<p>Connectionist models have been criticized for not being able to form compositional representations of recursive data structures such as trees and lists, a matter that has been addressed by models as Elman networks, RAAM and B-RAAM. These architectures seem to have common features with the human short-term memory regarding recall. Both show a strong recency effect; however, the human memory also exhibits a primacy effect due to rehearsal. The problem is that the connectionist models do not have the primacy aspect, which complicates the learning of long-term dependencies. A long-term dependency is when items presented early should affect the behaviour of the model. Learning long-term dependencies is a problem that is hard to address within these architectures.</p><p>Delay-lines might be used as a mechanism for implementing rehearsal within connectionist models. However, it has not been clarified how the use of delay-lines affects the recency and the primacy aspect. In this thesis, delay-lines are introduced in B-RAAM. This study investigates how the primacy and the recency aspect are affected by the use of delay-lines, aiming to improve the ability to identify long-term dependencies. The results show that by using delay-lines, B-RAAM has both primacy and recency.</p>

This thesis analyses the idea of the Church adopted by the papacy of Honorius II (1124-1130), a pontificate hitherto overlooked by most historians. The main sources, examined with a particular focus on language and context, are the extant letters produced by the papal chancery, which present the official Roman view. A preliminary calendar of the letters is compiled here for the first time and is intended as a tool for future research. Chronicles and other sources are also used to expand the analysis. The first section explores the papacy's theoretical assertions of primacy over the whole Church and the innovations of the chancery led by Haimeric (1123-1141). It argues that this pontificate added a degree of novelty to ideas already in use (such as the maternal role of the Roman church) but also made new and stronger claims for the papal office. Chapter two considers the consequences of these claims on papal relations with other ecclesiastical institutions and the tools Honorius resorted to when asserting his primacy. It concludes that some of these – especially papal legates – were adapted to the pope's needs or achieved an even more significant role during this papacy, allowing Honorius to exercise a certain pragmatic primacy over the whole Church. Chapter three deals with relations with secular powers. Although this is afflicted by a serious dearth of letters – the silences of Honorius - the chapter demonstrates that it is still possible to recreate some sense of the modus operandi towards secular powers. It argues that the papacy was usually responsive and its actual power quite limited. The last section offers a case study of Honorius's relations with Montecassino. Compared with two almost contemporary cases at Cluny and Farfa, this exposes how the ecclesiology of this papacy worked in detail. It argues that these episodes should be read together as a papal attempt to assert primacy over institutions which had always pursued a policy independent from Rome. The image emerging from this analysis frames Honorius's papacy more effectively, overturning the idea of a transitional and colourless pope. This was a vital pontificate, during which some significant innovations and claims were made. In particular, by adapting the content of each letter to addressee and context, Honorius's chancery, led by Haimeric, played a decisive role in extending the ecclesiology of the papacy.

