Objective: Evaluate how a social marketing approach compares to traditional nutrition education curriculum for promoting behavioral changes related to eating and food. Design: Nonequivalent comparison group, entry-exit design. Participants from 12 Kentucky counties assigned either comparison or pilot group. Comparison group received traditional nutrition education curriculum and pilot group received the social marketing program, Cook Together, Eat Together (CTET) curriculum. EFNEP’s Behavior Checklist and 24-Hour Dietary Recall were administered at entry and exit of the 8-week programs. Participants: Females (18-72 years of age) from families eligible to receive SNAP benefits (n=64 comparison group participants, n=60 pilot group participants). Intervention: Comparison group completed an 8-week standard lesson and pilot group completed CTET program in varying time frames (1-8 weeks). Main Outcome Measures: Eating behavior changes between entry and exit for comparison versus pilot. Analysis: Quantitative data were analyzed using independent and paired t-tests with significance of P≤ 0.05 and 0.10. Results: Groups were demographically similar. Both had significant differences in entry and exit scores for Behavior Checklist and 24-Hour Recall (P≤ 0.05). Conclusion and Implications: Positive behavior change was observed in both comparison and pilot groups. A social marketing program proves to be a promising approach to nutrition education.

Die kumulative Promotion befasst sich mit der Lebensform „Living apart together“ (LAT), worunter Paare verstanden werden, die nach Maßgabe ihre Selbstwahrnehmung in getrennten Haushalten leben. Die Arbeit besteht aus insgesamt vier Beiträgen, die in peer-review-Journals erschienen sind sowie einer zusammenfassenden Synopse. Ein erster Schwerpunkt des Promotionsprojektes besteht darin, die Binnendifferenzierung der partnerschaftlichen Lebensform LAT zu untersuchen. Dazu werden mit Daten des Beziehungs- und Familienpanels (Befragte zwischen 15 und 39 Jahre) verschiedene Typen von LAT-Partnerschaften mithilfe von Clusteranalysen identifiziert. Hierbei erweist sich eine heuristische Einteilung in drei Idealtypen – die LAT als Vorstufe stärker verfestigter Lebensformen, LAT als berufsbedingte Notlösung und LAT als Beziehungsideal – als weitgehend empirisch tragfähig. Gleichzeitig werden neue Typen wie z.B. die „ökonomisch deprivierte LAT“ identifiziert, bei der eine ökonomisch prekäre Lage und eine starke Betroffenheit von Arbeitslosigkeit die weitere Institutionalisierung der Partnerschaft zu hemmen scheinen. Das zweite Ziel der Arbeit besteht darin, die Entwicklung der LAT-Partnerschaften im Längsschnitt, d.h. die Übergänge in den gemeinsamen Haushalt einerseits und in eine Trennung andererseits, zu untersuchen. Hier zeigen sich zum Teil deutlich Unterschiede zwischen den zuvor identifizierten Clustern. Eine niedrige Übergangsrate in die Kohabitation sowie ein hohes Trennungsrisiko können z.B. für jugendliche LAT-Partnerschaften, aber auch für den ökonomisch deprivierten Typ, beobachtet werden. Die Kohabitationsneigung bei berufsbedingten Fernbeziehungen ist dagegen höher und das Trennungsrisiko geringer als theoretisch erwartet. Schließlich wird als dritter Schwerpunkt des Projektes der Frage nachgegangen, welche Rolle Eigenschaften der Herkunftsfamilie im Institutionalisierungsprozess spielen. Es zeigt sich, dass Jugendliche die für sie typische LAT-Partnerschaft insbesondere dann früh verlassen und einen Haushalt mit ihrem Partner gründen, wenn es sich nicht um Kernfamilien, sondern um alleinerziehende Eltern oder Stiefeltern handelt. Im Promotionsprojekt wird der Frage nachgegangen, auf welche Mechanismen diese Zusammenhänge hauptsächlich zurückführbar ist, wobei verschiedene theoretische Ansätze – ökonomische Deprivation, Transmissionseffekte, soziale Kontrolle, Stress – vergleichend gegenübergestellt werden.:1. Synopse 2. Lois, Nadia 2012: "Living apart together": Sechs Typen einer heterogenen Lebensform. In: Zeitschrift für Familienforschung 24: 247-268. 3. Lois, Daniel; Lois, Nadia 2012: "Living apart together" – eine dauerhafte Alternative? Zur Bedeutung von beruflichen Lagen und Partnerschaftsbildern für das Leben in getrennten Haushalten. In: Soziale Welt 63: 117-140. 4. Lois, Nadia 2014: Einflüsse der Herkunftsfamilie auf den frühzeitigen Auszug aus dem Elternhaus und die Kohabitation – Ein Test vermittelnder Mechanismen. In: Zeitschrift für Soziologie der Erziehung und Sozialisation 34: 71-88. 5. Arránz Becker, Oliver; Salzburger, Veronika; Lois, Nadia; Nauck, Bernhard 2013: What narrows the stepgap? Closeness between parents and adult (step)children in Germany. In: Journal of Marriage and Family 75: 1130-1148.

