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Thesis (A.Mus.D.)--University of Illinois at Urbana-Champaign, 2007. / Source: Dissertation Abstracts International, Volume: 68-11, Section: A, page: 4537. Adviser: Heidi von Gunden. Includes bibliographical references (leaves 128-129) Available on microfilm from Pro Quest Information and Learning.

Texte remanié de: Ph.D.--University of London. / Liste des principaux diplomates en poste à l'ambassade de Grande-Bretagne en France de 1937 à 1939. Bibliogr. p. 251-263. Index.

abstract: Examples of new or extended clarinet techniques first appeared early in the twentieth century. By the 1960s, composers and performers began to drastically augment standard clarinet technique, by experimenting with multiphonics and microtones. Subsequently, clarinetists-teachers William O. Smith, Gerard Errante, Ronald Caravan, and others further pushed the limits of sound through their compositions for clarinet. This study explores the important contributions of clarinetist-teacher-composer Eric Mandat to the clarinet repertoire, and presents readers with a detailed biography of Mandat. Additionally, this research paper provides insights into Eric Mandat's instinctive approach to life and considers how this modus operandi translates into success as a composer, as a clarinetist, and as a teacher. Interviews with Eric Mandat comprise the basis for this document; these are supplemented by his writings, articles about Mandat, reviews of his music, and interviews with select colleagues and students. This is the first document to examine Eric Mandat's history and development as a composer, teacher and clarinetist. / Dissertation/Thesis / D.M.A. Music 2012

