Sarajevo’s longstanding image has been one of a functioning multiethnic spatiality where diverse identities harmoniously co-exist and share common public spaces in their everyday life. The ethnically mixed urban population of prewar Sarajevo lived multiethnic spatiality as ‘zajednicki zivot’ (common life). This notion referred to neighborliness, cooperation and trust within and across groups. The structural factors which fostered this condition of neighborly spatiality are assessed through a study of a residential building in central Sarajevo. The thesis argues that the apartment building under study was a concrete manifestation of the ideology and political economy of Tito’s Yugoslavia. It was a space made possible by an authoritarian political system and an economic order subordinated to the interest of the Yugoslav League of Communists. However, the war shattered this world and dispersed the multiethnic spatiality that characterized it. The ensuing disruption of the social, institutional and economic fabric marked the state’s transition from a socialist to a capitalist society. It led to heightened ethnic awareness as well as isolation and alienation that altered the prewar multiethnic spatiality of the city in ways that are still unfolding. / Master of Public and International Affairs

Ainda que muitos trabalhos tenham sido escritos sobre a filosofia de David Hume, é bastante raro vermos comentários sobre o que seria, para ele, a própria filosofia. Na maior parte das vezes, os intérpretes da obra desse filósofo limitam a caracterizá-lo como cético, naturalista, realista, sentimentalista, entre outras categorias. Entretanto, falta-lhes, comumente, uma preocupação real em julgar as teses de Hume à luz daquilo que poderia ser considerado a sua concepção de filosofia. O que pretendemos com este trabalho é justamente indicar uma forma de lidar com os textos de Hume que permita iniciar uma discussão aprofundada da concepção que ele próprio tinha da atividade filosófica. Para isso, trataremos principalmente dos textos em que o autor discute especificamente esse tema, além de recorrer, quando isso se mostrar necessário, a outros aspectos da filosofia humiana. O resultado será uma leitura em que a filosofia é considerada como bastante próxima da vida comum, já que Hume se esforça consideravelmente para representar o filósofo um ser essencialmente social, cujas investigações são pautadas por uma experiência que ele compartilha com o vulgo. Além disso, veremos que, nos textos posteriores ao Tratado da natureza humana, Hume considerou a filosofia não como algo que deveria ficar restrito às universidades, mas como uma ferramenta poderosa de formação moral para o homem comum. / Even if many works have discussed the philosophy of David Hume, not many of them have discussed what might consider philosophy itself to be. Most of the times, interpreters of his works dont go further than characterizing him as skeptic, naturalist, realist, sentimentalist, among other categories. However, they commonly lack a real concern to judge Humes theses in the light of what might be thought of as his conception of philosophy. What we intend is exactly to point out a way of dealing with Humes texts which may allow an in-depth discussion of his conception of the philosophical activity. Therefore, we shall deal mainly with texts in which the author discusses this theme specifically, besides recurring, whenever it proves necessary, to other aspects of his philosophy. The result shall be a reading in which philosophy is considered as being quite close to common life, since Hume makes a considerable effort to present the philosopher as an essentially social being, whose investigations are backed by an experience which he shares with the vulgar. Besides, we shall observe that, in texts posterior to the Treatise of human nature, Hume considered philosophy not as something which should be restricted to the universities, but as a powerful tool for the moral formation of the common man.

Inaug.-diss.--Lund. / Extra t.p., with thesis note, inserted. Portfolio (published in 1955?) consists chiefly of revision of the glossary. Bibliography: p. [222]-231.

My Thesis is aimed at the life of the Romanies in Czech society. The topic was chosen intentionally as relations between the Roma minority and the members of the major society belongs to current topics, and although the Romanies have already been living at our territory for several centuries they still remain unknown for most of the inhabitants. The aim of the Thesis was particularly to collect information on how the Romanies themselves perceive thein life in our society and to open discussion about different topics then e.g. crime or poverty. The scope was influenced by my owen work with Romay people and the isme is really familiar to me. The Thesis is dividend into two parts. The theoretical part describes the history of the Romanies, thein present situation in the Czech republic and deals with topics like racism and extremism. The practical part is based on qualitive and quantitative research. The first part interprets data obtained within a field research in selected location of České Budějovice. The research was performed in the formo f semi-controlled interview in May and June. The sekond part is based on the technice of content analysis of a primary document. A Romany magazíne Romano hangos was chosen for the purpose of the research. The selection set of my analysis consists of all the 2008 issues of Romano hangos magazíne. An article is the basic selection unit. To qualify for inclusion into the content analysis an article had to contain communication of how the Romanies perceive thein life in our society. The research results confirm that Romanies still feel like foreigners in our society.

