This thesis examines the influence of the abolition debates on two of William Blake’s early writings, “The Little Black Boy” and The Visions of the Daughters of Albion. It also considers Blake’s engravings for John Gabriel Stedman’s Narrative of a Five Years Expedition against the Revolted Negroes of Surinam as proof of his abolitionist interest. Chapter one provides an overview of current Romantic criticism which situates Blake and other Romantic writers within a historical context. Chapter two summarizes the abolition movement in the late eighteenth century. Chapters three, four and five specifically discuss Blake’s work as abolitionist in intent.

The two principles of ¡§secret investigation¡¨ and ¡§freedom of the press¡¨ are respectively the foundations of ¡§presumption of innocence,¡¨ a basic human right, and ¡§the right to know,¡¨ one of the basic citizen rights. The former principle guards against any sentence of suspects unreivewed by the juridical system and protects the reputation, privacy and other legal rights of all the related parties in the case. The latter are the fourth power apart from the executive, legislative and judicial branches. It allows for strict monitoring of the governmental performance and, therefore, prevents the government from abusing its powers. In practice, these two principles are rather complicatedly connected. This study begins by exploring the definition of investigation and, discussing the role and function of the police in the investigation process, and then introducing the basic ideas of the secret investigation principle. As for the freedom of the press, the study starts by explaining its meaning and introduces related theories, legal definition, protection and limitation. The study then continues with a discussion of press autonomy and information source of the press. At the end, the study provides analysis of the interviews to find out conflict and/or cooperation between the police and the media. The question raised in this study is ¡§How do the police respond to the requirements of the press freedom and protect the right to know without violating any legal regulation?¡¨ The methodology of this study is literature review of official documents and in-depth interview. The data collected from the literature review were compiled and rewritten into sixteen situation analysis tools, which were then reorganized into ten simulation cases. The cases were used as issue analysis tools in the in-depth interviews with the selected journalists and investigation squad chiefs. In the interview, the squad chiefs were asked what considerations or reactions they would have in each simulation case. The journalists were also asked what strategies or perspectives they would adopt in reporting each case. Comparisons were made to find out the differences and similarities between the squad chiefs and journalists in considering the same case so as to achieve maximum agreement between both sides under the premise of not breach any of the existing legal requirements. The study reached the following four conclusions: (1) the police should be educated about which action would violate the principle of secret investigation and what legal or administrative liability would ensue; (2) the police should understand the needs of the media and provide journalists with information within reasonable scope for media coverage; (3) the police should use assistance of devices and skills of related technologies; (4) finally, the government should cooperate with the media to make laws that can effectively regulate related issues.

