Al Qaeda killings, posttraumatic stress, and the Gothic together triangulate a sizable space in recent American fiction that is still largely uncharted by critics. This thesis maps that shared territory in four novels written between 2005 and 2007 by writers who were born in America, and whose protagonists are the survivors in New York City after the World Trade Center falls. Published in the city of their tragedy and reviewed in its media, the novels surveyed here include Don DeLillo’s _Falling Man_ (2007), Jonathan Safran Foer’s _Extremely Loud and Incredibly Close_ (2005), Lynne Sharon Schwartz’s _The Writing on the Wall_ (2005), and Jess Walter’s _The Zero_ (2006). The thesis issues a challenge to the large number of negative and dismissive reviews of the novels under consideration, making a case that under different criteria, shaped by trauma theory and psychoanalysis, the novels succeed after all in making readers feel what it was to be alive in September 2001, enduring the posttraumatic stress for months and years later. The thesis asserts that 9/11 fiction is too commonly presented in popular journals and scholarly studies as an undifferentiated mass. In the same critical piece a journalist or an academic may evaluate narratives in which unfold a terrorist's point of view, a surviving or a dying New York City victim's perspective, and an outsider's reaction set thousands of miles away from Ground Zero. What this thesis argues for is a separation in study of the fictive strands that meditate on the burning towers, treating the New York City survivor story as a discrete body. Despite their being set in one of the most known cities of the Western world, and the terrorist attack that they depict being the most- watched catastrophe ever experienced in real-time before, these fictions have not yet been critically ordered. Charting the salient reappearing conflicts, unsettling descriptions, protagonist decay, and potent techniques for registering horror that resurface in this New York City 9/11 fiction, this thesis proposes and demonstrates how the peculiar and affecting Gothic tensions in the works can be further understood by trauma theory, a term coined by Cathy Caruth in Unclaimed Experience (1996: 72). Though the thesis concentrates on developments in trauma theory from the mid 1990s to 2015, it also addresses its theoretical antecedents: from the earliest voices in the late nineteenth and early twentieth centuries that linked mental illness to a trauma (Charcot, Janet, Breuer, Freud), to researchers from mid-twentieth century (Adler, Lindemann) who studied how catastrophe affects civilian minds not previously trained to either fight war or withstand cataclysm. Always keeping at the fore the ancient Greek double-meaning of trauma as both unhealing “wound” and “defeat,” the thesis surveys tenets of the trauma theorists from the very first of those who studied the effects on civilian survivors of disaster (of what is still the largest nightclub fire in U.S. history, which replaced front page coverage of World War II for a few days: the Cocoanut Grove blaze in Boston, 1942) up to those theorists writing in 2015. The concepts evolving behind trauma theory, this thesis demonstrates, provide a useful mechanism to discuss the surprising yearnings hiding behind the appearance of doppelgängers, possession ghosts, terrorists as monsters, empty coffins, and visitants that appear to feed on characters’ sorrow, guilt, and loneliness within the novels under discussion. This thesis reappraises the dominant idea in trauma studies of the mid-1990s, namely that trauma victims often cannot fully remember and articulate their physical and psychic wounds. The argument here is that, true to the theories of the Caruthian school, the victims in these novels may not remember and express their trauma completely and in a linear fashion. However, the victims figured in these novels do relate the horrors of their memory to a degree by letting their narration erupt with the unexpectedly Gothic images, tropes, visions, language, and typical contradictions, aporias, lacunae, and paradoxes. The Gothic, one might say, becomes the language in which trauma speaks and articulates itself, albeit not always in the most cogent of signs. One might easily dismiss these fleeting Gothic presences that characters conjure in the fictions under consideration as anomalous apparitions signalling nothing. However, this thesis interrogates these ghostly traces of Gothicism to find what secrets they hold. Working from the insights of psychoanalysis and its post-Freudian re-inventers and challengers, it aims to puzzle out the dimensions of characters’ mourning in its “traumagothic” reading of the texts. Characters’ use of the Gothic becomes their way of remembering, a coded language to the curious. This thesis holds that unexpressed grief and guilt are the large constant in this grouping of novels. Characters’ grief articulation and guilt release, or the desire for symbolic amnesia, take paths that the figures often were suspicious of before 9/11: a return to organized religion, a belief in spirits, a call for vengeance, psychotherapy, substance abuse, splitting with a partner, rampant sex with nearby strangers, torture of suspects, and killing. All the earnest attempts through the above means by the characters to express grief, vent rage, and alleviate survivor guilt do so without noticeable success. True closure towards their trauma is largely a myth. No reliable evidence surfaces from the close reading of the texts that those affected by trauma ever fully recover. However, as this thesis demonstrates, other forms of recompense come from these searches for elusive peace and the nostalgic longing for the America that has been lost to them.