Suite aux grands changements politiques, économiques et sociaux que l’Occident a connus depuis plus d’un siècle, de nombreux problèmes ont émergé, de nouveaux défis ont été lancés et plusieurs approches et solutions ont été avancées. L’avènement de la démocratie, un exploit humain inestimable, a plus ou moins règlementé la pluralité idéologique, pour permettre un exercice politique organisé. Aujourd’hui, dans le nouvel ordre mondial, c’est la pluralité morale et religieuse qui a besoin d’être gérée; un défi pour les institutions démocratiques et pour la société civile, afin de réaliser un mieux vivre-ensemble dans le dialogue, la compréhension et le compromis. Or, beaucoup de travail est encore à faire : dans un premier temps, à l’intérieur de chaque tradition religieuse; dans un deuxième temps, entre les différentes traditions; et dans un troisième temps, entre ces traditions et la modernité. Le ‘dogmatisme’ est au cœur de ces débats, qu’il soit d’ordre traditionnel ou moderne, il entrave la raison dans son processus de libération et d’émancipation. La problématique de ce mémoire concerne la gestion de la pluralité morale et religieuse en Occident. Dans ce travail, nous allons essayer de démontrer comment la libération du dogmatisme en général et la libération du ‘dogmatisme’ musulman, en particulier, peuvent contribuer à la réalisation d’un mieux vivre-ensemble en Occident. Pour ce faire, nous analyserons les projets de deux penseurs musulmans contemporains : Muhammad Arkoun et Tariq Ramadan. Notre recherche va essentiellement se pencher sur leurs attitudes vis-à-vis de la tradition et de la modernité, car, nous pensons que l’enjeu du ‘dogmatisme’ est lié aux rapports des musulmans à leur tradition et à la modernité. Selon nos deux penseurs, la libération du ‘dogmatisme’ musulman n’est possible qu’à condition de pouvoir changer à la fois notre rapport à la tradition et à la modernité. Arkoun pense que ce changement doit suivre le modèle de la libération occidentale, au moyen d’une critique subversive de la tradition islamique. Cependant, Ramadan opte pour une réforme radicale de la pensée islamique qui vise une critique globale de la tradition, mais, qui épargne les fondements de la foi : le ‘sacré’. / Following the major political, economic and social changes that occurred in the West for over a century, many problems have emerged, new challenges have surfaced, and several approaches and solutions have been proposed. The advent of democracy, an invaluable human achievement, more or less regulated ideological plurality, and allowed the evolution of an organized political exercise. Today, in the new world order, it is the moral and religious diversity that need to be managed. The challenge remains for democratic institutions and civil society to create a better harmonious community through dialogue, understanding and compromise. However, much work is still to be done : first, within each religious tradition, second, between different traditions and third, between tradition and modernity. Dogmatism is at the heart of these debates. An order, whether traditional or modern hampers objectives reasoning in the process of liberation and emancipation. The issue of this paper concerns the management of the moral and religious plurality in the West. In this work, we will try to demonstrate how the relinquishing of ‘dogmatism’ in general and the relinquishing of Muslim ‘dogmatism’ in particular, can contribute to the achievement of a harmonious in a pluralistic West. This will be achieved by shedding light on the projects of two contemporary Muslim thinkers : Muhammad Arkoun and Tariq Ramadan. Our research is mainly to reflect on their attitudes towards tradition versus modernity, as we believe that the issue of dogmatism is linked to Muslims’ attitude towards tradition and modernity. According to these two thinkers, the release of muslims’ ‘dogmatism’ is only possible by changing both our relationship to tradition and modernity. Arkoun thinks this change should follow the model of Western release through a subversive critique of the Islamic tradition. However, Ramadan opts for a radical reform of Islamic thought through a comprehensive critique of the tradition, in order to save the foundation of faith : The ‘sacred’.