La philosophie d’Eric Weil présente une structure systématique dont l’interprétation des composants n’est pas facilement concevable. Le titre “Philosophie et histoire dans la pensée d'Eric Weil” propose une lecture complète du système weilian visant à sa compréhension à travers un élément qui traverse tout son travail : l’histoire. Notre hypothèse est que Weil présente une manière originale de penser à l’histoire qui, sans constituer une “philosophie particulière”, peut être un principe herméneutique pour l’interprétation de sa pensée. Nous voulons montrer que la question de l’histoire représente une position originale en s’éloignant de l’inspiration hegelienne et de la pensée heideggerienne; et fondamental, parce que la pensée de Weil ne peut être comprise sans référence à la réflexion sur l’histoire et à l’homme qui pose des questions sur l’histoire. Notre thèse se développe à partir de la tâche qui exige à la fois la présentation des problèmes inhérents à la conception d’une philosophie de l’histoire et la détermination du fil qui pointe vers son unité interne et son articulation avec le reste du système. Par conséquent, à chaque nouvelle étape, l’hypothèse est prise : la réflexion sur l’histoire sert de clé herméneutique légitime à approcher le travail weilien. Une première exigence a un caractère historique-exposant : énumérer les textes qui abordent les questions de la réflexion sur l’histoire. Il faut également lire systématiquement l’ensemble des textes et leur relation avec le système de philosophie articulé dans la Logique de la philosophie, en supposant que l’idée du système est la pierre angulaire de la validité de toute interprétation. Il ne s’agit donc pas de découper le corpus weilien en vue de l’indication des lieux où apparaît la question, mais de reconstruire l’unité entre les différentes parties de son travail. Notre enquête prend le travail de Weil en se concentrant sur l’histoire dans sa dimension logique-philosophique sans dispenser de la perspective histoire-politique. C’est donc une approche logique-argumentative qui tente de comprendre une philosophie qui est à la fois dialectique et critique. Nous avons divisé le travail en quatre chapitres. Le premier abordait la métaphilosophie dans la pensée weilienne à partir de son inspiration kantienne. Notre hypothèse fondamentale est le retour à l’affirmation du kantisme de Weil. Nous commençons par la définition de la philosophie en tant qu’acte humain de celui qui a librement choisi de comprendre le monde, une activité éminemment scientifique et transmissible et essentiellement historique. Le deuxième insère Eric Weil parmis les philosophes qui pensent l’histoire, plus précisément, il rélie Weil à la tradition d’une “critique de la raison historique” qui s’étend de Dilthey à Weber et à Aron. Le troisième prend les conditions des discours sur le sens de l’histoire dans le système des catégories discursives. Autrement dit, nous suivons la succession catégorielle de la Logique de la philosophie. Ce dernier constitue une deuxième partie du travail et reprend la tâche annoncée comme la récupération de la fonction sociale du philosophe, de la lecture weilienne de la Révolution française. / The following thesis argues for the singular presence of the concept of sacred and the philosophical categories of Sense and the Wisdom on Éric Weil writings, taking as referencethe first term so that go beyond from a sociological perspective, restricted to Political Philosophy, but present in other works, whether with a defined signification or as well as apointed place. The Sacred does not take on religious characters on Weil's thinking, but it is linked to the tradition field and from the values that allow a certain community to decide amongconflicts, taking on the idea of a decision element and not only of composition of a context for problematization and comprehension of a theme. The walk by the work made possible to setthe concept of Sacred, as well as its permanence with basic characteristics and, beyond this, with a specific place at the text, namely, the sacred is a fundamental concept for the weilianthinking when it is set a conflict situation and it demands to think about criteria in face of crisis. Such importance of the sacred on weilian text on its practical sense evoked the issue ofexistence, for who decided by philosophy, of his sacred too, in other words, is there the sacred for the philosopher, just like there is one for the community who needs to decide? Thefundamental difference is that the sacred of the philosopher just wouldn't only an issue of decision, but of philosophical comprehension of the speeches on real. Therefore, the secondconcept of triad, the Sense, the formal category of philosophy that allows the comprehension of what is essential in each category on dynamic of the Logic of Philosophy. The essential ofthe speech is understood at the horizon of sense and for each category to express itself in a speech, or even as a no-speech, the Sense appears at the perspective of understanding thelanguage in its inventiveness and poetical creativity, so that the Sense, like the sacred in its practical logic, is the field of theoretical comprehension of what is set discursively on severalphilosophical categories. Sacred and Sense express the issues of practical and theoretical, but the weilian thinking doesn't understand them closing in themselves, once they overflow to thesynthesis that is effected on Wisdom, namely, the third element of our hypothesis, that is characterized as the category that updates itself once the wiseman thinks about yourself action,join in his action both the theoretical and the practical of the speeches. The Wisdom concerns to the innermost relationship between the attitude and the category and the wiseman, the manof the presence, as well is the man of the Sense and in it, finally, philosophy meets to itself. / A tese que segue defende a singular presença do conceito de sagrado e as categorias filosóficas do Sentido e da Sabedoria nos escritos de Éric Weil, tomando como referência oprimeiro termo de modo a ir além de uma perspectiva sociológica, restrita à Filosofia Política mas, presente nas demais obras, seja com uma significação definida, seja também como umlugar determinado. O sagrado não assume características religiosas no pensamento de Weil, mas está ligado ao campo da tradição e dos valores que permitem uma determinada comunidadedecidir em meio aos conflitos, assumindo a ideia de elemento de decisão e não apenas de composição de um contexto para problematização e compreensão de um tema. O percurso pelaobra possibilitou situar o conceito do sagrado, como também a sua permanência com características básicas e, além disso, com um lugar determinado no texto, a saber, o sagrado éum conceito fundamental para o pensamento weiliano quando se instaura uma situação de conflito e se exige pensar critérios frente à crise. Essa importância do sagrado no texto weilianoem seu sentido prático fez surgir a questão da existência, para aquele que se decidiu pela filosofia, também de seu sagrado, em outras palavras, há o sagrado para o filósofo, assim comohá para a comunidade que necessita decidir? A diferença fundamental é que o sagrado do filósofo já não seria apenas uma questão de decisão, mas de compreensão filosófica dosdiscursos sobre o real. Desse modo, surge o segundo conceito da tríade, o Sentido, categoria formal da filosofia que permite a compreensão do que é essencial de cada categoria na dinâmicada Lógica da Filosofia. O essencial do discurso é compreendido no horizonte do sentido e por cada categoria se expressar em um discurso, ou mesmo como negação do discurso, o Sentidosurge na perspectiva de compreender a linguagem em sua inventividade e criatividade poética, de modo que o Sentido, como o sagrado em sua lógica prática, é o campo da compreensãoteórica do que é posto discursivamente nas várias categorias filosóficas. Sagrado e Sentido expressam os problemas do prático e do teórico, mas o pensar weiliano não os entende sefechando em si, uma vez que transbordam para a síntese que se efetua na Sabedoria, a saber, o terceiro elemento de nossa hipótese, e que se caracteriza como a categoria que se atualiza jáque o sábio pensa sua ação, une na ação tanto o teórico quanto o prático dos discursos. A Sabedoria diz respeito à íntima relação entre a atitude e a categoria e o sábio, o homem dapresença, também é o homem do sentido e nela, finalmente, a filosofia encontra a si mesma.

