FundaÃÃo de Amparo à Pesquisa do Estado do Cearà / The objective of this study is about the individual within Max Stirner from the immanent reading of his main work The Ego and Its Own (1844). The theme involving the individual is central in Stirner's work, yet so little is known and studied. Stating in an objective way, the individual for Stirner possesses an unconditional, entirely free existence, occupying a central spot, singular, unique in the world. In other words, the individual is in a Stirnerian sphere in which nothing is before or after him, where no power is imposed, no conditioning restricts him, he is free from any constraints, obligations or duties. The novelty presented by Stirner consists, apart from a defense of the individual, especially a defense of his individuality. For Stirner, the constitutive character of individuality is not social, but natural, whereas since the first contact with the world, the individual struggles to affirm himself, to the point where he becomes aware of himself as a purely selfish existence. Stirner intends to create conditions for each individual to rebel against all entities that try to suppress the power and the individual strength. Our philosopher will make use of terms like Ego or Its-own to designate this example of irreducible individuality, unrepeatable and owner of himself and the world. As Stirner's thinking was forgotten for a long time, or misrepresented by most of his critics, we chose to perform an immanent reading of the featured work without, however, discard those contributions who preceded us in the subject of this study. / O objetivo desta dissertaÃÃo consiste no estudo acerca da questÃo do indivÃduo em Max Stirner a partir da leitura imanente de sua principal obra O Ãnico e sua Propriedade (1844). A temÃtica envolvendo o indivÃduo à central na obra stirneriana, contudo, pouco conhecida e estudada. De forma objetiva, o indivÃduo para Stirner goza de uma existÃncia incondicionada, inteiramente livre, ocupando um lugar central, singular, Ãnica no mundo. Em outros termos, o indivÃduo stirneriano encontra-se numa esfera na qual nada lhes à anterior ou posterior, em que nenhum poder se lhe impÃe, nenhum condicionamento o restringe, sendo livre de quaisquer constrangimentos, imposiÃÃes ou deveres. A novidade apresentada por Stirner consiste, para alÃm de uma defesa do indivÃduo, principalmente uma defesa de sua individualidade. Para ele, o carÃter constitutivo da individualidade nÃo à social, mas natural, ao passo que, desde o primeiro contato com o mundo, o indivÃduo luta para se afirmar, atà o ponto no qual toma consciÃncia de si, como existÃncia puramente egoÃsta. Stirner intenta criar condiÃÃes para que cada indivÃduo se revolte contra todas as entidades que tentam reprimir o poder e a forÃa individuais. Nosso filÃsofo farà uso dos termos Ãnico ou Eu-proprietÃrio para designar este exemplar de individualidade irredutÃvel, irrepetÃvel e proprietÃria de si e do mundo. Como o pensamento de Stirner fora esquecido por muito tempo, ou deturpado pela maioria de seus crÃticos, optamos pela realizaÃÃo de uma leitura imanente da obra em destaque sem, no entanto, descartarmos as contribuiÃÃes daqueles que nos antecederam no estudo da temÃtica em questÃo.