The chemistry of late first row transition metals supported by dipyrromethane and dipyrromethene ligands bearing sterically bulky substituents was explored. Transition metal complexes (Mn, Fe, Co, Ni, Zn) of the dipyrromethane ligand 1,9-dimesityl-5,5-dimethyldipyrromethane (dpma) were prepared. Structural and magnetic characterization (SQUID, EPR) of the bis-pyridine adducts \((dpma)Mn(py)_2\), \((dpma)Fe(py)_2\), and \((dpma)Co(py)_2\) showed each tetrahedral divalent ion to be high-spin, while square planar \((dpma)Ni^{II}(py)_2\) and tetrahedral \((dpma)Zn(py)_2\) were shown to be diamagnetic. Electrochemical experiments revealed oxidative events at common potentials independent of metal identity or spin state, consistent with ligand-based oxidation. Dipyrromethene ligand scaffolds were synthesized bearing large aryl \((Ar = 2,4,6-Ph_{3}C_{6}H_{2}, Mes = 2,4,6-Me_{3}C_{6}H_{2})\) or alkyl \((^{t}Bu = CMe_3, Ad = 1-adamantyl)\) flanking groups to afford three new disubstituted ligands \((^{R}dpme, 1, 9-R_2-5-mesityldipyrromethene, R = Ar, Mes, ^{t}Bu, Ad)\). While high-spin \((S=2)\), four-coordinate iron complexes of the type \((^{R}dpme)FeCl(solv)\) were obtained when R was Mes, tBu, or Ad, use of the sterically encumbered aryl-substituted ligand gave a three-coordinate high-spin \((S=2)\) complex \((^{Ar}dpme)FeCl\). Intramolecular C−H amination was discovered in the reaction of organic azides with \((^{Mes}dpme)FeCl(thf)\), though no intermediate was observed by UV/Vis, IR, or \(^{1}H\) VT-NMR experiments. Reaction of \((^{Ad}dpme)FeCl(OEt_2)\) with alkyl azides resulted in the catalytic amination of C–H bonds or aziridination of olefins at room temperature. Reaction of \(p-^{t}BuC_{6}H_{4}N_{3}\) with \((^{Ar}dpme)FeCl\) permitted isolation of a high-spin \((S=2)\) iron complex \((^{Ar}dpme)FeCl(N(p-^{t}BuC_6H_4))\), featuring a terminal imidyl radical antiferromagnetically coupled to high-spin \(Fe^{III}\), as determined by \(^{1}H\) NMR, X-ray crystallography, and \(^{57}Fe\) Mössbauer. A three-coordinate CoI complex \((^{Ar}dpme)Co(py)\) was synthesized and characterized by \(^{1}H\) NMR, SQUID magnetometry, and X-ray crystallography. Reaction of \((^{Ar}dpme)Co(py)\) with \(^{t}BuN_3\) afforded an isolable three-coordinate Co imide complex \((^{Ar}dpme)Co(N^{t}Bu)\) that exhibits spin crossover from a singlet to a quintet. Reaction of \((^{Ar}dpme)Co(py)\) with mesityl azide produces a spectroscopically observed intermediate, consistent with an \(S=1\) terminal imide complex, that converted via benzylic C–H activation into the metallacycloindoline \((^{Ar}dome)Co(\kappa^{2}-NHC_{6}H_{2}-2,4-Me_{2}-6-CH_2)\). / Chemistry and Chemical Biology

Darbo tyrimo problema: nepakankamas šiandieninių paauglių dėmesys skaistumo dorybei. Tikslas: atskleisti skaistumo dorybės sampratą ir jos teologines ištakas bei nustatyti jos aktualumą X mokyklos 14-15 metų amžiaus mokiniams. Metodai: naudojantis literatūros šaltinių analizės metodu surinkta ir išanalizuota pirminė tyrimui reikšminga informacija. Apdorojant duomenis, taikyti kokybiniai – interpretaciniai metodai, konkrečiai – kokybinės turinio (content) analizės metodas. Kokybinis tyrimas – pusiau struktūruotas interviu. Tyrime remtasi krikščioniškosios etikos nuostatomis (Peschke, 1997; Puzaras 2004). Vertybių ir dorovės sampratos pagrindu laikytini moralinės filosofijos pagrindai (Navickas, 1988), taip pat egzistencializmo filosofijos atstovo Buber (2001) idėjos, filosofinė moterystės samprata (Maceina, 2006). Pagrindinės nuostatos – iš Katalikų Bažnyčios katekizmo, Vatikano II susirinkimo, Jono Pauliaus II, Pauliaus VI dokumentų, taip pat šventojo Jono Auksaburnio mokymas apie mergeliškumą. Pirmoje darbo dalyje aptarta skaistumo dorybė kultūros, bažnyčios mokymo ir švietimo sistemos kontekste. Antroje dalyje pristatytas šv. Jono Auksaburnio mokymas apie mergeliškumą, apibūdinti skaistumo sampratos pirmaisiais krikščionybės amžiais ypatumai. Trečioje empirinėje dalyje atskleista šiandieninių paauglių skaistumo samprata ir