This work investigates the American-Indian policy between 1790 and 1810 through the vehicle of the American government, focusing on the 'white, sincere, religious-minded men who believed intensely in both American expansion and positive relations with the Indians.' While Indian reaction comprises an important piece of the native-white cultural encounter in the West, this study questions if scholars have the ability to address this problem in more than a very general way. In truth, each tribe was unique and different in their reaction to white legislation and settlement. There was no pan-Indian movement against settlement, and for the same reason, there is no pan-Indian history. However, it is possible to write of the white Americans as more of a single entity. They were closely united both in outlook and in goals. They had a single program which they meant to apply to all the Indians. This work will attempt to assess the piece of this policy regarding the fur trade and the Northwest. This study also links the Republican policies of Thomas Jefferson with the platforms of his federalist predecessors. Thorough investigation reveals choices in Western settlement were made by both government officials and settlers. Settlement of the Western frontier did not follow a predetermined path; private settlement and frontier violence were not predestined. Many junctures existed where it could have shifted. Lewis and Clark can be used as a case study with which to assess Jeffersonian policy. First, the men followed direct orders from Jefferson, instructed to act as the 'forward voice' of his anticipated policy. Second, the men recorded almost the entirety of the voyage, and thoroughly captured the initial contact between whites and natives. Moreover, this contact occurred in region without previous contact with whites. As such, the Lewis and Clark expedition affords a unique opportunity to eliminate some of the inherent biases which were amassed during the colonial period of contact, both with the British and the American colonies.

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C.S. Lewis and Philip Pullman are two very popular authors of British Children's Fantasy. Their books The Lion, The Witch, and The Wardrobe and The Golden Compass straddle the period of writing that Karen Patricia Smith calls the Dynamic Stage of British Fantasy: from 1950 to the present. Both of these books are part of a larger series and both have been made into recent motion pictures by Hollywood. This paper explores these two books through the lens of their conventional and progressive authors. I discuss in detail the gifts that the heroes and heroines are given, the setting of these books, and the function of destiny and prophecy in order to explore the irony of these books: C.S. Lewis, often viewed as the more conventional author by scholars, is in fact more progressive than his contemporary counterpart. / Master of Arts

Thesis (Ph.D.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / Brightman defines reason as the ideal function of experience that brings the disparate elements given in experience into inclusive, systematic harmony. Lewis defines reason as consistency in attitude and in prepared manner of response to the situations in which the doer finds himself. Both thinkers agree that reason can be used to make true value judgments and good value choices, despite some differences in their analysis of valuation. Brightman holds that value-claims, or what is thought to be good, must be tested by norms which are themselves principles for the coherent organization of such claims. Lewis also speaks of valuations as value-claims, but adds that goodness is an objective quality of objects given in experience that no criticism can wholly remove. For Brightman, a rational value-choice is one that contributes to the organization of all value-claims in an internally harmonious pattern that ultimately involves fruitful interaction with other persons and with the total environment of the individual. But Lewis holds that value-choices will be rational (or right) when they conform with rules of consistent doing and such choices will be intelligible (or good) when they include an appraisal of the value potentialities of the objective situation in which the doer finds himself. Despite initial differences in value analysis, both thinkers agree that the summum bonum is a life of consistently chosen and coherently organized valuations which all persons ought to choose. Their common view of the good life seems open to two objections: (a) one may prefer intrinsic values other than the ideal of coherently chosen values without moral disapprobation; and (b) the use of "ought" can mean either what is fitting or what is a duty to do in a situation, and these two meanings do not always coincide as they suggest. Brightman and Lewis hold that the content of moral rightness consists of what is both objectively good and in conformity with the principle of universalization. This view is open to the objections that: (a) it makes duty consist of whatever is thought to be objectively good, rather than 11hat is objectively right; (b) it makes it impossible to settle a conflict between duties, where such a conflict is not about some good end but is about which alternative course of action is morally right; and (c) being under a specific obligation seems a different kind of experience from valuing something. Toulmin is concerned with establishing the validity of the use of argument in ethical disputes so that "good" or sufficient reasons can be found to terminate such disputes. The "good reasons" approach essentially consists of the derivation of criteria for evaluation from a given field of discourse in which arguments first arise. Toulmin found only two ways in which ethical arguments can be terminated. First, an argument about the rightness of an act can be terminated if the act in question is found to conform with the moral code of the community. Secondly, an argument about the goodness of a moral rule can be terminated by asking if the rule in question contributes to the fecundity of the community. Two criticisms have been made of the ideal utilitarian context in which Toulmin discusses ethical reasoning: (a) the use of the principle of fecundity to terminate arguments about moral rules functions as a definition of goodness and rightness and as such is open to the objections made against utilitarianism--objections that Toulmin does not consider; and (b) his dismissal of the deontological point of view as "primitive" is not entailed by the "good reasons" approach to ethics and so the deontologist may find good reasons for rejecting utilitarianism. / 2999-01-01

京都大学 / 新制・課程博士 / 博士(工学) / 甲第24813号 / 工博第5156号 / 新制||工||1985(附属図書館) / 京都大学大学院工学研究科高分子化学専攻 / (主査)教授 山子 茂, 教授 辻井 敬亘, 教授 大内 誠 / 学位規則第4条第1項該当 / Doctor of Philosophy (Engineering) / Kyoto University / DGAM

Rabbit antisera directed against human milk sialyloligosaccharides were used to detect specific monosialylgangliosides from the lipid fraction of human meconium. Gangliosides of this fraction were detected after thin layer chromatography by immuno-staining with specific anti-oligosaccharide sera. The monosialylganglioside fraction of human meconium was subjected to ozonolysis and alkali-fragmentation and the resulting ganglioside-derived oligosaccharides were reduced with NaB [³H]₄ and partially separated using paper chromatography. The [³H]-oligosaccharide alditols were assayed for binding to specific anti-oligosaccharide sera in a direct-binding radioimmunoassay using nitrocellulose filters to collect immune-complexes. Radiolabeled oligosaccharide alditols which were recognized by specific antisera were affinity purified by eluting nitrocelIulose filters containing antibody-oligosaccharide complexes or using columns of immobilized anti-oligosaccharide antibodies. Structural analyses of two sialyl[³H]tetrasaccharide alditols obtained in this way were carried out with sequential enzymatic degradation using specific exoglycosidases. The products of enzymatic digestions were identified by cochromatography in paper with known standards. Data obtained from these experiments are consistent with the presence of the following, previously unidentified gangliosides in human meconium: NeuAcα2-3Galβ1-3GlcNAcβ1-3Galβ1-4Glc-cer Galβ1-3[NeuAcα2-6]GlcNAcα1-3Galβ1-4Glc-cer / Ph. D.