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No. of bitstreams: 1 vieira_dpc_dr_arafcl.pdf: 2029782 bytes, checksum: 824216ee47310835868f11b2680f32e3 (MD5) Previous issue date: 2018-04-04 / O presente trabalho visa investigar o fenômeno do jihadismo, movimento terrorista islâmico, como resultado retaliatório do processo de violência simbólica e fática exercido pela política externa norte-americana. Busca-se, inicialmente, analisar os projetos modernos e universalizadores político-jurídicos e a natureza fundante desses projetos, ou seja, o horizonte de valores da Modernidade. É conferida a Modernidade uma natureza avessa às tradições, com pretensões universais, alicerçada na ideia de humanidade, liberdades, democracia e no modelo secular e procedimental de racionalidade. Porém, os seus valores são reproduções de uma contingência, de um processo histórico restrito ao espaço geográfico europeu, possuindo materialidade a exemplo do conceito de dignidade. Os modelos juscosmopolitas reproduzem as pretensões e os valores modernos. O modelo kantiano de paz perpétua, a grande referência do cosmopolitismo jurídico, pauta-se numa racionalidade lógico-epistêmica atrelada a autonomia da vontade (vontade racional), na auto-responsabilidade da pessoa (homo noumenon) e num regime republicano universal. Num segundo momento, busca-se demonstrar que o discurso universalista juscosmopolita apresenta-se na política externa americana, ao final da Primeira Guerra Mundial, com tradição de política externa wilsoniana. Os EE.UU, ao se consolidarem como potência mundial, saíram gradualmente do seu posicionamento “isolacionista”, justificando ações interventivas nas tradições de expansão do comércio, como fator de equilíbrio e paz entre os povos (tradição hamiltoniana/algo presente no pensamento cosmopolita kantiano), e na universalização do modelo político democrático ocidental e de seus direitos humanos (wilsonianismo). As ações norte-americanas no Oriente Médio, com grande ênfase no contexto contemporâneo, se justificaram na pretensão cosmopolita wilsoniana, a exemplo de ações militares no Afeganistão, Iraque e no apoio a alguns movimentos de resistência na Primavera Árabe, como acontecido de forma desastrosa na Líbia e na Síria. Logo, o discurso cosmopolita pode ser um meio justificador de violência? Qual sua repercussão na formação do “novo Terrorismo”, materializado no movimento ISIS/Daesch? / The present work aims to investigate the phenomenon of jihadism, the Islamic terrorist movement, as a retaliatory result of the process of symbolic and factual violence exercised by US foreign policy. It seeks initially to analyze modern projects and political-legal universalizers and the founding nature of these projects, that is, the horizon of values of Modernity. Modernity is given to a nature that is contrary to tradition, with universal pretensions, based on the idea of humanity, liberties, democracy and the secular and procedural model of rationality. However, its values are reproductions of a contingency, of a historical process restricted to the European geographic space, possessing materiality such as the concept of dignity. Juscosmopolitan models reproduce modern pretensions and values. The Kantian model of perpetual peace, the great reference of legal cosmopolitism, is based on a logical-epistemic rationality tied to the autonomy of the will (rational will), the selfresponsibility of the person (homo noumenon) and a universal republican regime. In a second moment, it is tried to demonstrate that the universalistic juscosmopolita discourse appears in American foreign policy, at the end of World War I, with tradition of Wilsonian foreign policy. The United States, when consolidating as a world power, gradually left its "isolationist" position, justifying intervention actions in the traditions of trade expansion, as a factor of balance and peace between peoples (Hamiltonian tradition / something present in Kantian cosmopolitan thinking ), and in the universalization of the Western democratic political model and its human rights (Wilsonianism). American actions in the Middle East, with a strong emphasis on the contemporary context, were justified in Wilsonian cosmopolitan pretensions, such as military actions in Afghanistan, Iraq, and support for some resistance movements in the Arab Spring, as happened disastrously in the Libya and Syria. So, can cosmopolitan discourse be a justifying means of violence? What is its repercussion in the formation of the "new Terrorism", materialized in the ISIS movement?

Ponencias y comunicaciones del Primer Encuentro Internacional de Informática y Ciencias Humanas realizado en Lima del 24 al 26 de Agosto de 1995

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Abstract The n-hexane extract of Formosan gorgonian coral Isis hippuris (Isididae) collected from Green Island was found to exhibit significant cytotoxicity against P-388, A-549 and HT-29 cell lines. Cytotocicity-guided fractionation of this extract led to isolation of a known subersenone (1), five new suberosanane analogues, suberosanone (2), suberosenol A (3), suberosenol B (4), suberosenal A acetate (5) and suberosenol B acetate (6), two sesquiterpenes of novel skeletons, isishippuric acid A (7) and B (8). Three known compounds, subergorgic acid (9). 3-hexadecyl-5-hydroxy- 5-methyl-5-hydrofuran-2-one (10) and prenga-1,4-diene-3,20-dione (11) were also isolated along with the novel compound. Compounds 2-6 and 8 showed potent cytotoxicities against P-388, A-549 and HT-29 cells.

