Users and providers benefit considerably from public Wi-Fi hotspots. Users receive wireless Internet access and providers draw new prospective customers. While users are able to enjoy the ease of Wi-Fi Internet hotspot networks in public more conveniently, they are more susceptible to a particular type of fraud and identify theft, referred to as evil twin attack (ETA). Through setting up an ETA, an attacker can intercept sensitive data such as passwords or credit card information by snooping into the communication links. Since the objective of free open (unencrypted) public Wi-Fi hotspots is to provide ease of accessibility and to entice customers, no security mechanisms are in place. The public’s lack of awareness of the security threat posed by free open public Wi-Fi hotspots makes this problem even more heinous. Client-side systems to help wireless users detect and protect themselves from evil twin attacks in public Wi-Fi hotspots are in great need. In this dissertation report, the author explored the problem of the need for client-side detection systems that will allow wireless users to help protect their data from evil twin attacks while using free open public Wi-Fi. The client-side evil twin attack detection system constructed as part of this dissertation linked the gap between the need for wireless security in free open public Wi-Fi hotspots and limitations in existing client-side evil twin attack detection solutions. Based on design science research (DSR) literature, Hevner’s seven guidelines of DSR, Peffer’s design science research methodology (DSRM), Gregor’s IS design theory, and Hossen & Wenyuan’s (2014) study evaluation methodology, the author developed design principles, procedures and specifications to guide the construction, implementation, and evaluation of a prototype client-side evil twin attack detection artifact. The client-side evil twin attack detection system was evaluated in a hotel public Wi-Fi environment. The goal of this research was to develop a more effective, efficient, and practical client-side detection system for wireless users to independently detect and protect themselves from mobile evil twin attacks while using free open public Wi-Fi hotspots. The experimental results showed that client-side evil twin attack detection system can effectively detect and protect users from mobile evil twin AP attacks in public Wi-Fi hotspots in various real-world scenarios despite time delay caused by many factors.

Female archetypes reflect a social construction of reality, expressing expected modes of behavior, beliefs, and assumptions about women and are reinforced by repetition of common patterns and themes. Often female archetypes take on the physical characteristics of animals, commune with nature, engage in sexual promiscuity, and possess special powers to bewitch and control men into doing their bidding. Four prevalent archetypes include: the Predatory Woman, who with her bestial nature becomes the hunter of men; the Sacrificial Woman, who dutifully negates herself for the sake of men; the Bad Mother, who is cold, unnatural, and challenges men; and les enfants terrible seductive girl-women who at once tempt and torment men. This research traces the development and evolution of female archetypes and explores how images of women, nature, sexuality, and evil are structured within a cultural framework of Western tradition: myths and folktales, religious, philosophical, and scientific works, and film.

Horrendous evils pose distinctive challenges for belief in an ethically perfect God. To home in on these challenges, I construct an ethical framework for theodicy by sketching four cases of human action where horrors are either caused, permitted, or risked, either for pure benefit (i.e., a benefit that does not avert a still greater harm) or for harm avoidance. I then bring the framework and the moral valuations confirmed by this casuistry to bear on the project of theodicy. I construct four analogous structures – one for each case – and identify examples of each structure in theodicies in contemporary philosophy of religion. I summarize each theodicy and evaluate whether it is structurally promising with respect to horrendous evils. That is, if the proposed interconnected set of facts and reasons were true, would God be ethically in the clear? My initial conclusions impugn the dominant structural approach of depicting God as causing or permitting horrors in individual lives for the sake of some merely pure benefit. This approach is insensitive to relevant asymmetries in the justificatory demands made by horrendous and non-horrendous evil and in the justificatory work done by averting harm and bestowing pure benefit. I next argue that the structurally promising theodicies I have identified are implausible due to their overestimation of the extent to which finite human agents can bear primary responsibility for horrendous evils and their underestimation of the importance for theodicy of being consonant with a broadly Darwinian approach to evolutionary theory. The project of theodicy is in trouble. The second half of my thesis develops an approach to theodicy that falls outside my proffered taxonomy. Following a suggestion of Leibniz, Robert Adams has argued that theodicy can be aided by the insight that almost all of the evil of the actual world is metaphysically necessary for the community of actual world inhabitants to be comprised of the specific individuals who comprise it. Beginning with this insight, I develop (what I term) Non-Identity Theodicy. It suggests that God allows the evil he does in order to create and love the specific individuals comprising the community of inhabitants of the actual world. This approach to theodicy is unique because the justifying good recommended is neither harm-aversion nor pure benefit. It is not a good that betters the lives of individual human persons (for they wouldn’t exist otherwise), but it is the individual human persons themselves. In order to aim successfully at the creation of particular individuals, however, God would need a control of history so complete that it might be argued to be inconsistent with beliefs about human free will that are important to some theologies. I construct a second version of Non-Identity Theodicy designed to avoid this problem by considering whether God’s justifying motivation for allowing the evil of this world could be his aiming for beings of our type, even if it could not be his aiming for particular individuals. I suggest that God would be interested in loving those he creates under various descriptions (e.g., biological, psychological, and narrative descriptions), and argue that a horror-prone environment is necessary for us to be the type of being we are under each of the descriptions. I assess the structural promise and plausibility of Non-Identity Theodicy. In order to do so, I engage with Derek Parfit’s non-identity problem and with some influential assumptions in the ethics of procreation literature. I end by recapping what I take to be the key areas of overemphasis and under-emphasis in contemporary theodicy.