Overhead and Behind is an ongoing learning exercise in three parts: Working Conditions, The Refusal of Objects and Disturbing Distribution (forthcoming). Through learning by doing, it unfolds new episodes as an attempt to look at the act of orientating different standpoints. The different parts of Overhead and Behind are examined in series of episodes and an ongoing glossary that expands words connected to the learning exercise. The purpose of Overhead and Behind is (a) to see how structures over-ones-head conceals value systems which conforms working conditions and (b) to practice the method of “being behind”, i.e. to slow-down and counterpose progress. The third aim (c) is to see how these standpoints can be practiced and how this act can insert a new valorization-system.

A common strategy in dealing with housing shortages is the provision of loans to low-income groups. Tried in many countries for a very long time, this approach has produced a common phenomenon - poor servicing of loans. Thus, an empirical study was undertaken in Namibia, using the country's Build Together Programme as a case study. The aim of the study was to understand how the livelihood circumstances of the beneficiaries might be contributing to their inability to meet their loan obligations. The BTP's beneficiaries and the housing officers at both local and national level constituted the study's respondents. Housing officers responded to questions in an interview schedule while the beneficiaries were engaged using an interviewer-administered questionnaire. All beneficiaries were purposefully identified on account of outstanding arrears on their loans. Reviewing of literature covered the challenge of urban housing and strategies used to address it at both global and national level, documentary analysis on government documents to provide information on establishment of BTP and lastly, the direct observation of the concerned sites. The study focused on BTP in Windhoek (WHK) particularly in two settlements, Katutura (a formal settlement) and Goreangab (an informal settlement). Poor servicing of loans was shown to be closely associated with the socio-economic circumstances of the beneficiaries. This suggests the importance to recognise that housing is not just about the physical structure called a house, but there are other more subtle but equally important considerations that need to be met. Issues such as reliance on wage labour and large household sizes combined in ways that placed limitations on their ability to service the loans. An important conclusion from the study is that understanding beneficiary' constraints and their livelihood strategies might be a very important step in future housing policy actions in Namibia. The study also highlighted concerns about the programme such as inadequate communication. Some recommendations are provided, prominent among them being the need to strengthen the training component so as to assist the beneficiaries with some of the issues, The study consists of two components: A and B. Component A comprises the study background, the problem statement, aim, objectives, literature review and methodology. Component B is presented as a research paper for publication purposes and complies with the requirements of the selected journal (Appendix six). For the purposes of the paper, relevant information from component A on the purpose of the study and methodology are incorporated in Component B. / Thesis (M.Env.Dev.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

Suite aux grands changements politiques, économiques et sociaux que l’Occident a connus depuis plus d’un siècle, de nombreux problèmes ont émergé, de nouveaux défis ont été lancés et plusieurs approches et solutions ont été avancées. L’avènement de la démocratie, un exploit humain inestimable, a plus ou moins règlementé la pluralité idéologique, pour permettre un exercice politique organisé. Aujourd’hui, dans le nouvel ordre mondial, c’est la pluralité morale et religieuse qui a besoin d’être gérée; un défi pour les institutions démocratiques et pour la société civile, afin de réaliser un mieux vivre-ensemble dans le dialogue, la compréhension et le compromis. Or, beaucoup de travail est encore à faire : dans un premier temps, à l’intérieur de chaque tradition religieuse; dans un deuxième temps, entre les différentes traditions; et dans un troisième temps, entre ces traditions et la modernité. Le ‘dogmatisme’ est au cœur de ces débats, qu’il soit d’ordre traditionnel ou moderne, il entrave la raison dans son processus de libération et d’émancipation. La problématique de ce mémoire concerne la gestion de la pluralité morale et religieuse en Occident. Dans ce travail, nous allons essayer de démontrer comment la libération du dogmatisme en général et la libération du ‘dogmatisme’ musulman, en particulier, peuvent contribuer à la réalisation d’un mieux vivre-ensemble en Occident. Pour ce faire, nous analyserons les projets de deux penseurs musulmans contemporains : Muhammad Arkoun et Tariq Ramadan. Notre recherche va essentiellement se pencher sur leurs attitudes vis-à-vis de la tradition et de la modernité, car, nous pensons que l’enjeu du ‘dogmatisme’ est lié aux rapports des musulmans à leur tradition et à la modernité. Selon nos deux penseurs, la libération du ‘dogmatisme’ musulman n’est possible qu’à condition de pouvoir changer à la fois notre rapport à la tradition et à la modernité. Arkoun pense que ce changement doit suivre le modèle de la libération occidentale, au moyen d’une