požiūris į skaistumo dorybę. Gautų rezultatų reikšmingumas: teorinėje dalyje aptarti reikšmingi dalykai vertybių sistemoje ir dorybės sampratoje... [toliau žr. visą tekstą] / The problem of work‘s research: insufficient regards to the virtue of purity among the contemporary teenagers. The purpose: to unfold the conception of virtue of purity and it‘s theological origin and to identify it‘s actuality to 14-15 years age schoolchildren of the 10th School. Methods: using the method of analyzing the literature sources, it was collected and analyzed primary useful <for the reasearch> information. In processing data there were applied qualitative – interpretational methods, specifically the qualitative content analyzing method. The qualitative research - semi-structured interview. The research is referring to constitutions of the Christian ethics (Peschke, 1997; Puzaras 2004). The virtue and the value conception background is kept as the foundation of the moral philosophy (Navickas, 1988), also ideas of Buber (2001) <sharer of existential philosophy>, conception of the philosophical maternity (Maceina, 2006). The main statues – out of documents of the Cathechism of Catholic Church, the II Vatican Council, John Paul II, Paul VI, also of St. John Chrysostom teaching, about virginity. The First part of work discusses the virtue of purity in context of the cultural, the Church teaching and the education system. The Second part presents the teaching of St. John Chrysostom, about the virginity, discussing conception of the purity in features of the first centuries Christianity. The Third empirical part shows the conception about purity among the modern... [to full text]

This thesis is a study of dominant forms of Pākehā banal nationalism within Aotearoa/New Zealand. A diverse range of contemporary non-fiction texts from Aotearoa/ New Zealand are analysed in order to explore the ways in which notions of a ‘New Zealand national identity’ are created. These texts include television programmes, advertisements, opinion columns, editorials and letters to the editor. The analysis of these texts reveals a complex circulation of ideas around innocence and guilt, history and nostalgia, childhood and good motherhood/bad motherhood. These ideas, as this thesis demonstrates, are central to the functioning of nationalism. Yet they also serve as a focus for the anxieties of nationalism: anxieties which arise from the impossibility of securing the desired nation. Drawing on Freudian psychoanalytic concepts such as repression and projection, and on Kristeva’s notion of abjection, this thesis examines the way in which attempts to secure a comfortable, homelike nation are forever undermined by the return of repressed elements of the nation’s past and present. Within Pākehā nationalism, a nostalgic vision of a unified, innocent, childlike nation is used as a defence against undesired knowledge of national disunity. National discomforts, which are generated by the impossibility of repressing the nation’s history, are projected onto those assigned an abject position in the nation. As a result of this process of projection, mediated by the association of national identity with childhood and home, the fantasised figure of the ‘bad Maori mother’ emerges as the ultimate uncanny element within the nation.

Disney’s princesses and heroines have long captured the minds and hearts of young girls with their magical dress. This thesis researches the fashion symbols in a chosen set of animated movies and relate this to children’s reception, sexuality and gender issues and narrative identities. A semiotic analysis of the movies and relating them to read literature will shine a new light on this subject.

Thesis (doctoral)--Rheinische Friedrich-Wilhelms-Universität zu Bonn. / Bibliography: p. 156-161.

