Zugl.: Leeds, Univ., Diss., 2008

Thesis (memoria de licenciatura)--Universidad de Valladolid, 1976. / Includes bibliographical references (p. 19-23).

No description available.

Medina, as the second holy city for Muslims around the world and a place where the Prophet (peace be upon him) lived and is buried, has a distinctive identity. On the contrary, however, the central part of the city, the area where the old city was located, has lost its traditional identity in favour of globalization and modernization. One major factor that affects a location’s sense of place is the absence of public space and green space. In other words, the negligence of the public space’s role in reviving and restoring the identity of a place results in a sense of non-place. For many visitors to Medina, the current state (the contemporary urban setting) of the central city fails to match their expectations. Inserting an urban park (public space) within the area will enhance and help conserve the place’s identity, meet visitors’ visions, and allow more social interactions among visitors and locals. My design proposal is to create an urban park and a public space located at the periphery of the Prophet’s Mosque. The park will offer visitors a quiet place of refuge within the busy surrounding urban context and will demonstrate the location’s identity through shading structures. The program will consist of shading structures, mobile eateries, seating areas, public space, and vegetation.

Medina, as the second holy city for Muslims around the world and a place where the Prophet (peace be upon him) lived and is buried, has a distinctive identity. On the contrary, however, the central part of the city, the area where the old city was located, has lost its traditional identity in favour of globalization and modernization. One major factor that affects a location’s sense of place is the absence of public space and green space. In other words, the negligence of the public space’s role in reviving and restoring the identity of a place results in a sense of non-place. For many visitors to Medina, the current state (the contemporary urban setting) of the central city fails to match their expectations. Inserting an urban park (public space) within the area will enhance and help conserve the place’s identity, meet visitors’ visions, and allow more social interactions among visitors and locals. My design proposal is to create an urban park and a public space located at the periphery of the Prophet’s Mosque. The park will offer visitors a quiet place of refuge within the busy surrounding urban context and will demonstrate the location’s identity through shading structures. The program will consist of shading structures, mobile eateries, seating areas, public space, and vegetation.

A review of the history of the nomenclature of the Medina Formation and of the previous studies of its members, particularly those studies dealing with the source of the Whirlpool sandstone. This is an attempt to show the direction of origin of the detrital materials of the Whirlpool sandstone by a study of the lateral variation of its grain size along the Niagara Escarpment. It is illustrated with maps and with photographs taken by the writer. / Thesis / Master of Science (MSc)

Epistemologists and those involved in feminist philosophy have expanded philosophical analyses of epistemic injustices and its subparts over the last decade. In doing so, such authors have thoroughly discussed the role of credibility deficits and the harms they cause for those receiving the deficits. In this literature, however, credibility excesses have not received as much attention owing to their tendency to be socially advantageous for those receiving them. In this paper, I show that epistemic justice relies in part on taking these excesses into account. More specifically, I illustrate how adjusting only credibility deficits leads to a two-fold problem. On the one hand, it leads to an epistemic harm insofar as not taking the excesses into account can cause us to draw the wrong conclusion from furnished testimonies. If one persons testimonial excess is still greater than another's corrected deficit in a certain way, then the person with the excess will be favored over the other person even once the deficit is corrected. On the other hand, it can also lead to a moral harm that wrongs the person who received the eventually corrected deficit in their capacity as a knower. It does so in instances when it undermines the person's self-trust. As such, if we are willing to adjust credibility deficits up in the project of epistemic justice we also have to be willing to adjust credibility excesses down in at least some cases. / Master of Arts / Think of a time when someone did not believe you. For some persons holding historically marginalized identities, it is a fairly common occurrence to not be believed just because one is, or is perceived to be a woman, a person of color, queer, and immigrant etc. In philosophy, epistemologists have discussed these testimonial deficits and furnished solutions that call for adjusting such deficits up in the project of justice. However, testimonial deficits are not the only instances when a person may receive a non-proportional amount of credibility. For other persons holding historically majoritized identities, it may also be fairly common to be believed just because one holds or is perceived to hold an identity such as man, white, straight, etc. The presence of credibility excesses is not as discussed in philosophical literature and what, exactly, we ought to do about these excesses is an open question. In this paper, I argue that adjusting credibility deficits up is not sufficient for reaching a just state if or when we leave the excesses unadjusted in certain circumstances. While adjusting the credibility deficits up is part of the picture, we also have to be willing to adjust the credibility excesses down in at least some cases.