L’émergence de véhicules aériens sans pilote, généralement appelés drones, petits et bon marché favorise leur utilisation dans le domaine des applications civiles. Ces drones sont équipés de différents capteurs et ont la capacité de communiquer via des liaisons sans fil et ont la particularité de se déplacer librement dans l’espace, révolutionnant la gestion des applications de surveillance. Un réseau ad hoc de drones, Flying Ad hoc Networks (FANET) en anglais, est composé d’une flotte de drones autonomes et est utilisé lors de missions dans des environnements hostiles pour la surveillance ou l’inspection de sites dangereux ou inconnus. Les FANETs peuvent être également utilisés pour suivre et filmer des événements spéciaux comme une course de vélos ou un match de football, dans ce cas les liaisons doivent garantir un minimum de qualité. Les FANETs nécessitent une attention particulière en ce qui concerne l’économie d’énergie des UAV dont les ressources en énergie sont limitées, mais aussi d’être immunisés contre des attaques malveillantes. Au cours de cette thèse, nous nous sommes concentrés sur le problème de suivi d’une cible mobile utilisant une flotte de drones pour la filmer. Étant donné que la cible se déplace, les drones doivent la suivre en continu, et une liaison vers la station terrestre doit être disponible. Dans ce contexte, nous proposons une solution qui permet la coordination d’un ensemble de drones afin de maintenir un chemin optimal entre la cible et la station terrestre. Notre solution se révèle efficace en matière de gain en temps et en énergie. Nous avons également proposé une solution basée sur des protocoles hiérarchiques pour économiser plus d’énergie dans le processus de communication avec la station terrestre. Nous avons également développé une autre solution qui permet d’économiser plus d’énergie en forçant les nœuds égoïstes à participer dans le réseau et d’assurer le relais de paquets lorsqu’ils sont sollicités. En effet, si un nœud égoïste refuse de router des paquets d’autres nœuds, cela induit une charge supplémentaire pour le reste des nœuds du réseau. Nous avons validé l’apport de l’ensemble de nos solutions par évaluation de performances à l’aide de simulations. / The emergence of small and inexpensive Unmanned Aerial Vehicles (UAVs) promotes their use in several applications. UAVs are usually equipped with different sensors and have the ability to communicate via wireless connections. Their capability to fly freely in the space offers new opportunities to monitoring and tracking applications. A Flying Ad hoc Network (FANET) is composed of a fleet of autonomous UAVs and is used for monitoring applications in hostile environments, surveillance or site inspection. FANETs could also be used for filming special events such as bike races or soccer matches, so, the connections must guarantee a minimum of quality of service. In FANETs, saving energy of UAVs that have limited battery is very challenging and protecting the network from malicious attacks is even more difficult. In this thesis, we focus on tracking and filming a moving target using a fleet of UAVs. Since the target is moving, the UAVs have to follow it continuously, and a path to the ground station must be available. In this context, we propose an efficient solution that allows the coordination of the UAVs to maintain an optimal path between the target and the ground station. The proposed solution is time and energy efficient. We also propose a solution based on hierarchical protocols to save more energy in the communication process with the ground station. Another solution that allows energy saving is to force selfish nodes to participate in the network to route received packets towards their destination. Indeed, a selfish node is concerned only about its own welfare, refusing to route packets of other node, causing an extra charge for the rest of nodes in the network. We validate our solutions through simulation campaigns.

Many species have evolved to live in groups. Gregarious behavior was believed to be adaptive for whole-population survival and predator evasion until selfish-herd theory was introduced. It proposed that individuals congregate not as a method of protection for the entire population, but instead to better the individual's chance of survival, thereby using the group to benefit itself (i.e., "selfishness"). Selfish behavior is a common part of mutualisms, which are complex, dynamic interactions that often change with biotic or abiotic circumstance. Here, I investigate potential selfish behavior within the mixed-species spawning aggregations hosted by bluehead chub (Nocomis leptocephalus). I hypothesized that the host benefits more directly from the aggregation it supports than previous research suggests – specifically, by using nest associates to decrease its own risk of predation (creating a selfish-herd) and simultaneously forcing associate embryos into marginal nest locations while locating its own embryo in the safer locations within the nest (creating an "embryonic selfish-herd"). In Chapter 1, I investigated the adult spawning aggregation for possible selfishness by monitoring the chub's spatial location within the aggregation and vigilance behavior under varying associate abundances. I found that the host occupied the central location within the aggregation and was less vigilant when associate abundance was high. In Chapter 2, I examined the "embryonic herd" contained within Nocomis nests for possible embryonic selfishness orchestrated by the chub host, leading to increased embryonic survival for chub young and elevated fitness for chub parents. I found that deeper nest sections support higher embryonic survival than shallower sections, and that chub embryo make up a disproportionate percentage of embryos found in those deeper sections. I also conducted a preliminary study investigating embryo-predation by host on associate embryo which produced evidence for embryo-predation by both host and two associates on each other's offspring. Cohesively, my results support the identification of the host as a selfish participant and confirm the presence of both an adult and embryonic selfish-herd in this mutualism. This is the first study to demonstrate selfish behavior on the part of the host in this system and the first to prove the existence of an embryonic selfish-herd. / Master of Science / A fish has three goals: to survive, to grow, and to reproduce. Mutualisms – when all participants experience a net benefit from interacting – arise when two or more species rely on each other to meet these objectives. In many mutualisms, however, not all participants benefit equally. Selfish-herd theory identifies those that maximize their own benefit while minimizing or negating any cost as "selfish" individuals. I examined the mutualistic mixed-species spawning aggregations hosted by a freshwater minnow, bluehead chub (Nocomis leptocephalus), for possible selfish behavior. I found that bluehead chubs disproportionately benefit from the aggregations they host and use the aggregation to improve their own survival, improve their offspring's survival, and obtain food (by eating others' offspring). Thus, I identify bluehead chub as a selfish participant and provide evidence for the existence of two selfish herds in this mutualism – one among the adult fishes and one among their young – both orchestrated by and benefiting the bluehead chub. This study is the first to identify the bluehead chub as such and rewrites our previous understanding of this mutualism, which largely denied bluehead chub as a direct beneficiary. This work contributes to the global discussion of mutualisms by attesting the complexity of these relationships and offers support for re-examination of the classification of many known interspecific interactions, such as those cursorily termed nest parasitisms.

