Thesis (M.A.)--Abilene Christian University, 2005. / Abstract. Includes bibliographical references (leaves 139-156).

Made available in DSpace on 2013-08-07T19:11:36Z (GMT). No. of bitstreams: 1 000388522-Texto+Completo-0.pdf: 723229 bytes, checksum: 6eccb9867a509c27546838e8f24258aa (MD5) Previous issue date: 2006 / The current dissertation: “The Other Crucified” and “The Others look”: a comparative study between Jon Sobrino and Emannuel Levinas claims to reflect a philosophical category, that applied into the theology engages at the defence of the human creature: its thinking, action and faith. In the categories of: “Other”, “Look”, Alterity” and “Totalization”, thematizes the relations and the interpersonal engagement, as of Emannuel Levinas, French philosopher and Jon Sobrino, Christologer of El Salvador. Divided in three sections, the production starts clearing the alterity cathegory and its constellations, according to the French philosopher, read with the Luis Carlos Susin, Ricardo Timm de Souza’s support and other interpretes, such as its aplicability to the human relations. The second section attempts to descript in general lines the Jon Sobrino’s Christology, destacting the concept of place as decisive in his thinking, wnile the third section, claims to coadunate the thinking of these two autors. In the conclusion appear the discovered approximations, with promimenre to the relation for its envyronment and to the people as of where they elaborated theirs reflections, helping the “ encurvated”, “vitimized” and “crucified” of our times. / A presente dissertação: “O Outro Crucificado” e “o olhar do Outro”: um estudo comparativo entre Jon Sobrino e Emmanuel Lévinas, pretende refletir uma categoria filosófica, que aplicada a teologia compromete na defesa do ser humano: do seu pensar, agir e da sua fé. Nas categorias de: “Outro”, “Olhar”, “Alteridade” e “Totalização”, tematiza as relações e o comprometimento interpessoal, a partir de Emmanuel Lévinas, filósofo francês e Jon Sobrino, Cristólogo, de El Salvador. Dividido em três seções, o trabalho inicia clareando a categoria de alteridade e suas constelações, segundo o pensador francês lido com a ajuda de Luis Carlos Susin, Ricardo Timm de Souza e outros intérpretes, bem como sua aplicabilidade às relações humanas. A segunda seção procura descrever em linhas gerais a Cristologia de Jon Sobrino, destacando o conceito de lugar como decisivo para seu pensamento, enquanto a terceira, pretende coadunar o pensamento destes dois autores. Na conclusão destacam-se as aproximações descobertas, com destaque para a relação ao seu ambiente e às pessoas a partir de onde elaboraram suas reflexões, em favor dos “encurvados”, “vitimizados” e “crucificados” do nosso tempo.

Made available in DSpace on 2013-08-07T19:11:38Z (GMT). No. of bitstreams: 1 000438068-Texto+Completo-0.pdf: 1009862 bytes, checksum: 6d52635b4881a215ccba68c9cfa299e6 (MD5) Previous issue date: 2012 / This paper reflects about the theme: The Kingdom of God and the victims of history in the Christology of Jon Sobrino. We sought to verify the consistency of the relationship between the Kingdom of God and the victims of history. To answer this question we traveled, by biographical analysis, to the Author’s theological thought. We did this in three chapters. In the first chapter the attention turns to the matrix that originated the sobriniano thought, with the central concern of understanding its theological proposal to overcome the victims’ suffering reality in the history. The second chapter seeks to understand how this theologian focuses on the Kingdom of God’s category on his theology, and what is its originality. The third chapter seeks to point out the implications that the Kingdom of God demands in the work with the victims of history, as well as explain the degree of consistency between the Kingdom of God and the victims. / Esta dissertação reflete sobre o tema O Reino de Deus e as vítimas da história na cristologia de Jon Sobrino. Buscamos averiguar a consistência da relação entre Reino de Deus e as vítimas da história. Para responder tal indagação, percorremos, através da análise biográfica, o pensamento teológico do Autor. Fizemos isso em três capítulos. No primeiro capítulo, a atenção volta-se para a matriz originária do pensamento sobriniano, com a preocupação central de compreender sua proposta teológica para superar a realidade de sofrimento das vítimas na história. No segundo capítulo, busca-se entender como esse teólogo enfoca a categoria Reino de Deus em sua teologia, e em que consiste a sua originalidade. No terceiro capítulo, procura-se apontar as implicações que o Reino de Deus exige na atuação junto às vítimas da história, bem como explicitar o grau de consistência existente entre o Reino de Deus e as vítimas.

