Quality end-of-life care in the adult critical care remains a high priority for numerous professional agencies and organizations due to advanced technologies that sustain or extent life, regardless of life quality. The purpose of this study was to describe how family members of patients in adult critical care attain awareness that their loved one is dying or near death in the adult critical care setting. Two research questions were addressed: 1) What is the human-environment health process of knowing that end-of-life is imminent by family members of patients in the adult critical care area?, and 2) What factors influence the human-environment health process of knowing that end-of-life is imminent by family members in the adult critical care area? A Glaserian grounded theory design was utilized to conduct this retrospective study. Both primary (interviews) and secondary (poem, nursing art, song, media and film) data sources supported the emerging theory. The Process of Death Imminence Awareness by Family Members of Patients in Adult Critical Care contained six phases: Patient's Near Death Awareness, Dying Right in Front of Me, Turning Points in the Patient's Condition, No Longer the Person I Once Knew, Doing Right by Them, and Time to Let Go. Influencing factors associated with this process were discussed as process facilitators and hindrances. Supportive nursing behaviors and actions as well as family member's emotional, behavioral, and physical reactions to having a critically ill family member were also discussed. This substantive theory will guide nursing education, practice, and research in the creation of nursing interventions, instrumentation, protocols, and policies and procedures aimed at providing cost effective quality end-of-life care in this specialized area of care.

Et s’il y avait quelque chose de proprement cinématographique dans l’idée de « catastrophe », dans le mouvement spatio-temporel cycliqueindiqué par son étymologie ? À partir de cette hypothèse, notre recherche a voulu articuler « cinéma » et « catastrophe » sous la perspective del’imminence. Sans ajouter au débat sur l’irreprésentabilité (la Catastrophe impliquerait la ruine de la représentation) ni nous attarder sur lareprésentation de la ruine (ce qui reste après), nous avons décidé d’examiner l’horizon catastrophique.Comment savoir qu’une catastrophe est à venir ? Quelle image le cinéma peut-il produire dans l’imminence de la catastrophe ? De telles questions ont été abordées dans deux corpus principaux, que nous avons nommés « films de barrage » et « films sismiques ». Les barrages hydrauliques et les phénomènes sismiques d’ordre naturel (tremblements de terre et éruptions volcaniques) constituent des motifs pour le cinéma depuis ses origines, présents notamment chez les Lumière ou chez Méliès. Dans le premier cas, nous analysons des images cinématographiques de paysages et modes de vie voués à disparaître. Tourné dans la ville chinoise de Fengjie peu de temps avant qu’elle ne soit engloutie par le barrage des Trois Gorges, Still Life (2006) de Jia Zhang-ke fut un opérateur critique au sein de ce premier ensemble. Dans les films du second groupe, nous nous sommes intéressés après-coup aux images tournées avant le désastre : la pellicule, la bande magnétiqueou les fichiers numériques sont-ils en mesure d’anticiper visuellement la catastrophe à venir ? Nous avons observé cette configurationtemporelle dans Sans Soleil (1983) de Chris Marker, et dans deux longs-métrages d’Abbas Kiarostami, Où est la maison de mon ami ?et Et la vie continue, unis et séparés par le tremblement de terre du Gilan (1990) qui a détruit les villages où les films avaient été tournés.L’imminence de la catastrophe se fait notamment sentir dans les situations de faible visibilité, comme une ombre surplombant le personnage et menaçant de le recouvrir complètement, ou comme un relief entraperçu à l’arrière-plan à travers le brouillard. S’il existe quelque chose de proprement catastrophique dans le cinéma, il relève alors de l’instabilité éprouvée par chaque photogramme condamné à disparaître au nom du suivant, dans cet intervalle (presque) invisible qui les distingue et les raccorde. / And what if there was something “cinematographic” itself in the idea of «catastrophe,» in the cyclic spatio-temporal movement described by its etymology? Based on this assumption, our research sought to articulate «cinema» and «catastrophe» on the perspective of imminence.Without adding to the debate on unrepresentability (Catastrophe involves the ruin of representation ) or focus on the representationof the ruin (what remains afterwards), we decided to examine the catastrophic horizon. How to know if a disaster is to come? What image cinema can produce in the imminence of catastrophe? Such questions have been addressed intwo main corpus, we have named «dam films» and «seismic films.» Dams and natural seismic phenomena (earthquakes and volcanic eruptions)constitute grounds for cinema from its origins, present for instance in Lumière’s films and in Méliès’ films. In the first case, we analyse the cinematicimages of landscapes and lifestyles doomed to disappear. Shot in the Chinese city of Fengjie shortly before it was engulfed by the ThreeGorges Dam, Still Life (2006) by Jia Zhangke was a critical operator in the first set. In the films of the second group, we looked afterwards at theimages made before the disaster: are film, magnetic tape or digital files able to visually anticipate the coming disaster? We observed this temporalsituation in Sunless (1983) by Chris Marker, and in two films by Abbas Kiarostami, Where is the Friend’s House? and Life and Nothing More(1992), united and separated by the earthquake of Gilan (1990) that destroyed the villages where the films were shot.The impending disaster is particularly noticeable in low visibility situations, like a shadow overhanging the character and threatening to completely hide it, or as a relief glimpsed in the background through the fog. If there is something really catastrophic in the cinema, it could descent from the instability experienced by each frame, condemned to disappear in order to give place for the next, in this interval (almost) invisible that distinguishes and connects them. / E se houvesse algo de propriamente cinematográfico na ideia de “catástrofe”, no movimento espaço-temporal cíclico que sua etimologia indica? Partindo dessa hipótese, nossa pesquisa se propôs a articular “cinema” e “catástrofe” sob a perspectiva da iminência. Sem nos incluirmosno debate sobre sua irrepresentabilidade (a Catástrofe implicaria a ruína da representação) nem nos aprofundarmos na questão da representação da ruína (imagens do que resta depois), decidimos investigar o horizonte catastrófico. Como saber que uma catástrofe está por vir? Que imagem o cinema pode produzir diante da iminência da catástrofe? Essas questões foramaplicadas a dois corpus principais, que chamamos de “filmes de barragem” e “filmes sísmicos”. Tanto as barragens hidráulicas quanto os fenômenos sísmicos de origem natural (terremotos e erupções vulcânicas) constituem motivos para o cinema desde seu surgimento, presentes por exemplo nos filmes dos Lumière ou de Méliès. No primeiro caso, analisamos imagens cinematográficas de paisagens e modos de vida condenados ao desaparecimento. Rodado na cidade chinesa de Fengjie, às margens das Três Gargantas, pouco antes de ser submersa, Still Life (2006), de Jia Zhang-ke, funcionou como um operador crítico dentro desse primeiro conjunto. No segundo grupo, observamos a posteriori imagens realizadas em momentos que antecedem a tragédia: seriam a película, a banda magnética ou os arquivos numéricos capazes de antecipar visualmente a catástrofe por vir? Observamos essa configuração temporal no filme Sem Sol (1983), de Chris Marker, e em dois longas de Abbas Kiarostami, Onde fica a casa do meu amigo? (1987) e E a vida continua (1992), unidos e separadospelo terremoto do Gilan (1990), que destruiu os vilarejos que serviram de locação para ambos.É nomeadamente em situações de difícil visibilidade que a iminência da catástrofe se faz sentir, como sombra que paira sobre o personagem e ameaça escondê-lo por completo, ou como vislumbre de um relevo, no fundo do plano, encoberto pela neblina. Se há algo de propriamente catastrófico no cinema, esse algo reside na instabilidade vivenciada por cada fotograma, forçosamente condenado ao desaparecimento em nome da imagem seguinte. E no intervalo (quase) invisível que os distingue e os associa.

