本研究以統一超商公仔代言人OPEN家族成員為觀察對象，分析其商品符號之迷群樣態，並將這樣的迷群現象與源自日本的贈品及可愛文化相連結，說明其消費意涵。 本研究的理論根據為Baudrillard的符號消費理論以及John Fiske關於迷現象的論述。研究發現，OPEN將從最初的贈品形式演變為超商集點活動的贈品主角，並進一步走上獨立品牌的道路。迷群透過不斷地消費OPEN家族這個可愛符號，達至閃躲社會規範的愉悅感以及對美好童年的懷舊想望。她們對於「可愛商品」的喜愛，其重要關鍵便是OPEN家族成員的形貌之為符號，背後所指涉的「嬰兒貌」（infancy）特質。本研究的受訪者之為迷群，展現了典型「迷」的特質，他們藉由在網路上大量貼出自己的蒐藏與OPEN家族成員的合照，作為一種文化資本的累積，為其顯著的迷群樣態。另外，這些迷群也會在網路上積極的貼文、串聯，無論是線上或線下的迷群活動均十分積極。 / The present study takes mascots of the 7-Eleven convenience stores in Taiwan　as the research objects. Through the analysis of the fans characteristics who love the symbols (i.e. the mascots), this research hopes to link the fandom to the “kawaii” and free gift cultures originated from Japan. This study adopts Baudrillard’s symbolic consumption and John Fiske’s fans theories to interpret this fandom culture prominent in Taiwan. It reveals that products of the “OPEN-jiang Family,” created by 7-Eleven convenience store, emerged originally as free gifts but gradually transform themselves to paid and even collected items as they garner more support from the zealous consumers. Through continuous consuming behaviors on these merchandises with “kawaii”characters, fans are able to escape social norms that discourage adults to act like mascot-loving children. Fans interviewed said that their love for OPEN-jiang, resulted from their consuming behaviors, help them to regain fabulous childhood memories and pleasure. The key concept behind these “kawaii” symbolic consumptions is “child-like infancy. “In addition, through the sharing of a large quantity of photos on their collections, fans treat the behavior of such capital accumulation as their main goal in fans’ life. They also actively communicate and interact with each other, both online and offline, sharing a feeling of camaraderie in the fan community.

Dans la présente thèse, nous proposons une grille de lecture – ancrée dans la théorie du don de Marcel Mauss – et permettant de comprendre les échanges effectués dans le cadre des réseaux sociaux numériques (RSN). Cet éclairage que nous présentons, nous amène à définir et à conceptualiser « le lien social virtuel » qui explique la continuité d’utilisation de ces plates-formes de socialisation en ligne. Il nous permet également d’effectuer une taxonomie des utilisateurs des RSN en fonction de leurs comportements de « donneurs » et de « receveurs » sur ces sites. C’est ainsi que nous avons pu identifier quatre profils : « les connectés » et « les réseauphiles » (catégorie de continueurs) puis « les désenchantés » et « les déconnectés » (catégorie de discontinueurs). Nous suivons une démarche de recherche mixte puisque nous adoptons à la fois des méthodes quantitatives et qualitatives qui s’enrichissent mutuellement et nous permettent de répondre à notre problématique de recherche / In this dissertation, we propose a reading grid of interactions within social networking sites, which is rooted in the theory of the gift developed by Marcel Mauss. This lighting allows us to conceptualize the “virtual social tie” which explains the continuance of usage of these online platforms. It also leads us to develop a taxonomy of social networking sites’ users based on their behavior as “donors” and “receivers” on these websites. Thus, we have identified four groups which are: “connected” and “network-aholics” (category of continuers) then “disenchanted” and “disconnected” (category of discontinuers). We follow here a mix-method research approach as we adopt both quantitative and qualitative methods so as to get data and be able to answer to our research question

No description available.

