trustworthy and consistent data system is crucial for monitoring and reducing carbon emissions from road maintenance operations. Developing a national data reporting system requires technical support and a systemic plan involving multiple stakeholders to implement the standard. In Sweden, Trafikverket, the Swedish transport agency, recently initiated a project that proposed a solution based on the BEAst standard and outlined the current data collection methods for road maintenance. The BEAst standard is an agreed industry-driven information standard that promotes machine-readable information communication, effectively reduces costs, and increases efficiency by streamlining communication within the industry. This is to address the critical need for a trustworthy data system to monitor and reduce carbon emissions from road maintenance operations. Although the datasystem has high potential to identify the sources of carbon emissions and create mitigation measures by precisely gathering fuel use data throughout operations and maintenance activities. There are many challenges in integrating data from diverse sources into a consistent system revealed several obstacles, including differences in CO2 emissions reported by different systems, human factors affecting data quality,and limited access to cloud services. To address these challenges, this study proposes a new data reporting mechanism which requires a detailed specification of reporting parameters covering content, format, resolution, and reporting frequency using BEAst standards.