Conselho Nacional de Desenvolvimento Científico e Tecnológico / In the occidental philosophical tradition, the gnoseological reflection did not conferred to sensibility a prominent role. The sensitive life has value just when it is submitted to the forming power and the structuring of intellect or understanding. Criticizing the intellectualism of our philosophical tradition, Levinas defends the primacy of representation, that is, the theoretical movement and the objectifying movement of consciousness, without which, the sensitive would never mean or to have meaning. To explicit this these by Levinas is the aim of the present dissertation. For that, we will identify some consequences of this representations primacy and to present a way of philosophizing which aims to rehabilitate the sensibility in the philosophy s framework. Therefore, we focused, initially, in the concept of representation, mainly in what regards the gnoseology built by modern philosophers among them, Husserl, the father of phenomenology. He is the philosopher who we studied in a more detail, because, in many ways, he was the master of Levinas. Thus, we present the reading and the further analysis of the work Logical Investigations II (1901), entitled About intentional experiences and their contents . We opted for this logical investigation because of Levinas s several references in his text Theory of Intuition in Husserl's Phenomenology (1930). Initially, this text motivated this search and supported, mainly, the studies developed in the second chapter of this dissertation. Levinas s reflection about Husserl s phenomenology enabled us to resume some critical comments about modern thinkers, as also to glimpse philosophical horizons which open a beyond the theory in the representation. If, on one hand, Husserl could be seen as the culmination of a tradition, which favored the representation instead of sensibility, Husserl is the same who taught Levinas the importance of a phenomenology based on sensibility! In Husserl and Heidegger on Being in the World (1967) Levinas criticizes the primacy of representation and presents the importance of returning to the study of sensibility which is not reduced to the gnoseological status of knowledge. In this sense, we return to the concept of sensibility beyond the submission of the rational and totalizing I . Levinas s attention is focused on an I that do not have a way to exist only guided by the immanent sphere of consciousness, but rather notices himself or herself as being an I next to the world, an I embodied, an I in situation . So, this is, curiously, the teaching of Hurssel! The phenomenology of sensibility developed by him provoked, according to Levinas, the representation s ruin. However, this ruin does not mean, in Levinas s conception, to embrace an anonymous metaphysics (Heidegger), but rather to embrace a new way of making philosophy that is not based on the primacy of ontology and logos. In this sense, it is a philosophy as wisdom of love, that is, it does not come from the logic of yourself , but rather from the alterity (another human being) that come to us as a face , as a concrete presence (someone else). The I in Levinas s concept is immersed in other search: the attitude of respect, of responsibility, of care, of ethos not only in relation to himself or in relation to herself, but also and, especially, to the other , to the world and the unexpected in history. / Na tradição filosófica ocidental, a reflexão gnosiológica não conferiu à sensibilidade um papel de relevo. A vida sensível só possui valor quando submetida ao poder formador e estruturante do intelecto ou do entendimento. Ao criticar o intelectualismo de nossa tradição filosófica, Levinas fala em primado da representação, isto é, do movimento teórico e objetivante da consciência, sem o qual o sensível jamais poderia significar ou possuir sentido. Explicitar esta tese de Levinas será o alvo desta dissertação. Nós o faremos identificando algumas consequências desse primado da representação, bem como apresentando um modo de filosofar que visa reabilitar a sensibilidade no âmbito da filosofia. Para tanto, focalizamos, inicialmente, o conceito de representação, principalmente no que se refere à gnosiologia construída por filósofos do período moderno. Dentre eles, Husserl, o pai da fenomenologia, foi o filósofo que estudamos de forma mais detalhada, pois, sob muitos aspectos, foi o mestre de Levinas. Apresentamos, assim, a leitura e posterior análise da obra Investigações Lógicas II (1901), mais especificamente, da Quinta Investigação, intitulada Sobre vivências intencionais e seus conteúdos . Optamos por essa investigação lógica em função de Levinas referenciá-la inúmeras vezes em seu texto A Teoria Fenomenológica da Intuição (1930), escrito que motivou, inicialmente, esta pesquisa e que sustentou boa parte dos estudos desenvolvidos no segundo capítulo. A reflexão levinasiana sobre a fenomenologia de Husserl nos possibilitou retomar algumas críticas aos pensadores modernos, como também, vislumbrar horizontes filosóficos que abrem um além da teoria e da representação. Se, por um lado, Husserl poderia ser visto como o ponto culminante de uma tradição que privilegiou a representação em detrimento da sensibilidade, é o mesmo Husserl que ensinou a Levinas a importância de uma fenomenologia pautada na sensibilidade. Na obra Descobrindo a existência com Husserl e Heidegger (1967), Levinas critica a primazia da representação e apresenta a importância do retorno ao estudo da sensibilidade não mais reduzida ao estatuto gnosiológico do saber. Trata-se de retomar a noção de sensibilidade, para além da submissão ao eu racional totalizante. A atenção de Levinas recai sobre um eu que não tem seu modo de existir unicamente pautado na esfera imanente da consciência, mas sim que se percebe como sendo um eu junto do mundo, um eu encarnado, um eu em situação . Ora, este é, curiosamente, o ensinamento de Husserl! A fenomenologia do sensível desenvolvida por ele provocou, segundo Levinas, a ruína da representação. Mas esta ruína não significa, no caso de Levinas, aderir a uma metafísica do anônimo (Heidegger), e sim uma nova forma de fazer filosofia, não mais alicerçada no primado da ontologia e do logos. Trata-se de uma filosofia como sabedoria do amor, isto é, que parte não da lógica do mesmo , mas da alteridade (outro ser humano), que vem a nós como rosto , como presença concreta (outrem). O eu em sentido levinasiano se descobre imerso em outra busca: atitude de respeito, de responsabilidade, de cuidado, de ethos não só em relação a si mesmo, mas também e, sobretudo, ao outro , ao mundo e aos imprevistos da história.

Connectionist models have been criticized for not being able to form compositional representations of recursive data structures such as trees and lists, a matter that has been addressed by models as Elman networks, RAAM and B-RAAM. These architectures seem to have common features with the human short-term memory regarding recall. Both show a strong recency effect; however, the human memory also exhibits a primacy effect due to rehearsal. The problem is that the connectionist models do not have the primacy aspect, which complicates the learning of long-term dependencies. A long-term dependency is when items presented early should affect the behaviour of the model. Learning long-term dependencies is a problem that is hard to address within these architectures. Delay-lines might be used as a mechanism for implementing rehearsal within connectionist models. However, it has not been clarified how the use of delay-lines affects the recency and the primacy aspect. In this thesis, delay-lines are introduced in B-RAAM. This study investigates how the primacy and the recency aspect are affected by the use of delay-lines, aiming to improve the ability to identify long-term dependencies. The results show that by using delay-lines, B-RAAM has both primacy and recency.

