My dissertation introduces the notion of "augmented authorship" and applications for prompt engineering with generative neural networks inspired by Gregory Ulmer's theories of electracy (2003) to the interdisciplinary fields that teach writing and rhetoric. With the goal of inspiring the general practice of electracy, I introduce prompt engineering as practice in flash reason (Ulmer 2008; 2012), a new collective prudence emerging from the apparatus of electracy. By situating electracy and flash reason as threshold concepts in writing studies, and by aligning principles of electracy with ACRL and NCTE digital literacy frameworks, I demonstrate how prompt engineering across modalities can help students meet digital literacy goals, before providing accessible models or "relays" in the form of AI-coauthored texts, course modules, and aesthetic models deployed in the game world Roblox.

The purpose of this essay is to distinguish different perceptions about reason in lutheran Sweden during the 18th century enlightenment. By analyzing the discourse in the newly established scientific academy in Stockholm, I examine how the scientist valued reason and its relation to faith and science. Further I examine during which sociopolitical and theological contexts these perceptions formed and if the discourse can be explained by Lutheranism and a religious enlightenment. The study found a generally positive attitude towards reason as it was perceived as a gift from God and an important trait inherent only to humans. Reason had its limits however but these were not expressed as negatively as Luther warned during the 16th century. While Luther expressed great skepticism towards reason, especially in the realm of theology, the scientist had a more positive attitude. With previous research, this study finds that this shift in attitude, together with utilism, could be contributed to a religious enlightenment, in which a more orthodox church embrace enlightenment ideals – such as reason – to defend their faith and find a more solid ground during pressed times when criticism against religion grew and Pietism took hold.

The word "faith" is probably one of the most ambiguous words in the English language. It is used in different ways by different people at any given time to mean any number of feelings, actions or emotions. For some, faith is synonymous with religion, for others it represents belief and yet others use it to mean loyalty. Faith must have a meaning that is distinctly its own. Yet what is that meaning? Is there a way of defining faith that is understandable to all people? This paper strives to provide such a definition. In order to achieve this goal, the conceptions of faith as they are explained separately by Paul Tillich, John Hick and Robert Solomon are analyzed and combined with one another in order to formulate a universally applicable working definition of "faith". This paper seeks to provide readers with an understanding of what faith is, what it is not and how it functions in their lives and the lives of their fellow man. This is done in the hope of bringing about a recognition that faith is an active process employed by -all--people regardless of what their faith is directed toward. With this definition of "faith'', perhaps new and clearer lines of communication between the secular and spiritual communities can be opened.

A presente tese tem como intuito inicial investigar as asserções aparentemente conflituosas que Kant faz sobre as coisas em si mesmas, ora em sentido estritamente negativo, como a representação problemática de algo completamente indeterminado, ora em sentido positivo como fundamento ou causa dos fenômenos. Partindo de interpretações que compreendem esse conflito entre asserções sobre as coisas em si mesmas como tendo sua origem nos dois problemas que a filosofia crítica procura solucionar a possibilidade do conhecimento especulativo e a fundamentação da moral , procura-se reconstruir, num primeiro momento, o vínculo entre a crítica da razão e os diferentes modos de representação das coisas em si mesmas. Argumentamos que a diferenciação da faculdade racional em duas atividades ou espontaneidades, entendimento e razão, que são expostas pela crítica como produtoras de conceitos e legislações distintas, exige duas maneiras de formular, criticamente, o conceito de númeno. A primeira formulação é feita pelo entendimento mediante a abstração das condições sensíveis de aplicação das categorias, dada sua originariedade em relação à sensibilidade. Este conceito tem de permanecer, contudo, em um sentido estritamente negativo e problemático, visto as categorias consistirem apenas em funções de síntese de representações sensíveis e estarem limitadas, por isso, a um uso empírico. A segunda formulação é feita, em contrapartida, pelas idéias da razão, que pressupõem um prolongamento da síntese pensada nas categorias até o incondicionado. Ainda que envolva uma aparência transcendental essas idéias se fazem necessárias, principalmente, em vista do uso prático da razão. Num segundo momento, porém, voltando nossa atenção ao esforço de Kant em articular sistematicamente esses diferentes modos de representação das coisas em si mesmas no interior da filosofia crítica, procuramos mostrar como a elaboração do conceito de autonomia na passagem para o uso prático, possibilita uma maneira de operar com a aparência transcendental presente nas ideias, sem violar a limitação das categorias ao uso empírico. Nesse sentido, explicitamos como a crítica da razão em seu uso prático desvela um novo caminho para a faculdade de julgar, em