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Antropólogo Social / La etnografía presenta recursos teóricos y metodológicos únicos para poder comprender al vagabundo. Sin embargo, en su esfuerzo por rescatar la experiencia y los sistemas de representación de grupos y sujetos particulares, tiende a ignorar las relaciones sociales y materiales que teje con el resto de su entorno. En el contexto urbano, esto conlleva en la incapacidad para poder comprender la situación del vagabundo como el producto de un proceso de exclusión que envuelve a diferentes actores sociales y sus respectivos sistemas de representación. La presente memoria de título para optar al grado de Antropólogo Social busca hacerse cargo de esta problemática por medio de una etnografía que permita comprender al vagabundo desde su relación con otros agentes institucionales e individuales de la ciudad, y los sistemas de representación que pesan sobre él. Para ello, se presentará el caso de Viña del Mar, que posee la particularidad de ser una comuna con una acentuada industria turística, lo que hace de la presencia del vagabundo un sujeto especialmente indeseable y hasta subversivo

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Muchas organizaciones sin fines de lucro en el país se han visto perjudicadas por la disminución progresiva de financiamiento a organizaciones sociales desde que Perú es declarado internacionalmente como país de renta media. Este hecho se suma a la difícil situación interna que viven estas organizaciones, las cuales en su mayoría no poseen los conocimientos de gestión para desarrollar proyectos de alto impacto que puedan mantenerse en el tiempo. El presente trabajo tiene como objetivo el desarrollar un plan de implementación de un nuevo modelo de negocio para la organización peruana sin fines de lucro “Construye Identidad”, organización que trabaja por promover un el habitar responsable del planeta poniendo en valor los conocimientos ancestrales de las comunidades indígenas del mundo. Para obtener el modelo de negocio propuesto, se recurrió al uso de herramientas de Design Thinking y, posteriormente, para promover el servicio de “Ruta por el Perú” del modelo de negocio, se utilizaron estrategias de Marketing Digital.

In Payback: Debt and the Shadow Side of Wealth, Margaret Atwood examines different forms of debt and their various interrelations. Her work invites, but does not provide, an account or philosophy of debt or its deep implication in Christian beliefs such as sin, satisfaction, and atonement. This paper aims to bring to light insights into the link between debt and some aspects of Christian belief, especially the ideas of sin and satisfaction. It draws upon another unlikely source-the Ethics and political treatises of Spinoza. Spinoza’s view at least implies that the idea that sin (understood as the voluntary actions of a free agent) creates a ‘debt’ that is ‘paid’ by punishment is a potentially dangerous ‘fiction.' Spinoza intuits that the subsumption of the idea of debt into notions of retribution, vengeance, satisfaction, or atonement, are driven by ‘superstition,' envy, and hatred, and through imitating others’ hateful ideas of oneself. The idea of ‘debt’ is an artefact of civil authority that can only assume affective, normative purchase through internalizing fear of the implicit threat of punishment inherent in law. I will seek, finally, to suggest an implicit critique in Spinoza of the imaginative subsumption of debt into the space of religio.

Thin-film silicon nitride (SiN) membranes mechanical resonators have been widely used for many fundamental opto-mechanical studies and sensing technologies due to their extremely low mechanical dissipation (high mechanical Q-factor). In this work, we experimentally demonstrate an opto-mechanical approach to perform thermal radiation sensing, using a SiN membrane resonator. An important aspect of this work is to develop a closed-form analytical heat transfer model for assessing the thermal coupling conditionbetween free-standing membranes and their environment. We also derive analytical expressions for other important intrinsic thermal quantities of the membrane, such as thethermal conductance, the heat capacity and the thermal time constant. Experimental results show good agreement with our theoretical prediction. Of central importance, we show that membranes of realistic dimensions can be coupled to their environment more strongly via radiation than by solid-state conduction. For example, membranes with 100nm thickness (frequently encountered size) are predicted to be radiation dominated when their side length exceeds 6 mm. Having radiation dominated thermal coupling is a key ingredient for reaching the fundamental detectivity limit of thermal detectors. Hence, our work proves that SiN membranes are attractive candidates for reaching the fundamental limit. We also experimentally exhibit the high temperature responsivity of the SiN membranes resonance, in which we shift a 88.7 KHz resonance by over 1 KHz when temperature increment on the membrane is approximately 2 K.

Thesis (M.A.)--Boston University / The purpose of the thesis is to consider the concepts of the Fall and Hero in Hegel's thought. Hegel's concept of the Fall is important because the Fall represents the condition of man's rise to self-consciousness. Hegel's concept of the Hero is important because the Hero represents man as self-conscious in history. Consequently, a consideration of the relationship between the Fall and the Hero should throw light on the meaning and function of self-consciousness as the central theme of human history for Hegel. An analysis of the Fall and the Hero may therefore illuminate the dialectical basis and systematic structure of Hegel's thought. In so doing, the analysis may lead to a clearer understanding of Hegel's view of the meaning and function of philosophy. Chapter I discusses Hegel's interpretation of the Fall. He describes the Fall as the "eternal Mythus of Man-in fact the very transition by which he becomes man."1 The condition of man which is dramatized in the Fall is dialectical--the process of a self becoming self-conscious. Initially, Adam is seen as an object for God. Through the movements of the Fall, he becomes an object for himself. In pure consciousness, or immediacy, man's otherness is in being an object-in-itself. In the development of self-consciousness man is an object-for-an-other--i.e. for man. This is the discovery Adam made for himself in the Fall. [TRUNCATED]

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Thesis (Th.M. (Ethics))--North-West University, Potchefstroom Campus, 2004.

This thesis comprises a re-evaluation of the feminist theological critique, as given by Valerie Saiving, Judith Plaskow, Daphne Hampson and Susan Nelson Dunfee, of Reinhold Niebuhr's doctrine of sin. The re-evaluation proceeds from a contextual interpretation of Niebuhr's theology in general and a contextual reading of his doctrine of sin in particular. My argument is that Niebuhr is deliberately and consistently a contextual theologian. I locate his contextual methodology in the open-ended approach of Christian realism. / The feminist critique is based on the assumption that Niebuhr universally defines the primary sin as pride. It is argued that pride is in fact a distinctly male characteristic, and, while quite plausibly the primary sin for men, is clearly not the primary sin for women. Niebuhr is guilty, that is, of confusing male reality with human reality in the doctrine. Saiving and Plaskow then develop a definition of women's sin which they correspond with Niebuhr's sin of sensuality. This type of sin, rather than being self-aggrandizing, is characterized by inordinate and destructive self-effacement. Their subsidiary argument is that Niebuhr erroneously treats sensuality, which should be equal but opposite to pride, as a secondary form of sin. / My argument in this thesis is that the critique rests on a mistaken assumption about the universality of Niebuhr's claim. His concerns were with the powerful. The contextual claim that pride is the primary form of sin in those who are empowered is being mistaken for a claim that pride is the primary sin for all people, regardless of gender or context. My subsidiary argument is that the correlation of women's sin with Niebuhr's understanding of sensuality is mistaken. What the feminists refer to as women's sin is in fact not sin at all for Niebuhr but evidence of injustice. (Abstract shortened by UMI.)