Trata-se de compreender como se articula um sistema de filosofia que, emerso da Crítica kantiana, não pode nem fazer apelo aos objetos da metafísica especial, nem pressupor qualquer positividade, como a lógica e a coisa em si, constituindo-se, pois, como uma doutrina-da-ciência. Ao nosso ver, essa articulação tem seu núcleo central em um primado da prática: a Fundação da Ciência do Prático, terceira parte da Fundação de toda a Doutrina-da-Ciência, tem seu lugar no sistema ao solucionar as contradições e limites que o saber teórico deixou e que, como mera teoria, é incapaz de dar conta , mostrando que é apenas a partir do primado da faculdade prática, fundada na exigência do eu absoluto de realizar a infinitude e na lei do eu de refletir sobre si mesmo como realizando tal idéia, que se funda o sistema do saber humano e, portanto, a representação. Parece-nos que este momento da exposição da doutrina-daciência de 1794 permite a descrição do idealismo transcendental de Fichte como um idealismo crítico, herdeiro da filosofia kantiana. / Our aim is to understand how Fichte´s system of philophy is articulated, provided that it, coming from Kant´s Critic, cannot make appeal either to the objects of special metaphysics or pressuposes any positivity like logics or the thing in itself and therefore arrives at a Doctrine of Science (Wissenschaftslehre). In our interpretation, this articulation is centered on the primacy of practice: the \"Foundation of the Science of Practice\", third part of the Foundation of the Entire Doctrine of Science, fits in the system as it solves the contradictions and limits of the theoretical knowledge by showing that only the primacy of the practical faculty, grounded in the necessity of the realization of infinity by the absolute I and in the law of self-reflection as the realization of this idea, can found the system of human knowledge and hence the representation. It seems that this moment of the exposition of 1794´s Doctrine of Science allows the description of Fichte´s transcendental idealism as a critic idealism, heir of kantian philosophy.

A presente tese apresenta uma reflexão sobre o perspectivismo nietzschiano e sua relação com o projeto de uma transvaloração dos valores, ao qual estaria subordinado. Daí falarmos num \"primado da prática\" sobre a teoria a partir de um paralelo com o pensamento kantiano, que nos fornece elementos para pensar, por exemplo, a possibilidade de um discurso \"normativo\" mesmo ali onde os aspectos \"descritivos\" da cosmologia pareciam sufocar a capacidade do homem para a ação. Torna-se plausível, desse ponto de vista, a idéia de uma \"guerra filosófica\", conduzida sob o signo do espírito livre e de sua liberdade de tipo nobre, contra o dogmatismo que teria marcado os vários empreendimentos filosóficos da história ocidental. Graças ao duplo ponto de vista de inspiração kantiana, porém, e ao propósito de não aceitar acriticamente a \"letra do texto\", uma tal guerra deixaria de atrelar-se à defesa da aristocracia e poderia associar-se a certos ideais dessa mesma tradição cultural que Nietzsche teria pretendido implodir, entre eles a liberdade individual e de criação cuja efetividade parece depender, em princípio, de um certo pressuposto democrático. / This work presents a reflection on Nietzsche\'s perspectivism and its relation to the project of a transvaluation of values, on which it would be dependent. That\'s why we conceive a \"primacy of practice\" over theory based on a parallel with Kant\'s philosophy, which enables us to conceive the possibility, for example, of a \"normative\" speech even where the \"descriptive\" elements of cosmology seemed to suppress man\'s capacity to act. It becomes plausible, from that point of view, to think of a \"philosophical war\", carried under the ideal of the free spirit and its noble freedom, against the dogmatism that would be present in all philosophical enterprises in occidental history. Thanks, though, to a Kant inspired double point of view, and to the purpose of not acritically accepting the \"exact meaning\" of Nietzsche\'s word, such a war would no more be bound to the support of aristocracy, and could be tied to certain ideals of this same cultural tradition that Nietzsche would have intended to destroy. Among such ideals, there would be individual freedom, and freedom of creation, whose effectiveness seems, in principle, to depend on a certain democratical pressuposition.

