Many simulation data sets are so massive that they must be distributed among disk farms attached to different computing nodes. The data is partitioned into spatially disjoint sets that are not easily transferable among nodes due to bandwidth limitations. Conventional machine learning methods are not designed for this type of data distribution. Experts mark a training data set with different levels of saliency emphasizing speed rather than accuracy due to the size of the task. The challenge is to develop machine learning methods that learn how the expert has marked the training data so that similar test data sets can be marked more efficiently. Ensembles of machine learning classifiers are typically more accurate than individual classifiers. An ensemble of machine learning classifiers requires substantially less memory than the corresponding partition of the data set. This allows the transfer of ensembles among partitions. If all the ensembles are sent to each partition, they can vote for a level of saliency for each example in the partition. Different partitions of the data set may not have any salient points, especially if the data set has a time step dimension. This means the learned classifier for such partitions can not vote for saliency since they have not been trained to recognize it. In this work, we investigate the performance of different ensembles of classifiers on spatially partitioned data sets. Success is measured by the correct recognition of unknown and salient regions of data points.

This dissertation is a study of four ancient stories about the creation and transmission of all or part of the Hebrew Bible: Moses and the stone tablets (Exodus 32-34), Josiah and the discovery of the law-book (2 Kings 22-23), the scroll of Jeremiah and Baruch (Jeremiah 36), and Ezra's legendary restoration of the entire Bible (4 Ezra 14). Each story is a variation on the common narrative pattern of textual loss and recovery, a fact that is noteworthy because this narrative theme stands in tension with one of the cardinal aspirations of scribal culture in antiquity, as it is known from colophons: the fixity, permanence, and inviolability of writing. When the scribal creators of biblical literature told stories about the texts they produced, they represented the text in its early history as vulnerable and threatened. The purpose of this dissertation is to account for that counter-intuitive choice. My central argument is that in each of the three biblical stories, the common narrative pattern of textual loss and recovery serves as the vehicle for a particular argument related to the textualization of divine revelation, and that the stories function in ways that a plotline of uninterrupted textual transmission would not. Stories of textual loss and recovery can be viewed as strategic transactions in which the ideal of the pristine text is sacrificed in order to express other arguments about divine written revelation. After discussing three texts from the Hebrew Bible, I discuss the legend of Ezra's miraculous restoration of the entire Bible after the exile, reconstructing the biblical-exegetical background of 4 Ezra 14 and tracing the meanings of the story in later Jewish, Christian, and Islamic literature. / Near Eastern Languages and Civilizations

Tyrimo tikslas – išanalizavus išeivijos rašytojų atsiminimus pagrįsti teiginį, kad išeivijos memuaristika kito nuo dokumentinių, politinę tematiką perteikiančių ligi subjektyvių, asmenines problemas analizuojančių kūrinių. Darbo objektu pasirinkti išeivijos rašytojų memuarai. Darbe naudojamasi analitiniu, aprašomuoju ir hermeneutiniu metodais. Ieškant tinkamo teorinio pagrindo, buvo pasirinktos prancūzų teoretiko Philippe`o Lejeune`o (1989) autobiografijos teorija ir kultūrologo Vytauto Kavolio (1998) teorinės įžvalgos analizuojant autobiografinius tekstus. Tyrime atsiminimų knygos buvo suskirstytos į memuarus ir žanro transformacijas. Memuarai dalijami į dokumentinius bei literatūrinius. Rašytojų dokumentiniai memuarai ima vyrauti apie 1940 – uosius metus, kai Lietuvą okupuoja sovietai. Šį faktą komentuoja rašytojai-politikai V. Krėvė, L. Dovydėnas, I. Šeinius, iš arti stebėję situaciją. Jų memuarai išsiskiria aktualiomis to laiko temomis – faktų, istorinių įvykių, politinių detalių gausa. Asmens ir laiko santykio problema, istorinių įvykių sukūryje atsidūrusio žmogaus išgyvenimai politiką iš memuarų išstumia apie 1950-1965 metus. Šių atsiminimų tekstas pasižymi meninių priemonių, vaizdingų detalių, beletrizuotų elementų gausa, yra ganėtinai subjektyvus (M. Vaitkus, J. Aistis, St. Yla ir kt.). Tyrime pabrėžiama, kad XX amžiaus pabaigoje (1965 – 2000) subjektyvumas tampa pagrindine memuarus apibūdinančia savybe. Atsiminimų knygose kalbama apie save ir kitą... [toliau žr. visą tekstą] / The aim of the research is to ground the statement that exile memoirs changed from documentary and political works to subjective ones, analyzing personal problems. The object of the work is the memoirs by exile writers. Analytical, descriptive and hermeneutical methods are used. The theory of autobiography by French theoretician Philippe Lejeune (1989) and the theoretical insights while analyzing autobiographical texts by Vytautas Kavolis (1998) were chosen as the theoretical background. In the research, the memoir books were divided into memoirs and genre transformations. Memoirs are subdivided into documentary and literary. The documentary memoirs start dominating around 1940, when Lithuanian was occupied by soviets. This fact is commented by the writers-politicians V. Krėvė, L. Dovydėnas and I. Šeinius, who closely observed the situation. Their memoirs are distinct because of relevant topics for the time, i.e. the abundance of facts, historical events and political details. Around 1950-1965, politics in the memoirs is changed by the problem of the relationship between the person and time or history. A distinctive feature of these texts is the abundance of tropes, figurative details, fictional elements and they are quite subjective (M. Vaitkus, J. Aistis, St. Yla, etc). The research emphasizes that at the end of the XX century (1965-2000) subjectivity becomes the main feature in order to describe memoirs. In the memory books, the focus is on the person and other people; the... [to full text]