que lhe é permitido aplicar legitimamente a categoria de causalidade com referência aos númenos. / The initial aim of this thesis is to investigate the apparently conflicting claims that Kant makes about the things in themselves, sometimes in a strictly negative sense, as a problematic representation of something completely undetermined, sometimes in a positive sense as the ground or the cause of the appearances. Starting with interpretations that understand this conflict between the claims about things in themselves as having its origin in two problems that the critical philosophy aims to solve the possibility of speculative knowledge and the moral foundation our first task is to reconstruct the link between the critique of reason and the different ways of representing things in themselves. We argue that the differentiation of the rational faculty in two activities or spontaneities understanding and reason which are presented by the critical view as producers of distinct concepts and laws, requires two ways to critically formulate the concept of noumenon. The first formulation is made by the understanding by abstraction of sensible conditions of application of the categories, given its originality in relation to sensibility. This concept must remain, however, in a strictly negative and problematic sense, since the categories consist only in synthetic functions of sensible representations and thus are limited to the empirical use. The second formulation, on the other hand, is made by the ideas of reason, which require an extension of the synthesis thought in the categories up to the unconditioned. Those ideas are needed especially in view of the practical use of reason, despite the fact they involve a \"transcendental appearance\". Turning our attention to Kant\'s effort to systematically articulate these different modes of representation of things in themselves within the critical philosophy, the second task of the thesis is to show how the concept of autonomy elaborated in the transition to practical use, provides a way to work with the transcendental appearance present in the ideas, without violating the limitation of the categories to empirical use. In this sense, we elucidate how the critique of reason in its practical use reveals a new path for the faculty of judgment, in which it is legitimately allowed to apply the category of causality with reference to noumena.

A presente tese tem como intuito inicial investigar as asserções aparentemente conflituosas que Kant faz sobre as coisas em si mesmas, ora em sentido estritamente negativo, como a representação problemática de algo completamente indeterminado, ora em sentido positivo como fundamento ou causa dos fenômenos. Partindo de interpretações que compreendem esse conflito entre asserções sobre as coisas em si mesmas como tendo sua origem nos dois problemas que a filosofia crítica procura solucionar a possibilidade do conhecimento especulativo e a fundamentação da moral , procura-se reconstruir, num primeiro momento, o vínculo entre a crítica da razão e os diferentes modos de representação das coisas em si mesmas. Argumentamos que a diferenciação da faculdade racional em duas atividades ou espontaneidades, entendimento e razão, que são expostas pela crítica como produtoras de conceitos e legislações distintas, exige duas maneiras de formular, criticamente, o conceito de númeno. A primeira formulação é feita pelo entendimento mediante a abstração das condições sensíveis de aplicação das categorias, dada sua originariedade em relação à sensibilidade. Este conceito tem de permanecer, contudo, em um sentido estritamente negativo e problemático, visto as categorias consistirem apenas em funções de síntese de representações sensíveis e estarem limitadas, por isso, a um uso empírico. A segunda formulação é feita, em contrapartida, pelas idéias da razão, que pressupõem um prolongamento da síntese pensada nas categorias até o incondicionado. Ainda que envolva uma aparência transcendental essas idéias se fazem necessárias, principalmente, em vista do uso prático da razão. Num segundo momento, porém, voltando nossa atenção ao esforço de Kant em articular sistematicamente esses diferentes modos de representação das coisas em si mesmas no interior da filosofia crítica, procuramos mostrar como a elaboração do conceito de autonomia na passagem para o uso prático, possibilita uma maneira de operar com a aparência transcendental presente nas ideias, sem violar a limitação das categorias ao uso empírico. Nesse sentido, explicitamos como a crítica da razão em seu uso prático desvela um novo caminho para a faculdade de julgar, em que lhe é permitido aplicar legitimamente a categoria de causalidade com referência aos númenos. / The initial aim of this thesis is to investigate the apparently conflicting claims that Kant makes about the things in themselves, sometimes in a strictly negative sense, as a problematic representation of something completely undetermined, sometimes in a positive sense as the ground or the cause of the appearances. Starting with interpretations that understand this conflict between the claims about things in themselves as having its origin in two problems that the critical philosophy aims to solve the possibility of speculative knowledge and the moral foundation our first task is to reconstruct the link between the critique of reason and the different ways of representing things in themselves. We argue that the differentiation of the rational faculty in two activities or spontaneities understanding and reason which are presented by the critical view as