Despite many important advances since the “Bretton Woods” agreement, the state of Third World development remains extremely unsatisfactory. About a billion people live in extreme poverty and more than 800 million do not get adequate nutrition. Third World Debt looms large on the horizons of most underdeveloped nations and development continues to benefit the Third World elites, the developed nations, and their multinational corporations. The North-South divide continues to widen with very little “tricking down” to the poor majority in many nations. It is strongly believed that one-third of the world’s poor are getting poorer. The conventional approach to development theory and practice, focusing on economic growth, investment, trade and free markets continues to benefit developed nations. Even in nations where free trade and markets have spurred growth, the net results of globalization have not reached the majority. Globalization defined as the “economic, social, political and environmental integration of nations” creates some major imbalances in a world system increasingly based on liberal market economies. Ultimately, the IMF-WTO corporate globalization model has failed to deliver for developing countries, severely punishing those least capable of protecting themselves – the billions living on $ 400 million annually. Market access is only useful to countries at a stage of development that allows for their engagement in world markets, in a manner that promotes improved standards of living for their populations. The promise of market access is a distraction that has served to create a myth of prosperity. This research seeks to raise issues regarding the impact of globalization on North-South imbalances highlighting the crucial gaps in the globalization process. Initially, the research outlines the parameters and theories surrounding the globalization process and then progresses on to demonstrate the imbalances of the global system, highlighting the key areas of impact that adversely affect the development of Southern nations. Using India’s economic liberalization as a case in point, this thesis attempts to unveil the growing myth of prosperity that is being propagated in relation to the issues of globalization and the South. Finally, the thesis attempts to draw pertinent theoretical lessons that would contribute towards a better understanding of the effects of globalization on the South. / http://proxy.library.adelaide.edu.au/login?url= http://library.adelaide.edu.au/cgi-bin/Pwebrecon.cgi?BBID=1311650 / Thesis (Ph.D.) -- University of Adelaide, School of History and Politics, 2008

Thesis (Ph. D.)--University of Washington, 1999. / Vita. Includes bibliographical references (leaves 229-240).

Thesis (M.A. of Arts)--Miami University, Dept. of Spanish and Portuguese, 2008. / Title from first page of PDF document. Includes bibliographical references (p. 34-36).

Thesis (Ph.D.)--Baylor University, 2006. / Includes bibliographical references (p. 224-226).