Learning from traumatic events: a comparative case study of governmental close protection policies in the aftermath of the murder of Olof Palme and Anna LindhViolent and threatful crimes against politicians are as despicable as any other crime acts against citizen. However, if politicians are targeted solely due to their position – the act can seriously damage the state and central government. This paper compares reports of government commissions and investigations which were initiated after the murder of Swedish prime minister Olof Palme in 1986 and secretary of state Anna Lindh in 2003. The purpose is to analyse and compare the conclusions and distinguish the main arguments that led to those conclusions and decipher similarities and differences through the lens of Tom Christensen’s instrumental perspective as well as Peter May’s social policy learning theory. The methodological approach of a qualitative method for this study fosters a deeper understanding of the ideological stances. Furthermore, the qualitative approach of conducting interviews with officials in various government positions has allowed for a more nuanced and thoughtful analysis. Together with the commissions and report, the interviews provide a holistic perspective of the two timeframes. The research question has been posed as follows: When comparing government commissions regarding the close protection of the central government, which essential similarities and differences can be distinguished? The result suggests that, an ideological change regarding main threats against the central government has taken place. The main policy discussions in the aftermath of the murder of prime minister Olof Palme was terrorism and if it could have been prevented at the time being. One major policy change was the build-up of the Swedish counter-terrorist unit. The main policy discussions in the aftermath of the murder of Anna Lindh was the issue of citizens with severe mental illnesses and how to detect those that pose serious threats to the central government at an earlier stage. Furthermore, given the conclusions of the commissions and reports, it is possible to determine that ”social policy learning” has occurred as according to Peter May’s theory. However, the study also notes an crucial exception; government officials in need of close protection can henceforth conform the structure of it and determine whether they want it or not.

As political debate over the overexploitation of fish stocks rages on, UBC’s Fisheries Centre is targeting the responsible management of aquatic ecosystems from multiple perspectives.

Single activities have long been places where single people can come to meet friends, build community or look for partners. The activities have relevance for studies of heterosexuality, intimacy, personal life and space. This dissertation discusses a conference, a cruise, an online site and an association for heterosexual singles in contemporary Sweden. It shows how these activities, analysed as organising people and spaces, offer participants different versions of intimacy, relationships, personal life and ultimately singledom itself.  The concept non-relationality is coined to describe how people understand and enact what it means to lack a certain kind of relationship. Multi-sited ethnographic observations are combined with interviews and a survey (n=416). The chosen methods allow insight into both the heterogeneous character of the contemporary single activity scene, as well as existing tendencies to form communities. The group whose single activities are examined is deemed fairly typical of the single population at large. Nevertheless, most conclusions centre on the specific set of activities described in the book and relate them to historical examples and theory. The single activities examined can be interpreted to enact different practices entailed in a relationship without necessarily demanding commitment to a whole relationship or a specific person. In that way, the activities accommodate the inflexible personal lives that some singles report having. This challenges strict boundaries between coupledom and singledom. Such transgressive or “hetero-doxical” potential in single activities is nevertheless circumscribed by organisers’ notion that the activities provide therapeutic community in a phase before singles take the step (back) into coupledom.

