Orientador: Carmen Sílvia Fernandes Boaro / Resumo: Cálcio apresenta função estrutural, na parede celular, atua na manutenção da estabilidade da membrana plasmática e é mensageiro secundário, envolvido na regulação de processos fisiológicos do desenvolvimento e em respostas a estresses. No dano mecânico, espécies reativas de oxigênio (ERO) auxiliam no afrouxamento da parede celular e na abertura de canais de Ca2+ do reticulo endoplasmático e o aumento de Ca2+ no citoplasma gera uma cascata de sinais mediados por hormônios, ERO, peroxidases e cálcio-calmodulina. Além disso, o Ca2+ é de fundamental importância para o funcionamento do fotossistema II (PSII), uma vez que, sua variação pode interferir na cadeia transportadora de elétrons. O objetivo deste estudo foi investigar a influência da variação de cálcio na sinalização de defesa de plantas de crescimento lento e rápido e submetidas a dano mecânico. O delineamento experimental foi em blocos casualizados, com quatro repetições, em esquema fatorial, onde as plantas foram cultivadas com 0, 2 e 4 mM de Ca2+, com e sem dano mecânico e cinco épocas de avaliação, realizadas aos 0, 15, 30, 60 e 90 dias após o dano mecânico. Com a espécie de crescimento lento, Annona emarginata, foram estudados fotossíntese (fluorescência da clorofila a e trocas gasosas), massa seca total, crescimento quantitativo e peroxidação lipídica. No Solanum lycopersicum Micro-Tom, espécie de crescimento rápido, expressão de genes de estresses, enzimas antioxidantes, peroxido de hidrogênio, peroxidação lipídica... (Resumo completo, clicar acesso eletrônico abaixo) / Abstract: Calcium presents structural function in the cell wall, it acts in the maintenance of the stability of the plasma membrane and is secondary messenger, involved in the regulation of physiological processes of development and in responses to stresses. In mechanical damage, reactive oxygen species (ROS) assist in the loosening of the cell wall and in the opening of Ca2+ channels of the endoplasmic reticulum, and the increase of Ca2+ in the cytoplasm generates a cascade of signals mediated by hormones, ROS, peroxidases and calcium-calmodulin. In addition, Ca2+ is of fundamental importance for the functioning of photosystem II (PSII), since its variation can interfere with the electron transport chain. The objective of this study was to investigate the influence of calcium variation on defense signaling of slow and fast growing plants and submitted to mechanical damage. The experimental design was a randomized block, with four replications in a factorial design, where the plants were cultured with 0, 2 and 4 mM Ca2+ with and without mechanical damage five evaluation times were made at 0, 15, 30, 60 and 90 days after mechanical damage. With the slow-growing species, Annona emarginata, photosynthesis (chlorophyll a fluorescence and gas exchange), total dry mass, quantitative growth and lipid peroxidation were studied. The results allowed to conclude that the Annona emarginata plants presented greater resistance to the mechanical damage in the presence of calcium and were more sensiti... (Complete abstract click electronic access below) / Doutor

The academic study of religion has for too long laboured under a flawed understanding of the relationship between modernity and religion. Any narrative of the displacement of religion by a universal and secularising modernity fails to recognise the complexity of the historical and cultural realities. While modernity has demonstrably contributed to the erosion of certain forms of religion, there is a growing body of evidence, and new interpretations of existing evidence, which suggest that the interconnections between modernity and religion are far more complex than any simple opposition could account for. Indeed, modernity appears, in certain circumstances, to be capable of producing its own religious effects. This thesis seeks to answer what then becomes a fundamental question: what does it mean for the study of religion if we accept that modernity can generate the religious? New conceptual tools are needed to deal critically with the far-reaching consequences of embracing the true density of modernity. The study of religion can be greatly enhanced by one such concept: reenchantment. However, reenchantment, as an interpretive framework, must be carefully formulated. Reenchantment cannot be properly understood as a reversal of disenchantment, a conception this thesis will be calling thin reenchantment, but as an ongoing dialectic of reenchantment and rationalisation, which this thesis will be calling thick reenchantment. The formulation of a credible and useful concept of reenchantment can in turn be aided by the work of the philosopher and cultural critic Jean Baudrillard. Baudrillard�s work is not itself an expression or example of reenchantment, but it demonstrates a remarkable congruence with the concept of thick reenchantment, as both interrogate dominant understandings of modernity in relationship to differing systems of value. The thesis is divided into two sections. The first, substantially longer, section presents in some detail thick reenchantment as an interpretive frame. Though it does not claim to offer any new evidence, the first chapter outlines the evidential background for the thesis, which adopts the concept of religious modernity, developed by sociologist Danièle Hervieu-Léger, as a way of framing this evidence. The second chapter develops the concept of reenchantment and the typology of thin and thick reenchantment in relation to the foundational work of Max Weber. The third chapter is an analysis and review of the extant multidisciplinary discourse on reenchantment. The fourth chapter, the theoretical core of the thesis, presents an innovative reading of Baudrillard�s considerable body of work. The second section elaborates on a further insight of the first - that text is a necessary element in the study of religious modernity - by offering detailed readings of the work of three contemporary authors - novelists Douglas Coupland and Chuck Palahniuk and filmmaker Tom Tykwer - as instantiations of the sorts of cultural artefacts that the conceptual framework of thick reenchantment means to explore. Though its claims remain conceptual and interpretive rather than evidential, normative, or explanatory, this thesis, interdisciplinary as it is, is intended as a contribution to a number of related fields, from the study of contemporary literature and film to the exploration of Baudrillard�s work, which the study of religion has to date largely neglected, to its detriment However, its primary purpose is to suggest new and fruitful ways to approach the study of religion in modernity.