The aim of the research is to ground the statement that exile memoirs changed from documentary and political works to subjective ones, analyzing personal problems. The object of the work is the memoirs by exile writers. Analytical, descriptive and hermeneutical methods are used. The theory of autobiography by French theoretician Philippe Lejeune (1989) and the theoretical insights while analyzing autobiographical texts by Vytautas Kavolis (1998) were chosen as the theoretical background. In the research, the memoir books were divided into memoirs and genre transformations. Memoirs are subdivided into documentary and literary. The documentary memoirs start dominating around 1940, when Lithuanian was occupied by soviets. This fact is commented by the writers-politicians V. Krėvė, L. Dovydėnas and I. Šeinius, who closely observed the situation. Their memoirs are distinct because of relevant topics for the time, i.e. the abundance of facts, historical events and political details. Around 1950-1965, politics in the memoirs is changed by the problem of the relationship between the person and time or history. A distinctive feature of these texts is the abundance of tropes, figurative details, fictional elements and they are quite subjective (M. Vaitkus, J. Aistis, St. Yla, etc). The research emphasizes that at the end of the XX century (1965-2000) subjectivity becomes the main feature in order to describe memoirs. In the memory books, the focus is on the person and other people; the... [to full text] / Tyrimo tikslas – išanalizavus išeivijos rašytojų atsiminimus pagrįsti teiginį, kad išeivijos memuaristika kito nuo dokumentinių, politinę tematiką perteikiančių ligi subjektyvių, asmenines problemas analizuojančių kūrinių. Darbo objektu pasirinkti išeivijos rašytojų memuarai. Darbe naudojamasi analitiniu, aprašomuoju ir hermeneutiniu metodais. Ieškant tinkamo teorinio pagrindo, buvo pasirinktos prancūzų teoretiko Philippe`o Lejeune`o (1989) autobiografijos teorija ir kultūrologo Vytauto Kavolio (1998) teorinės įžvalgos analizuojant autobiografinius tekstus. Tyrime atsiminimų knygos buvo suskirstytos į memuarus ir žanro transformacijas. Memuarai dalijami į dokumentinius bei literatūrinius. Rašytojų dokumentiniai memuarai ima vyrauti apie 1940 – uosius metus, kai Lietuvą okupuoja sovietai. Šį faktą komentuoja rašytojai-politikai V. Krėvė, L. Dovydėnas, I. Šeinius, iš arti stebėję situaciją. Jų memuarai išsiskiria aktualiomis to laiko temomis – faktų, istorinių įvykių, politinių detalių gausa. Asmens ir laiko santykio problema, istorinių įvykių sukūryje atsidūrusio žmogaus išgyvenimai politiką iš memuarų išstumia apie 1950-1965 metus. Šių atsiminimų tekstas pasižymi meninių priemonių, vaizdingų detalių, beletrizuotų elementų gausa, yra ganėtinai subjektyvus (M. Vaitkus, J. Aistis, St. Yla ir kt.). Tyrime pabrėžiama, kad XX amžiaus pabaigoje (1965 – 2000) subjektyvumas tampa pagrindine memuarus apibūdinančia savybe. Atsiminimų knygose kalbama apie save ir kitą... [toliau žr. visą tekstą]

Through a contextual reading of the exodus narrative, this study explores various struggles that Moses faced as he led the Hebrew slaves out of Egypt. During the journey the people complained, not only because of the hardship in the wilderness, but, at a time, they rebelled against Moses' leadership and challenged the institutions he put in place. Moses responded to these rebellions, either by earnest intercession in favor of the community or by letting God's wrath suppress violently the contention. The narrative raises a number of issues related to the exercise of leadership, especially leadership contest that many leaders today still wrestle with. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.