近來三維數值城市及數碼城市（Cyber City）為各界極欲發展及研究的課題，為了要增加三維數值城市的擬真性及美觀程度，通常是將建物模型敷貼真實拍攝之牆面影像，增加三維模型的細緻化程度。而欲精確的敷貼牆面紋理影像，必須嚴密地將所拍攝之近景影像定位定向，一般採用光束法區域平差解算，此時需加上適當的控制點控制資訊才能完成，因此控制點控制資訊若來自地面測量將相當耗費成本。多年來，各地方政府製作大比例尺地形圖時已拍攝相當多的航照影像，可用來做為上述的控制資訊，亦即航空影像控制實體，若能使用這些航空影像控制實體作為控制資訊，不但可有效利用資源，亦能減少控制點取得所需花費的成本。因此，本研究將使用航空影像控制實體所提供的控制資訊做為控制來源。 本研究探討以航空影像控制實體作為控制資訊時，使用非量測型相機以類似傳統航測拍攝方式及旋轉多基線交向拍攝方式拍攝涵蓋建物牆面的目標區影像後，於最少控制且不同控制分布時，對光束法區域平差精度之影響。因使用非量測型相機，故本研究先以iWitnessPRO近景攝影測量軟體率定相機參數，接著以PHIDIAS近景攝影測量軟體解算光束法區域平差。過程中探討使用航空影像控制實體作為控制資訊時，於最少控制且不同控制分布時，加入附加參數解算的自率光束法區域平差與與一般光束法區域平差之精度。根據實驗結果，低樓層取像的光束法區域平差之檢核點RMSE精度，其結果大多可應用於LOD 3精度等級的牆面敷貼。另，因都市地區高樓林立，狹小巷弄多，有鑒於此，本研究使用旋轉多基線交向攝影，結果顯示其將有機會運用於近景攝影測量LOD 3精度等級的牆面紋理敷貼。 / Recently, the studies about the cyber city have become a popular topic. For improving the level of detail of cyber city, photo-realistic textures from images are mapped onto the surfaces of 3D building models. Before the accurate texture mapping, bundle block adjustment can be performed to recover the parameters of exterior orientation for each close-range images more accurate and more precise, where the control information is necessary. For the past years, many aerial photogrammetry projects were done by local governments for the mapping of 1/1000 topographic maps. Those historic aerial images can be used as control information to reduce the cost and increase the efficiency. Therefore, this study investigates the accuracy of bundle block adjustment about non-metric close-range images, taken from the ways similar to the traditional aerial photogrammetry and the rotating multi-baseline photogrammetry, by using control entities from historic aerial images as the minimal controls under various control distributions. Since the non-metric camera is used for collecting the close-range images, the iWitnessPRO software is utilized for camera calibration. After that, the PHIDIAS software, a close-range photogrammetry software, is employed to performed the bundle block adjustment. During performing the bundle block adjustment, the camera parameters are regarded as unknowns and determined, called as self-calibration bundle adjustment. The results of self-calibration bundle adjustment will be compared with conventional bundle adjustment. The test results show that the accuracy of most self-calibration bundle adjustment about close-range images covered with low buildings can be used for the application of LOD 3 texture mapping. Moreover, the test results of using close-range images from rotating multi-baseline photogrammetry in urban areas show the potential possibility for LOD 3 texture mapping in urban areas with high buildings and narrow alleys.

Thesis (Master of Military Studies)-Marine Corps Command and Staff College, 2008. / Title from title page of PDF document (viewed on: Jan 12, 2010). Includes bibliographical references.