Hermeneutisk orättvisa är en orättvisa där en del av ens sociala erfarenheter görs obegripliga pågrund av ett hermeneutisk glapp i de kollektiva hermeneutiska resurserna. Följaktligen drabbas ett subjektav en objektiv svårighet i antingen 1) förstå sina sociala erfarenheter och/eller 2) kommunicerasina sociala erfarenheter. Fricker argumenterar för att det är ett strukturellt fenomen utan en individuellförövare. Därav uppkommer inte frågan om ansvar. Medina, å sin sida, argumenterar att ansvar uppkommeräven om det kan vara begränsat. I den här uppsatsen avser jag undersöka Medinas och Frickersståndpunkter för att utvärdera den större frågan om ansvar i förhållande till hermeneutisk orättvisa.Jag argumenterar, med Woomers begrepp misslyckat upptag, att Medina ger en bredare definitionav hermeneutisk orättvisa än Frickers ursprungliga definition. Vidare diskuterar jag Frickers och Medinasdelvis olika syn på ansvar. Jag argumenterar att individer kan hållas ansvariga för att bidra till hermeneutiskmarginalisering. Följt detta bär de något slags ansvar för att skapa möjligheten för att hermeneutiskaorättvisor kan existera. Med Goetzes distinktion mellan kognitiv och kommunikativ skadaav hermeneutisk orättvisa argumenterar jag vidare att individer trots allt kan hållas ansvariga i relationtill den kommunikativa skadan av orättvisan, men inte den kognitiva. Således håller jag delvis med bådeFricker och Medina. / Hermeneutical injustice is the injustice of having some part of ones social experiences unintelligibledue to a hermeneutical gap in the collective hermeneutical resources. Consequently, a subject suffersan objective difficulty in either 1) understanding his/her social experiences and/or 2) communicatinghis/her social experiences. Fricker argues that it is a structural phenomenon with no individual perpetrator.Hence, the question of responsibility does not arise. Medina, on the other hand, argues thatresponsibility does arise though it may be limited. In this paper my aim is to examine Medinas andFrickers position in order to evaluate the larger question of responsibility in relation to hermeneuticalinjustice. I argue, with Woomers notion of uptake failure, that Medina gives a wider definition of hermeneuticalinjustice than Frickers original definition. Furthermore I discuss their partially differentviews of responsibility. I argue that individuals can be held responsible for contributing to hermeneuticalmarginalization. They therefore bear some kind of responsibility for creating the possibility forhermeneutical injustices. With Goetzes distinction between the cognitive and communicative harm ofhermeneutical injustice I further argue that individuals can be held responsible in relation to the communicativeharm of the injustice, but not the cognitive. I therefore in some aspects agree with bothMedina and Fricker.