A filosofia viveu um tempo de luminosidade crua em que havia contentamento (pelo menos entre os filósofos dignos de serem estudados) com a postulação das condições de possibilidade que cabiam no horizonte que essa luz podia, então, iluminar. Tudo que escapasse desse horizonte era obscuridade, irracionalidade, mera especulação e, pior de todas as ofensas: metafísica. Mas, alguma filosofia do séc. XX encontrou uma outra distribuição de luminosidade que permitiu um pensamento em claro-escuro, em tonalidades nuançadas em que a nitidez absoluta dos contornos se viu fluidificar, em que as figuras puras e sólidas se mostraram como híbridas, nebulosas derramadas, em que os objetos entraram na história e os homens se misturaram com a natureza, em que os movimentos do mundo e as imagens na consciência saíram da dualidade das qualidades primárias e secundárias e se aventuraram em novas perspectivas (aventuras que ainda atravessam desde a fenomenologia até o cinema). É neste cenário de novas distribuições que reaparece a questão da individuação apontando para uma outra concepção do indivíduo, não mais substancial e suporte de qualidades, não mais ancorado nos pares matéria e forma, atual e potencial. Tais pares se revelam insuficientes por não darem conta das impurezas que vêm à tona e das surpreendentes possibilidades inventadas (simbioses, alianças, infecções) e não somente atualizadas a partir de um potencial (filiação, reprodução). Nesse novo modo de compor, o atributo não mais se remete a um predicado qualidade, mas ao acontecimento, não mais às possibilidades latentes, mas à potência a ser inventada nas composições, nas relações constituintes dos diferentes modos de existência. Simondon foi o primeiro filósofo a levar em conta, de modo específico, o indivíduo se inventando em composição, daí ter renovado a questão da individuação e transformado o estatuto da relação. O ser é relação, tal é, com Simondon, a proposição que passa a figurar no centro do pensamento da individuação. Mas se, por um lado, havia essa promoção da relação, por outro lado, parecia não haver a liberação dos modos que, enfim, remetiam a uma natureza dos possíveis. Mesmo não funcionando como princípio, essa natureza parecia capturar os modos num potencial, de tal maneira que um novo humanismo, tão sufocante quanto qualquer outro, acompanhava toda a produção de Simondon. Não à toa, sua narrativa dos diferentes modos se fecha no encontro de uma unidade capaz de suportar o multirealismo dos híbridos que surgiam por toda parte. As metas, os sentidos do devir que povoam a obra de Simondon não seriam os ecos de uma velha moral da pureza, da luminosidade branca?Para escapar desse rebatimento da aventura dos modos em tipos privilegiados de relação que levavam a restaurar a unidade perdida, era preciso se lançar na inocência do processo das inumeráveis atividades de um tecido sem base, jogo de linhas impuras em cruzamentos inventados a cada momento. Nesse sentido: era o pensamento especulativo, expresso em sua própria escrita em zig-zag, de Whitehead já um antídoto aos possíveis rebatimentos da nova filosofia da individuação num mundo por demais reconhecido? É esse o espírito da composição nesse trabalho: a individuação simondoneana com a insistência em se entregar à aventura inocente dos processos se fazendo que se encontra em Whitehead (e nos muitos aliados que foram convocados para que outras músicas se façam ouvir). / Philosophy has lived a time of raw luminosity, together with a feeling of contentment (at least, among those philosophers who were worth being studied), with the postulates of the conditions of possibility fitting the horizon on which the light could then illuminate. Everything else, out of such range, was obscurity, irrationality, mere speculation and, the worst offense of all, metaphysics. But there it came the Philosophy of the 20th century which has come across some other luminosity distribution so as to allow black-and-white thought, in blurring nuances of once a clear spectrum at the edge of pure and solid figures, to hybrid, misty (cloudy, foggy) shedding ones, in which objects have come into history and men into nature, and in which the world movements and the conscious images have come out of the strict duality of the primary and secondary qualities to adventure into new perspectives ( adventures that are still crossing throughout from phenomenology to cinema).In this scenario of new distributions it revives the individuation problem which points out to a different individual conception: non-substantial and not quality supportive, not grounded in matter and form, in the potential and the actual, for such pairs are not sufficient to handle with both the debris, that come to the surface, and the amazing possibilities created then (symbioses, alliances, infections ), which are not simply actualized from a potentiality (filiation and