This thesis maps Czech social and expert discussions on the theme of child-free people childnessness. It is directed on those aspect with implicit ethical content. Subsequently it chooses the most often argument, what are discussed in the ethical reflection. To be child-free is more and more becoming phenomenon, in the Czech Republic especially in the last thirty years. In spite of that it is considered to be rather as alternative life style, what is often exposed to moral evaluation, with mostly negative tone. The criticism of the child-free people can be sumarized into two main streams, when the first one directs on the social impact of the declining birth rates, the second one focuses on personal features of the child-free people, to whom it reprehends either defective hierarchy of values or unnaturalness of their behavior. These two groups of arguments are confronted with the philosophical concept of inclinationes naturales (natural tendencies) of Thomas Aquinas.

No description available.

La franchise repose sur l’exploitation par le franchisé d’une clientèle attachée à la marque du franchiseur. L’intérêt commun des deux parties dans l’exploitation d’une clientèle justifie les obligations réciproques qui leurs incombent : le franchisé mobilise des moyens financier et humain, tandis que le franchiseur apporte des actifs immatériels. La réalisation d’une œuvre commune justifie également la collaboration et la confiance mutuelle des parties pendant l’exécution du contrat de franchise. On constate toutefois que les parties au contrat de franchise, au-delà de leur intérêt commun, ont chacune des intérêts particuliers. Il n’est dès lors pas étonnant que chacune d’elles cherche à obtenir le plus grand avantage à son seul profit moyennant le plus faible sacrifice.L’approche comparative du rapport d’intérêts entre le franchiseur et le franchisé, sous l’angle du droit français et du droit vietnamien, est riche d’enseignements. Elle permet de comprendre le régime juridique réservé à la franchise dans deux systèmes juridiques qui, malgré leur différence, possèdent de nombreux points communs. / Franchising is based on the exploitation by a franchisee of a clientele associated with the franchisor’s trademark. The common interest of both parties in operating a class of customers justifies their mutual obligations: the franchisee mobilizes financial and human resources while the franchisor brings intangible assets. The implementation of a common work also justifies collaboration and mutual trust among the parties during the carrying out of the agreement.Beside their common interest, each of the franchisor and the franchisees has proper interests. Therefore, it is not astonishing to find that every party tries to obtain the best advantage at the lowest cost.The comparative approach of the relationship between the franchisor and franchised in light of their respective interests, under French Law and Vietnamese Law, is enriching. It enables to go thoroughly into the legal aspects of franchising under two legal systems which, in spite of their difference, have many common points.

nÃo hà / Nesta dissertaÃÃo objetiva-se analisar a realizaÃÃo humana segundo a perspectiva do filÃsofo Friedrich Nietzsche (1844-1900). Considera-se, para tanto, o processo vital circunscrito pelo subtÃtulo dado à autobiografia: âcomo alguÃm se torna o que Ãâ. Privilegiando os temas tratados em Ecce Homo, intermedeiam-se as discussÃes com o cotejamento daqueles assuntos abordados por outras obras do FilÃsofo. Tornar-se o que se à constitui nÃo apenas um cume perseguido, mas igualmente uma sobredeterminaÃÃo inapelÃvel para a filosofia de Nietzsche. Nesse caminho, ele valorizou, contra a tradiÃÃo filosÃfica e religiosa, o cultivo de si e o amor de si como propiciadores do grande e fecundo egoÃsmo. Apontou para a superaÃÃo de tudo aquilo que amesquinha e enfraquece o homem, elogiando o que fortalece e plenifica a vida compreendida por ele como vontade de poder em expansÃo. O cultivo da grande individualidade surge como contraposiÃÃo, nessa filosofia, à massificaÃÃo do homem pelas forÃas gregÃrias que arrebanham os âseres supÃrfluosâ em igrejas, povos e estados. Percorrem-se, entÃo, as ponderaÃÃes de Nietzsche sobre o que ele nomeou de âcasuÃstica do egoÃsmoâ, sua pretensa extemporaneidade, bem como se delimita aquilo designado pelo FilÃsofo como die Wohlgeratenheit, âa vida que vingouâ. SÃo trabalhadas, a seguir, as relaÃÃes dessa vida bem lograda com as teses de Nietzsche sobre a razÃo, a subjetividade, o cultivo de si mediante a disciplina do guerreiro â ele prÃprio entendia-se como um filÃsofo guerreiro. Por fim, apresenta-se sua compreensÃo acerca do que à a mÃxima auto-realizaÃÃo depois que o Ãltimo homem se configurou no niilismo caracterÃstico da contemporaneidade: a figura de Zaratustra como super-homem, mestre do eterno retorno e amante do destino.