producers of distinct concepts and laws, requires two ways to critically formulate the concept of noumenon. The first formulation is made by the understanding by abstraction of sensible conditions of application of the categories, given its originality in relation to sensibility. This concept must remain, however, in a strictly negative and problematic sense, since the categories consist only in synthetic functions of sensible representations and thus are limited to the empirical use. The second formulation, on the other hand, is made by the ideas of reason, which require an extension of the synthesis thought in the categories up to the unconditioned. Those ideas are needed especially in view of the practical use of reason, despite the fact they involve a \"transcendental appearance\". Turning our attention to Kant\'s effort to systematically articulate these different modes of representation of things in themselves within the critical philosophy, the second task of the thesis is to show how the concept of autonomy elaborated in the transition to practical use, provides a way to work with the transcendental appearance present in the ideas, without violating the limitation of the categories to empirical use. In this sense, we elucidate how the critique of reason in its practical use reveals a new path for the faculty of judgment, in which it is legitimately allowed to apply the category of causality with reference to noumena.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2015-12-11T11:16:50Z No. of bitstreams: 1 giselecardosodelemos.pdf: 1950421 bytes, checksum: 5d956c19538a640bfa5a8e77dcd04747 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2015-12-11T15:02:15Z (GMT) No. of bitstreams: 1 giselecardosodelemos.pdf: 1950421 bytes, checksum: 5d956c19538a640bfa5a8e77dcd04747 (MD5) / Made available in DSpace on 2015-12-11T15:02:15Z (GMT). No. of bitstreams: 1 giselecardosodelemos.pdf: 1950421 bytes, checksum: 5d956c19538a640bfa5a8e77dcd04747 (MD5) Previous issue date: 2015-08-31 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Este trabalho busca analisar as apropriações que o escritor indiano em língua inglesa Amitav Ghosh faz das noções ocidentais de ciência e religião em suas respectivas obras The Calcutta Chromosome e The Circle of Reason, por meio de diálogos, tensões e negociações destas noções com paradigmas filosófico-religiosos de caráter inclusivista e dialógico da civilização indiana, que são matrizes existenciais que perpassam gerações e influenciam inclusive a contemporaneidade da Índia. Para esse fim, esse trabalho privilegia a literatura ficcional como ferramenta crítica para as discussões sobre ciência e religião, uma vez que a ficção propicia a contextualização das coisas/seres, ou seja, a apreensão destes em sua totalidade. Com isso, também buscamos apresentar uma contextualização histórica, linguística, literária, científica e filosófico-religiosa para que sejam mais bem compreendidas algumas escolhas de Amitav Ghosh, a saber: a língua inglesa, o gênero literário romance, as temáticas da medicina tropical e da frenologia e a apropriação da doutrina da transmigração da alma (ātma), a lei do karma e a teoria dos guṇas, discutidas em fontes como os Upaniṣads e o Bhagavad-gītā. Como ferramentas de análise utilizamos, sobretudo, teorias pós-coloniais de subalternidade, tradições unitaristas da filosofia hindu, as obras não-ficcionais do próprio autor e as obras dos mais importantes críticos literários de Ghosh. Com as análises literárias mostramos que Ghosh, além de por em prática a tradição inclusivista indiana, ele demonstra a superioridade do ―domínio espiritual‖ sobre o ―domínio material‖, (conceitos cunhados por Partha Chatterjee) e reabilita a noção de uma racionalidade ocidental excludente tornando-a uma razão iluminadora e libertadora. / This study analyzes the appropriations of Western notions of science and religion by the Indian writer in English Amitav Ghosh, in his respective works The Calcutta Chromosome and The Circle of Reason, through dialogues, tensions, and negotiations between these notions and religious and philosophical paradigms of the Indian civilization, characterized by its inclusive and dialogical characteristics. These paradigms form an existential matrix that crosses generations and even influences contemporary India. To this end, this work focuses on fictional literature as a critical tool for the discussion on science and religion, since fiction provides contextualization for things/beings, that is, the comprehention of these in their entirety. With this, we also seek to provide a historical, linguistic, literary, scientific, philosophical and religious context in order to better understand some of Amitav Ghosh‘s choices, namely the English language, the novel as literary genre, the themes of tropical medicine and phrenology and the appropriation of the doctrine of transmigration of the soul (saṃsāra), the law of karma and the theory of guṇas discussed in sources such as the Upaniṣads and the Bhagavad-gītā. As tools of analysis, we use especially postcolonial theories of subalternity, unitarian traditions of Hindu philosophy, nonfictional works of the author himself and the works of the most important literary critics of Ghosh‘s work. With literary analysis we show that Ghosh, besides using the inclusivist Indian tradition, demonstrates the superiority of ―spiritual domain‖ over the ―material domain‖ (concepts coined by Partha Chatterjee) and also rehabilitates the notion of an exclusionary Western rationality transforming it into an enlightening and liberating reason.