reproduction). In such a new composition, the attribute does not refer to a quality predicate but to an event, not to latent possibilities but to the potentiality to be created in the constitutive relations of the different existence forms. Simondon was the first philosopher to, specifically, take into account the individual as it is crated in composition and then renewed the question of individuation, transforming the relation status. " The being is relation" is the proposition such as, according to Simondon, it starts to center the individuation thought. However, if, on one hand, there was the promotion of that relation, on the other, it looks as if there was no liberation of the forms, which, eventually, referred to the nature of the possibles. Even thought it does not work as a principle, that nature seemed to capture the forms into potential so as that a new humanism, as suffocating as any other, followed the production of Simondon. It is not by any chance that his account of the different forms converts into a unit which is able to hold the multirealism of the hybrids. Wouldn't the targets, the meanings, of becoming that inhabit Simenon' s work be an echo of an old moral of purity of white luminosity?In order to escape such a rebuttal of the forms adventure into privileged types (tokens) of relations, which has led to restore the lost unity, it was necessary to launch into the innocence process of the countless activities of a tissue without substance and, every time, a match of impure lines in created crossroads. Was it then the speculative thought, in this sense, expressed in its own zigzag writing, in Whitehead, an antidote to possible rebuttal of the new individuation philosophy in a for long acknowledged world? This is the spiritual realm of the current investigation: the simondonean individuation, as it is insisting on giving way to the innocent venture of doing-and-finding (doing-to-find ?) process in Whitehead (and in many other allies that are summoned so as to make some other music be sounded).

A filosofia viveu um tempo de luminosidade crua em que havia contentamento (pelo menos entre os filósofos dignos de serem estudados) com a postulação das condições de possibilidade que cabiam no horizonte que essa luz podia, então, iluminar. Tudo que escapasse desse horizonte era obscuridade, irracionalidade, mera especulação e, pior de todas as ofensas: metafísica. Mas, alguma filosofia do séc. XX encontrou uma outra distribuição de luminosidade que permitiu um pensamento em claro-escuro, em tonalidades nuançadas em que a nitidez absoluta dos contornos se viu fluidificar, em que as figuras puras e sólidas se mostraram como híbridas, nebulosas derramadas, em que os objetos entraram na história e os homens se misturaram com a natureza, em que os movimentos do mundo e as imagens na consciência saíram da dualidade das qualidades primárias e secundárias e se aventuraram em novas perspectivas (aventuras que ainda atravessam desde a fenomenologia até o cinema). É neste cenário de novas distribuições que reaparece a questão da individuação apontando para uma outra concepção do indivíduo, não mais substancial e suporte de qualidades, não mais ancorado nos pares matéria e forma, atual e potencial. Tais pares se revelam insuficientes por não darem conta das impurezas que vêm à tona e das surpreendentes possibilidades inventadas (simbioses, alianças, infecções) e não somente atualizadas a partir de um potencial (filiação, reprodução). Nesse novo modo de compor, o atributo não mais se remete a um predicado qualidade, mas ao acontecimento, não mais às possibilidades latentes, mas à potência a ser inventada nas composições, nas relações constituintes dos diferentes modos de existência. Simondon foi o primeiro filósofo a levar em conta, de modo específico, o indivíduo se inventando em composição, daí ter renovado a questão da individuação e transformado o estatuto da relação. O ser é relação, tal é, com Simondon, a proposição que passa a figurar no centro do pensamento da individuação. Mas se, por um lado, havia essa promoção da relação, por outro lado, parecia não haver a liberação dos modos que, enfim, remetiam a uma natureza dos possíveis. Mesmo não funcionando como princípio, essa natureza parecia capturar os modos num potencial, de tal maneira que um novo humanismo, tão sufocante quanto qualquer outro, acompanhava toda a produção de Simondon. Não à toa, sua narrativa dos diferentes modos se fecha no encontro de uma unidade capaz de suportar o multirealismo dos híbridos que surgiam por toda parte. As metas, os sentidos do devir que povoam a obra de Simondon não seriam os ecos de uma velha moral da pureza, da luminosidade branca?Para escapar desse rebatimento da aventura dos modos em tipos privilegiados de relação que levavam a restaurar a unidade perdida, era preciso se lançar na inocência do processo das inumeráveis atividades