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<p>C-paper Abstract</p><p>Title: Fluidity and Solidity in Marilynne Robinson’s Housekeeping</p><p>Author: Linda Lindqvist</p><p>The purpose of this essay is to show that fluidity and solidity constitute a central tension on all levels in Housekeeping, and how this tension leads to a choice of either a fluid or a solid lifestyle and view of the world. I focus on fluidity and solidity in gender roles, in memories, in dreams, in nature, and in different perceptions of reality. By taking a closer look at Ruth’s first-person narration (seeing fluidity as not resisting deformation, while solidity resists deformation), we find that the characters in Housekeeping have fluid and solid traits, but that there is no reality that allows mixed manifestations of these. This results in repression of either fluidity or solidity, which creates tension and feelings of loss. Ruth chooses a fluid lifestyle, thus her memories and dreams become mixed with her present, and this also leads her to become a transient, outside gender roles and traditional small town society. Transience in this novel questions all distinctions conventionally made between dream and reality; male and female. In conclusion, this essay highlights how tension between fluidity and solidity is generated on all levels in Housekeeping, and how this leads to either fluid or solid lifestyles since the characters follow a cultural code that dictates a choice between them.</p>

Ce travail regroupe cinq articles et porte sur l'étude de certaines propriétés des diffusions en milieux aléatoires et des marches multi-excitées.<br /><br />Dans la première partie, nous considérons le modèle de la diffusion aléatoire dans un potentiel aléatoire ainsi que son analogue discret : la marche aléatoire en milieu aléatoire. On étudie, dans le cas récurrent, le comportement asymptotique presque sûr de ces processus lorsque le potentiel sous-jacent est dans le domaine d'attraction d'un processus stable. On caractérise ensuite les différents régimes de croissance d'une diffusion transiente lorsque son potentiel est un processus de Lévy sans sauts positifs. <br /><br />Dans la seconde partie, nous étudions le modèle récent de la marche multi-excitée. Nous établissons en particulier un critère permettant de déterminer si la vitesse asymptotique de la marche est strictement positive. Nous caractérisons de plus, dans le cas d'une vitesse nulle, tous les régimes de transiences possibles.

Cette thèse est dédiée à l'étude des marches aléatoires en milieu aléatoire sur Zd. On s'intéresse tout particulièrement aux environnements qui sont elliptiques, mais pas uniformément elliptiques, et qui peuvent donc contenir des pièges sur lesquels la marche passe beaucoup de temps. Le premier résultat de cette thèse (chapitre 4) concerne les environnements de Dirichlet, qui forment une sous-classe de marches aléatoires en milieu aléatoire présentant des propriétés remarquables. On se place en dimension d≥ 3 et on étudie le cas où les pièges dus à la non-uniforme ellipticité sont prépondérants. Dans ce contexte, on montre l'équivalence des points de vue statique et dynamique pour une marche accélérée. Ceci permet de compléter les résultats de transience et récurrence directionnelles obtenus par Sabot, et de donner le degré polynomial de l'éloignement de la marche par rapport à l'origine dans le cas sous-balistique et transient. On se place ensuite (chapitre 5) dans le cas des marches transientes dans une direction, et on étudie les conditions sur la loi de l'environnement nécessaires pour assurer l'existence de moments pour les temps de renouvellement. On améliore ainsi les résultats obtenus par Campos et Ramírez. Dans la dernière partie (chapitre 6), on étudie les conditions d'application du théorème central limite quenched dans le cas des marches aléatoires balistiques. Sous la condition supplémentaire (T), on affaiblit les hypothèses sur l'intégrabilité des temps de renouvellement des travaux de Rassoul-Agha et Seppäläinen et de Berger et Zeitouni : on arrive à la condition E (τ12+ε) < +∞ (pour le théorème annealed la condition optimale est E (τ12) < +∞)