La tesis abarca un corpus de 9 coplas (que con sus respectivas variantes suma un total de 16 textos de tradición salonicense, que van del siglo XVIII hasta el XX): 1.Los judíos en Egipto; 2. El castigo de los egipcios; 3. El paso del mar Rojo; 4. El éxodo de Egipto; 5. Las plagas de Egipto; 6. El cántico de Moisés; 7. Las diez plagas I; 8. La Hagadá de Pascua; 9. Las diez plagas II. Las ciudades de edición son Salónica, Viena, Belgrado y Jerusalén. Los copleros (autores o re-creadores o recolectores de los poemas) son Yeshaiya, Rubén Baruj, Sa`adí Haleví, Yosef Herrera y Ya`acob Yoná. En los capítulos iniciales se hace una caracterización del género literario (poético) de las coplas y, en concreto, de las paralitúrgicas, dado que las coplas que en la tesis se editan son coplas paralitúrgicas pertenecientes al ciclo del Éxodo, que se leían y cantaban entre los sefardíes durante la festividad de Pésaj. A continuación, se expone el estado de la cuestión y los objetivos de la investigación. Después del capítulo dedicado a señalar la metodología y los criterios de edición que se tienen en cuenta en la investigación, se procede al núcleo principal del trabajo, es decir, a la transcripción de los textos aljamiados y su estudio filológico, una labor concienzuda ya que se trata de textos de tres siglos distintos, con lo que ello supone de vacilaciones ortográficas o diversa calidad de impresión. Las coplas son un género patrimonial (religioso) de la literatura sefardí, lo que significa que beben de fuentes diversas, rabínicas y bíblicas, que no son fáciles de identificar. Sin embargo, es un reto emocionante. Como lengua, el judeoespañol de esta tesis, si bien la base es el castellano, presenta expresiones y palabras hebreas, arameas, francesas, italianas, turcas y neogriegas y, por supuesto, palabras incorporadas de estas lenguas en contacto que, con una flexión castellana, esconde a veces un étimo difícil de dilucidar. Este es un fenómeno perfectamente normal entre lenguas en contacto, y que aquí demuestra la vitalidad del judeoespañol en contra de la opinión generalizada de que se trata de una lengua arcaica o fosilizada. Nada más lejos. La tesis termina con las necesarias conclusiones, un índice de palabras y expresiones explicadas y dos bibliografías: una general y otra concreta de coplas. / “Edición filológica de coplas sefardíes del ciclo del Éxodo” (Philological edition of Sephardic coplas of the Exodus cycle). Corpus contains 9 “coplas” (with their respective 16 variants, ranging from 18 th century to the 20th. The balladeers (authors or re-creators and collectors of the poems) are Yeshaiya, Ruben Baruj, Sa`adi Haleví, Yosef Herrera and Ya`acob Yoná. Opening chapters is a characterization of genre (poetic) of “coplas” and, more specifically, the paraliturgical “coplas” (“coplas” of the Exodus cycle are paraliturgical ones, and they were read and chanted, among the Sephardim, during the holiday of Passover). After that, discuss will be held on research objectives of the present thesis. After the chapter on methodology taken into account in the investigation, I am doing the transcription of texts and its philological study. The “coplas” are a religious literary genre, it means that they are influenced by several sources, both rabbinic and biblical, not easy to identify. However, it is an exciting challenge. The thesis ends with the necessary conclusions, an index of words and phrases and two bibliographies: one general and one specific

Zugl.: Marburg, Universiẗat, Habil.-Schr., 2001.