<p>Because of the many similarities between the life of George Eliot and the lives of Maggie and Tom Tulliver in <em>The Mill on The Floss,</em> Eliot’s novel has been understood as an autobiographical novel. The aim of the essay is to, by using a psychoanalytical perspective, examine if the fictional characters could be said to be engaged in an incestuous relationship even though they do not engage in a sexual relationship. Though their relationship never becomes sexual, there are factors which could support a claim that brother and sister are engaged in an non-sexual incestuous relationship.</p>

Syftet med denna uppsats är att analysera filmen Waking Life (Richard Linklater, 2001) utifrån David Bordwells narratologiska perceptionsteorier för att tydliggöra filmens narrativa konstruktion på ett kognitivt plan. På senare år har det kommit allt fler filmer som utmanar åskådaren med ett experimentellt berättelseformat. Waking Life tillhör den gruppen men lämnar också extra rum för åskådarens egna tolkningar. Genom ett fokus på filmens protagonist och dennes öde så riktar uppsatsens näranalys in sig på filmens underliggande berättelse, som i filmen döljer sig och samtidigt blandas med filmens filosofiskt inriktade innehåll. Näranalysen anknyter ständigt till Bordwells teorier som också visar sig vara väl användbara för en grundläggande linjär analys, men uppmärksammar samtidigt vissa av teorins brister. Sammanfattningsvis förtydligar uppsatsen detta genom att peka på vikten av åskådarens medvetenhet om vem eller vilka det är som egentligen berättar en film. Här är Waking Life med sitt experimentella narrativa upplägg och känslan av ett högst personligt berättande ett passande exempel.

The thesis explores how elemental architecture in collaboration with the Shield can manifest a threshold condition in which a modern day hero myth can be enacted in the Canadian wilderness. Through the lens of Joseph Campbell, Tom Thomson and the archetypal structures of the Finns and Algonkians, a design proposal is derived for a Waterway Park in the Algonquin region that expands the mandate of the Ontario Parks System. In the realm of psychology, Carl Gustav Jung defines individuation as a universal quest that encourages facing and overcoming ones internal demons in order to live a more integrated existence. Located in Oxtongue River Ragged Falls Provincial Park, this proposed experimental pilgrimage retreat connects a series of primary and secondary paths to cabins, a sweat lodge and a chapel. This model illustrates a method of inhabiting a protected wilderness site that can be applied to existing and future Parks to inspire a condition of corporeal and spiritual rejuvenation in Ontario’s near North.

The thesis explores how elemental architecture in collaboration with the Shield can manifest a threshold condition in which a modern day hero myth can be enacted in the Canadian wilderness. Through the lens of Joseph Campbell, Tom Thomson and the archetypal structures of the Finns and Algonkians, a design proposal is derived for a Waterway Park in the Algonquin region that expands the mandate of the Ontario Parks System. In the realm of psychology, Carl Gustav Jung defines individuation as a universal quest that encourages facing and overcoming ones internal demons in order to live a more integrated existence. Located in Oxtongue River Ragged Falls Provincial Park, this proposed experimental pilgrimage retreat connects a series of primary and secondary paths to cabins, a sweat lodge and a chapel. This model illustrates a method of inhabiting a protected wilderness site that can be applied to existing and future Parks to inspire a condition of corporeal and spiritual rejuvenation in Ontario’s near North.

Thesis (M.A.)--University of Hong Kong, 1987.