The present work represents both: a design proposal and a proposal for design.Today we are exposed to more and louder noise than ever before in all areas of human life, which alters the environment, our health and the quality of social interaction to the worse. Therefore, this project takes its departure point in the concept of Stille (German for stillness and silence) in order to oppose this culture of noise. Our surroundings influence our actions and vice versa we alter these surroundings with our actions. However, since constructed within every detail, they do not allow a transient feedback to take place naturally. A possible otherness is hardly attainable in an overly planned reality.This thesis seeks to transcend the boundaries where descriptive language ceases to function and introduces materiality and interactive devices to evoke other avenues of reflection where the boundaries of actor, context and artefact converge. The proposal at hand embodies the fundamental principles of Stille in order to exploit aspects of parametric design and contingency. It imagines and materialises alternative ways of a potentially open process in which our physical environment could continuously constitute itself. Both hidden and apparent aspects of reality are unraveled and transformed into artifacts. The work depicts the transient complexity of reality and the contingent influence of everyone on our surroundings. How is our behaviour altered by the materialisation of ideas? How receptive is the current design practice to a constantly changing reality?

Made available in DSpace on 2014-12-17T15:12:19Z (GMT). No. of bitstreams: 1 MaurilioGA.pdf: 385974 bytes, checksum: b246e25d720eef39a497f97d22f3645a (MD5) Previous issue date: 2007-03-14 / This current discourse intends to prove how consciousness or Being-for-itself presents the idea that in its operation one can emphasize that it s Nothingness, transience and liberty in Jean-Paul Sartre s work O Ser e o Nada. To testify the proposed idea, the conception that Sartre gives to consciousness, representing nothingness, without any content that is connected to the possessor objects of a transphenomenal existence will be the starting point. This way, consciousness will be analyzed transcendently to the object that it s not, demonstrating its revealer-revealed condition, because it unveils a concrete world that exists against its idea, functioning as the revealer intentionality that there are beings instead of nothingness, obeying the ontological proof defended by Sartre. From this idea, every kind of consciousness will always be consciousness of something, a glance of the world, avoiding the fact that the consciousness could be considered nothing in the world. In order to live its original negation state of the world, apprehending this same world, with the purpose of a knowledge, it needs to be divided in two: the first degree consciousness or previous-reflexive cogito, that turns the proper reflexion possible, because, it s the consciousness proper transphenomenality of being different of all that connected to its existence being only its consequence; and the cogito, responsible to the positioning of the first degree consciousness, while aware of its own consciousness, that is, while being certain that knows. From this point, the way to untangle the consciousness or Being-for-itself will be developed as being Chasm, Liberty and transience. From this idea, it s intended to know how consciousness, that in Sartre s thoughts is originally nothing, could turn into Liberty that is presented in the field of transience? In other words, how these three internal structures imbricate one another to form consciousness in Sartre? First of all, it has to be considered the review of a conduct of human reality, the inquiry, that will be possible to understand how Nothingness exists as the mold of all kind of negation. After this, it will be shown, considering its way of existence, the human reality that is connected to Para-si, determined like nothingness, still is proposed like Liberty. Form this point, it will be possible to gleam how Liberty is lived deeply by Para-si in the shape of chasm, trying to how Para-si turns into nothingness, creating a chasm based on its proper liberty. Then, Liberty will be the proper mechanism used by Para-si to modificate its original chasm. The way Being-for-itself has to build to gain its goal will be projecting in transience, the building of something possible that brings one being back. However, will be demonstrated like Chasm can occupy the moment of a choice turning the decision instant an anguish stage, based on the failing of stability of the Being-for-itself, once nothingness persists in the field of the possibilities that human beings preserves in its essence while being essentially Liberty. From this idea, anguish will be studied as the proper consciousness of Liberty, being bad-faith the attempt of avoid Liberty trying