Dans un monde de plus en plus urbanisé, qui vit une crise caractérisée en partie par les exclusions, la ségrégation et l’accélération des mobilités (T. Paquot, 2012), l’espace public est sacrifié, la qualité de vie dégradée, le mode de vie énergivore et polluant.Les villes durables peuvent-elles être considérées comme la meilleure alternative à tous les problèmes? Revenir vers la ville ancienne comme l’avait souhaité C. Sitte, peut-il constituer une solution pour demain ? Qu’en est-il de la Médina de Constantine parfois perçue comme une « non-ville » ? Qu’en est-il de son patrimoine ? Notre questionnement porte sur le rôle que peuvent jouer les espaces publics dans la revalorisation du patrimoine bâti pour en faire un lieu vivable, durable et apprécié. Dans ce contexte, la vieille ville de Constantine avec son histoire, sa morphologie et son évolution urbaine, représente le coeur de notre recherche, laquelle s’appuie sur une démarche comparative avec l’écoquartier Vauban à Fribourg-en-Brisgau qui sert comme référence pour conduire ce travail.Les espaces publics sont donc au centre de notre travail, afin de mettre en valeur le patrimoine bâti et améliorer la qualité de vie des habitants et des usagers, loin des objectifs de la seule patrimonialisation. Cette thèse de doctorat cherche à montrer que la Médina est un bon enseignement et une alternative à la ville d’aujourd’hui, notamment lorsqu’elle est croisée avec la ville durable. Nous avons choisi, d’intégrer le développement durable à la Médina à travers plusieurs sujets : l’accessibilité, la mobilité, la densité, la proximité des services, la gestion des déchets, les éléments d’ambiances qui participent à la fabrique de l’espace public, donc des paysages urbains. Afin de confirmer l’hypothèse que la Médina dispose d’une bonne base pour devenir un quartier durable, nous avons élargi notre recherche par une analyse architecturale et sociale appuyée par plusieurs sujets, à savoir la diversité de logements, la participation citoyenne, la mixité. Cela, à travers l’observation et la marche urbaine comme méthode d’analyse des usagers, des usages, des pratiques qui participent à l’attractivité et au maintien en vie des espaces publics. En somme, cette thèse décrit deux expériences que rien ne rassemble mais qui sont étroitement liées au point d’avoir plus de convergences que de divergences. Bien que, la Médina reste loin d’être performante en matière de durabilité par rapport à Vauban, la comparaison nous a amené à conclure qu’une démarche démocratique, à travers ce qu’elle crée comme liens sociaux et rencontres entre les personnes, joue un rôle très important dans la fabrique de l’espace public et dans sa capacité à offrir une meilleure qualité de vie aux habitants. Enfin, elle souligne les éléments à suivre ou à éviter pour la réussite d’un projet de revalorisation de la Médina à travers ses espaces publics et de conception d’éco quartiers qui, peut-être dureront autant que la Médina de Constantine. / Within a world more and more urbanised, which live a crisis partially characterised by exclusions, segregation, and acceleration of mobility (T. Paquot, 2012). The public space is being sacrified, the quality of life degraded, the way of life is energy consuming, and polluting. Could the eco-cities be considered as the best alternatives for all the problems? The return to the historic city like it was desired C.sitte, could it constitute a solution for tomorrow? What about the Medina of Constantine, sometimes, perceived as none city? What about its heritage? Our questioning is concerned about the role that could play the public spaces in the revalorisation of the built heritage and to make it a place of life, sustainable, and appreciated. Within that context, the ancient city of Constantine with its history, its morphology and its urban evolution, represent the heart of our research, which is based in comparative approach with the eco-neighbourhood in Freibourg-in-brisgau wich serves as a reference to lead this work. Hence, the public spaces are in the centre of our work, in order to, put in value the built heritage, and to enhance the quality of life of inhabitants, and the users, far from the objectives of just making part of heritage. This doctoral thesis seek to reveal that the medina is a good lesson, and a good alternative to the city of today, particularly when it is met with the sustainable city. We choose to integrate the sustainable development to the medina through a variety of subjects : the accessibility, the mobility, the density, the proximity of amenities, the waste management, the elements of urban ambiance that participate in the fabrication of the public space, therefore urban landscapes. In order to confirm the hypothesis that the Medina have a good bases to be a sustainable neighbourhood, we widen our research by integrating architectural and social analysis focusing in many subjects, the diversity of habitat, the citizen participation, the mixed. This through observation and the go along as a method of analysis of users, uses, practices that participate in the attractively and the maintenance of life within public spaces. In sum, this thesis describes two experiences which are not similar, but, tightly linked to the point of having more convergence rather than divergence. Although, the medina still far from performance in terms of sustainability in regards to Vauban, the comparison offer us to conclude that a democratic approach play an important role in the fabrication of public space and its capacity to offer a better quality of life for inhabitants. In the end, it underline the elements to follow or to avoid for the success of a project of revalorisation of the medina through its public spaces, and the conception of eco-neighbourhood which, could last as long as the medina of Constantine.

Thesis (M.A.)--Bowling Green State University, 2009. / Document formatted into pages; contains vi, 73 p. Includes bibliographical references.