La reconstitution faciale a pour but de restituer le visage d’un individu à partir de la morphologie de son crâne. Cette technique est utilisée en anthropologie médico-légale pour apporter de nouveaux témoignages dans l’identification de restes humains. Les objectifs de thèse sont d’établir une base de données crânio-faciale 3D de Français grâce à l’imagerie médicale, de tester les règles traditionnelles de reconstitution, et de quantifier les corrélations morphologiques entre tissus osseux et cutanés. Des examens hospitaliers par scanner tomodensitométrique (18 – 96 ans ; sexe ratio 1,16:1) ont été traités avec le logiciel TIVMI pour reconstruire avec précision les surfaces osseuses et cutanées. Plus de 200 points de repère ont pu être positionnés sur 500 individus, en suivant un protocole précis (répétabilité et reproductibilité vérifiées). L’extraction de distances Euclidiennes a permis de tester plusieurs règles traditionnelles, et d’étudier la spécificité et la variabilité des épaisseurs de tissus mous. Parallèlement, les coordonnées 3D des points ont été analysées par morphométrie géométrique. Les covariations entre groupes de points osseux et cutanés ont pu être quantifiées, ainsi que les asymétries, allométries, et influences de l’âge et du sexe sur les variations de conformation. Ces résultats ont permis l’élaboration d’une méthode d’estimation de la position des points de repère du visage, et la création (en collaboration avec le LaBRI) d’un module de reconstitution faciale nommé AFA3D. Basé sur le principe de déformation d’un visage synthétique, ce logiciel restitue la forme la plus probable du visage en fonction de la position de 78 points crâniométriques. / Facial approximation aims at the production of a face based on the skull morphology. This technique is performed in forensic anthropology to bring new testimonies in cases of human remains identification. The goals of this research are to establish a database of French skulls and faces in 3D through medical imaging, to test traditional guidelines, and to quantify the morphological correlations between soft and hard tissues. Computed tomography exams, collected in French hospitals (18 – 96 years; sex ratio 1.16:1), were treated with TIVMI software to reconstruct accurately the bone and skin surfaces. More than 200 landmarks have been placed on 500 subjects, following a protocol which repeatability and reproducibility have been checked. The extraction of Euclidian distances allowed testing traditional guidelines, and studying specificity and variability of soft tissue depths. In parallel, the 3D coordinates were analyzed with geometric morphometrics. Covariations between groups of bone landmarks and groups of skin landmarks were quantified, along with asymmetry, allometry, and influences of age and sex on the shape changes. These results allowed for the creation of a method to estimate the position of skin landmarks, and for the development of a facial approximation module in TIVMI, called AFA3D (in collaboration with the LaBRI). Based on the warping of a synthetic face, this software renders the most probable face depending on the position of 78 cranial landmarks.

A Double Review of "Paolina's Innocence: Child Abuse in Casanova's Venice" by Larry Wolff and "Venice: A New History" by Thomas F. Madden

No description available.

<p> Inland degradational trends of coastal dolomite pavements (on the Amabel formation near Tobermory Ontario Map 1) were examined in three wave energy settings: passive, intermediate, and active shores. </p> <p>Six pavement property trends were examined to determine the effect of low fetch lengths (7-10 km - Ford 83) and long shallow wave approach (Map 1) on the break-up of passive coastal pavements (south-west Bear's Rump Island): vegetation cover , grike dimensions, fracturing, pitting, shattering and flaking, and soil and rubble depths. </p> <p> Detailed analysis of small scale surface solution features, "karren", was undertaken at five 1 m sample grids on the intermediate average fetch 70-90 km -Grosset 85) Cyprus Lake provincial park pavements. </p> <p> / Thesis / Bachelor of Arts (BA)