critique subversive de la tradition islamique. Cependant, Ramadan opte pour une réforme radicale de la pensée islamique qui vise une critique globale de la tradition, mais, qui épargne les fondements de la foi : le ‘sacré’. / Following the major political, economic and social changes that occurred in the West for over a century, many problems have emerged, new challenges have surfaced, and several approaches and solutions have been proposed. The advent of democracy, an invaluable human achievement, more or less regulated ideological plurality, and allowed the evolution of an organized political exercise. Today, in the new world order, it is the moral and religious diversity that need to be managed. The challenge remains for democratic institutions and civil society to create a better harmonious community through dialogue, understanding and compromise. However, much work is still to be done : first, within each religious tradition, second, between different traditions and third, between tradition and modernity. Dogmatism is at the heart of these debates. An order, whether traditional or modern hampers objectives reasoning in the process of liberation and emancipation. The issue of this paper concerns the management of the moral and religious plurality in the West. In this work, we will try to demonstrate how the relinquishing of ‘dogmatism’ in general and the relinquishing of Muslim ‘dogmatism’ in particular, can contribute to the achievement of a harmonious in a pluralistic West. This will be achieved by shedding light on the projects of two contemporary Muslim thinkers : Muhammad Arkoun and Tariq Ramadan. Our research is mainly to reflect on their attitudes towards tradition versus modernity, as we believe that the issue of dogmatism is linked to Muslims’ attitude towards tradition and modernity. According to these two thinkers, the release of muslims’ ‘dogmatism’ is only possible by changing both our relationship to tradition and modernity. Arkoun thinks this change should follow the model of Western release through a subversive critique of the Islamic tradition. However, Ramadan opts for a radical reform of Islamic thought through a comprehensive critique of the tradition, in order to save the foundation of faith : The ‘sacred’.

La rencontre avec l’Autre différent n’est pas un « allant de soi » (Jodelet, 2003). La RS du handicap est le plus souvent entachée d’une vision subjective stigmatisante (Gardou & Poizat, 2007 ; Goffman, 1975 ; Martinez, 2006) qui fait obstacle au « vivre ensemble ». Lorsque les RS font obstacles au « vivre ensemble », L’École se doit d’accompagner les enfants à une transformation de leur regard porté sur la différence. Le législateur engage l’École dans une démarche d’inclusion et de transformation des RS du handicap pour accompagner l’évolution des comportements et des pratiques. La place est donnée à l’émergence de dynamiques éducatives pour aborder un enjeu sociétal du XXIème siècle. La théorie des RS (Abric, 1994 ; Rateau, 1995) est utilisée comme un outil à l’usage de la réflexion sur une éducation à pour répondre à l’injonction du législateur. Nous interrogeons le vécu et l’information à l’École sur le handicap comme facteurs potentiels de transformation de la RS des lycéens dits ordinaires. Sur la base de 366 questionnaires, nous définissons une cartographie représentationnelle du handicap du groupe lycéens. Puis, nous conduisons une expérimentation sur deux années avec 31 lycéens en classe de TPE. L’approche éducative expérimentée allie une dimension relationnelle à une dimension réflexive. L’expérimentation tend à montrer que par l’approche éducative des éducations à (Barthes & Alpes, 2012 ; Floro, 2013 ; Lange & Barroca-Paccard, 2017 ; Legardez & Simmoneaux 2011)- un vécu avec le handicap est possible à l’École, et qu’il est facteur potentiel de transformation positive de la RS. Mais les obstacles au « vivre ensemble » demeurent. / The encounter with the Other isn’t “self-evident” (Jodelet, 2003). The social representations of disability is often tainted with a subjective stigmatizing vision (Gardou & Poizat, 2007 ; Goffman, 1975 ; Martinez, 2006) that creates a barrier to “coexistence”. When the SR are a barrier to “coexistence”, the School must go with the children to change their vision of difference. The law is committing School in an inclusive and transformative approach of SR of disability in order to go with the evolution of behaviors and practices. Hence, there’s a spot provided for uprising teaching dynamics to address a social issue of the XXIst century. The SR theory (Abric, 1994 ; Rateau, 1995) is used as a tool for thinking on a “educations to” approach to answer the law’s injunction. We will question the experience and the School’s information on disabilities as potential factors of transformation of the SR of said “ordinary” high school students. Based on 366 surveys, we will define a representative mapping of disability in the high school students group. Then, we will lead an experiment within two years with 31 high school students in the TPE class. The teaching approach experimented links a relational dimension to a more reflexive one. The experience tends to show that – with the teaching approach of “educations to” (Barthes & Alpes, 2012 ; Floro, 2013 ; Lange & Barroca-Paccard, 2017 ; Legardez & Simmoneaux 2011) an experience with disability is possible within the School, and that it’s a potential factor of positive transformation of SR. However, the barriers to “coexistence” are still in place.