On a l’habitude, concernant Bergson et Popper, de souligner que le second emprunte au premier la notion de « société ouverte » en la détournant de son sens. C’est une erreur : au moment où il met cette notion au centre de La société ouverte et ses ennemis, Popper est persuadé d’être l’inventeur de la notion. Lorsqu’il apprend que Bergson en a fait usage avant lui, il marque la différence entre les deux sociétés ouvertes tout en reconnaissant une similitude entre les deux sociétés closes. Mais comment, si la société close s’oppose, par définition, à la société ouverte, et si les deux notions de « société close » sont similaires, les deux notions de « société ouverte » pourraient-elles être fondamentalement dissemblables ? Nous nous demandons, dans une première partie, jusqu’où les deux sociétés closes peuvent être considérées comme similaires et s’il est possible d’en construire une conception unifiée. Nous cherchons d’abord à montrer comment Bergson et Popper, en partant de problèmes différents, finissent par se rejoindre sur la notion d’une morale naturelle close. Nous montrons ensuite que ces deux modalités du clos — exclusivisme guerrier et holisme conservateur — se trouvent chez les deux auteurs, sans qu’ils ne leur accordent la même importance : un certain nombre de différences souterraines annoncent les oppositions à venir sur la société ouverte. Ces différences n’empêchent toutefois pas l’élaboration d’une conception unifiée de la société close. Nous suivons Bergson pour articuler les deux modalités du clos en considérant que la cohésion sociale trouve en partie sa source dans l’hostilité à l’égard des ennemis. Notre deuxième partie se demande si ce qui apparaît au premier abord comme contradictoire entre les deux sociétés ouvertes ne pourrait pas plutôt être considéré comme des tensions au sein d’une même société ouverte. Nous insistons d’abord sur ce qui peut apparaître comme contradictoire en montrant que l’ouverture n’a pas le même sens chez Bergson et chez Popper : passage de la cité à une société comprenant l’humanité pour le premier, passage à une cité où sont libérés les pouvoirs critiques de l’homme pour le second. La société ouverte de Popper est close pour Bergson, la société ouverte de Bergson relève pour Popper d’une nostalgie pour la société close. Mais la contradiction vient du fait qu’on compare la modalité de l’ouvert que chacun privilégie et qui n’est pas la même. Il faut, pour avoir une vision plus juste, comparer la modalité rationaliste de l’ouverture chez les deux auteurs, et la modalité mystique de l’ouverture chez l’un et chez l’autre. En procédant à cette comparaison, on peut montrer que ces deux modalités sont l’une et l’autre une façon, pour une société, de transcender la nature, d’être créatrice. En ce qui concerne la modalité rationaliste de l’ouverture, c’est Popper qui parvient à en montrer le caractère créateur, sur le plan théorique comme sur le plan pratique — Bergson en étant empêché par sa conception de l’intelligence ; pour ce qui est de la modalité mystique, c’est Bergson qui montre comment elle permet à une société de transcender, au moins partiellement, la nature — Popper en étant empêché par sa conception de l’amour. A partir de là, il ne semble pas impossible d’élaborer une conception unifiée de la société ouverte articulant ces deux modalités : la modalité rationaliste de l’ouverture repose sur la foi en la fraternité humaine, laquelle ne peut trouver son plein élan que dans la modalité mystique. Il est vrai qu’il y a tension entre ces deux modalités de l’ouvert, mais leur équilibre est nécessaire à la société qui s’ouvre : la présence de la modalité mystique évite à la modalité rationaliste, qui permet le conflit, une dégénérescence guerrière ; la présence de la modalité rationaliste évite à la modalité mystique, qui transcende les conflits dans l’enthousiasme, de dégénérer en « nationalisme mystique ». / It is usually said, when talking about Bergson and Popper, that the former borrows the notion of “open society” to the latter and diverts its meaning. It is a mistake: when he puts this notion in the center of The open society and its enemies, Popper is convinced that he is the one who came up with the notion. When he learns that Bergson used it before him, he underlines the differences between both open societies, while admitting a similarity between both closed societies. But how, if the closed society opposes, by definition, the open society, and if both notions of “closed society” are similar, could both notions of “open society” be fundamentally dissimilar?We are wondering, in our first part, to what degree the two closed societies can be considered similar, and if it is possible to build a unified conception of both of them. We are first seeking to show how Bergson and Popper, while starting from different issues, end up reuniting on the notion of a closed natural morality. We are then showing that these two modalities of the closed – warrior exclusivism and conservative holism – are found in both authors, although they don’t give it the same degree of importance: a number of underlying differences are announcing the upcoming oppositions on the open society. These differences, however, do not prevent the elaboration of a unified conception for the closed society. We are following Bergson to articulate both modalities of the closed while considering that social cohesion comes partly from hostility towards enemies. Our second part questions if what first shows up as a contradiction between both open societies could not be considered rather as tensions among one same open society. We first insist on what can appear as contradictory by showing that openness doesn’t have the same meaning for Bergson it does for Popper: for the former, it’s stepping from the city to a society containing humanity. For the latter, it’s stepping to a city where man’s critical powers are liberated. Popper’s open society is closed to Bergson, and Bergson’s open society is, to Popper, an expression of the longing for the unity of the closed society. But the contradiction comes from comparing each author’s preferred modality for openness, which differs. It is necessary, to have a better vision, to compare the rationalist modality of openness for both authors, as well as the mystical modality of openness for one and the other.By proceeding to this comparison, we can show that these two modalities are both a way for a society to transcend nature, for it to be inventive or creative. When it comes to the rationalist modality of openness, Popper is the one who manages to show its creative aspect, in both theory and practice – Bergson being restrained to do so by his conception of intelligence; when it comes to the mystical modality, it is Bergson who shows how it allows a society to transcend, at least partially, nature – Popper being restrained to do so by his conception of love.From this point, it doesn’t seem impossible to elaborate a unified conception for the open society articulating both of these modalities: the rationalist modality of openness is based on faith in human fraternity, which can only reach its fullest with the mystical modality. It is true that there is tension between these two modalities of openness, but their balance is necessary for a society that opens up: the mystical modality’s presence prevents the rationalist modality, that allows conflict, to fall into warrior degeneracy; the rationalist modality’s presence prevents the mystical modality, that transcends conflicts in enthusiasm, to degenerate into “mystical nationalism”.