Made available in DSpace on 2013-08-07T19:11:45Z (GMT). No. of bitstreams: 1 000388159-Texto+Completo-0.pdf: 646647 bytes, checksum: 2e6d47d491be7d82ff3daac77a1e377d (MD5) Previous issue date: 2006 / The objective of this thesis is to analyze the significance and the revival of the relation between Christology and Pneumatology in the theology of the 20th century in the works by Yves-Marie Congar (1905-1995) and Jon Sobrino (1938 - ). A review of the literature was carried out in order to show how both authors deal with this issue based on their necessity of providing answers to the different realities they are faced with. Congar, in the project of creating a new Ecclesiology, considers it necessary to approach the Pneumatology and its Christological foundation. Jon Sobrino, by suggesting the creation of a Christology originated in Latin America, considers Pneumatology as a guarantee of the creative continuous following of Jesus. Both authors have the same opinion about the necessity of the union of Pneumatology and Christology for the Christian attitude in the contemporary world full of unfair and diverse realities. / A pertinência e a retomada das relações Cristologia-Pneumatologia na teologia do século XX nas obras de Yves-Marie Congar (1905-1995) e Jon Sobrino (1938 - ) é o tema da presente dissertação. Através da análise bibliográfica, demonstra a forma como os dois autores trataram a questão partindo da necessidade de respostas às diferentes realidades que se lhes apresentaram. Congar, no projeto de construção de uma nova Eclesiologia, vê a necessidade de abordar a Pneumatologia e seu fundamento Cristológico. Jon Sobrino, propondo uma Cristologia a partir da América Latina, chega à Pneumatologia como garantia do “pro-seguimento” criativo de Jesus. Ambos convergem na necessidade de articulação entre Pneumatologia e Cristologia para o agir cristão diante da situação do mundo moderno, desigual e plural.

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Nanoelectronics is a field undergoing rapid development, meaning knowledge of the materials and methods used in nano-scale systems is a driving force in the industry. Silicon is a well known material in nanoelectronics commonly used as a semiconductor and is therefore a good representative for nanomaterials in general. In this thesis work the effects of the helium and neon ions with the energies 100 keV and 200 keV respectively on surface contaminants and the bulk material of nanometer thick silicon membranes are being studied. Beyond interactions based on different incident ions, the effects are studied inboth the geometries of transmission and backscattering, giving information about the immediate effects on the surface, as well as bulk effects. Using Medium Energy Ion Scattering (MEIS), the positively charged particles on the surfaces and in the bulk of the materials, which are either sputtered or desorbed, can be detected. While the ions are different, the energies in this work are chosen to be such, that the electronic stopping power is the same, while the nuclear stopping of neon is vastly higher. From this work, it is concluded that both ions have the same qualitative effects on the membrane contaminants, consisting of hydrocarbons, which are desorbed electronically. Furthermore, neon has the effect of destructively sputtering the bulk material. A synergistic effect of electronic and nuclear deposition was also found, as quantitatively, more hydrocarbons per incident Ne+ ion were desorbed than per incident He+ ion. The change in effect based on different geometries can to a large extent be attributed to the energy loss of the ions in the material. The one change between geometries which can not be explained by energy loss in the material, is a 50% under representation of desorbed hydrogen ions in transmission geometryfor He+ incident ion. It is also concluded that the method used has the potential to be a viable, non-destructive and scalable cleaning and measuring method for contaminations on nano-scale materials, such as 2 dimensional materials. / Nanoelektronik är ett område under snabb utveckling, vilket gör kunskap kring de material som bygger upp elektroniken drivande i utvecklingen av teknologin. Kisel är ett välkänt material inom nanoteknologin då det är välanvänt som halvledare, vilket gör det till en bra representant för en mängd andra nanomaterial. I detta examensarbete undersöks de effekter som 100 keV helium- och 200 