Made available in DSpace on 2016-08-03T12:19:10Z (GMT). No. of bitstreams: 1 Lucas Merlo.pdf: 670752 bytes, checksum: 4ac28c0f42391fe983be98ed0a661bcd (MD5) Previous issue date: 2012-03-09 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This exegetical study analyzes the text of Deuteronomy 6,20-25 in a social-historical perspective. We review a few exegetical discussions about the text. Understand it as a family teaching of the free and possessing land population in Judah, century VII.aC. It presents narratively the redemptive acts of Yahweh: the exodus, the gift of land and laws. Among these acts, highlights the exodus, as the foundation of freedom, and the articulation with the law. On the other hand the laws are the way of maintaining freedom by defending the right of the socially weak. In this dynamic of the family catechesis, two categories are important, teaching and memory. / O presente estudo exegético tem por objetivo analisar o texto de Deuteronômio 6,20-25 numa perspectiva histórico-social. Para tanto, revisa-se algumas discussões exegéticas acerca do texto. Compreende-o como um ensino familiar, das famílias livres e possuidoras de terra em Judá, no século VII.a.C. Nele, narrativamente são apresentados os atos redentores de Javé: o êxodo, a dádiva da terra e das leis. Dentre esses atos, destaca-se o êxodo, como fundamento da liberdade, e sua articulação com as leis. Por sua vez as leis são a forma de manutenção da liberdade, por meio da defesa do direito dos socialmente enfraquecidos. Nessa dinâmica da catequese familiar, duas categorias são importantes, ensino e memória.

Recentes pesquisas acadêmicas colocaram em xeque determinadas parcelas da história do antigo Israel. O que se pode afirmar, ao certo, é que um consenso sobre a história do povo hebreu parece distante. Tendo em vista esses dados, a presente pesquisa aborda uma considerável parte da historiografia sobre um importante evento da história do povo em questão, a saber: o êxodo. A primeira parte do estudo ocupa-se em investigar como o referido evento foi interpretado nos ambientes teológicos. Para tanto são utilizadas as obras de pesquisadores maximalistas, nitidamente conservadores e dos exegetas histórico-críticos. A segunda parte, por sua vez, ocupa-se em investigar como o êxodo foi abordado na academia por autores não vinculados à teologia, dando ênfase, sobretudo, as obras de historiadores e arqueólogos. De modo geral, em ambas as partes são considerados aspectos como os antecedentes do êxodo, as evidências deste e sua rota. A última parte, trata especificamente da cronologia do êxodo, abordando as principais datas propostas para este evento. Não obstante, é perceptível um esforço de pesquisa na tentativa de detectar a plausibilidade histórica do êxodo. De modo semelhante tenta-se esclarecer como o referido evento assumiu tão grande importância na tradição do antigo Israel. / Recent academic researches brought doubts to certain parts of the History of ancient Israel. And also, there isnt an agreement about the History of Hebrew people. Thus, this research is taking into consideration a significant part of the historiography of an important event of their history: the exodus. The first part of this research concerns about how this event was interpreted in theological environments. Aiming for that, books from maximalists researchers, notably conservatives, and books from the historical critical method followers are used. The second part investigates how the exodus was interpreted outside the theological environment, emphasizing mainly historians and archaeologists books. In both parts its considered aspects like the previous events of the exodus, its evidences and its route. The last part, however, concerns specifically about the exodus cronology emphasizing the main dates proposed for this event. Althoug, above that, its recognizable the effort to detect the historical possibility of the exodus. And also, the effort to explain how did the exodus assume such great importance in the ancient israelite tradition.