La recherche porte sur l’hébergement interpersonnel, défini comme l’accueil informel, non professionnalisé et durable, par un hébergeur, au sein de son domicile, d’un parent, d’un ami ou d’un proche, démuni de logement. Elle est menée à partir d’une position de praticien-chercheur et se veut à la fois qualitative, compréhensive et inductive. Le terrain géographique d’investigation est la ville de Paris. Les données ont été recueillies dans cinq arrondissements auprès de quinze hébergés et douze hébergeurs et auprès de neuf travailleurs sociaux exerçant au sein du Conseil général de Paris en service spécialisé RSA (Revenu de Solidarité Active) ou dans le cadre de la polyvalence de secteur. L’hébergement interpersonnel est analysé en tant que fait social, avec ses caractéristiques et ses spécificités, puis en tant que pratique sociale signifiante pour ses acteurs, avec sa dynamique propre, régie par l’économie du don, productrice d’effets personnels et sociaux inclusifs, dans une dimension de « suppléance sociale », ou excluants pour les hébergés, parfois pour les hébergeurs. Les modalités d’intervention sociale sont étudiées, dans une perspective d’analyse des pratiques professionnelles, à partir du positionnement du service social en tant que tiers social, tiers symbolique et tiers médiateur, accompagnant les acteurs de l’hébergement dans la résolution de leurs problématiques (soutien aux fonctions et places tenues par les actants, étayage et médiation favorisant le maintien de l’hébergement, actions de type procédurales de recherche de solutions alternatives à l’hébergement). / The research analyses lodging people, described as an informal enduring and non professional greeting, by an host, in his house, about homeless related to him, homeless friend or homeless next of kin. It is led from practitioner - researcher's position and aims to be at the same time qualitative, comprehensive and inductive. The geographical ground of investigation is the city of Paris. Data were collected in five districts with fifteen guests and twelve hosts and with nine social workers practicing within the General Council of Paris in specialized service Active Solidarity Revenue or the framework of the versatility of sector. The interpersonal accommodation is analyzed as a social situation, with its characteristics and specificities, then as significant social practice for his actors, with his appropriate dynamics, governed by the economy of the gif, producer of including personal and social effects, in a dimension of “social substitution", or excluding for the accommodated, sometimes for the hosts. Social intervention methods are studied through an analysis of the professional practices, from the positioning of the social services department as mediation symbolic and third social, party, accompanying the actors of the hosting in the resolution of their problems (support for the functions and the places held by agents, propping up and mediation favoring the preservation of the hosting, the procedural actions of type of search for alternative solutions the hosting).

The aim of the submitted diploma thesis is to find and describe how parents look back on the early school attendance in their intellectualy gifted children, what parents led to this decision and what were the reactions of the neighbourhood. The theoretical part of the diploma thesis deals with topics related to the issues of talent, developmental acceleration and premature start of school attendance. The theoretical part is divided into three major parts-the first one is dedicated to talent, its definitions and developmental acceleration and also the relationship between talent, intelligence and heredity. Some models of talents are also mentioned here. The second part deals with the gifted child, its characteristics and asynchrony in its development. The last part focuses on the initiation of education in children with accelerated cognitive development, school maturity and readiness and the possibility of acceleration in education. The practical part is dedicated to qualitative research ivolving parents of six children who started school attendance early and at the same time were intellectually accelerated. Later talent in the intellecutal area was diagnosed in all children based on repeated examination in Pedagogical Psychological Counseling Office.