The way of genealogy to the library A study in the emergence of a microfilm archive of Växjö Diocese- and Country Library My purpose is to describe the underlying factors that influenced the growth of a microfilm archive of genealogy in Växjö Diocese- and Country Library and analysing the role of the country librarian Eric Eilert in this process. I do this by using an actor and structure analysis.The source material is mostly taken from the Municipal Archives in Växjö. To get a better preunderstanding, I describe how the microfilming of genealogical material was made available by the Mormons, but also the actions of the Swedish government. I also describe specifically what was done in the Växjö Library.My study shows that the specific underlying factors, that influenced the growth of a microfilm archive, was Mormon filming of the Swedish archives, the skills of AB Rekolid, the reorganization to a Diocese- and Country Library in Växjö, the demand of local scientists for research material, further the need of protection of the borrowed documents from abrasion damage and the decision to buy a reading unit.The role of Eric Eilert in the building up process of a microfilm archive was crucial. He was acting as an agent in several different structures such as AB Rekolid, the library board, the land archives in Vadstena, the County council in Kronoberg, the National Archives and the Library in Växjö. He was responsive for the requests and anchored each step of the process within the library board and the County council. He was also behind the financial plan where the county council and the municipalities would share the cost of microfilm archive.

Em 2005, o pedagogo e violinista Eric Rosenblith foi convidado por seu ex-aluno Fredi Gerling para dar uma série de Master-classes em Porto Alegre, Brasil. Na ocasião, Rosenblith deu um total de 36 aulas de violino para 26 participantes. Todas as aulas foram filmadas gerando um total de 22 horas de vídeo. Aproveitando o potencial pedagógico do material, escolhi cinco aulas específicas para estudar em profundidade a metodologia do professor, aplicando metodologias de análises de aulas gravadas em vídeo utilizadas por pesquisadores como Robert Duke e Elaine Colprit. Dessa forma, o principal objetivo da presente pesquisa é analisar as práticas pedagógicas de Rosenblith com o intuito de contribuir com o campo da pesquisa relacionada ao ensino de instrumentos musicais no contexto de Master-class, a partir da análise dos padrões de comportamentos do professor e da análise do conteúdo de suas falas. / In 2005, violin pedagogue Eric Rosenblith was invited by former student Fredi Gerling to give a series of master classes in Porto Alegre, Brazil. In that occasion, Rosenblith gave a total of 36 violin lessons to 26 participants. All lessons were filmed and generated a total of 22 hours of video. Exploring the educational potential of the material, I have chosen five classes to do an in depth study of the teacher's methodology, applying analyzes methodologies for videotaped classes used by researchers like Robert Duke and Elaine Colprit. Thereby, the main goal of the present research is to analyze Rosenblith’s pedagogical practices, contributing to the research field related to teaching of musical instruments in the Master class context, using analysis of teacher behavior patterns and analysis of the content of teacher verbalization.

Thesis (D.M.A.)--University of Texas at Austin, 2001. / Vita. Includes bibliographical references (leaf 155). Available also in a digital version from Dissertation Abstracts.

Thesis (Ph. D.)--University of Oklahoma, 1995. / Includes bibliographical references (leaves 79-86).

Thesis (Ph. D.)--University of Washington. / Page 183 a duplicate of p. 184. Bibliography: l. [183]-188.