Ainda que muitos trabalhos tenham sido escritos sobre a filosofia de David Hume, é bastante raro vermos comentários sobre o que seria, para ele, a própria filosofia. Na maior parte das vezes, os intérpretes da obra desse filósofo limitam a caracterizá-lo como cético, naturalista, realista, sentimentalista, entre outras categorias. Entretanto, falta-lhes, comumente, uma preocupação real em julgar as teses de Hume à luz daquilo que poderia ser considerado a sua concepção de filosofia. O que pretendemos com este trabalho é justamente indicar uma forma de lidar com os textos de Hume que permita iniciar uma discussão aprofundada da concepção que ele próprio tinha da atividade filosófica. Para isso, trataremos principalmente dos textos em que o autor discute especificamente esse tema, além de recorrer, quando isso se mostrar necessário, a outros aspectos da filosofia humiana. O resultado será uma leitura em que a filosofia é considerada como bastante próxima da vida comum, já que Hume se esforça consideravelmente para representar o filósofo um ser essencialmente social, cujas investigações são pautadas por uma experiência que ele compartilha com o vulgo. Além disso, veremos que, nos textos posteriores ao Tratado da natureza humana, Hume considerou a filosofia não como algo que deveria ficar restrito às universidades, mas como uma ferramenta poderosa de formação moral para o homem comum. / Even if many works have discussed the philosophy of David Hume, not many of them have discussed what might consider philosophy itself to be. Most of the times, interpreters of his works dont go further than characterizing him as skeptic, naturalist, realist, sentimentalist, among other categories. However, they commonly lack a real concern to judge Humes theses in the light of what might be thought of as his conception of philosophy. What we intend is exactly to point out a way of dealing with Humes texts which may allow an in-depth discussion of his conception of the philosophical activity. Therefore, we shall deal mainly with texts in which the author discusses this theme specifically, besides recurring, whenever it proves necessary, to other aspects of his philosophy. The result shall be a reading in which philosophy is considered as being quite close to common life, since Hume makes a considerable effort to present the philosopher as an essentially social being, whose investigations are backed by an experience which he shares with the vulgar. Besides, we shall observe that, in texts posterior to the Treatise of human nature, Hume considered philosophy not as something which should be restricted to the universities, but as a powerful tool for the moral formation of the common man.

La thèse propose une lecture de l’insertion qui s’inscrit dans le rapport entre vivre en commun et travail tel qu’il s’est historiquement construit et développé. Il s’agit d’un travail conduit dans le cadre d’une convention CIFRE avec une structure d’insertion par l’activité économique, l’association Acta Vista. L’hypothèse majeure consiste à considérer le secteur professionnel de l’insertion par l’activité économique comme un dispositif, c’est-à-dire un réseau d’éléments hétérogènes (normes, lois, comportements…) dans lequel s’entremêlent des stratégies de savoir et pouvoir. Ce secteur professionnel peut fonctionner en tant qu’hétérotopie et béquille du système social et économique dans lequel il opère. En tant que dispositif, il est aussi un espace dans lequel convergent des hommes, des femmes, des idées diverses ; un espace où se créée innovation et se tracent des lignes de fuites. Elles bousculent la structure du dispositif et révèlent une autre manière de penser et vivre l’insertion par l’activité économique et, globalement, le rapport entre vivre en commun et travail. Dans la thèse, le thème de l’insertion par l’activité économique se trouve à la jonction entre deux axes de travail qui apparaissent respectivement dans la première et la deuxième partie. L’un plus centré autour d’interrogations anthropologiques et historico-politiques concernant le rôle du travail dans le vivre en commun ; l’autre plus tourné vers une épistémologie de l’activité d’insérer, avec ses ambiguïtés, contradictions et possibilités. / The thesis undertakes a reading of « insertion » and also of the relationship that exists between 'living in the community' and 'working', and how this relationship has been constructed and developed from an historical perspective. More precisely, this work consists of a research project conducted within the terms of the CIFRE agreement made with the Acta Vista Association, which is a “work integration social enterprise”.The main hypothesis of the thesis considers the professional employment sector as a 'mechanism', that is a network of heterogenerous elements (norms, laws, behaviours...) in which power and knowledge strategies are intertwined.The employment sector can function as a 'heterotopia' and 'crutch' of the social system and economy in which it operates. Understood as a mechanism, is also a place where men, women and different ideas converge, where 'innovation' is created and which escape routes are traced. These shake off the structure of the mechanism and reveal another way to think and live the employment process, and, overall, the relationship between living in a community and working.In the body of the thesis, the theme of “insertion by economic activity” is considered as the meeting point of two axes of working which come together in the first and second parts. The first, which concentrates more on the anthropological and historical-political issues relating to the role of working in “living together”. The second, which is more focused on the epistemology of activity which highlights its ambiguities and contradictions and possibilities.