Christian Spirituality, Church History and Missiology / M. Th. (Practical Theology)

ABSTRACT! ! ! In the present thesis, I focus on the comprehensive legal framework for the legal instrument of compensation for non-pecuniary harm that was sustained by secondary victim(s), i.e., a person or persons not affected directly who are close relatives to primary victims, differing from primary victims whose interest is secured by article 2958 of the Civil Code (designated as smart money and compensation for aggravation of social position). It is these secondary (indirect) victims who sustain non-material harm through mental suffering that is a natural reaction to the death or grave injury of the primary victim who is their close relative. They are also provided for by law by means of the special provision of article 2959 of the Civil Code, which allows them to seek adequate pecuniary settlement from the offender, aimed at mitigating the pain upon either the loss of a close relative or their permanent and irreversible grave impairment that requires permanent care. ! ! First of all, I produced a thorough analysis of the specific legal instrument in its current legal arrangement; then, I compared this arrangement to that of the 1964 edition of the Civil Code. In particular, I defined legal reasons for the inception of this pecuniary compensation, particular the criteria for objective assessments,...

Den här studien undersöker hur webbplatsen kan användas i syfte att förmedla en varumärkesidentitet hos företag inom kultursektorn. Fotografiska, en privat konsthall för samtida fotokonst, belägen i Stockholm, publicerar på sin webbplats texter om varje utställning som konsthallen arrangerar. Undersökningen utgår från antagandet att såväl den omgivande kontexten som innehållet i texterna bidrar till att skapa en varumärkesidentitet. Genom en multimodal och narrativ diskursanalys av webbplatsen och utställningstexterna analyserar jag hur denna identitet realiseras i samspelet mellan semiotiska och narrativa resurser och vilken bild den förmedlar av Fotografiska till betraktaren. Resultatet visar, enligt min tolkning, att Fotografiska använder webbplatsen i identitetsskapande syfte genom porträtteringen av fotokonsten och dess centrala aktörer som bärare av ett antal socioestetiska kärnvärden; minimalism, intellektualitet, exklusivitet, tradition och kunnighet. / This study examines how websites can be used for corporate branding purposes of institutions in the cultural field. It is based on my analytical findings on the website of Fotografiska, a gallery for contemporary fine art photography in central Stockholm. The thesis is based on the claim that both the surrounding context and the content of the exhibition texts plays a crucial role in the creation of a corporate brand for art galleries. Therefore my intention here is to show how Fotografiska all together use semiotic and narrative resources on their website in order to brand themselves. Supported by the findings from my sociosemiotic discourse analysis I argue that the extensive portraying of fine art photography and its key figures, maintains a few artistic core values that are characteristic for the branding of Fotografiska. Those are minimalism, intellectuality, exclusiveness, tradition and expertise.