Ho kairos sunestalmenos estin, « le temps est écourté », écrit saint Paul à la communauté de Corinthe. La proclamation chrétienne plonge en effet le croyant dans une temporalité abrégée, pressée, contractée, comprise entre la Résurrection et la Parousie. La fin des temps est donc à la fois existentiellement imminente (« le Jour est tout proche ») et chronologiquement indéterminée (« le Jour du Seigneur vient comme un voleur dans la nuit »). Frappée par la surrection brutale d'une telle de crise dans la fluence chronologique, l'existence ne peut qu'en être sidérée. Cependant, malgré la pénurie d'avenir, le temps n'en continue pas moins d'affluer, et de l'angoisse (thlipsis) suscitée doit rejaillir une retemporalisation du temps lui-même. Explorer la temporalité à partir de l'imminence et de l'indétermination de la fin, expliciter le phénomène du temps à partir l'inquiétude eschatologique : telle est la tâche principale de ce travail. Kairos est le nom d'une telle tension existentielle chez Paul, dont les épîtres fournissent un riche matériau philosophique. Martin Heidegger a proposé en 1920 une approche phénoménologique du temps à partir de la situation d'urgence décrite dans l'épistolaire paulinien (Phénoménologie de la vie religieuse). Il était nécessaire d'en développer les prémices. Nous montrons d'abord, par une approche historique, que la conception paulinienne du kairos n'est réductible ni à l'épistémè grecque ni au « cosmos culturel » juif. Nous montrons également, par une herméneutique existentielle, que la tension du kairos (où se mêlent présence et attente) se résout dialectiquement dans une forme inédite de liberté. Nous détaillons enfin, puisqu'un certain savoir est toujours afférant à une situation temporelle critique, les nouveautés anthropologiques (renouvellement de la compréhension de l'homme), sociales (renouvellement de la signification de la communauté) et politiques (renouvellement du rapport au politique) dont l'expérience chrétienne primitive est féconde. / Ho kairos sunestalmenos estin, "time is shortened", wrote saint Paul to the community of Corinth. The christian proclamation actually takes the believer into an abriged, squeezed, condensed temporality bound by the Resurrection and the Parousia. The end of time is therefore both existentially imminent ("the Day is near") and chronologically undefined ("the Day of the Lord will come as a thief in the night"). Struck by the sudden uplifting of such a crisis in the chronological flow, the existence is necessarily stunned. However, despite the lack of future, time is still flowing and generates anxiety (thlipsis) from which must spring out a temporal delimitation of time itself. The exploration of temporality from the imminence and the indeterminacy of the end and the explication of the time phenomenon using the eschatological anxiety are the objects of this work. For Paul, whose epistles constitute a rich philosophical material, that existential tension is referred to as Kairos. Martin Heidegger, in 1920, proposed a phenomenological approach of time based on the situation of urgency described in the Pauline epistolary (Phenomenology of Religious Life). It was necessary to develop those first signs. First, by means of an historical approach, we point out that the pauline conception of Kairos can neither be reduced to the Greek espitémè nor to the Jewish "cultural cosmos". Using existential hermeneutics, we also show that the tension of the kairos (where presence and wait mingle) is dialectically resolved by an unprecedented freedom. Finally, since a certain knowledge is always pertaining to a critical temporal situation, we detail the anthropological (understanding of man renewed), social (significance of the community renewed) and political (relation to politics renewed) innovations of which the primitive christian experience is full of.

Submitted by Jaqueline Silva (jtas29@gmail.com) on 2016-11-10T17:06:12Z No. of bitstreams: 2 Tese - Rubens Pilegi da Silva Sá - 2016.pdf: 5415096 bytes, checksum: 3503bbb506cedfe91509306e9eff3a04 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Jaqueline Silva (jtas29@gmail.com) on 2016-11-10T17:06:27Z (GMT) No. of bitstreams: 2 Tese - Rubens Pilegi da Silva Sá - 2016.pdf: 5415096 bytes, checksum: 3503bbb506cedfe91509306e9eff3a04 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2016-11-10T17:06:27Z (GMT). No. of bitstreams: 2 Tese - Rubens Pilegi da Silva Sá - 2016.pdf: 5415096 bytes, checksum: 3503bbb506cedfe91509306e9eff3a04 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2016-10-21 / Fundação de Amparo à Pesquisa do Estado de Goiás - FAPEG / From a historical problem that dates back, in Brazilian art, the Concretism and the Neoconcretismo, I develop, since 1998, an artistic trajectory that uses the street like one laboratory of actions, manifestations and artistic interventions. My work is embodied in the relationship between the "expanded field of art" with the body, object and space. It turns out that during of the development of the thesis, I notice an