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The Office du Niger irrigation scheme, located on the Niger River in the Republic of Mali, originated in a grandiose but seriously flawed proposal devised in 1920 by a French colonial Public Works engineer named Emile Bélime. Originaly conceived as a means of transforming the Niger Valley into a cotton belt, and later promoted as the heart of a French West African granary, the scheme never attained more than a tiny fraction of its presumed agricultural potential. Its construction and exploitation required the forced uprooting of tens of thousands of Africans. It absorbed a large portion of scarce colonial revenues until after the Second World War and generated no profits. During the inter-war period, the Office du Niger gradually acquired the de facto status of a state within the State, with Emile Bélime at its head. When the scheme was finally recognized as an economic and humanitarian failure in 1945, colonial authorities endeavoured to eliminate its worst shortcomings and give it a new identity as a prototype of economic and technical assistance to an underdeveloped area. After 1961, Malian leaders felt that the scheme could be used as a pilot project for agricultural development in the new republlc, and the scheme's existence has dictated the course of Malian agricultural policy ever since. / Le projet d'irrigation de l'Office du Niger, situé dans le delta intérieur du Niger au Mali, est né d'une proposition très insuffisante mais grandiose conçue en 1920 par un ingénieur des Travaux Publics Coloniaux, Émile Bélime. Conçu à l'origine comme un moyen de transformer la Vallée du Niger en une vaste plantation de coton, et envisagé par la suite comme le grenier central de l'Afrique Occidentale, ce projet n'a jamais atteint qu'une petite partie de son potentiel agricole espéré. Sa réalisation et sa mise en exploitation on nécessité le déracinement par contrainte de dizaines de milliers d'Africains. Même après la deuxième guerre mondiale, le projet a absorbé encore une grande partie des revenus coloniaux, déjà limités, mais il n'a généré aucun revenu. Pendant l'entre-deux-guerres, l'Office du Niger a acqui petit à petit le statut de facto d'un état dans l'État, dirigé par Émile Bélime. En 1945, quand le projet a été finalement reconnu comme une échec sur le plan économique et humanitaire, les autorités coloniales ont essayé de corriger les erreurs les plus graves et lui ont accordé le nouveau statu de prototype pour d'autres projets d'assistance économique et technique aux régions sous-développées. En 1961, le Gouvernement du Mali, qui avait récemment accédé à l'indépendance, pensait en faire un projet pilote pour le développement agricole du pays. Sa réalisation détermine encore aujourd'hui la politique agricole du Mali. fr

Syftet med uppsatsen är att analysera naturskildringarna i Emil i Lönneberga och Alla vi barn i Bullerbyn utifrån ett ekokritiskt perspektiv för att på så sätt se hur natursynen i böckerna påverkar landbygdsidyllen. Det ekokritiska perspektivet innebär att man jämför relationerna mellan det mänskliga och det icke mänskliga i litterära verk. En textanalys av texterna har gjorts för att få fram de små nyanserna i naturbeskrivningarna för att på så sätt kunna få svar på frågeställningarna. Trots att böckerna innehåller en hel del bilder har fokus legat på själva texten. Analysen av texterna visar på en uppmålad bild av en idyll som ständigt hotas av vädrets makter, den vilda naturen eller människan själv. De vuxna personerna i böckerna har en antropocentrisk syn på naturen där den finns till för att tjäna människan, medan barnen oftast lever i symbios med naturen och likställer djur och människor. Även om det inte var författarens intentioner att skriva en naturessä, lever båda böckerna ändå upp till många av kriterierna för att få tillhöra den genren.

This study examines the nature of, the relationship between salvation, knowledge and faith in the specific context of Christian theology. It seeks to establish an epistemological basis for the Christian message of salvation in a culture which since the time of the Enlightenment has been highly sceptical of religious claims. This study begins with a critique of the theology of Emil Brunner. It accepts two of his theological premises; that human reason and philosophy cannot prove the truth of salvation, and that the salvation of which Christianity speaks does not address humanity like a bolt from the blue as some groundless revelation but on the basis of a point of contact between man and God, which allows humanity to recognise the salvific event. The distinction Brunner draws between 'personal' knowledge as an encounter between subjects, and 'objective' knowledge which is the construct of human reason enables him to speak of revelation in an unusual and original way. According to this thesis Christian revelation is at the same time rationally and 'personally' comprehensible, and yet not capable of being deduced or verified by human reason. However closer investigation reveals that Brunner's exposition of the incarnation as the 'personal' self-revelation of God within history is not coherent in itself. His understanding of both the 'personal' and the 'historical' is not so much derived from a natural understanding of personality and history, but rather from a use of those terms as defined by, an understanding of revelation which contains implicit within it the groundlessness and the 'alien' nature of revelation which, he sought to avoid. It is the contention of this thesis that in spite of Brunner's failure it is possible to use his basic categories of the 'historical' and the 'personal' to speak of salvation as the, confirmation within history of human 'personal' worth. This worth is ultimately indescribable and inexplicable in the categories of a contingent and finite world, and, as such, is open to a transcendent confirmation and validation. The Christian tradition, itself rooted in the tradition of Judaism, bears witness, like Judaism, to the experience of such a 'personal' validation and vindication. In this sense, therefore, the resurrection of Jesus, while offering no historical 'proof of the truth' on account of its essentially 'personal' nature, can be seen as a legitimate epistemological basis for an understanding of salvation, which still preserves the primacy of faith. However the focus upon the category of salvation, and salvation as an epistemological touchstone, reveals that the resurrection of Jesus confirms not so much the traditional distinctive Christological ontology, but rather a more all-embracing ontology of the gracious transcendence of love itself which resists the narrow and distinctive definitions of orthodoxy. In fact an epistemologically valid ontology of faith's activity in love allows the traditional ontologies of Christology, Soteriology and the Trinity to be seen as peripheral to a contemporary articulation of the Christian message of salvation on account of their dubious epistemological foundations.