keV neonjoner har på ytföroreningar och bulkmaterial av kiselmembran i nanometertjocklek. Utöver olika jonslag undersöks även skillnaderna mellan membranets geometri i transmission och backåtspridning. Detta ger information, både om de direkta effekterna som jonerna har på materialets bestrålade yta, samt effekterna på den motsatta ytan. Genom användningen av ”Medium Energy Ion Scattering” (MEIS) kan de positivt laddade partiklarna på ytan och i bulkmaterialet, som genom elektronisk och nukleär växelverkan bryts läs, utforskas. Partiklarnas energier har valts så att den elektroniska bromsförmågan är densamma för de två partiklarna, medan den nukleära bromsförmågan skiljer sig kraftigt. Från detta arbete kan slutsatsen dras att båda joner har samma kvalitativa effekt på kiselmembranets föroreningar i form av kolväten. Dock har neon en betydlig nukleär, destruktiv effekt på bulkmaterialet. En synergistisk effekt har också kvantitativt observerats, där de elektroniska effekterna på kolväten är högre för neonjoner. De förändringar som påvisades i de olika geometrierna kan i stort förklaras av energiförlust av jonerna under passagen genom membranet. Den geometribaserade differens som inte följer förklaringen energiförlust är desorberat väte, vilket är 50 % mindre i transmissionsgeometri för heliumjoner. Den andra slutsatsen som kan dras från detta arbete är att den använda metoden har potentialen att utvecklas till en icke-destruktiv och skalbar metod för rengöring och mätning av föroreningar på nanomembran så som 2 dimensionella material.

The initial goal of the project was to develop a more effective method for the purifications of oligonucleotides. This was achieved by developing a method of ion-exchange based on-column deprotection. The resulting method was compared to preestablished methods using LC-MS fraction analysis evaluated according to a purityscore with the acceptance criteria of ≥ 0.45. The on-column deprotection was shownto achieve a purity score > 0.6 for both of the fully thiolated and the partially thiolatedoligonucleotides while the other methods of regular ion-exchange chromatography,ion-pair chromatography and reversed phase chromatography only achieved a purityscore of ≥ 0.6 for only the fully thiolated oligonucleotides. The ion-exchange methodsbecame dependent on more chaotropic agents than expected, but the results gainedduring the resin screening portion of the project may provide a remedy. During theresin screening, the effects of two factors, pore size and ligand density, were investigated. Showing that the pore size did not affect the oligonucleotides to any extent,resulting in the ligand density being the major affecting factor. When studying thedifferent resins, a trend of lower retention with lower ligand density was observed.These results provide a foundation to use lower ligand density resins compatible withless harsh conditions when applying the on-column deprotection in future optimization for the purification of pharmaceutical oligonucleotides. / Syftet med projektet var att utveckla en mer effektiv metod för upprening av oligonukleotider. Detta uppnåddes genom att utveckla en metod för direkt avlägsning av denskyddande gruppen direkt på kolonnen baserat på jonbytes kromatografi. Den resulterande metoden jämfördes med tidigare etablerade metoder genom LC-MS fraktionsanalys och utvärderades enligt ett renhetsbetyg med acceptanskriterier på ≥ 0,45.Metoden visade sig uppnå ett renhetsbetyg > 0,6 för både de fullständigt tiolieradeoch delvis tiolierade oligonukleotider, medan andra metoder som vanlig jonutbyteskromatografi, jonpars-kromatografi och reversed phase-kromatografi endast uppnådde ett renhetsbetyg ≤ 0,6 för fullständigt tiolierade oligonukleotider. Jonutbytesmetoderna blev beroende av fler kaotropiska kemikalier än förväntat, men resultatenfrån resin undersökningen under projektet kan ge en lösning på detta. Under resinundersökningen utreddes effekterna av två faktorer, porstorlek och liganddensitet. Detvisades att porstorleken inte påverkade oligonukleotiderna i någon större utsträckningoch att liganddensiteten var den avgörande faktorn. Vid studier av olika resiner observerades en trend mot lägre retention vid lägre liganddensitet. Dessa resultat ger engrund för att använda resiner med lägre liganddensitet i den utevecklade metoden.Vilket bör tillåta mindre hårda förhållanden vid fortsatt optimering av uppreningenför farmaceutiska oligonucleotider.