to gain a shelter contradicting the fact that life is done of continual choices / A presente disserta??o tem por objetivo demonstrar como a consci?ncia ou Para-si ? tal que, de seu modo de ser ressalta-se que ela ? nada, liberdade e temporalidade, na obra O Ser e o Nada de Jean-Paul Sartre. Para tanto ser? estabelecido como ponto de partida a concep??o que Sartre empresta a no??o de consci?ncia, como sendo nada, vazia de qualquer conte?do, que se volta para os objetos possuidores de uma exist?ncia transfenomenal, sendo em si mesmos independentes da consci?ncia, que s?o Em-si. Nesse sentido, a consci?ncia ser? analisada como transcendente ao objeto que ela n?o ?, revelando assim a sua condi??o de reveladora-revelada, pois desvela um mundo concreto que existe a sua revelia, sendo ela, no entanto, a intencionalidade reveladora de que existem seres ao inv?s de nada, a prova ontol?gica de que fala Sartre.Da? em diante, toda consci?ncia ser? sempre consci?ncia de alguma coisa, reflexo do mundo, sem que a consci?ncia seja nada do mundo. Para que a consci?ncia possa sair do seu estado de nega??o original do mundo, passando a apreender esse mesmo mundo, dando-lhe o ser, na forma de um conhecimento, ser? necess?rio que ela seja cindida em duas: a consci?ncia n?o-t?tica ou cogito pr?-reflexivo, que torna poss?vel a pr?pria reflex?o, pois, ? a pr?pria transfenomenalidade da consci?ncia, de n?o ser nada daquilo que posiciona enquanto existente, sendo apenas o seu refletido; e a consci?ncia t?tica ou o cogito, respons?vel pelo posicionamento da consci?ncia n?o-t?tica, enquanto consciente de que ? consciente, ou seja, enquanto sabendo que sabe. A partir da? ser? trilhado o caminho para deslindar a consci?ncia ou Para-si como sendo estruturalmente Nada, Liberdade e Temporalidade. O que se pretende com isso ? saber como a consci?ncia, que em Sartre ? primordialmente nada, poderia se constituir em liberdade que, por sua vez, se nos apresenta no campo da temporalidade? Ou seja, como essas tr?s intraestruturas se imbricam para formar a consci?ncia em Sartre? Primeiramente ser? atrav?s da an?lise de uma conduta da realidade humana, a interroga??o, que ser? poss?vel se entender como o Nada existe enquanto a matriz de toda possibilidade de nega??o. Ap?s isso, ser? demonstrada como, em virtude de sua forma de existir, a realidade humana que tem o seu n?cleo no Para-si, definido como Nada, j? se prop?e como Liberdade. A partir da?, ser? poss?vel vislumbrar como a Liberdade ? vivenciada pelo Para-si na forma de nadifica??o, ou seja, entender como o Para-si nadifica, ou melhor, se nadifica atrav?s da liberdade que ele ?; nesse sentido, a liberdade ser? a pr?pria ferramenta com que o Para-si nadificar? o seu Nada original. A forma que o Para-si encontrar? para obter o seu intento ser? projetando na Temporalidade, que lhe ? inerente, a realiza??o de um poss?vel que lhe traga algum ser. Entretanto, ser? mostrado como o Nada pode inundar o momento de uma escolha tornando o instante da decis?o palco de ang?stia, diante da falta de solidez do Para-si, uma vez que o Nada paira o tempo todo no f?rtil, por?m fr?gil, campo das possibilidades que a realidade humana carrega em seu ?mago enquanto sendo essencialmente Liberdade. Nesse sentido, a ang?stia ser? estudada como a pr?pria consci?ncia de liberdade, sendo a m?-f? a tentativa de se negar a Liberdade em proveito de um ref?gio contra o fato de que a vida ? feita de incessantes escolhas

This paper is about my relationship to the material clay, and how it has affected my creative process. In this text I argue that clay is a material with human properties. I think of my practice as a dialogue between me and the material, an exchange rather than a monologue. This is how I picture clay as my main partner for discussing the deeper questions of what it is to be human, how clay as material can stand as metaphor for what it is to be living. I argue that clay has the poetic strength to communicate these questions of life of a more existential nature. Through the argument of clay being a material with human properties, I reason that a practice in materiality is a study of empathy since we spend much time with our materials to fully grasp how they behave. I firmly believe that this world is in need of an empathic movement, and I think that the field of craft has the possibility to be part of that movement. I see practitioners within the field of craft as practitioners of the sometimes irrational, emotional and indescribable parts of life. As researchers of the more existential qualities of life, I believe that we are important voices in a society that is getting more focused on rationality. With some help from writers, practitioners and philosophers within and outside the field of craft, I reason around the following research question: Can a material based practice stand as lodestar in todays society, to show empathy towards each other as beings as well as our surroundings?

