Thesis (Ph. D.)--McGill University, 1990. / Includes bibliographical references (leaves 155-166).

The Cradle of Humankind World Heritage Site covers an area of over 47000 hectares in the north-western corner of Gauteng, straddling the boundary between Gauteng and North West provinces. The area is of outstanding universal value as it contains a complex of palaeontological and palaeo – anthropological sites which have yielded some of the most valuable evidence worldwide of the origins of modern humans. Embedded in the rocks found in the numerous dolomitic caves in the area are the fossilised remains of hominids, their lithicultural remains and fossils of other plants, animals and pollen. These give a complete picture of the hominids and their surroundings dating back over 3.3 million years. The richness and variety of these deposits, their excellent preservation in the caves, and the age of the specimens, make this area of world significance. The aim of this dissertation is the development of an architectural product that aids interpretation of the meanings and values inherent in the COH WHS and its context. The design approach is rational and simplicity is explored in order to develop the building as communication medium and introduction to the context. By its design, the building becomes an unobtrusive line in the landscape, focusing attention on the natural setting and exposing visitors to the unique character of this heritage site. / Dissertation (MArch (Prof))--University of Pretoria, 2005. / Architecture / unrestricted

The seventeenth-century epic poem Paradise Lost is one of the most widely studied texts in all of literary history. The work, written by John Milton, depicts Satan's fall from Heaven and subsequent deeds on Earth and in Hell. One of the more remarkable and, often, most overlooked scenes in the story involves the distinctive personification of Sin and Death. Milton depicts Sin as the daughter of Satan, with no mention of a mother, born through a process of spontaneous generation. Satan then becomes so captivated by his daughter's wickedness that he forces himself upon her, causing Sin to bear a son, Death. This illustration is striking, especially given that it also appears in the opening pages of the fourteenth-century Mirour de l'Omme (c. 1376) by John Gower. In both Milton and Gower's poems, Satan, Sin, and Death are personified as having this familial, incestuous relationship which ultimately creates the world's evils. Their depictions are not merely reminiscent of one another, but rather, often match up in nearly identical fashions. John S. P. Tatlock was the among the first to notice these similarities, but was also quick to express his hesitance to say with any sort of assurance that Milton had read Gower: "Since only one manuscript of the Mirour is known, and that was never published until seven years ago [1899], the chance is infinitesimal that Milton ever heard of the poem. But that his and Gower's sources are ultimately the same seems to me highly probable." Yet to date, no studies have been conducted to determine which shared sources could possibly lead Milton and Gower to construct such similar personifications of Sin and Death. Indeed, John Fisher notes that currently "the influence of the Mirour upon Paradise Lost remains an open question." It is upon this open question that I now attempt to help fill this century-old void in literary research / Master of Arts

Le droit n’est possible que par l’humanité qui le porte. Pourtant, la notion d’humanité n’aura été prise en compte que tardivement par le droit international et seulement à titre d’objet. Depuis la seconde moitié du XXe siècle, au sortir de la Deuxième guerre mondiale, les appels à l’humanité se sont malgré tout multipliés jusqu’à en faire une référence récurrente à la fois transcendante et transversale. La prise en compte de l’humanité juridique demeure cependant complexe dans un paradigme westphalien qu’elle contrarie en révélant au passage toutes les contradictions, mais peine tout de même à dépasser. Ainsi, les tentatives visant à reconnaître à l’humanité une personnalité ou un patrimoine et à assurer ses intérêts communs ont connu des dénouements mitigés. Les changements profonds auxquels le droit international est confronté sous l’influence de la mondialisation pourraient bien être l’opportunité de repenser l’humanité en droit et, surtout, de réaffirmer les valeurs universelles qu’elle promeut. / Law is possible only when mankind upholds it. Yet the notion of humanity was not taken into account until late by international law and this only as an object thereof. Since the second half of the 20th century, right after the Second World War, calls for humanity have nevertheless multiplied to the point where it is now a recurring reference both transcending and interdisciplinary. The taking into account of the juridical aspects of humanity remains complex in the Westphalian paradigm which it challenges as it reveals its contradictions over time, but has difficulties to surpass. Thus, all attempts aimed at recognizing that humanity has a personality and a heritage and to ensure its common interests have met with mitigated results. The profound changes which confront international law under the influence of globalization could well be an opportunity to re-think law for humanity, and especially reaffirm the universal values it promotes.

I detta arbete skriver vi om den semantiska webben och vad den har för effekt på människan. Vi börjar med att skriva vad den semantiska webben är för att sedan gå över till hur webben fram till idag påverkat människan för att kunna fastställa vad en semantisk webb kan göra föratt påverka oss. Vi skriver även om det mänskliga elementet, hur vi utvecklas tillsammansmed teknologin och hur vi har förändrats under processen. Vi skriver hur webben ändrarspråket, tänkandet och till och med hur den gör oss människor lata men även hur den hjälpeross i vår utveckling. / In this paper we write about the semantic web and what effect it has on mankind. We start off by writing what the semantic web is and what it has to offer us. We then write what thedevelopment of todays web has done to affect us to be able to secure a thought of what afuture semantic web might do to affect us. We also write about the human element togetherwith technology to see how we’ve evolved together. We write about how the web haveeffected our language, our thinking and how it’s making us lazier but also how it’s helping usin our development.