Thesis (Th. M.)--Trinity Evangelical Divinity School, 1994. / Abstract. Includes bibliographical references (leaves 118-127).

Thesis (Ph. D.)--University of Virginia, 1996. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 201-218).

Thesis (Ph. D.)--University of Virginia, 1996. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 201-218).

Zugl.: Würzburg, Universiẗat, Diss., 2008.

Texte extr. de: Th.--Madrid, 1968. / Bibliogr. p. 195-227.

PEREIRA, Ivo Studart. A ética do sentido da vida na logoterapia de Viktor Frankl. 2009. 125f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2009. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2013-11-07T12:44:58Z No. of bitstreams: 1 2009-DIS-ISPEREIRA.pdf: 1548190 bytes, checksum: 69896432d83a3e2db0b44dff5087201b (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2013-11-07T17:46:47Z (GMT) No. of bitstreams: 1 2009-DIS-ISPEREIRA.pdf: 1548190 bytes, checksum: 69896432d83a3e2db0b44dff5087201b (MD5) / Made available in DSpace on 2013-11-07T17:46:47Z (GMT). No. of bitstreams: 1 2009-DIS-ISPEREIRA.pdf: 1548190 bytes, checksum: 69896432d83a3e2db0b44dff5087201b (MD5) Previous issue date: 2009 / The present work aimed to research the theoretical interfaces between ethics and psychology in the opus of Viktor Frankl, Austrian psychiatrist and founder of Logotherapy. Through the systematization of three concepts (“meaning”, “will to meaning” and “moral conscience”), our analytical path led us to the description of a “meaning-of-life ethics” as an “ethic of responsibility” that reconciles morals and ontology. The first category is interpreted as a key concept in order to enlighten Frankl’s world view. In the next chapter, divided in two parts, the anthropological theory of Logotherapy is studied in detail. The third concept brings forth the problem of meaning legitimacy as a moral imperative. At this point we face Frankl’s radical ontological questioning on the phenomenon of responsibility. The last chapter attempts to harmonize the three categories mentioned into an ethical theory. / O presente trabalho teve como objetivo investigar as interfaces ético-psicológicas existentes no pensamento de Viktor Emil Frankl, psiquiatra austríaco, criador da assim chamada 3ª Escola Vienense de Psicoterapia: a logoterapia, também conhecida como “a psicologia do sentido da vida”. Através de uma sistematização particular de três conceitos básicos, a saber: o de “sentido”, o de “vontade de sentido” e o de “consciência moral”, articulou-se um eixo de análise que explicitou a presença de uma “ética do sentido da vida” enquanto “ética da responsabilidade”, evidenciando-se, aí, uma reconciliação entre ética e ontologia, através do que chamamos aqui de “ontologização da moral”. Inicialmente, identificamos a questão do “sentido” como conceito-chave para a compreensão da visão de mundo que integra o pensamento de Frankl. O capítulo seguinte é reservado a um esforço de explicitação e análise da teoria antropológica da logoterapia, dividindo-se em duas partes: “O Homem” e “A Vontade de Sentido”. A terceira categoria investigada diz respeito ao problema da legitimação do caráter imperativo do sentido, ponto em que nos depararemos com o questionamento ontológico radical do fenômeno da responsabilidade humana, entendida em sua relação com a transcendência. Cabe mencionar que, no percurso investigativo, perpassamos vários temas caros à tradição filosófica, como o problema mente-corpo, o dilema das leituras psicológicas sobre a moralidade, a busca de um fundamento para a ética no contexto da derrocada das tradições e o conceito de Pessoa.