de um tecido sem base, jogo de linhas impuras em cruzamentos inventados a cada momento. Nesse sentido: era o pensamento especulativo, expresso em sua própria escrita em zig-zag, de Whitehead já um antídoto aos possíveis rebatimentos da nova filosofia da individuação num mundo por demais reconhecido? É esse o espírito da composição nesse trabalho: a individuação simondoneana com a insistência em se entregar à aventura inocente dos processos se fazendo que se encontra em Whitehead (e nos muitos aliados que foram convocados para que outras músicas se façam ouvir). / Philosophy has lived a time of raw luminosity, together with a feeling of contentment (at least, among those philosophers who were worth being studied), with the postulates of the conditions of possibility fitting the horizon on which the light could then illuminate. Everything else, out of such range, was obscurity, irrationality, mere speculation and, the worst offense of all, metaphysics. But there it came the Philosophy of the 20th century which has come across some other luminosity distribution so as to allow black-and-white thought, in blurring nuances of once a clear spectrum at the edge of pure and solid figures, to hybrid, misty (cloudy, foggy) shedding ones, in which objects have come into history and men into nature, and in which the world movements and the conscious images have come out of the strict duality of the primary and secondary qualities to adventure into new perspectives ( adventures that are still crossing throughout from phenomenology to cinema).In this scenario of new distributions it revives the individuation problem which points out to a different individual conception: non-substantial and not quality supportive, not grounded in matter and form, in the potential and the actual, for such pairs are not sufficient to handle with both the debris, that come to the surface, and the amazing possibilities created then (symbioses, alliances, infections ), which are not simply actualized from a potentiality (filiation and reproduction). In such a new composition, the attribute does not refer to a quality predicate but to an event, not to latent possibilities but to the potentiality to be created in the constitutive relations of the different existence forms. Simondon was the first philosopher to, specifically, take into account the individual as it is crated in composition and then renewed the question of individuation, transforming the relation status. " The being is relation" is the proposition such as, according to Simondon, it starts to center the individuation thought. However, if, on one hand, there was the promotion of that relation, on the other, it looks as if there was no liberation of the forms, which, eventually, referred to the nature of the possibles. Even thought it does not work as a principle, that nature seemed to capture the forms into potential so as that a new humanism, as suffocating as any other, followed the production of Simondon. It is not by any chance that his account of the different forms converts into a unit which is able to hold the multirealism of the hybrids. Wouldn't the targets, the meanings, of becoming that inhabit Simenon' s work be an echo of an old moral of purity of white luminosity?In order to escape such a rebuttal of the forms adventure into privileged types (tokens) of relations, which has led to restore the lost unity, it was necessary to launch into the innocence process of the countless activities of a tissue without substance and, every time, a match of impure lines in created crossroads. Was it then the speculative thought, in this sense, expressed in its own zigzag writing, in Whitehead, an antidote to possible rebuttal of the new individuation philosophy in a for long acknowledged world? This is the spiritual realm of the current investigation: the simondonean individuation, as it is insisting on giving way to the innocent venture of doing-and-finding (doing-to-find ?) process in Whitehead (and in many other allies that are summoned so as to make some other music be sounded).

A concentrated reading of Benjamin Britten's Nocturne through details of the composer's biography can lead to new perspectives on the composer's identity. The method employed broadens current understandings of Britten's personality and its relationship to the music. After creating a context for this kind of work within Britten scholarship, each chapter explores a specific aspect of Britten's identity through the individual songs of the Nocturne. Chapter 2 focuses on how Britten used genres in a pastoral style to create his own British identity. Chapter 3 concentrates on the complex relationship between Britten's homosexuality and his pacifism. Chapter 4 aims to achieve a deeper understanding of Britten's idealization of innocence. The various aspects of Britten's personality are related to one another in the Conclusion.