Texte remanié de: Diss.--Fakultät für Kulturwissenschaften--Universität Tübingen, 1998. / Bibliogr. p. 555-584. Index.

Thesis (M.A.)--Utah State University, Dept. of History, 2004. / Includes bibliographical references (leaves 104-108).

Orientador: Ivan Esperança Rocha / Banca: Andrea Lucia Dorini de O. C. Rossi / Banca: Margarida Maria de Carvalho / Resumo: O culto da deusa Ísis foi importante na religião egípcia, especialmente com relação às características de maternidade e de fertilidade. Este culto foi levado para fora das localidades egípcias, por diversos motivos, sendo inserido em outras culturas e identificado com as divindades locais. Na cultura romana, o culto isíaco esteve mais presente com o festival Navigium Isidis e com os rituais de iniciação nos mistérios da deusa, não perdendo as características que giram em torno da fertilidade e maternidade. / Abstract: The worship of goddess Isis was important to the Egypt religion specially related to the characteristics of maternity and fertility. This worship was taken outside from Egypt, for many reasons and it was incorporeted to others cultures and identified with local goddess. In the roman culture, the isiac worship was more presented in Navigium Isidis festival and with ritual of iniciation in the mysteries of the goddess, not losing the characteristics that are related to fertility and maternity. / Mestre

Through the incorporation of primary source material and prior scholarship this study looks at the Serapeums, Isiac temples and coinage of Hellenistic Alexandria and Imperial Rome. This study seeks to provide, through close analysis and comparison, a more precise picture of the Isaic ideology of the Greco-Roman governing powers of Egypt. I focus on the capital cities of Alexandria and Rome to analyze the message of Isis to their respective inhabitants. Coinage and popular iconography (such as Isis Pelagia) are incorporated into the overall understanding of Isiac uses as coinage serves as a form of ancient propaganda. The amalgamation of this information provides a clearer picture of Isis as a representation of Egyptian favor and divine validation of kingship over Egypt. Overall, the study found that the ideological manifestations of Isis set forward by the Ptolemies used Isis as a tool of cultural fusion and of positive influence on commerce. After the Ptolemies, the Imperial relationship with Isiac ideological function is made by discussing the actions made by Augutus, Domitan, Hadrian, Antoninus Pius, and Caracalla. As Isis becomes embraced by the Roman empire we see that the Ptolemaic forms of connection to Isis influenced the methods which Roman emperors then paid homage to her. The study finds that through her connection to Egypt, Isiac devotees, Egyptian commerce, and the divine kingship of Egypt during both the Hellenistic and Imperial periods; Isis became an invaluable ideological tool for the governing powers.

In this essay I examine and criticize Jeffrey Kaplans fifth wave theory of terrorism, the theory is an addition and through the elaboration of professor David C. Rapoports classic Fourth wave theory. I have chosen to do that   by comparing al Qaeda in the Arabian Peninsula and the Islamic State using their corresponding magazines Inspire and Dabiq. The goal of this exercise is to prove that what we experience with the Islamic State is not the beginning of a new wave of terrorism as Kaplan call it, but a state in making. Kaplans fifth wave gives us a good method to analyze terror organizations in between the state of organization and state but fails to live up to a new wave of terrorism. I therefore argue that what we are seeing for the movement is not the birth of a fifth wave, but rather a new development of a fourth.

Throughout 2015, the Islamic State (ISIS) was a major news story for its destruction of Ancient Near Eastern collections and heritage sites, which created a spectacle across media. The focus of ISIS’s infamous video uploaded in February of 2015 was the colossal statue of a Lamassu, which was an ancient Assyrian guard deity. By focusing on the Lamassu, this thesis aims to address the Western concept of a “cradle of civilization” and ISIS’s motivation for destroying the sculpture. I utilize Kwame Appiah’s philosophy of cosmopolitanism in order to flesh out the language in which ISIS is communicating, namely through its destruction. What becomes apparent is a complex relationship with Near Eastern antiquities, which is best understood by analyzing the motivations of local looters. To conclude, I use ISIS’s destruction in order to offer thoughts on the concept of destruction with an aim to open dialogue regarding differing cultural value systems.