My thesis deals with three generations living together in families in the context of past and present, with possible applications into social work. It focuses on an intergenerational solidarity and a mutual help among members of three-generational families which are adequate indicators of mutual relationships. Using ideas of Christian ethics and results of sociological researches it tries to answer the question about the importance of three generations living together within a family and using the theory of social behavior it tries to specify bases of three-generational families living together in cooparation with a social worker.

Conselho Nacional de Desenvolvimento Científico e Tecnológico / Uma abordagem política dos direitos humanos na intersecção com a teologia, no resgate da gênese dos direitos humanos enquanto construção histórica, no confronto com a violência e na perspectiva de uma política da convivência, a partir do pensamento de Hannah Arendt. A primeira parte situa a teologia no debate político acerca dos direitos humanos, sem fundamentá-los teologicamente, centralizando, desse modo, sua densidade política. Evidencia limites e potencialidades da intersecção entre teologia e política, a partir da compreensão de teologia enquanto saber transfigurado pelo amor e enquanto teologia patética. Estabelece um diálogo entre a percepção política de Jürgen Moltmann e a análise da tradição teológica de Hannah Arendt. A segunda parte aborda os direitos humanos como construção histórica no âmbito de uma comunidade política e reitera que os direitos humanos não provêm da essencialização da dignidade ou da igualdade humana. São apresentadas as origens dos direitos humanos e as diferenças em sua positivação na Declaração de Independência dos Estados Unidos da América e na Declaração de Direitos do Homem e do Cidadão, evidenciando que nem todas as pessoas eram reconhecidas como iguais e detentoras de direitos. Os direitos humanos integram o espaço público e reivindicam liberdade e emancipação contra a opressão e a violência, desde que garantidos e protegidos por uma comunidade política. A terceira parte atesta que a violência invade o espaço público, revelando a inexiqüibilidade dos direitos humanos. A violência do século XX impossibilitou o direito a ter direitos, o direito de se pertencer a uma comunidade política, o direito de construir um lar. A compreensão de violência associada à política reduz o poder a relações de dominação e de medo, destruindo a pluralidade humana, impossibilitando a ação em concerto. A quarta parte aponta os direitos humanos como referenciais imprescindíveis para o estabelecimento de um mundo comum, pautado na convivência e caracterizado pela valorização e pelo reconhecimento da pluralidade humana, ressaltando a importância do poder de perdoar, de prometer e a possibilidade de começar. Apesar da destruição do mundo comum, no qual prevalecem os consumidores, a violência, o vazio reflexivo, há possibilidades de novos inícios. A esperança provém da natalidade, da relação entre as pessoas singulares e da possibilidade de resistência que encoraja à ação. Em meio à destruição de tudo o que há entre as pessoas, os direitos humanos carregam possibilidades de convivência, iniciando movimentos de resistência. Nesse processo de construção, os direitos humanos revelam que o pertencer ao mundo precisa ser resgatado, primeiro, enquanto senso comum, e, em segundo lugar, pertencer ao mundo é o direito de torná-lo um lar, e não um deserto. Por isso, os direitos humanos possuem possibilidades de promover a convivência, contrariando as condições da política atual. / This research is a political approach to human rights in intersection with theology, in the rescue of the genesis of human rights as a historical construction, in the confrontation with violence and in the political perspective of living together, based on Hannah Arendt's thought. The first part places theology in the political debate concerning human rights, without basing them on the theological thought, centralizing, thus, the political density of human rights. It evidences limits and potentialities of the intersection between theology and politics, based on the understanding of theology as "wisdom transfigured by love" and as "pathetic theology". It establishes a dialogue between Jürgen Moltmann's political perception and Hannah Arendts analysis of the theological