Η παρούσα εργασία καταπιάνεται με το μύθο και τη διαλεκτική όπως αυτά παρουσιάζονται σε συγκεκριμένους διαλόγους του Πλάτωνα. Στο πρώτο μέρος δίνεται ένα γενικό σχεδιάγραμμα για το μύθο όπως αυτός νοούταν πριν και μετά από τον Πλάτωνα αλλά και στον τρόπο που ο Πλάτωνας κατηγοριοποίησε στην Πολιτεία του, τους μύθους. Ιδιαίτερη σημασία δίνεται στην προσέγγιση του μύθου ως λόγου και στα στοιχεία που εν γένει διακρίνουν έναν μύθο από ένα λόγο με επιχειρήματα. Ακολούθως, εξετάζεται η διαλεκτική και οι δύο σημαντικότερες προσεγγίσεις της στην πλατωνική φιλοσοφία, δίνοντας περισσότερη έμφαση στον τρόπο παρουσίασης της, στην Πολιτεία, στον Φαίδρο, στον Φίληβο, στο Σοφιστή, και στον Πολιτικό. Η συνοπτική παρουσίαση της διαλεκτικής που επιχειρείται σε αυτή την εργασία, έχει σαν στόχο της, να μπορέσει ο αναγνώστης να διακρίνει τις γνωσιολογικές και μεταφυσικές διαφορές ανάμεσα στον μύθο και τη διαλεκτική του Πλάτωνα. Επίσης, χρησιμεύει στο να προετοιμαστεί ο αναγνώστης για την ερμηνευτική προσέγγιση των τριών μύθων που έπεται, η οποία επικεντρώνεται στη σχέση μύθου και λόγου. Επιλέξαμε τρείς επειδή δεν θα ήταν δυνατό να μελετήσουμε εδώ το σύνολο των μύθων του Πλάτωνα. Συγκεκριμένα, επιλέξαμε τον μύθο του Ηρός από την Πολιτεία, τον μύθο των κοσμικών περιόδων από τον Πολιτικό και τον μύθο της Ατλαντίδας όπως παρουσιάζεται στον Τίμαιο. Οι τρεις συγκεκριμένοι μύθοι επιλέχθηκαν για δύο κυρίως λόγους: αφενός διότι καθένας τους ανήκει σε διαφορετική κατηγορία μύθων και αφετέρου διότι καθένας τους βρίσκεται σε διαφορετικό σημείο του διαλόγου στον οποίο τον συναντάμε. Ειδικότερα, ο μύθος του Ηρός είναι εσχατολογικός και τον συναντάμε στο τέλος της Πολιτείας, ο μύθος από τον Πολιτικό είναι κοσμολογικός και βρίσκεται στη μέση του διαλόγου και ο μύθος της Ατλαντίδας είναι ψευδο-ιστορικός και βρίσκεται στην αρχή του Τίμαιου. Εδώ, επιχειρείται μια σύντομη παρουσίαση αυτών των τριών, κυρίως υπό το πρίσμα της διάκρισης μύθου και διαλεκτικής. Συγκεκριμένα, εξετάζεται κατά πρώτον, σε ποιο σημείο του κάθε διαλόγου εισάγεται έκαστος εκ των τριών μύθων και για ποιους λόγους. Κατά δεύτερον, δίδεται εν συντομία το περιεχόμενο του, στη συνέχεια ακολουθεί μια ερμηνευτική προσέγγιση και εν τέλει μια συμπερασματική εκτίμηση για το πώς ο κάθε μύθος συμβάλλει στο σύνολο του διαλόγου, του οποίου αποτελεί μέρος. Εν κατακλείδι, παρουσιάζονται κάποια συμπεράσματα που προκύπτουν από το σύνολο της παρούσας διπλωματικής εργασίας, αναφορικά με τα στοιχεία που διακρίνουν το μύθο από τη διαλεκτική στο πλατωνικό έργο. / In this paper, three of the myths of Plato are presented : the myth of Er, myth of Statesman and myth of Atlantis. The myths of Plato are presented in comparison but in relation too with his dialectics. However, before the intepretation of those three myths a brief but enlighting presentation of myth before and after Plato was attempted as well as his dialectic in particulars Platonic dialogues such as Republic, The Statesman, The Philibus, The Sophist and The Phaedrus. At the end of this paper some conclusions are presented in accordance with the content of the earlier chapters.

Made available in DSpace on 2015-04-17T15:01:41Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1786722 bytes, checksum: 1f37882f48cc5060cd22a94e02c312c2 (MD5) Previous issue date: 2009-02-05 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This dissertation has the purpose of analysing the mythical-symbolic meaning of the Grail in its correlation with the myth of the hero, here represented by the ideal of medieval cavalry. Work with the hyphotesis that between the lines of Grail myth lies virtue as the path which leads to acquaintance of self and transcendence, being the Grail an immaterial good symbolised by many objects. Between two axes, history and myth, I bring some reflections to analyse the meaning of the Grail. Regarding methodological procedures, I made use of bibliographical research based on seminal romances from twelfth and thirteenth centuries, Perceval or the Story of the Grail by Chrétien de Troyes and Parzival by Wolfram Von Eschenbach. Such romances were examined from referential theory of the Antrophological Structures of Imaginary by Gilbert Durand and of comparative mythology by Joseph Campbell. / Esta dissertação tem por objetivo analisar o significado mítico-simbólico do Graal em sua conexão com o mito do herói, aqui representado pelo cavaleiro medieval. Trabalho com a hipótese que nas entrelinhas do mito do Graal está a virtude como o caminho que leva para o encontro de si mesmo e da transcendência, sendo o Graal um bem imaterial simbolizado por vários objetos. Entre os dois pólos, história e mito, trago algumas reflexões para analisar o significado do Graal. Em relação aos procedimentos metodológicos, utilizei a pesquisa bibliográfica, com base nos romances seminais dos séculos XII e XIII, Perceval ou o Romance do Graal, de Chrétien de Troyes e Parsifal, de Wolfram Von Eschenbach. Tais romances foram analisados a partir do referencial teórico das Estruturas Antropológicas do Imaginário de Gilbert Durand e da mitologia comparada de Joseph Campbell.