Made available in DSpace on 2014-12-17T15:12:07Z (GMT). No. of bitstreams: 1 TulioSS_TESE.pdf: 2136315 bytes, checksum: def4a39ad10ea69504e5674a87349257 (MD5) Previous issue date: 2010-05-11 / This work whose title is "The transcendental arguments: Kant Andy Hume's problem" has as its main objective to interpret Kant's answer to Hume's problem in the light of the conjunction of the causality and induction themes which is equivalent to skeptical- naturalist reading of the latter. In this sense, this initiative complements the previous treatment seen in our dissertation, where the same issue had been discussed from a merely skeptical reading that Kant got from Hume thought and was only examined causality. Among the specific objectives, we list the following: a) critical philosophy fulfills three basic functions, a founding, one negative and one would argue that the practical use of reason, here named as defensive b) the Kantian solution of Hume's problem in the first critisism would fulfill its founding and negative functions of critique of reason; c) the Kantian treatment of the theme of induction in other criticisms would will fulfill the defense function of critique of reason; d) that the evidence of Kant's answer to Hume's problem are more consistent when will be satisfied these three functions or moments of criticism. The basic structure of the work consists of three parts: the first the genesis of Hume's problem - our intention is to reconstruct Hume's problem, analyzing it from the perspective of two definitions of cause, where the dilution of the first definition in the second match the reduction of psychological knowledge to the probability of following the called naturalization of causal relations; whereas in the second - Legality and Causality - it is stated that when considering Hume in the skeptic-naturalist option, Kant is not entitled to respond by transcendental argument A?B; A?B from the second Analogy, evidence that is rooted in the position of contemporary thinkers, such as Strawson and Allison; in third part - Purpose and Induction - admits that Kant responds to Hume on the level of regulative reason use, although the development of this test exceeds the limits of the founding function of criticism. And this is articulated in both the Introduction and Concluding Remarks by meeting the defensive [and negative] function of criticism. In this context, based on the use of so-called transcendental arguments that project throughout the critical trilogy, we provide solution to a recurring issue that recurs at several points in our submission and concerning to the "existence and / or the necessity of empirical causal laws. In this light, our thesis is that transcendental arguments are only an apodictic solution to the Hume s skeptical-naturalist problem when is at stake a practical project in which the interest of reason is ensured, as will, in short, proved in our final considerations / O presente trabalho - Os argumentos transcendentais: Kant e o problema de Hume -, tem como seu objetivo geral interpretar a resposta de Kant ao problema de Hume ? luz da conjun??o das tem?ticas de causalidade e indu??o o que equivale a uma leitura c?tico-naturalista deste. Neste sentido, tal iniciativa complementa o tratamento anterior visto em nossa disserta??o de mestrado, onde a mesma tem?tica fora examinada a partir de uma leitura meramente c?tica que Kant fez do pensamento humeano e onde foi analisada apenas a causalidade. Dentre os objetivos espec?ficos, listamos os seguintes: a) a filosofia cr?tica cumpre tr?s fun??es b?sicas, uma fundante, uma negativa e uma que defenderia o uso pr?tico da raz?o, aqui nomeada de defensiva; b) a solu??o kantiana do problema de Hume na primeira cr?tica cumpriria as fun??es fundante e negativa da cr?tica da raz?o; c) o tratamento kantiano da tem?tica da indu??o nas demais cr?ticas cumpriria a fun??o defensiva da cr?tica da raz?o; d) que as provas da resposta de Kant ao problema de Hume s?o mais consistentes quando se consideram cumpridas estas tr?s fun??es ou momentos da cr?tica. A estrutura b?sica do trabalho comporta tr?s partes: na primeira - A g?nese do problema de Hume -, nossa pretens?o ? reconstituir o problema de Hume, analisando-o sob a ?tica das duas defini??es de causa, onde a dilui??o da primeira defini??o na segunda corresponde ? redu??o psicol?gica do conhecimento ? probabilidade, do que se segue a chamada naturaliza??o das rela??es causais; na segunda - Legalidade e Causalidade -, menciona-se que quando se considera Hume na op??o c?tico-naturalista, Kant n?o est? habilitado a lhe responder atrav?s do argumento transcendental A?B; A?B da segunda Analogia, prova que est? embasada na posi??o de pensadores contempor?neos como Strawson e Allison; na terceira parte - Finalidade e Indu??o -, admite-se que Kant responde a Hume no n?vel do uso regulativo da raz?o, embora o desenvolvimento dessa prova exceda os limites da fun??o fundante da cr?tica. E isto fica articulado tanto na Introdu??o quanto nas Considera??es Finais, atrav?s do cumprimento da fun??o defensiva [e negativa] da cr?tica. Neste contexto, com base no recurso aos ditos argumentos transcendentais que se projetam por toda a trilogia cr?tica, procuramos estabelecer solu??o para uma quest?o recorrente que reaparece em v?rias passagens de nossa apresenta??o e que diz respeito a exist?ncia e/ou a necessidade das leis causais emp?ricas . Diante disso, nossa tese ? que os argumentos transcendentais somente constituem uma solu??o apod?tica para o problema c?tico-naturalista de Hume quando est? em pauta um projeto pr?tico em que o interesse da raz?o esteja assegurado, conforme ser?, enfim, provado em nossas Considera??es Finais