The Book of Job was extremely popular in the Middle Ages, especially in England, because of its role in liturgy as well as lay religious devotion. I argue that the Book of Job was heavily influential in the writing of the medieval morality plays Castle of Perseverance, Mankind, Wisdom, and Everyman. In the plays, the dramatists mirrored many of Job's structural and artistic elements, creating direct parallels between the Biblical text and the morality plays. The authors also relied on Job's ideological framework to establish their own arguments, forming not only a textual but ideological linkage. Yet the most intriguing connection between Job and the morality plays is their function within the medieval religious context; the Hebrew Book of Job is used as a model for the Christian morality plays. By examining the role of Job in medieval England, I demonstrate how the figure of Job can be used as a Christian rather Jewish model. The influence of the Book of Job is central to the morality plays' structures, artistic techniques, and ideological arguments. I argue that, as other Scriptural books acted as patterns for the medieval cycle and mystery plays, the Book of Job stood as a pattern for the medieval morality plays.

Diss. (sammanfattning) Uppsala : Sveriges lantbruksuniv., 2004. / Härtill 7 uppsatser.

Diss. (sammanfattning) Uppsala : Sveriges lantbruksuniversitet, 2004. / Härtill 4 uppsatser.

Univ., Diss.--Paris, 2004.

Uma análise da relação entre Deus, terra e homem e suas implicações com a dignidade do ser humano. A primeira parte aborda o entendimento do objetivo e do propósito da criação do homem, incluindo principalmente o domínio que Deus lhe delega logo após sua criação, e como esse domínio foi perdido. Esses objetivos são vistos a partir de três perspectivas: a relação entre Deus e terra, entre Deus e homem e entre homem e terra. Aborda também a importância do entendimento das particularidades da criação do homem, principalmente com relação à sua distinção em relação aos outros seres criados: ser criado à imagem e semelhança de Deus. E, também, as implicações da relação entre o homem e a terra e o que ambos possuem em comum. Deus criou a terra para o homem, e este passou a habitá-la e tirar dela seu sustento, e, mesmo tendo o homem caído e perdido o domínio, Deus permaneceu imutável na sua promessa feita a Abraão. A segunda parte aborda as leis criadas para reger o uso da terra pelo homem, visto que o homem necessita viver em sociedade, tal observação se faz necessária. Para isso, analisam-se as leis presentes na Torá, e, principalmente o sabá, como sábado e como ano sabático; e o ano do jubileu. Esses preceitos de Deus mostram a importância da terra para o povo de Israel e para Deus. Na terceira parte observar-se também a implicação dessa relação tão abrangente na dignidade do ser humano, e como o livro de Rute nos dá exemplos tão simples e profundos da superação de problemas tão complexos vividos pelo povo naquela época. A posse de terra é um dos grandes, senão o maior, dos problemas sociais vividos pela humanidade desde os tempos antigos, e uma das áreas que tem sido mais disputada no mundo é a terra da Palestina no Oriente Médio. Portanto, essa pesquisa é importante e necessária para se chegar ao elo da relação entre Deus, terra e homem com a dignidade do ser humano. / An analysis of the relation between God, land and the mankind and their involvement with the human beings dignity. The first part broaches the understanding of the aim and the purpose of the creation of the human being, including mainly the power that God delegate to the human being shortly afterwards their creation, and how this power was lost. These aims are see starting from three views: the relation between God and land and God and the mankind and between the mankind and the land. It broaches too the importance of the understanding of the peculiarity of the mankind creation, mainly regarding to your distinction with reference to the others being created: Be created in image and likeness of God. And, also, the implications of the relation between the mankind and the land and what both have in common. God created the land to the mankind, and the mankind passed to live in it and to take of it their maintenance, and in spite of the man has fallen and lost the power, God kept unchanged in his promise done to Abraham. The second part broaches the laws, made to govern the use of the land by the man witness that the man needs to live in society, the remark becomes necessary. For this, we analyse the laws in Torah and meanly the Sabbath, as Saturday and such sabbatical year, and the jubilee year. These rulings of God show the importance of the land to the people of Israel and to God. In the third part notice also, the implications of this relation so ample in the human beings dignity, and as the book of Ruth gives us examples so simple and so deep of overcome so complex problems. Lived by the people on that epoch.. The possession of the land is one of the great, or the greatest social problems faced by the mankind since the old times and one of the areas that have been more disputed in the world is the Palestine land in the Middle East. Therefore, this research is important and necessary to approach the link of the relation between God, land and mankind with the human beings dignity.