A partir de uma perspectiva teológica, esta tese aborda o conceito de alteridade de Emmanuel Lévinas, filósofo judeu francês-lituano, delineando decorrências para a reflexão e prática educativa libertadora. Trata-se de um encontro com a Ética da Alteridade que se pronuncia pelo viés do amor à sabedoria dos gregos, mas tem seu sentido fecundado e nutrido pela sabedoria do amor dos profetas. A contribuição que este estudo pretende oferecer, revelando uma possível originalidade, pode ser anunciada nestes termos: a alteridade exprime uma sabedoria pertinente para a consecução de uma educação ética, em que o sujeito é interpelado para o êxodo, um sair de si mesmo ao encontro do outro. Daí o significado de uma educação para a sabedoria do amor que colma o sentido da própria liberdade. A pesquisa dá atenção à Palavra que ecoa o clamor do outro que solicita hospitalidade. Totalidade e infinito, uma das obras-mestra do autor em pauta, mesmo que de forma não exclusiva, será a referência do estudo que assume a fenomenologia hermenêutica como caminho descritivo e interpretativo, tendo claro, entretanto, que a anterioridade ética levinasiana transborda os contornos de qual seja a metodologia perquirida. A tese tem seis momentos. Primeiramente, o conceito de alteridade é descrito na sua correlação com o rosto do outro. Em Lévinas, realiza-se uma torção, um trauma, em que a razão da maiêutica, do cogito, da ontologia, da totalidade, do primado do eu é profundamente questionada pelo rosto que se faz proximidade e anuncia o logos do Infinito, da ética, da fecundidade, da hospitalidade. Denota-se, assim, o significado do êxodo que tem seu desdobramento perscrutado, no segundo capítulo. Para além do poder da violência, da guerra, da exclusão, enfim, do barbarismo que nega o outro, a ética exprime a inaudita interpelação: ouvi o clamor do meu povo (Ex 3.7). No terceiro capítulo, a alteridade é confrontada com a perspectiva histórico-cultural do Ocidente, salientando-se a constante interdição do outro, sobretudo em relação ao rosto do estrangeiro, da mulher, da criança, do jovem. Pois, é para o rosto do jovem que se volta o quarto capítulo, dando conta, nesse recorte, que, na atual cultura capitalista de consumo, há um gritante descarte do humano. Diante desse contexto, a partir do quinto capítulo, a educação é introduzida como possibilidade em fomentar a sensibilidade ética na dinâmica de vida das pessoas. Encontrar o outro é encontrar um mestre que interpela pela minha condição de sujeito, viabilizando o ensino ético. Finalmente, o último capítulo, além de levar adiante a ideia de uma pedagogia do êxodo, oferece um encontro da ética levinasiana com a pedagogia de Paulo Freire. A Ética da Alteridade encontra, em Freire, uma educação que se desenvolve no horizonte da acolhida, da hospitalidade, da não indiferença, enfim, da subjetividade fermentada pelo estatuto da alteridade. / Starting from a theological perspective, this dissertation explores the concept of alterity or otherness, as developed by Emmanuel Lévinas, a French-Lithuanian Jewish philosopher, outlining consequences for both an educative liberating reflection and praxis. It is an encounter with the Ethics of Alterity as expressed by the love of wisdom of the Greeks, but which has its meaning fertilized and nourished by the wisdom of love of the prophets. The contribution this study intends to offer, possibly revealing something original, may be thus announced: alterity states a pertinent wisdom aiming at the fruition of an ethical education, in which the subject is called to an exodus, a coming out of oneself toward another. Hence the sense of an education to the wisdom of love that covers the meaning of one‟s own freedom. This research paid attention to the Word that resounds the clamor of the other who asks for hospitality. Totality and Infinite, one of the masterpieces of the above named author, although not exclusively, shall be the reference to the study which assumes hermeneutic phenomenology as both its descriptive and interpretative path. However, it goes without saying that the ethical levinasian priority overflows the boundaries of what the research methodology may be. The thesis is made up of six chapters. The first deals with the concept of alterity the way it is described in its correlation with the face of the other. In Lévinas‟ writings, there is a kind of twisting, a trauma, in which the reason of maieutics, of cogito, of ontology, of totality, of the primacy of the ego are deeply questioned by the face that makes itself proximity and announces the logos of the Infinite, ethics, fertility, hospitality. Thus we can perceive the meaning of the exodus that has its development scrutinized within the second chapter. Over and above the power of violence, war, exclusion, in short, of barbarism that denies the other, Ethics sets forth the unheard of interpellation: I have witnessed the affliction of my people (Ex 3.7). In the third chapter, alterity is confronted with the western historical-cultural perspective, emphasizing the permanent interdiction of the other, especially as relating to the face of the foreigner, the woman, the child, the young. Then, it is with the face of the young that the fourth chapter deals, in this section being up to the current capitalist culture of consumption, where there exists an appalling discarding of the human. Within this context, starting in the fifth chapter, education is introduced as a possibility to incite the ethical sensibility within the life dynamics of the human being. To meet the other is to meet a master who questions my condition as subject, making an ethical teaching possible. Finally, the last chapter, besides promoting the idea of an exodus pedagogy, presents an encounter of the levinasian ethics with Paulo Freire‟s pedagogy. The Ethics of alterity meets in Freire with an education that develops in the horizon of welcoming, hospitality, non-indifference, in short, of subjectivity leavened by the norms of alterity.