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

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

Cette étude se propose de dégager les liens étroits qui unissent la production picturale des anciens Pays-Bas des XVe et XVIe siècles avec la mystique de Ruysbroeck l’Admirable et la pensée de la Dévotion moderne (devotio moderna). À partir d’un corpus comprenant des oeuvres de Jan van Eyck, Rogier van der Weyden, Petrus Christus, Hans Memling, Hugo van der Goes, le Maître à la vue de Sainte-Gudule, le Maître de 1499, le Maître d’Alkmaar, Jérôme Bosch ou encore Gérard David et Jan Mostaert, l’analyse fait apparaître que peinture et écrits se répondent et se subliment mutuellement. Dans une première partie, nous observerons la façon dont les peintres ont décliné la progression dynamique des différentes visions (active, intérieure et contemplative) et traité le phénomène de désimagination. Puis, dans un deuxième temps, notre étude mettra en lumière que l’image soutient grâce à différents procédés (mnémotechnique, participatif, etc.) les pratiques spirituelles et méditatives des fidèles. Enfin dans la dernière phase de notre analyse, nous nous intéresserons aux mises en images d’une idée clé définie par Ruysbroeck l’Admirable, et adaptée par les auteurs de la Dévotion moderne : dat ghemeine leven (la vie commune). / This study intends to investigate and clarify the links between the Early Netherlandish pictorial tradition (15th and 16th centuries) and mystical literature as exemplified by Ruysbroeck the Admirable and the authors associated with the Modern Devotion (devotio moderna). Focusing on a corpus of works by Jan van Eyck, Rogier van der Weyden, Petrus Christus, Hans Memling, Hugo van der Goes, the Master of the View of St Gudule, the Master of 1499, the Master of Alkmaar, Hieronymus Bosch, Gerard David and Jan Mostaert, this analysis brings to light that painting and writing enrich each other’s meaning. In the first part, we shall observe the ways in which the painters captured the dynamic progression of the various types of vision (active, internal and contemplative) as well as the ways in which they addressed the phenomenon of disimagination. The second part of this study will highlight the fact that the image supports the spiritual and meditative practices of the faithful through various processes and techniques (mnemonic, participative etc.). The third part of the analysis will focus on the visual treatment of a key idea defined by Ruysbroeck the Admirable, and adapted by the authors of the Modern Devotion: dat ghemeine leven (the common life).