Reproduction health means ability to become pregnant, bear the full term and give birth to a healthy child. Every woman is responsible for her care for reproduction health. Health is also closely connected with love for family. Family is very important for Romani people as it is a source of power and deep roots and satisfies life necessities of its members. The thesis titled Romani Women and Reproduction Health deals mainly with the issues of reproduction health of Romani women which includes family planning of Romani women, pregnant Romani women, abortion, childbirth, contraception and also climacteric and preventive screening mammography. The issues connected with reproduction health are quite serious as preventive medical examinations are essential for subsequent treatment when a disease is diagnosed. The aim of the thesis was to find out whether or not there is any education in the area of family planning of Romani women; whether or not Romani women plan their parenthood; whether or not family planning is affected by the traditional Romani family pattern; at what age they give their first birth; whether or not Romani women undergo preventive gynaecological examinations; whether or not Romani women are informed about vaccination against uterine suppository cancer; and whether or not Romani women use hormonal substitution therapy during their climacteric. The hypotheses below were defined for these aims. The aim of the first hypothesis was to verify that there is no education in the area of family planning of Romani women. The hypothesis was verified by a questionnaire and its subsequent statistical evaluation. The aim of the second hypothesis was to verify that Romani women plan their pregnancy but this hypothesis was not verified. The aim of the third hypothesis was to verify that family planning of Romani women is affected by the traditional Romani family pattern which was not verified. The aim of the fourth hypothesis was to verify that Romani women give their first birth at the age of 17 or so. This hypothesis was verified by a questionnaire and its subsequent statistical evaluation. The aim of the fifth hypothesis was to verify that Romani women undergo preventive gynaecological examinations. This hypothesis was verified. The aim of the sixth hypothesis was to verify that Romani women are not informed about vaccination against uterine suppository cancer. This hypothesis was not verified. The aim of the seventh hypothesis was to verify that Romani women do not use hormonal replacement therapy during their climacteric. This hypothesis was verified. There were four research questions defined for a qualitative check. The first question concerned the fact how the lower socioeconomic status of Romani families affects the number of children being born. The second research question concerned the most frequent gynaecological diseases occurring of Romani women. The third question concerned the issues connected with pregnancy of Romani women. The fourth question concerned the fact whether or not Romani women let their daughters be vaccinated against uterine suppository cancer. The results of the research questions show that the informants did not have problems to become pregnant; when they had health problems during pregnancy they went to hospital to avoid complications; their lower socioeconomic status does not have any impact on the number of children in Romani families; five informants out of nine did not have any gynaecological problems; all Romani informants are informed about vaccination against uterine suppository cancer; and only three women out of nine would not let their daughters be vaccinated. A combination of quantitative and qualitative checks was used for the practical part of the thesis. A non-standardized interview and a questionnaire were used as the data collection technique. The research group consisted of Romani women of all age categories from České Budějovice.

Notre travail porte sur l’histoire de l’opéra vue à travers le double prisme du mythe et de la prosodie. Dans une première partie, nous définissons chacun de ces termes - mythe, prosodie - et envisageons ceux-ci dans les contextes précis de l’histoire de l’art, de l’histoire de la musique, enfin de l’histoire de l’opéra. Ainsi, l’aspect généalogique de notre travail est exposé dès cette première partie introductive, avant que chacune des parties suivantes ne soit consacrée à une, deux ou trois œuvres, siècle après siècle, de façon chronologique. Il nous a semblé important de rapprocher mythe et histoire pour aborder le XVIIe siècle qui voit tout d’abord la naissance de l’opéra liée à un certain retour au monde antique et à ses mythes, puis l’émergence, avec la dernière œuvre de Monteverdi notamment, de sujets historiques. Le XVIIIe siècle nous amène en France avec l’épanouissement de la tragédie lyrique, tandis que le XIXe siècle nous porte en Allemagne, sur les terres du romantisme. Le point d’aboutissement de notre parcours est l’opéra de Betsy Jolas, Schliemann, créé en 1995. / Our research deals with the history of opera as observed through the double prism of myth and prosody. We begin with a definition of these terms - myth, prosody - and examine them within the specific contexts of the history of art, the history of music and finally the history of the opera. The genealogical aspect of our work is thus presented forthwith at this introductory stage following which we shall, at each of the following stages, focus specifically on one, two or three works, century by century, in chronological order. It appeared important to us to bring together myth and history in order to deal with the 17th century which first witnessed the birth of the opera as a result of a return of sorts to the ancient world and its myths, and then saw the emergence of historical themes, notably illustrated by the final work of Monteverdi. The 18th century brings us to France with the tragédie lyrique in full bloom while the 19th century transports us to Germany on the footsteps of the romantic movement. Our journey culminates with the opera Schliemann by Betsy Jolas staged for the first time in 1995.