A intenção deste estudo é relacionar o bispo Óscar Romero (sua atuação pública, sua prática pastoral e seu coração, elementos que transparecem na palavra de suas homilias) com o teólogo Jon Sobrino. Representantes de carismas eclesiais complementares, ambos só podem ser compreendidos no horizonte do povo salvadoreño crente e pobre, particularmente o povo cristão das Comunidades Eclesiais de Base (CEBs), terceiro elemento de um tríptico. Sobrino é representante da teologia latino-americana da libertação e privilegiado intérprete teológico de Romero. Entre ambos se verificam coincidências de fundo (temáticas e epistemológicas) que se iluminam reciprocamente. Dos escritos de Sobrino, recolhemos tanto as alusões diretas a Romero quanto a presença implícita deste permeando o pensar do teólogo. Ao valorizar a dimensão histórica e a memória, nossa pesquisa não se propõe a tarefa do historiador. E refletindo sobre temas teológicos, não se constitui num estudo sistemático. A atenção está dirigida à discussão de como uma significativa experiência de um passado recente e tão denso pode seguir iluminando nosso presente e nosso futuro. Localizamo-nos, portanto, num limiar, de modo que este trabalho pode ser inserido na linha de uma teologia fundamental para a América Latina no século XXI, uma vez que põe a pergunta por algumas das condições para o pensar teológico em nosso continente nas próximas décadas. Preocupação constante é a questão da atualidade de Romero. Para além das enormes diferenças, identificamos importantes semelhanças entre o nosso contexto e o seu, particularmente no tocante à realidade dos pobres. A prática de Romero se revela como uma concreção histórica do que há de permanente no Evangelho. O encontro com Deus no encontro com os pobres expressa o âmago da sua experiência (espiritual e pastoral) cristã. Esta vem consignada na expressão sempre o bem dos pobres, um metaparadigma que ultrapassa as contingências de cada época e precisa ser constantemente reafirmado. Esse pressuposto de que a opção pelos pobres é algo que permanece sintetiza uma faceta também nuclear da teologia de Jon Sobrino. Nesse entrecruzar do retrospectivo e do prospectivo, buscamos recolher uma herança, e inquirir pela sua pertinência para novas circunstâncias históricas. Emergem, assim, perguntas: que significado tem para os pobres as grandes transformações de hoje, a propalada mudança de época? Como continuar assumindo a realidade da pobreza injusta, o clamor e a vida mesma das pessoas e povos empobrecidos, crucificados (ainda que com novos rostos), como fato maior, mediação central e eixo estruturante de uma teologia que se propõe a acompanhar a caminhada das vítimas? Como elaborar uma reflexão consistente que dê conta da nova situação do mundo, mas que o faça em diálogo com a tradição libertadora e a herança da irrupção dos pobres? Reconhecemos, desse modo, a relevância da dimensão libertadora para hoje, sem localizá-la num passado supostamente já superado (o que equivaleria a um esquema substitutivo: antes, a libertação; agora, os novos paradigmas). Nosso estudo permitiu entrever também uma sutil disputa pela imagem e identidade de Romero, pela interpretação do seu legado. Nossa convicção é que estar historicamente comprometido com a causa dos pobres é a melhor chave de leitura para adentrar no espírito de Romero. Afastando-se dessa perspectiva, o intérprete distancia-se do próprio Romero. Por fim, da experiência de Romero é ressaltada a dimensão da proximidade com os pobres. Desde aí se postula a possibilidade de uma teologia marginal que, sem renunciar ao rigor reflexivo, busque acompanhar mais de perto o cotidiano de quem habita as periferias de nosso mundo / The intention of this study is to relate the bishop Oscar Romero (his public performance, his practice and his pastoral heart, elements which are reflected in the words of his homilies) with the theologian Jon Sobrino. Representatives of complementary ecclesial charisms, both can only be understood against the background of Salvadoreño believer and poor people, particularly the people of the Christian Base Communities (Comunidades Eclesiais de Base, or CEBs), third element of a triptych. Sobrino is representative of the Latin American theology of liberation and a privileged interpreter of Romero. Deep coincidences occur between both (substantive and epistemological issues) that enlighten each other. From Sobrino's writings, we collect both direct allusions to Romero as the implicit presence of this pervading the thinking of the theologian. By valuing the historical dimension and memory, our research does not propose the task of the historian. And reflecting on theological themes, does not constitute a systematic study. Attention is