This dissertation charts the dramatic cultural transformation of Uncle Tom, the heroic Christian martyr of Harriet Beecher Stowe's antislavery novel Uncle Tom's Cabin (1852), into a commonly known slur for a submissive race traitor. As many scholars have noted, the hero of Stowe's novel is not what we would today call an "Uncle Tom." Some have put the blame for the figure's drastic transformation on the many popular stage adaptations of Stowe's novel that blanketed the nation during the nineteenth and early twentieth centuries. However, relying on extensive archival work in both traditional archives and digitized historical periodicals, which have been unexamined on this topic until now, this dissertation reveals that Uncle Tom's transformation did not occur in the theater. Not only did the Uncle Tom character often retain his dignity in these postbellum shows, but the Uncle Tom's Cabin dramas remained politically relevant to many African Americans--and for that reason deeply threatening to many white Southerners--into the twentieth century. Significant objections to Uncle Tom as a racial representation in popular culture did not emerge until the late 1930s, but Uncle Tom became a detested political model two decades before that. The Christ-like qualities that made him a hero in Stowe's novel and to many nineteenth-century Americans, black and white, became increasingly undesirable to a new generation that embraced a more assertive understanding of masculinity and were less interested in heaven's salvation than in earthly progress. This turn-of-the-century transformation in cultural values set the stage for a more pointed critique of Uncle Tom as a political model in the 1910s, a decade of turmoil not only because of growing racial injustice, but also because of major political, educational, and geographical shifts within the race. While Uncle Tom's Cabin retained progressive meanings to many African Americans, Uncle Tom became a slur in the black political rhetoric of the 1910s, when a younger generation of leaders responded to the deteriorating racial climate by attacking the values and strategies of the older generation for seriously jeopardizing racial progress.

Syftet för denna uppsats har varit att undersöka hur den växande feministiska kritiken mot objektifierande och stereotypiska framställningar av kvinnor under 1970- och 1980-talet har påverkat framställningen av genus i modereklam i nutid. Jag har även undersökt vilken funktion de nya kvinnouttrycken har i reklam, vars målgrupp är män. Jag har undersökt detta genom en fallstudie, en semiotisk näranalys av 4 bilder från Tom Fords modereklamkampanj för mäns kläder från 2008. Jag har utgått från postfeministiska teorier samt teorier kring maskulinitet. Mina frågeställningar var följande: -          Hur framställs kvinnan respektive/i förhållande till män i Tom Fords reklamkampanj? -          Hur ser den här typen av postfeministisk reklam ut? -          Vilken funktion har den postfeministiska kvinnan i reklam avsedd för män? -          Har man i grunden förändrat reklamens genusuttryck och budskap efter den feministiska kritiken? Resultaten visade att både kvinnor och män framställs genom postfeministiska uttryck, kvinnor ofta som starka individer och sexuella subjekt och män som mer feminiserade och androgyna. Kvinnor är inte längre bara objekt för mäns blickar, nu betraktas kvinnan av både män och kvinnor. Framställningen av männen utvecklades mot s.k. dual marketing, där man i marknadsföringen började ta hänsyn även till homosexuella kunder. Dessa nya genusuttryck är ett direkt resultat av den feministiska mediekritiken. Man tog hänsyn till feminismen och kritiken och bröt de gamla stereotypa framställningarna. Dessa nya framställningar har dock inte resulterat i mindre objektifierande genusuttryck. Om någonting så har dessa ökat hos både kvinnor och män. Kvinnor fortfarande används som dekoration och argumenteringsverktyg, och i denna kampanj även för att minska effekten på dual marketing. Skillnaden, och den röda tråden, är en stark medvetenhet och användandet av ironi som gör kritiken mycket svårare. Den feministiska mediekritiken hade i slutändan en motsats påverkan på framställningen av genus i dagens modereklam och har inte i grunden förändrat reklamens genusuttryck och budskap.

This is a study of what I argue is a neglected side of Aestheticism. A standard definition of Aestheticism is that its practitioners turn away from the general current of modernity to protest its utilitarian and materialistic values, but this generalization ignores the profound influence of contemporary philosophical and scientific thought on such major figures of British Aestheticism as Walter Pater and Oscar Wilde. This study focuses on Aesthetes who are not in flight from modernity. I call their type of Aestheticism "Epicurean Aestheticism" and argue that since this temperament is characterized by a willingness to engage with the flux of modern times it must be distinguished from the more familiar, escapist form of Aestheticism I call "Platonic Aestheticism." I propose that Aestheticism be viewed as a spectrum with Epicurean Aestheticism on one side and the Platonic variety on the other. While Platonic Aesthetes like W. B . Yeats and Stephane Mallarme continue the Romantic project of trying to counter modernity with various idealist and absolutist philosophies, Epicurean Aesthetes adopt materialist and relativistic strategies in their desire to make the most of modern life. I argue that the first unmistakable signs of Epicurean Aestheticism are to be found in Thomas De Quincey, that the sensibility is fully formulated be Pater, continued by Wilde, and finds a current representative in Tom Stoppard. All Aesthetes are dedicated to the pursuit of beauty, but Platonic Aesthetes seek beauty in an eternal and transcendent realm, while Epicurean Aesthetes have given up such absolutist habits of thought. Pater writes: "Modern thought is distinguished from ancient by its cultivation of the "relative" spirit in place of the "absolute." Epicurean Aesthetes want a new aesthetic that will parallel the paradigm shift from absolutism to relativism. While a nostalgic, quasi-religious longing for a purely ideal realm characterizes Platonic Aesthetes, Epicurean Aesthetes accept that the high, idealistic road to eternal beauty is closed. Instead of lamenting this fact, they start looking for beauty among the uncertainties of the phenomenal world: by viewing life as an aesthetic spectacle to be observed and experimented on with playful detachment they become Epicureans of the flux of modernity.