252 f. / Submitted by Oliveira Santos Dilzaná (dilznana@yahoo.com.br) on 2013-05-09T13:26:22Z No. of bitstreams: 1 DISSERTAÇÃO_A TEIA DA FEIRA_MÁRCIO NICORY_2010.pdf: 5601005 bytes, checksum: 65a48bc9ca4339d481efb56487d74176 (MD5) / Approved for entry into archive by Ana Portela(anapoli@ufba.br) on 2013-05-17T17:53:42Z (GMT) No. of bitstreams: 1 DISSERTAÇÃO_A TEIA DA FEIRA_MÁRCIO NICORY_2010.pdf: 5601005 bytes, checksum: 65a48bc9ca4339d481efb56487d74176 (MD5) / Made available in DSpace on 2013-05-17T17:53:42Z (GMT). No. of bitstreams: 1 DISSERTAÇÃO_A TEIA DA FEIRA_MÁRCIO NICORY_2010.pdf: 5601005 bytes, checksum: 65a48bc9ca4339d481efb56487d74176 (MD5) Previous issue date: 2010 / CNPq / À beira de uma “cidade-feira”, uma feira. Crescendo e aninhando uma teia com o Recôncavo da baía. Muitas embarcações numa rica fronteira líquida. Um incêndio. O relocamento. Outro lugar. Outro nome: São Joaquim. Rodovias. Supermercados e outras formas de abastecimento. Intervenções sanitárias. Ameaças de relocamento e “revitalização”. Tensões. Percebendo a Feira de São Joaquim enquanto um fenômeno de longa duração, como manifestação de um determinado passado de precursores: as relações mercantis, o sistema econômico do Recôncavo da Baía de Todos os Santos e as atividades e loci de inserção da população pobre, negra e migrante, o presente trabalho toma como objetivo compreender como se caracteriza a permanência da Feira no sentido de um espaço comercial, locus de aprovisionamento local e regional, tradicional, ante mudanças na rede geral de abastecimento na cidade de Salvador e nos hábitos comerciais, bem como enquanto herdeira simbólica e material das feiras do Sete e de Água de Meninos, refletindo as transformações na rede comercial aninhada ao Recôncavo da Bahia de outrora. Utilizando-se de variadas fontes (orais, iconográficas e textuais), procuramos mostrar que a Feira expressa a riqueza e complexidade sócio-econômica inscrita a sua enseada e referida a múltiplas espacialidades, territorialidades constituídas e constantemente reafirmadas entre os fios da teia de São Joaquim. Trocando com vários lugares, nutrindo e sendo nutrida por estes, a Feira tece sua malha comercial – configurando-se como matriz de todas as outras feiras-livres da cidade, promovendo o abastecimento de grande parte do mercado informal de Salvador. Mesmo o Recôncavo, que se estagnou, se mantém vivo nessas trocas. A Feira foi expressão do pulso acelerado e intenso em Água de Meninos, hoje é igualmente pulso, mas bate num compasso modesto no fluxo das transformações no Recôncavo e na sua cidade sítio, Salvador, lançando-se por outros tentáculos e nutrindo e sendo nutrida por outras relações. O processo histórico compele os feirantes, via resistência, à criação ou invenção de mecanismos de defesa e adaptação. A Feira não está imune ao “resto” da sociedade, inscreve-se num tecido social mais amplo. A Feira não é um resquício com validade expirada, mas se coloca numa formação histórica combinada, negociando com as diferentes forças expulsivas e forças aglutinadoras. Não é resíduo nem “caco”, mas totalidade simbiótica de modernidades ou temporalidades sedimentadas ou justapostas. A Feira, para existir na duração do tempo, tem que ter a capacidade de resistir. Isto é, ser capaz de mudar constantemente. / Salvador

No description available.

The main goal of this study is to demonstrate the role of the Holy Spirit in building up Church unity, based on the exegesis of I Corinthians. The current theme is urgent; however, little attention has been paid to it in research literature. We have noted that it is not human wisdom but the Holy Spirit who is the key to our faith, salvation, and understanding of divine mysteries. The Holy Spirit along with Christ brings forward the building of the Church and guides it. One Spirit is the foundation for Church unity. The Holy Spirit administers spiritual gifts according to His will and establishes their orderly operation. Seeking the guidance of the Spirit, trusting and obeying Him brings unity, whereas following different authorities, mistrusting and disobeying Him results in disunity. / Biblical and Ancient Studies / M. Th. (New Testament)

Made available in DSpace on 2014-07-22T13:14:37Z (GMT). No. of bitstreams: 2 Daniele Borges de Mello.pdf: 1010147 bytes, checksum: e8013e045c233e79ed96596a0cd2bd72 (MD5) license.txt: 1914 bytes, checksum: 7d48279ffeed55da8dfe2f8e81f3b81f (MD5) Previous issue date: 2011 / Fundação Oswaldo Cruz. Instituto Fernandes Figueira. Departamento de Ensino. Programa de Pós-Graduação em Saúde da Criança e da Mulher. Rio de Janeiro, RJ, Brasil. / A presente pesquisa discute o adoecimento cronico na juventude no contexto das trocas sociais baseadas na teoria da dádiva. O objetivo é analisar os significados de ser jovem com doença renal crônica no universo das trocas sociais de bens de cuidado. De natureza qualitativa a pesquisa foi realizada em um serviço de saúde especializado no atendimento a jovens com doença renal crônica na cidade do Rio de Janeiro. Participaram do esudo, 11 usuários com idade entre 12 e 20 anos, e 4 profissionais de saúde envolvidos no cuidado a esse grupo. O trabalho de campo, que durou quatro meses, incluiu a observação participante e as entrevistas com os participantes do estudo. Como referencial teórico-metodológico nos guiamos pela Sociologia Compreensiva que permite explorar as relações sociais a partir da experiência do sujeito.. Os resultados apontam para a importância da troca simbólica entre o jovem e o serviço na constituição e vivência plena da juventude e a relevância da perspectiva do jovem na construção do cuidado e da prática profissional dos cuidadores. A partir desse estudo, ficou evidente a importância de refletirmos sobre a ampliação do protagonismo juvenil realizado por esses jovens e estimulado pelo serviço de saúde na tentativa de reconhecermos, potencialmente, esse grupo como agente de sua própria saúde, bem como de outros sujeitos que compartilham o universo da doença crônica. A voz do jovem com doença renal crônica deve ser escutada e valorizada, no que concerne à criação de ações e estratégias de cuidado, principalmente, na construção de políticas públicas voltadas a esse segmento. / The present research discusses the chronic illness process in the youth in the context of the social exchanges based on the gifty theory. The objective is to analyse the meanings of being a young person with chronic kidney disease in the universe of the social exchanges of goods of care. Of qualitative nature, the research was carried out in one health care specialized in the service to young persons with chronic kidney disease in the city of the Rio de Janeiro. The participation of the study was with 11 young people with age between 12 and 20 years, and 4 professionals of health care wrapped in the care to this group. The work of field, which lasted four months, included the partaking observation and the interviews with the participants of the study. The referential methodologic and theoretic system was guided for the Understanding Sociology that allows to explore the social relationship from experience of the subject. The results reveals the importance of the symbolic exchange between the young person and the health care in the constitution and life experience of the fully youth and the perspective of the young person in construction of the care and of health care professional practice. From this study, it was obvious the importance of we considered to enlarge the youthful protagonism carried out by these young persons and stimulated by the health care in the attempt of we recognized, potentially, this group as agent of his own health, as well as of other subjects that share the universe of chronic disease. The voice of the young person with chronic kidney disease must be listened and valued, in what it concerns the creation of actions and strategies of care, mainly, in construction of public policies when they were turned to this segment.