<div>In this thesis we study two different types of self-interacting random walks. First, we study excited random walk in a deterministic, identically-piled cookie environment under the constraint that the total drift contained in the cookies at each site is finite. We show that the walk is recurrent when this parameter is between -1 and 1 and transient when it is less than -1 or greater than 1. In the critical case, we show that the walk is recurrent under a mild assumption on the environment. We also construct an environment where the total drift per site is 1 but in which the walk is transient. This behavior was not present in previously-studied excited random walk models.</div><div><br></div><div>Second, we study the "have your cookie and eat it'' random walk proposed by Pinsky, who already proved criteria for determining when the walk is recurrent or transient and when it is ballistic. We establish limiting distributions for both the hitting times and position of the walk in the transient regime which, depending on the environment, can be either stable or Gaussian.</div>

Thesis advisor: Richard J. Clifford / The translation of הֶבֶל (hebel) with vanitas has had a profound influence in the history of exegesis of the book of Qoheleth often characterized as the most pessimistic, skeptical, and nihilistic book in the Hebrew Bible, having as author a despondent man. This dissertation provides a corrective to the “vanity”, “meaningless”, “absurd” or negative reading of הֶבֶל in Qoheleth, by arguing that הֶבֶל has a positive value, as it expresses not the absurdity or the meaningless of life, but its fleetingness/transitoriness/brevity, whose meaning is disclosed in the opening and closing poems (1:2-11 and 12:1-8). This dissertation thus argues that the הֲבֵל הֲבָלִים הַכֹּל הָבֶל which introduces and concludes the book of Qoheleth (1:2; 12:8) is an appeal to contemplate the order, the beauty of the cosmos, through the regularity, recurrence, and cyclicality of natural phenomena. It also calls attention to the fleetingness of human experience in the world, which Qoheleth highlights in the opening and closing poems but also by the use of transient markers: יְמֵי־חַיֵּי הֶבְלוֹ ,(7:15) בִּימֵי הֶבְלִי ,(9:9), כָּל־יְמֵי חַיֵּי הֶבְלֶךָ ,(11:8) יְמֵי הַחֹשֶׁךְ (11:8) יְמֵי בְּחוּרוֹת (11:10) הַיַּלְדוּת וְהַשַּׁחֲרוּת הָבֶל (6:12), as well as אַחֲרָיו ,צֵּל and מִסְפַּר. The shortness of life and the limited duration of human achievements do not empty human life of its true meaning and value. Rather, they tell of the very nature of humans and their actions. The hebelness is from God who made things as fleeting, temporary, transient compared to his own eternity. By using the term הֶבֶל, and by introducing and concluding his book with “nature” poems, Qoheleth reminds the readers of their transience in this world with its pressing and tragic problems, as well as comforting them with the fact that evil itself is temporary in its impacts on life. They will pass away. Hence, Qoheleth’s opening and closing statement: הֲבֵל הֲבָלִים הַכֹּל הָבֶל (1:2; 12:8). / Thesis (PhD) — Boston College, 2020. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

As our world ramps up the speed of its connections, our identities merge with increasing speed and angles of confluence. Not only are new identities created, but also the more fringe social and cultural elements of our world are exposed to mainstream consciousness. My work is a product of my own fringe background (namely its sheer breadth of experiences not normally visited upon a single person's life). My aim is to add variables to our social and cultural speed of combination and new variety by creating work that is derived from my own experiences to speak to those who are of the newer combinations and newer social recognition. I am motivated to create this work both to perpetually define and redefine myself, and also to give ground to an ‘identity of no identity' on a global scale, to our artistic dialogue and catalog.