O problema do mal é crucial para o campo da comunicação e, na construção noticiosa, apresenta um importante papel epistemológico na definição dos valores-notícia. Isso pode ser postulado desde o nascimento da história do jornalismo. Aventa-se aqui a hipótese de que ao nos comunicarmos, a primeira função que desejamos executar é a transmissão dos valores negativos; comunicamos primeiro aquilo que é o mal (a tragédia, a ameaça, a morte, etc) e só depois confabulamos a respeito do resto, pois que o mal implica em uma transformação direta do cotidiano. O mal, portanto, passa na dianteira em tudo aquilo que tange a representação dos fatos, pois que há uma dissimetria acerca dos valores da vida. Essa fisionomia recôndita da comunicação humana, que permanece no emaranhado de dados subjetivos que comunicamos uns com os outros, essa expressa necessidade de subentender o negativo na transmissão dos fatos, é a epistemologia conjunta do campo comunicacional e da notícia como um todo. A necessidade da comunicação humana em transmitir o mal desemboca na construção da outra - a notícia. Surge então uma nova hipótese epistemológica para o campo da comunicação por meio da notícia. / The problem of evil is crucial to the field of communication. It presents an important role in the definition of news-value regarding the \"construction\" of the news. Such an affirmation can be postulated since the birth of journalism\'s history. This dissertation presents the hypothesis that when we communicate the first function we want to execute is the transmission of negative values; firstly, we communicate what is evil (a tragedy, a threat, a death, etc) and only later we communicate the rest, because evil implies in a direct transformation of our daily routine. Evil, therefore, comes ahead in everything dealing with the representation of the facts, because there is an asymmetry regarding the values of life. This physiognomy of human communication lies in the entangled amount of subjective data we communicate to each other. This necessity to imply evil in the transmission of facts is the conjoint epistemology of the field of communication and news as a whole. The necessity of human communication in conveying evil results in the formation of news as we know it. Consequently, an innovative epistemological hypothesis comes to the field of communication through the news.

Univ., Diss.--Vaux-sur-Seine, 2007.

No description available.

The aim with this paper is to study the different portrayals of evil as seen in Mary Shelley ́s Frankenstein. The analysis of the material is supported by two theories of evil, to further establish an objective aspect to the main subjective interpretation of the content. The analysis is conducted with the support of Claudia Card ́s theory of evil from the book The Atrocity Paradigm, as well as Arne Johan Vetlesen ́s theory of evil from the book Studies of evil. Card ́s theory of evil takes the rains in determining whether or not a deed should be deemed as evil or just unethical. Meanwhile, Vetlesen ́s theory focuses more on determining the causes of evil and what motivates evildoers to commit acts of violence towards other people. These two theories work well together to better understand the abstract and concrete shapes of evil in the novel. The conclusion drawn in the paper is that both Frankenstein and his creature are capable of evil deeds. The creature does do more evil deeds than Frankenstein, but nevertheless, they both commit acts of evil according to Card ́s criterium for atrocities. Furthermore, while the creature seems to lack Vetlesen ́s articulated cultural symbols, Frankenstein seems to lack in a sense of responsibility and growth. Since neither Card nor Vetlesen claim to be able to determine whether or not a person is predominantly evil or good, this paper will not try to answer that question, but rather discuss the characters as a whole based on the results from the analysis.

The aim of this study is to assess to which extent the concept called the final girl can be applied to a character produced outside USA. To achieve this, I have used a Japanese film called Evil Dead Trap (Toshiharu Ikeda, 1988), where I have analyzed the character Nami and her relations to the conventions of the final girl. Some of the more common conventions are that the final girl do not engage in sex or use drugs such as cigarettes. The theoretical framework focuses on identifying and establishing the different conventions of the final girl by using two different researchers and their texts. The state of research was used to place the movie in a historical context. Because of this, the research used focused on Japanese horror cinema from the fifties to the nineties. When the framework was established, an analysis of the final girl was made. Throughout the analysis I saw that, apart from three exceptions, Nami followed the conventions of the final girl. The exceptions were that she did not survive the movie, she took drugs in the form of a cigarette and showed a lack of intellect when they arrived at the military base.

No abstract available / Systematic Theology and Ethics / D. Th.(Systematic Theology)

No description available.