O que se propõe nesse estudo é mostrar como se deu o processo de produção do espaço urbano de Boa Vista, capital do estado de Roraima, visto como produto histórico e social em três momentos de sua formação sócioespacial: inicialmente, quando estava sob a jurisdição do estado do Amazonas, entre 1890 e 1943; num segundo momento, quando da criação do Território Federal do Rio Branco, em 1943 e a implantação do plano urbanístico da cidade em 1944, finalmente, a partir da transformação do Território Federal de Roraima em Estado, em 1988. As premissas desse estudo serão definidas a partir da leitura dos sistemas de objetos e de ações incorporadas pelos agentes promotores do espaço urbano, como o gestor público federal, estadual e municipal, especulares fundiários e instituições privadas entre outros, dentro de uma perspectiva espaço-temporal. Neste quadro complexo é que se pretende abrir as discussões sobre o espaço intra-urbano da capital roraimense, que nos relatos, documentos e estudos dão conta da inserção de sucessivas modernidades que retratam a abrangência de sua expressão local como centro polarizador de equipamentos e serviços urbanos no Estado.Nesta perspectiva, entendemos que a produção do espaço urbanos de Boa Vista aumentou a diferenciação do espaço, propiciando a formação de territórios diferenciados. / What is proposed in this work is to show the process of the production of urban space of Boa Vista, capital of the state of Roraima, seen as a historic and social product in three moments of its socio-spatial formation: initially, when it was under the jurisdiction of the state of Amazonas, between 1890 and 1943; in a second moment, when the Federal Territory of Rio Branco was created, in 1943 when the urban plan of the city was made, in 1944, and, finally, after the transformation of the Federal Territory of Roraima into a State, in 1988. The premises of this work will be defined from the reading of the systems of objects and actions embodied by the agents who promoted the urban space, such as the federal, state and municipal, land speculators and private institutions, among others, within a space-temporal perspective. Within this complex frame one intends to open discussions about the intra-urban space of the capital of Roraima, which, in accounts, documents and studies narrate the insertion of successive modernities that depict the amplitude of its local expression as a polarizing center of urban goods and services in the State. In this perspective, we understand that the production of the urban space of Boa Vista increased the differentiation of space, favoring, thus, the formation of differentiated territories.

Människor lämnar alla efter sig ett miljöavtryck när man inhandlar matvaror. Hur stort miljöavtryck man upplever att man lämnar efter sig är dock inte alltid korrekt. Syftet med studien var att undersöka om upplevelsen av en köprundas miljöavtryck påverkas särskilt av huruvida köprundan inleds med ett miljövänligt val eller avslutas med ett miljövänligt val. Detta för att få en bredare förståelse om kognitiva mekanismer som ligger till grund för miljörelaterat beteende. I denna kvantitativa studie så studerades psykologin i människors upplevelse av miljöpåverkan genom att undersöka hur miljömärkning påverkar upplevelsen av miljöavtryck från konsumentval. Studien undersökte ifall miljömärkta varor har större effekt på denna upplevelse om de märkta varorna inhandlas i början eller i slutet i en sekvens av inköp. Detta utfördes genom ett digitalt test som 32 deltagare (17 kvinnor, 15 män) vars ålder var mellan 22 och 63 år (M=32,31 år, SD=10,92) fick delta i och skattade sin miljöpåverkan som deltagarna tror att varorna hade under den fiktiva köprundan. Genom att undersöka ifall ordningen från första eller sista miljövalet har betydelse så får man en primacy eller en recency effekt. Denna studie indikerar på att under en köprunda när den avslutas med ett miljövänligt val så kommer människor uppleva att ens köprunda har lägre miljöavtryck i sin helhet. Studien visar alltså på en recency effekt samt duration neglect, däremot ingen primacy effekt. / Every single person who buys food products leave an environmental footprint. How big of an environmental footprint you feel you leave behind is not always accurate. The purpose of the study was to examine whether the experience of a shopping round's environmental footprint is particularly affected by whether the shopping round begins with an environmentally friendly choice or ends with an environmentally friendly choice. This is to gain a broader understanding of cognitive mechanisms which are the basis of environmental behaviour. In this quantitative study, the psychology of people's experience of environmental impact were studied by examining how environmental labelling affects the experience of environmental footprint from consumer choices. The study examines whether eco-labelled goods have a greater effect on this experience if the labelled goods are purchased at the beginning or at the end of a sequence of purchases. This is done through a digital test that 32 participants (17 women, 15 men) aged between 22 and 63 years (M=32,31 år, SD=10,92) can take part in where they estimate their environmental impact that the participants think the goods have had during the fictitious shopping round. By checking the order, if the first or last choice is important, you get a primacy or a recency effect. This study indicates that during a shopping spree when it ends with an environmentally friendly choice, people will experience that one's shopping spree has a lower environmental footprint as a whole. The study thus shows a recency effect and a duration neglect, but no primacy effect.

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