Cette étude a pour objet de lire le thélogien anglicain, John Milbank à travers la thèse de surnaturel du théologien catholique français, Henri de Lubac. Dans sa thèse du surnaturel, de Lubac entend montrer qu’il n'y a aucune sphère purement naturelle indépendemment de la grâce de Dieu. Autrement dit, d’après cette thèse, la nature et le surnaturel constituent une unité organique. En fait, cette idée d’Henri de Lubac s’oppose à la notion néo-scolastique de natura pura, qui a été développée en vue de sauvegarder la gratuité de la grâce face à la crise Baianiste. La thèse du surnaturel a été appropriée par John Milbank et sa théologie peut être comprise comme une continuation de la thèse d’Henri de Lubac. Milbank s'approprie la thèse du surnaturel dans divers aspects de cette thèse. Cette thèse apparaît chez Milbank tantôt au niveau ontologique, tantôt au niveau éthique, tantôt au niveau ecclésial. Si l’idée du surnaturel de Lubac est organique (Balthasar), cette même thèse donne une cohérence au projet théologique de Milbank. Une originalité de l’appropriation milbankienne de la thèse du surnaturel consiste à la mise en rapport de l’idée du surnaturel avec le langage. Pour être plus précis, pour lui, le langage joue un rôle médiateur entre le materiel et le surnaturel. Bien que cette idée soit présente dans la théologie sacramentelle de de Lubac, Milbank développe cette théologie en élargissant cette idée à tous les domaines de la culture humaine. Autrement dit, la thèse du surnaturel rend possible la théologie de la culture chez Milbank. Mais ce qui est crucial, pour Milbank et de Lubac, c’est que l’Église elle-même doit être le véhicule de la création de la culture chrétienne. / This study aims at reading Anglican theologian John Milbank through the lens of French Catholic theologian, Henri de Lubac’s central concept of the idea of the supernatural. Henri de Lubac’s so-called, surnaturel thesis means that there is no reserved realm, which neo-scholastic theologians call pure nature (natura pura), independent of God’s grace. This means that nature and the supernatural constitute an organic unity. Milbank appropriates de Lubac’s thesis through and through. De Lubac’s idea of the supernatural penetrates Milbank’s all theological reflection ranging from ontological issues to political ones. One important point in Milbank’s appropriation of de Lubac’s surnaturel thesis is that he emphasizes the relationship of the supernatural to human language. For him, human language itself is supernatural in character. This means that human culture, which is constituted by human language, is itself theologically constituted. In other words, there is no neutral culture, but cultures based on particular theological convictions. From this insight, Milbank emphasizes, with de Lubac, the necessity of Christian philosophy which will be the true basis of human culture. Crucial to Milbank’s theological project is the centrality of the Church in the establishment of Christian culture. For both Milbank and de Lubac, the Church is not a means for atemporal salvation, but itself the goal of salvation. The Church is to be the place of heavenly peace which the Eucharist represents. Milbank is convinced that only the Church has the power to counter the neo-liberal capitalist order that is based on the ontology of violence.