tradition. The second part approaches human rights as a historical construction in the sphere of a political community and reiterates the fact that human rights do not come from the naturalization of dignity or of human equality. The origins of human rights and the differences are presented in its positivist period exposed in the Declaration of Independence of the United States of America and in the Declaration of Rights of Man and Citizen, evidencing that not all people were recognized as equals and holders of rights. Human rights integrate the public space and demand freedom and emancipation against oppression and violence, as long as they are guaranteed and protected by a political community. The third part attests that violence invades the public sphere, revealing the unfeasibility of human rights. The violence of the twentieth century disabled the right of having rights, the right of belonging to a political community, the right of building a home. The understanding of violence, associated with politics reduces the power to relationships of dominance and relationships based on fear, destroying human plurality, disabling the action in concert. The fourth part points towards human rights as indispensable references for the establishment of a common world, ruled by living together and characterized by the valorization and the recognition of human plurality, emphasizing the importance of the power of forgiving, of promising and the possibility to begin. In spite of the destruction of the common world, in which consumers, violence, and reflexive emptiness prevail, there are possibilities of new beginnings. The hope comes from the birth rate, from the relationship among singular people and from the possibility of resistance which encourages action. Amid the destruction of everything that exists among people, human rights carry possibilities of living together and begin movements of resistance. Through this construction process, human rights reveal that the idea of belonging to the world needs to be rescued, firstly, as common sense, and, secondly, human rights reveal that belonging to the world is the right of turning it a home, not a desert. Therefore, the human rights possess possibilities to promote the living together, contradicting the conditions of the current politics.

Conselho Nacional de Desenvolvimento CientÃfico e TecnolÃgico / Neste trabalho apresentamos soluÃÃes clÃssicas e quÃnticas de osciladores harmÃnicos acoplados dependentes do tempo. Nesses sistemas as massas, frequÃncias e o parÃmetro de acoplamento sÃo funÃÃes do tempo. Quatro sistemas sÃo investigados. Para obter as soluÃÃes clÃssicas usamos uma transformaÃÃo de coordenada e momento juntamente com uma transformaÃÃo canÃnica para escrever o Hamiltoniano original como a soma de dois Hamiltonianos de osciladores harmÃnicos desacoplados dependentes do tempo com frequÃncias modificadas dependentes do tempo e massas unitÃrias. Encontramos soluÃÃes analÃticas para a posiÃÃo e a velocidade para cada oscilador de todos os sistemas. Para obter as soluÃÃes quÃnticas exatas usamos uma transformaÃÃo unitÃria e o mÃtodo invariante de Lewis e Riesenfeld. As funÃÃes de onda sÃo escritas em termos de uma quantidade escalar a qual à soluÃÃo da equaÃÃo de Milne-Pinney. Para cada sistema resolvemos a respectiva equaÃÃo de Milne-Pinney e discutimos como as flutuaÃÃes quÃnticas e o produto de incerteza evoluem no tempo. / In this work we present the classical and quantum solutions of time-dependent coupled harmonic oscillators. In these systems the masses, frequencies and coupling parameter (k) are functions of time. Four systems are investigated. To obtain the classical solutions we use a coordinate and momentum transformations along with a canonical transformation to write the original Hamiltonian as the sum of two Hamiltonians of uncoupled harmonic oscillators with modified time-dependent frequencies and unitary masses. We find the analytical expression for position and velocity of each oscillator of the systems. To obtain the exact quantum solutions we use a unitary transformation and the Lewis and Riesenfeld invariant method. The wave functions obtained are written in terms of a c-number quantity () which is solution of the Milne-Pinney equation. For each system we solve the respective Milne-Pinney equation and discuss how the quantum fluctuations and the uncertainty product evolve with time.