No description available.

La présente recherche est une approche transdisciplinaire et pluridisciplinaire qui a pour objet principal, la réévaluation et la redéfinition du concept du mythe littéraire, en abordant la vision des sciences biologiques, plus précisément la génétique dont les instruments et concepts servent de notre point de vue à la reconfiguration des structures déjà classiques de l'imaginaire. Nous avons comme objectif de proposer une définition du mythe qui rend compte de son évolution dans les cultures, non pas une définition statique, immobile ; mais une définition qui suppose l'idée de l'évolution. Le biologiste anglais, Richard Dawkins, écrit en 1976 Le Gène égoïste, dans lequel il explique que «toute vie évolue en fonction des chances de survie des entités répliquées». Selon lui, le gène est la principale unité de sélection dans l'évolution. Dawkins invente aussi le concept de « mème » comme étant l'unité de l'évolution culturelle par analogie avec le gène. Donc, il estime qu'il y a un rapport très fort entre la génétique et la culture humaine, autrement dit, entre le monde physique, le cerveau humain et l'imaginaire. Claude Lévi-Strauss dans, Roger Caillois, Gilbert Durand et Richard Dawkins voyaient une liaison forte entre l'imaginaire et la biologie. Mais, leurs recherches n'aboutissent pas à présenter un modèle concret. Ce que nous essayerons de présenter dans notre recherche, est un nouveau parcours vers ce but avec le nouvel outil de la génétique. Nous étudions quelque domaine crucial de l'imaginaire tel que l'origine ou le Big Bang de l'imaginaire, la frontière dans l'imaginaire et le réel, le tableau des gènes littéraires et les codes des gènes littéraires. C'est une sorte de redécouverte de l'imaginaire basé sur le gène et mythe littéraire. Pour prouver notre point de vue, nous appliquons la méthode du repérage des gènes littéraires sur un récit. Cette recherche transdisciplinaire veut mettre en évidence que le mythe, comme il est défini par les mythologues, les ethnographes, les anthropologues etc., n'est pas seulement un phénomène culturel, religieux, historique, ou déterminé par les représentations littéraires, mais il est en fait, déterminé par les structures génétiques qui préparent l'homme à la propension et la compétence de raconter des « histoires »/ des « récits ». / This research is an interdisciplinary and multidisciplinary approach has the main purpose, reassessment and redefining the concept of literary myth, addressing the vision of Biological Sciences, specifically the genetic tools and concepts which serve as our point of view reconfiguration of the structures already classics of the imagination. We aim to offer a definition of myth that reflects its evolution in the cultures, not a static definition, motionless, but a definition that implies the idea of evolution. The British biologist Richard Dawkins wrote The Selfish Gene in 1976, in which he explains that "all life evolves according to the survival of replicated entities. He said the gene is the main unit of selection in evolution. Dawkins also invented the concept of "meme" as the unit of cultural evolution by analogy with the gene. So he sees a strong relationship between genetics and human culture, between the physical world, the human brain and “imaginaire”. Claude Levi-Strauss, Roger Caillois, Gilbert Durand and Richard Dawkins saw a strong link between “imaginaire” and biology. But their researches fail to present a concrete model. What we try to the present research, is a new route to this goal with the new tool of genetics. We study some crucial area of the imaginaire as the origin or the Big Bang of imaginaire; and the borders into imaginaire and the real; and the table of literary genes and codes of literary genes. It is a kind of rediscovery of imaginaire, based on the literary gene and myth. To prove our point of view, we apply this method of identification of the genes on a literary text. This interdisciplinary research will highlight the myth, as defined by the mythologies, ethnographers, anthropologists etc., is not only a cultural phenomenon, religious, historical, or determined by literary representations; but it is in fact, determined by the genetic structures that prepare the human propensity and ability to tell "histoires" / "récits".