obvious limits of this type of production to of the dissolution of the artistic field, increasingly subsumed by the sociological discourse, making it a sort of commodity to be traded as resistance art. The problem moves then to an investigation of appropriations that can be made that field - place without place - to incorporate them and transform them, at its base, so that art can still be produced once. And if, at first, the statement of a relationship between art and life becomes a militant way, programmatic and pragmatic, in a next moment requires a reflexive deepening method and language. The solution I found, caused by the tension of the current political moment, was to turn my attention to work betting on negativity, in exploring the dimension of emptiness and silence, thinking the lack as a possibility to add an idea, through the viewer's imagination. The practical result is the creation of a glass box, designed to fill the space of a door by means of resonance sound effect and vibration speakers, revealing a small continuous motion. My intention with this is to suggest a situation of instability and the imminence of a possible tragedy, condensing the premises of the field expanded into the critique of institutional debate. / A partir de uma problemática histórica que remonta, na arte brasileira, ao Concretismo e ao Neoconcretismo, desenvolvo, desde 1998, uma trajetória artística que utiliza a rua como laboratório de ações, de manifestações e de intervenções artísticas. Meu trabalho materializa-se na relação entre o “campo ampliado da arte” com o corpo do artista e do espectador, o objeto e o espaço. Acontece que, no desenvolvimento da tese, percebo um limite evidente desse tipo de produção à medida em que se dá a dissolução do campo artístico, cada vez mais subsumido pelo discurso sociológico, tornando-o uma espécie de commodity a ser negociada como arte de resistência. O problema desloca-se, então, para uma investigação das apropriações que podem ser feitas desse campo – lugar sem lugar – no sentido de incorporá-las e transformá-las, em sua base, para que a arte possa ser produzida ainda uma vez. E se, em um primeiro momento, a afirmação de uma relação entre arte e vida se faz de modo militante, programático e pragmático, em um momento seguinte exige-se um aprofundamento reflexivo de método e de linguagem. A solução por mim encontrada, motivada pela tensão do atual momento político, foi a de voltar a atenção para trabalhos que apostam na negatividade, na exploração da dimensão do vazio e do silêncio, pensando a falta como possibilidade de complemento de uma ideia, na imaginação do espectador. O resultado prático foi a criação de uma caixa de vidro, projetada para preencher o espaço de uma porta que, por meio do efeito de ressonância sonora e vibração de alto falantes, deixando transparecer um pequeno e continuado movimento. Minha intenção, com isto, é a de sugerir uma situação de instabilidade e iminência de uma possível tragédia, condensando as premissas do campo ampliado ao debate da crítica institucional.

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The Master's Paper analyses the scope of the right to self-defence under international law. The Author seeks to present a thorough evaluation of the provisions of the United Nations Charter, the rules formed in the customary international law, the jurisprudence of the International Court of Justice as well as the state practice in respect of the implementation conditions of the right to self-defence.The Paper also focuses on the analysis of the theory of preventive self-defence undergoing the formation process as well as on the disclosure of the predicted negative entailments attached to its legalisation.

Cette recherche porte sur les verbes d’imminence assimilés ou apparentés dans l’oeuvre de Rachid EL-DAÏF et leur traduction en français. Nous avons procédé à l’analyse de ces verbes en arabe ancien et moderne, ainsi qu’en français, dans une perspective contrastive afin de relever les similitudes et les différences entre les deux langues. Nous avons étudié les verbes d’imminence dans la première partie, les verbes de souhait ou de probabilité dans l’expression de la modalité dans la deuxième, les verbes inchoatifs dans la troisième, l’analyse du verbe pouvoir et de son équivalent devoir en français dans la quatrième, l’exposant temporel kâna à la forme préfixée dans la cinquième partie. / Our research concerns assimilated or related imminent verbs in the work of Rachid EL-DAÏF and their translation into French. We analyzed these verbs in ancient and modern Arabic, as well as in French, in a contrasting perspective in order to identify the similarities and differences between the two languages. We have studied the verbs of imminence in the first part, the verbs of desire or probability in the expression of the modality in the second, the verbs in the third, the verb power and its equivalent duty in French in the fourth, the temporal exponent kana to the form prefixed in the fifth part.

No description available.