No description available.

JavaScript has in recent years become one of the most utilized programming languages for developing different kinds of applications. However, even though it has received a lot of praise for its simplicity, versatility and highly active community, it lacks some functionalities and features that a lot of programmers highly value, like static and strict typing, compile-time debugging, and to not be required to make use of third-party libraries to integrate crucial functionality. However, several new languages built on top of JavaScript have been developed to address and resolve these issues developers find with JavaScript without losing the benefits that come with it. One of these super- set languages is Reason, the new syntax and toolchain powered by the OCaml compiler. This thesis aims to address whether there are scenarios where Reason could act as a reasonable substitute of JavaScript by investigating how the languages compare in regards to different criteria. The criteria examined are writability, data structures and typing, reliability and testing, community support, market demand, portability, and performance. The findings show that using Reason over JavaScript could result in higher reliability and robustness due to static type checking, compile-time debugging, and other usable feature like pattern matching and explicitly defined custom data structures, which is convenient when dealing with advanced data. On the other hand, Reason’s interoperability with JavaScript is something that is not very straight-forward and makes it difficult to integrate Reason into an existing JavaScript codebase or include one of the thousand of JavaScript- written dependencies available on npm. Furthermore, with Reason being a rather young language yet to be used by a larger audience, both the community support and market demand are a lot smaller than that of JavaScript and have yet to see a significant growth, which leads to questions about the overall survival of the language. Both of the languages have a significant role and contribute with different kind of functionality. However, with the non-straightforward interoperability, Reason loses a lot of potential benefits to be gained from JavaScript, which could be problematic in the long run and could impact the future of Reason. / JavaScript har under senare år blivit ett av de mest använda programmeringsspråken för att utveckla olika typer av applikationer. Men även om det har fått mycket beröm för sin enkelhet, mångsidighet och mycket aktivt nätgemenskap, saknar det vissa funktioner och egenskaper som många programmerare uppskattar mycket, som statisk och strikt typning, felsökning under kompilering och att inte vara I behov av tredjepartsbibliotek för att integrera grundläggande funktionalitet. Flera nya språk som är byggda ovanpå JavaScript har utvecklats för att lösa de problem som utvecklare har med JavaScript, utan att förlora fördelarna med det. Ett av dessa supersetsspråk är Reason, den nya syntaxen och verktygskedjan som drivs av OCaml-kompilatorn. Denna avhandling syfte är att utvärdera om det finns scenarier där Reason kan fungera som en rimlig ersättare för JavaScript, detta kommer genomföras genom att undersöka hur språken jämförs med varandra med avseende på olika kriterier. Kriterierna som undersöks är skrivbarhet, datastrukturer och typning, tillförlitlighet och testning, nätgemenskap, marknadsförfrågan, portabilitet, och prestanda. Resultaten visar att användning av Reason över JavaScript kan leda till högre tillförlitlighet på grund av statisk typkontroll, felsökning under kompilering och andra användbara funktioner som mönstermatchning och anpassade datastrukturer, båda underlättar vid hantering avancerade och komplexa datastrukturer. Däremot är Reasons kompabilitet med JavaScript komplicerad, vilket gör det svårt att integrera Reason i en befintlig JavaScript- kodbas eller inkludera ett av de tusentals JavaScript-skrivna biblioteken som finns tillgängliga på npm. Eftersom Reason är ett ganska ungt språk som ännu inte används på en större skala, så är både nätgemenskapen och marknadens efterfrågan mycket mindre än JavaScript och har ännu inte sett en betydande tillväxt, vilket leder till frågor om den långsiktiga överlevnaden av språket. Båda språken har en betydande roll och bidrar med olika slags funktioner. Men med den komplicerade kompatibiliteten med JavaScript så förlorar Reason en hel del potentiella fördelar som kan uppnås genom JavaScript, vilket kan vara problematiskt på lång sikt och kan påverka Reasons framtid.