The interpretation of unreason in Gilles Deleuze‘s philosophy Deleuze argues that all philosophy must originate itself from violence. The violence in thought is evoken by problems, which aren‘t given but constituted in mind. The fundamental problem of thought is incapacity to think itself, the malaise of mind, stupidity or madness. The dogmatical image of thought takes the common form of an 'Everybody knows . . .' , and in the following way disassociates itself from the problem - it merely dislodges madness from discourse of reason. Deleuze shows that the problem of madness should be included into image of thought, if transforming it simultaneously. The work points out, how Deleuze solves this properly transcendental qestion: how is unreason possibile? The thinker offers three perspectives, three points of view to reflect this problem. It can be seen from a point from highland or platonical tradicion, from a point of surface or virtual philosophy which Deleuze founds in the works of stoics, Leibniz, Nietzsche and Lewis Carrol and from a point of depths into which plunges Artaud. To each of these modes of mind thereby can be diagnosed distinct disease: maniac depresion or paranoia to idealism, active form of schizophrenia- to virtual philosophy and passive form of schizophrenia – to the thinking of depths. The research shows up how eventualy this triad turns to strict disjunction between traditional image of thought and the thought which is able to think of madness, becomings... [to full text]

Because little was known about how the masonry lighthouses constructed during the 19th century at exposed locations around the British Isles were responding to wave action, the dynamic response of the Eddystone lighthouse under wave impacts was investigated. Like other so called 'rock lighthouses', the Eddystone lighthouse was built on top of a steep reef at a site that is fully submerged at most states of the tide. Consequently, the structure is exposed to loading by unbroken, breaking and broken waves. When the breaking occurs, wave loading leads to complex phenomena that cannot be described theoretically due to the unknown mixture of air and water involved during the wave-structure interaction. In addition, breaking waves are generally distinguished from unbroken and broken wave due to the fact that they cause impulsive loads. As a consequence, the load effects on the structural response require a dynamic analysis. In this investigation the dynamic response of the Eddystone lighthouse is investigated both in the field and by means of a small-scale model mounted in a laboratory wave channel. In particular, field data obtained by the use of geophones, cameras and a wave buoy are presented together with wave loading information obtained during the laboratory tests under controlled conditions. More than 3000 structural events were recorded during the exceptional sequence of winter storms that hit the South-West of England in 2013/2014. The geophone signals, which provide the structural response in terms of velocity data, are differentiated and integrated in order to obtain accelerations and displacements respectively. Dynamic responses show different behaviours and higher structural frequencies, which are related to more impulsive loads, tend to exhibit a predominant sharp peak in velocity time histories. As a consequence, the structural responses have been classified into four types depending on differences of ratio peaks in the time histories and spectra. Field video images indicate that higher structural frequencies are usually associated with loads caused by plunging waves that break on or just in front of the structure. However, higher structural velocities and accelerations do not necessarily lead to the largest displacements of around a tenth of mm. Thus, while the impulsive nature of the structural response depends on the type of wave impact, the magnitude of the structural deflections is strongly affected by both elevation of the wave force on the structure and impact duration, as suggested by structural numerical simulations and laboratory tests respectively. The latter demonstrate how the limited water depth strongly affects the wave loading. In particular, only small plunging waves are able to break on or near the structure and larger waves that break further away can impose a greater overall impulse due to the longer duration of the load. As a consequence of the depth limited conditions, broken waves can generate significant deflections in the case of the Eddystone lighthouse. However, maximum accelerations of about 0.1g are related to larger plunging waves that are still able to hit the lighthouse with a plunging jet. When compared to the Iribarren number, the dimensionless irregular momentum flux proposed by Hughes is found to be a better indicator concerning the occurrence of the structural response types. This is explained by the fact that the Iribarren number does not to take into account the effects of the wide tidal range at the Eddystone reef, which has a strong influence on the location of the breaking point with respect to the lighthouse. Finally, maximum run up were not able to rise up to the top of the lighthouse model during the laboratory tests, despite this having been observed in the field. As a consequence, the particular configuration of the Eddystone reef and the wind could have a considerable bearing and exceptional values of the run up, greater than 40 m, cannot be excluded in the field.

Abîme : gouffre, enfer, chaos. En marge de la civilisation occidentale, ténébreuses et dévalorisées, les profondeurs marines furent pensées et expérimentées au cours du XIXe siècle. Sur le pont du navire, le naturaliste s’appropriait les techniques de pêche et fouillait les antres d'un univers obscur pour récolter une faune méconnue.Cette thèse démontre l'importance de diverses influences, provenant de contextes différents, qui modelaient les théories au sujet de l'existence de vie dans cet univers. L'idée d'une vie limitée, à partir d'un certain niveau de profondeur, domina, notamment avec la théorie azoïque (1843) du Britannique Edward Forbes (1815-1854). Selon nous, elle formait un horizon ultime, telle une finitude anthropomorphique appliquée à la répartition des animaux. Par la suite, la représentation d'une vie présente en tous lieux – une « vie triomphante » – la remplaça au cours de la décennie 1860 pour former la base de notre savoir actuel, à un moment où l'abîme était perçu tel un antre du passé hébergeant des « fossiles-vivants ». Ces représentations constituaient les réverbérations d'une culture et d'intérêts que nous explicitons.Ce travail révèle également une focalisation des savants sur certains objets, comme le fond marin, repère fixe perçu par un filtre terrestre couplé à une analogie avec l'altitude. Le visage bathymétrique de l'océan profond se dessinait alors, tandis que le câble télégraphique devenait une interface de renouveau pour le savoir propre à l'abîme. Une volonté d'ériger un panorama absolu de l'océan parcourait cette période, cela par une extrapolation horizontale (toutes mers) et verticale (toutes profondeurs) de quelques observations relevées. / Abyss : chasm, hell, chaos. On the fringe of the western civilization, the marine depths were regarded as impenetrable and were depreciated before being studied during the 19th century. At sea, the naturalist took over fishing techniques and rummaged through a dark universe to collect an unknown fauna.This thesis shows the importance of the various influences that shaped the scientific theories about the existence of life in the abyss.The idea of a limit for marine life, beneath a given depth, dominated, notably using the azoic theory (1843) of the British Edward Forbes (1815-1854). According to us, this theory was a “final horizon”, that is to say an anthropomorphic finitude placed on the animal distribution. Later, the representation of a life inhabiting every place – a “triumphant life” – replaced it during the 1860s to form the basis of our current knowledge, at a time when the abyss was regarded as a “lair of the past” containing “living-fossils”. These representations were reflections of a culture and of interests.This work also reveals that the scientists focused on some objects like the seabed, which was a fixed mark considered through a terrestrial view linked to an analogy with altitude. The bathymetric face of the ocean emerged while the submarine cable became an “interface of revival” for the knowledge about the abyss. The will to design an “absolute panorama” of the ocean was present in this period, using horizontal (every sea) and vertical (every depth) extrapolations from a few facts.

Virtual reality systems are nowadays common part of many research institutes due to its low cost and effective visualization of data. They mostly allow visualization and exploration of virtual worlds, but many lack user interaction. In this paper we suggest multi-camera optical system, which allows effective user interaction, thereby increasing immersion of virtual system. This paper describes the calibration process of multiple cameras using point correspondences.