directed to the discussion of how significant experience of the recent and so dense past can follow illuminating our present and our future. We found ourselves, as a threshold, so that this work can be inserted into the line of a fundamental theology for Latin America in the XXI century, since it put the question for some of the conditions for theological thinking in our continent in the next decades. Constant concern is the issue of timeliness of Romero. Apart from the enormous differences, we identify important similarities between our framework and his own, particularly regarding the reality of the poor. The practice of Romero reveals itself as a historical concretion of what is permanent in the Gospel. Encountering God in the encounter with the poor expresses the core of his Christian experience (spiritual and pastoral). This is enshrined in the expression always the good for the poor, a metaparadigm that exceeds the contingencies of every age and need to be constantly reaffirmed. This assumption that the option for the poor is something that remains synthesizes a facet also in the nuclear theology of Jon Sobrino. In this interlacing of retrospective and prospective, we seek to collect an inheritance, and ask for its pertinency to new historical circumstances. Questions thus emerge: what does it mean for the poor the great transformations of today, the vaunted change of epoch? How to continue assuming the reality of unjust poverty, and the cry and life itself of the impoverished people, crucified (albeit with new faces), as larger fact, central mediation and structural axis of a theology that purports to follow the walk of victims? How to develop a consistent reflection that takes account of the new situation in the world, but to do so in dialogue with the liberating tradition and the heritage of irruption of the poor? We recognize thereby the relevance of the liberating dimension for today, without locating it in a supposedly already surpassed past (which would amount to a replacement scheme "before the liberation, and now the new paradigms"). Our study also allowed a glimpse of a subtle struggle for image and identity of Romero, by the interpretation of his legacy. Our belief is that being historically committed to the cause of the poor is the best reading key to enter into the spirit of Romero. Moving away from this perspective, the interpreter distances himself from Romero himself. Finally, from the experience of Romero is highlighted the dimension of the proximity to the poor. Since then we postulate the possibility of a marginal theology that, without renouncing reflexive rigor, seeks to more closely follow the daily life of those who inhabit the peripheries of our world.

Master of Arts / Department of Communication Studies, Theatre, and Dance / Timothy R. Steffensmeier / The 2008 presidential campaign controversy surrounding Rev. Jeremiah Wright’s sermons had the potential to derail Barack Obama’s candidacy. At the heart of the controversy was race, specifically Whiteness. Obama’s speech “A More Perfect Union” is perhaps one of the most significant political speeches addressing race to date, and warrants analysis. However, Barry Brummett’s book Rhetorical Dimensions of Popular Culture (1991) argues the critic should not be limited to discrete traditional texts, rather should be able to break outside such traditional speaker-focused boundaries. Brummett’s mosaic model allows an exploration of the intersection between popular and political rhetoric of Obama and The Daily Show. I will argue from the intersection we see the emergence of the comic frame as a homology that links the disparate texts of Obama and TDS. I will argue the reason the comic frame emerges from the texts is because there is a societal mandate for the comic frame. Thus, I will ultimately argue the mandate for the comic frame can be better understood as a social movement. However, it is a movement comprised of numerous individual movements, and warrants a new term: meta-movement. Obama and TDS are not leaders of this meta-movement, but instead should be seen as contributors. Brummett urges the critic to consider “the political or ideological interests served by ordering a rhetorical transaction in a certain way” (1991, p. 98). I will argue constructing the rhetoric of Obama and TDS with the comic frame serves the ideological interests of those who are fighting for social justice and working to subvert Whiteness. Thus, I have named the meta-movement to which Obama and TDS contribute a critical optimist movement, because the comic frame provides the tools to be critical of hegemony while ultimately reinforcing the optimistic assumption of the comic frame: all humans are ultimately both flawed and good.