nÃo hà / O objetivo desta dissertaÃÃo à avaliar a influÃncia da concepÃÃo mecanicista dos corpos e do movimento na filosofia moral e polÃtica de Thomas Hobbes. Ancorado em uma abordagem mecanicista caracterÃstica da modernidade, ele desenvolveu um modelo abstrato de pacto social com o intento de afastar o perigo da guerra e proporcionar a seguranÃa necessÃria para evitar a radical instabilidade de uma sociedade permeada pelo medo. Mostrar-se-Ã, tambÃm, que o contratualismo de Hobbes combina sua visÃo mecanicista com a convicÃÃo de que a racionalidade à um instrumento essencial para salvaguardar a seguranÃa e a paz, o que o torna um tipo peculiar de contratualismo. Destacar-se-Ã, ainda, a evidÃncia de que a aplicaÃÃo dos pressupostos da filosofia natural de Hobbes à esfera do pensamento polÃtico contribuiu para a formaÃÃo de um novo paradigma explicativo para os fenÃmenos polÃticos, o qual se opÃe Ãs concepÃÃes organicistas de sociedade centradas na preocupaÃÃo com o bem comum e marcadas pelo reconhecimento da sociabilidade como uma condiÃÃo natural dos homens. O conceito hobbesiano de soberania à fruto de uma construÃÃo artificial destinada a instaurar um poder absoluto porque nÃo hà outro modo de se garantir a paz na sociedade. / O objetivo desta dissertaÃÃo à avaliar a influÃncia da concepÃÃo mecanicista dos corpos e do movimento na filosofia moral e polÃtica de Thomas Hobbes. Ancorado em uma abordagem mecanicista caracterÃstica da modernidade, ele desenvolveu um modelo abstrato de pacto social com o intento de afastar o perigo da guerra e proporcionar a seguranÃa necessÃria para evitar a radical instabilidade de uma sociedade permeada pelo medo. Mostrar-se-Ã, tambÃm, que o contratualismo de Hobbes combina sua visÃo mecanicista com a convicÃÃo de que a racionalidade à um instrumento essencial para salvaguardar a seguranÃa e a paz, o que o torna um tipo peculiar de contratualismo. Destacar-se-Ã, ainda, a evidÃncia de que a aplicaÃÃo dos pressupostos da filosofia natural de Hobbes à esfera do pensamento polÃtico contribuiu para a formaÃÃo de um novo paradigma explicativo para os fenÃmenos polÃticos, o qual se opÃe Ãs concepÃÃes organicistas de sociedade centradas na preocupaÃÃo com o bem comum e marcadas pelo reconhecimento da sociabilidade como uma condiÃÃo natural dos homens. O conceito hobbesiano de soberania à fruto de uma construÃÃo artificial destinada a instaurar um poder absoluto porque nÃo hà outro modo de se garantir a paz na sociedade. / O objetivo desta dissertaÃÃo à avaliar a influÃncia da concepÃÃo mecanicista dos corpos e do movimento na filosofia moral e polÃtica de Thomas Hobbes. Ancorado em uma abordagem mecanicista caracterÃstica da modernidade, ele desenvolveu um modelo abstrato de pacto social com o intento de afastar o perigo da guerra e proporcionar a seguranÃa necessÃria para evitar a radical instabilidade de uma sociedade permeada pelo medo. Mostrar-se-Ã, tambÃm, que o contratualismo de Hobbes combina sua visÃo mecanicista com a convicÃÃo de que a racionalidade à um instrumento essencial para salvaguardar a seguranÃa e a paz, o que o torna um tipo peculiar de contratualismo. Destacar-se-Ã, ainda, a evidÃncia de que a aplicaÃÃo dos pressupostos da filosofia natural de Hobbes à esfera do pensamento polÃtico contribuiu para a formaÃÃo de um novo paradigma explicativo para os fenÃmenos polÃticos, o qual se opÃe Ãs concepÃÃes organicistas de sociedade centradas na preocupaÃÃo com o bem comum e marcadas pelo reconhecimento da sociabilidade como uma condiÃÃo natural dos homens. O conceito hobbesiano de soberania à fruto de uma construÃÃo artificial destinada a instaurar um poder absoluto porque nÃo hà outro modo de se garantir a paz na sociedade. / This dissertation aims at evaluating the influence of the mechanistic conception of bodies and movement on Thomas Hobbesâ moral and political Philosophy. Grounded on a mechanistic approach characteristic of modernity, he fashioned an abstract model of social pact intended to avoid the radical instability of a society permeated by fear. In addition to this, it will be shown that Hobbesâ contractarianism combines his mechanistic view with the conviction that rationality is an essential instrument to safeguard security and peace what renders it a peculiar type of contractarianism. It will be stressed that it is evident that the application of the premises of Hobbesâ natural philosophy to the sphere of political thought contributed to the formation of a new paradigm devoted to the explanation of the political phenomena that is at odds with the organic conceptions of society centered on the preoccupation with the common good and associated with the belief that human beings are naturally sociable. Hobbesâ concept of sovereignty is artificially-built in order to create and absolute power because there is no other way of guaranteeing peace in society. / This dissertation aims at evaluating the influence of the mechanistic conception of bodies and movement on Thomas Hobbesâ moral and political Philosophy. Grounded on a mechanistic approach characteristic of modernity, he fashioned an abstract model of social pact intended to avoid the radical instability of a society permeated by fear. In addition to this, it will be shown that Hobbesâ contractarianism combines his mechanistic view with the conviction that rationality is an essential instrument to safeguard security and peace what renders it a peculiar type of contractarianism. It will be stressed that it is evident that the application of the premises of Hobbesâ natural philosophy to the sphere of political thought contributed to the formation of a new paradigm devoted to the explanation of the political phenomena that is at odds with the organic conceptions of society centered on the preoccupation with the common good and associated with the belief that human beings are naturally sociable. Hobbesâ concept of sovereignty is artificially-built in order to create and absolute power because there is no other way of guaranteeing peace in society. / This dissertation aims at evaluating the influence of the mechanistic conception of bodies and movement on Thomas Hobbesâ moral and political Philosophy. Grounded on a mechanistic approach characteristic of modernity, he fashioned an abstract model of social pact intended to avoid the radical instability of a society permeated by fear. In addition to this, it will be shown that Hobbesâ contractarianism combines his mechanistic view with the conviction that rationality is an essential instrument to safeguard security and peace what renders it a peculiar type of contractarianism. It will be stressed that it is evident that the application of the premises of Hobbesâ natural philosophy to the sphere of political thought contributed to the formation of a new paradigm devoted to the explanation of the political phenomena that is at odds with the organic conceptions of society centered on the preoccupation with the common good and associated with the belief that human beings are naturally sociable. Hobbesâ concept of sovereignty is artificially-built in order to create and absolute power because there is no other way of guaranteeing peace in society.

Modernity has generally been interpreted as a radical expression of human progress in the light of the advances of modern science and technology. According to Alasdair MacIntyre, however, modernity is a project "doomed to failure". Given the progressive-linearity of the modern model of rationality, the past has, in principle, been ruled out as a source of moral-political wisdom and guidance. From the perspective of modernity, the present (as the progressive moment of the future) has therefore nothing to learn from past traditions. MacIntyre contends that the moral confusion within modernity comes from its loss of telos, mediated in terms of the past. Modernity therefore harbours a paradox based on its inability to provide a philosophical justification for establishing the possibility of human solidarity in the present, while simultaneously affirming its faith in the future. In this regard, MacIntyre's work is an important contribution to the philosophical debate on modernity. / Philosophy / M. A. (Philosophy)