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Principe spirituel pour Muḥyī al-Dīn Ibn ʿArabī (1165-1240) et archétype universel pour Carl Gustav Jung (1875-1961), le Féminin est au centre de cette recherche où il sera étudié sous l’angle de l’expérience mystique dont il est un médian incontournable. L’accent sera mis surtout sur le rapport entre le Féminin comme principe ou archétype et l’expérience mystique tel qu’ils s’articulent chez nos deux penseurs tant dans leur vécu personnel que sur le plan de leurs élaborations théoriques. Elle consiste, pour éviter tout anachronisme, davantage en un dialogue d’idées qu’une comparaison de la pensée du maitre soufi andalou avec celle du psychanalyste moderne suisse. C’est à ce premier niveau d’analyse, où le Féminin et le Masculin forment une androgynie primordiale, que leurs pensées se rejoignent de manière significative. Les deux penseurs reconnaissant au Féminin en particulier une fonction transcendantale qui s’accomplit à travers une prédisposition à l’établissement d’une relation avec le monde subtil de l’Esprit qui s’enracine soit dans une tradition religieuse donnée, l’islam dans le cas d’Ibn ʿArabī, ou d’une analyse thérapeutique aux allures néanmoins mystiques dans le cas de Jung. L’expérience du Féminin chez nos deux penseurs révèle un rapport différencié quant à la nature et à la forme de l’expérience spirituelle qui est son support d’expression. Leurs conceptions se distinguent aussi sur la question de Dieu (transcendant ou immanent) dont la rencontre est perçue comme la finalité vers laquelle tend la dynamique transformatrice de la personnalité qu’implique ce cheminement initiatique qu’induit la rencontre du Féminin spirituel. Avant de réaliser cette ultime et unificatrice rencontre, il faut d’abord rencontrer et entrer en relation avec ce Féminin comme figure d’une altérité intérieure et extérieure en vue de dépasser le dualisme primaire où les humains sont embourbés tant individuellement que collectivement. C’est sur ce point en particulier que l’étude montre des convergences signifiantes, qui révèlent, d’un côté, le lien transversal qu’il y a entre le soufisme et la psychologie analytique et de l’autre les aspects implicites d‘une psychologie des profondeurs nichant en arrière-plan de la mystique akbarienne. Cette ébauche de dialogue, opérée dans une approche interdisciplinaire, révèle certes des postures épistémologiques très différentes, mais aussi une convergence de vue tacite jusque-là et que la méthode de la phénoménologie herméneutique retenue pour ce travail de maitrise a éclairé d’un nouveau jour. C’est dans cet esprit qu’elle peut ouvrir de nouvelles pistes de réflexion à nos sociétés contemporaines prises avec une crise de sens et de perte de repères identitaires inquiétante. Le sous-bassement de cette crise est une vision dualiste de la femme et de l’homme, et corollairement d’une division binaire entre nature et culture, au lieu de saisir leur nécessaire et paradoxale complémentarité qui doit se réaliser en premier lieu en chaque être humain. / A spiritual principle for Muḥyī al-Dīn Ibn ʿArabī (1165-1240) and a universal archetype for Carl Gustav Jung (1875-1961), the Feminine is at the center of this research, where it will be studied from the perspective of the mystical experience of which it is an inescapable mediator. The emphasis will be on the relationship between the Feminine as a principle or archetype and the mystical experience as articulated by our two thinkers in their personal experience as well as in their theoretical elaborations. It consists, to avoid any anachronism, more of a dialogue of ideas than a comparison of the thought of the Andalusian Sufi master with that of the modern Swiss psychoanalyst. It is at this first level of analysis, where the Feminine and the Masculine form a primordial androgyny that their thoughts meet in a significant way. Both thinkers in fact recognize in the Feminine a transcendental function that is fulfilled through a predisposition to establish a relationship with the subtle world of Spirit that is rooted either in a given religious tradition-Islam in the case of Ibn ʿArabī or of a therapeutic analysis with nonetheless mystical overtones in the case of Jung. The experience of the Feminine in our two thinkers reveals a differentiated relationship as to the nature and form of the spiritual experience that is its medium of expression. Their conceptions also differ on the question of God (transcendent or immanent) whose meeting is perceived as the finality towards which tends the transforming dynamics of the personality that implies this initiatory path that induces the meeting of the spiritual Feminine. Before realizing this ultimate and unifying encounter, one must first meet and relate to this Feminine figure of inner and outer otherness in order to overcome the primary dualism in which humans are mired both individually and collectively. It is on this point in particular that the study shows significant convergences, which reveal, on the one hand, the link between Sufism and analytical psychology; and on the other hand, the "deep psychological" aspects of Akbarian mysticism. This draft dialogue, carried out in an interdisciplinary approach, certainly reveals very different epistemological postures, but also a convergence of views implicit until then and which the method of hermeneutic phenomenology chosen for this master's thesis has shed new light on. It is in this spirit that it can open up new avenues of reflection for our contemporary societies caught up in a disturbing crisis of meaning and loss of identity markers. The underpinning of this crisis is a dualistic vision of woman and man, and consequently of a binary division between nature and culture, instead of grasping their necessary and paradoxical complementarity which must be realized first and foremost in each human being.