Text in English with abstracts in English and Sesotho / The purpose of this study was to describe the role of Life Orientation (LO) in the development of altruistic behaviour among adolescents aged 14 t0 16 years in one rural school of Limpopo Province. The participants were purposively selected. Most communities struggle to involve adolescents in voluntary activities such as home-based care, cleaning campaigns, conducting study groups, and others, if there are no incentives such as money. The study collected data through semi-structured interviews and the altruism scale questionnaire. The latter is not a psychometric measure but a screening tool that gives a qualitative value that can be analysed. The findings of the study have shown that LO has not yet played a critical role in developing altruism in youth, especially adolescents. Participants having reported lack of perceived seriousness taken by their LO teachers on the topics during LO lessons resulted in their different perspectives and experiences regarding the subject. In addition, altruism has not been included in LO curriculum. Therefore, further investigation of the cause of belief in superstition amongst adolescents and downgrading of LO is important. / Morero wo mogolo wa dinyakišišo tše e be e le go hlalosa karolo ye bohlokwa yeo e bapalago ke Thuto ya Tshedimošo ya Bophelo (Life Orientantion) gore bana bao ba golago ba thoma go tšwa mahlalegading ba hlalefa, ba mengwaga ye lesome-nne leba lesome-tshela ba godišwe le go rutwa mekgwa ye mebotse mo sekolong se sengwe seleteng sa Limpopo, Afrika Borwa. Batšeikarolo dinyakišišong tše ba kgethilwe ka maikemišetšo gore ba ntšhe maikutlo a bona ka moka mabapi le tabakgolo yeo monyakišiši a bego a e nyakišiša. Batho ba bantšhi mo setšhabeng ba palelwa ke go huetša bana bao ba golago mo mešomong ya go ikgafa moo elego gore a go na moputso wa tšhelete. Mediro ye ya boikgafo e akaretša go nea balwetši ditirelo tša kalafo ya ka gae, masolo a go thlwekiša, dihlopha tša go ithuta mmogo, magareng ga tše dingwe. Dinyakišišo tše di šomišitše mokgwa wa seka-dipoledišano go tšea tshedimošo gammogo le sekala sa dipotšišo tša go šomišwa go dira diteko tša go utulla mediro ye mebotse ya Mosamaria wa kgaugelo mo setšhabeng. Maikemišetšo a sekala se sa dipotšišo ga se go dira diteko tša monagano, eupša ke sefetleki sa go dirišwa go tšea tshedimošo le go seka-seka maikutlo mabapi le gore batšeikarolo ba ikwa bjang ka tiragalo ye itšeng yeo e nyakišišwago (e sego go seka-seka dipalopalo). Dipoelo tša dinyakišišo tše di laetša gore Thuto ya Tshedimošo ya Bophelo ga e sešo ya fihlelela morero wa go aga mekgwa ya botho mo bathong ba baswa. Batšeikarolo ba nyamišitšwe ke ka mokgwa woo barutiši ba thuto ye ba se nago maikemišetšo ka gona mabapi le go ruta thuto ye ka mafolofolo. Se se ile sa ba le khuetšo ye mpe go barutwana moo bailego ba hlokomologa thuto ye ka go se e tšeele hlogong gomme ba e bona ka leihlo le šele. Godimo ga moo, thuto ya go kwela batho bohloko le go ba hlankela ga se ya akaretšwa mo thutong Tshedimošo ya Bophelo. Bjalo go nyakega dinyakišišo mo go tumelo ya dinonwane magareng ga baswa bao ba golago le go nyenyefašwa ga Thuto ye ya Tshedimošo ya Bophelo. / Educational Studies / M. Ed. (Specialisation in Guidance and Counselling)