O propósito do princípio da precaução é evitar danos irreversíveis ao meio ambiente e à saúde humana ao permitir a ação preventiva, mesmo na ausência de certeza científica sobre as causas ou conseqüências de determinada atividade. A precaução é uma resposta às novas tecnologias e aos fenômenos que podem provocar impactos irreparáveis e incomensuráveis e que, portanto, precisam ser revistos pela comunidade internacional, Estados e indivíduos. Significa, também, envolver a participação popular nas decisões sobre quais riscos são aceitáveis em determinada sociedade e quais devem ser evitados. A base sociológica sob a qual está baseado o trabalho é a teoria de Ulrich Beck sobre a sociedade de risco global. O princípio da precaução é analisado sob os prismas dogmático e funcional: as principais características do princípio são apresentadas, bem como as críticas ao instituto; também são expostas as funções do princípio da precaução, sua eficácia social e status jurídico. A fim de explicar as dificuldades que circundam o tema dos princípios do direito internacional do meio ambiente, as principais teorias dos princípios são analisadas, concluindo-se que os princípios do DIMA necessitam de uma teoria própria. Na última parte, o trabalho procura demonstrar como o princípio da precaução pode ser operacionalizado através do fortalecimento institucional, sobretudo da Convenção-Quadro das Nações Unidas sobre Mudança do Clima. O tema das mudanças climáticas é paradigmático, já que exige ação internacional preventiva a fim de evitar os impactos do aquecimento global, mesmo face à inexistência de consenso científico sobre as causas e consequências desse fenômeno. Ao permitir maior participação democrática e abrir espaço para que a percepção pública sobre os riscos possa refletir em decisões jurídico-políticas, o arranjo institucional criado pela Convenção permite, ainda que com algumas falhas, uma discussão maior sobre os desafios que circundam o tema. Considerando os fundamentos da teoria de Beck sobre a modernização reflexiva, a origem política dos riscos e a democratização das discussões sobre eles, o papel da subpolítica na sociedade atual e a irreversibilidade de catástrofes ambientais, conclui-se que o princípio da precaução é indispensável ao direito e à política ao inserir a responsabilização a priori dos possíveis danos e a participação social nas decisões futuras / The purpose of the precautionary principle is to avoid irreversible damage to the environment and human health by allowing preventive action, even in the absence of scientific certainty regarding the causes or consequences of certain activity. Precaution is an answer to new technologies and phenomena that may promote irreparable and incommensurable impacts and, therefore, need to be reviewed beforehand by the international community, states and individuals. Furthermore, it nurtures popular participation in decision-making regarding what risks are acceptable in a given society and what risks should be avoided. The sociological foundation of this work is Ulrich Becks world risk society. The precautionary principle is analysed under the dogmatic and functional viewpoints: the principles main characteristics and critiques are presented, and I also explore the precautionary principles functions, social efficacy, and legal status. In order to explain the difficulties pertaining to the subject of international environmental law, this thesis analyzes the main theories on legal principles, and concludes that a more suitable theory for international environmental law principles is needed. In the last part, this work demonstrates how the precautionary principle can be operationalized through institutional strengthening, especially of the United Nations Framework Convention on Climate Change. Climate change is a paradigmatic case, since it demands international preventive action in order to avoid the impacts of global warming, even in the absence of scientific consensus regarding its causes and consequences. By allowing greater democratic participation and by creating space for communication so that public perception can be reflected in legal and political decisions, the institutional arrangement created by the Convention allows for, if imperfectly, a wider discussion about the challenges of climate change. Considering the foundations of Becks theory about reflexive modernization, the political origin of risks and the democratization of discussions on risks, the role of subpolitics in modern society and irreversibility of environmental catastrophes, this work concludes that the precautionary principle is indispensable to law and politics by adding a priori responsibility of possible damages and social participation in future decisions.

Includes bibliographical references. The origins of the Torrens System of land registration are not clear. Examines the claim of Dr. Ulrich Hübbe who asserted that he collaborated with Torrens to bring about the adoption of the land law of his hometown Hamburg in the form of the Real Property Act 1858 (SA). An historical examination (collecting and analysing all relevant historical sources), shows that it is likely that Hübbe was the actual draftsman, while a comparative legal analysis (contrasting Hamburg's land law at the beginning of the 19th century with the first bill of the Act) demonstrates that there is a strong similarity between Hamburg's land registration system and the original Torrens System; and, that the outstanding differences between the systems can be explained by the natural adaptation processes which are implied by the adoption of laws.

Orientador: Leandro Karnal / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-11T09:31:38Z (GMT). No. of bitstreams: 1 Kalil_LuisGuilhermeAssis_M.pdf: 7746400 bytes, checksum: 3306c0d183730cdda8b1d228fae72a4b (MD5) Previous issue date: 2008 / Resumo: Esta pesquisa busca analisar os discursos sobre os habitantes do Novo Mundo presentes na crônica de Ulrico Schmidl. Após permanecer por cerca de dezessete anos no sul da América (1536 ¿ 1553), o soldado bávaro retornou à Europa, onde se converteu à fé protestante e escreveu sua Viaje al Río de la Plata. A partir de seu relato, pretendemos observar de que forma elementos como o canibalismo, também descritos por outros autores (como Jean de Léry e Hans Staden), influenciaram as narrativas de viajantes, em especial, em questões como a humanidade dos indígenas e as dúvidas referentes às possibilidades de escravização e conversão. Pretendemos ainda examinar de que forma essas descrições foram utilizadas como base para os mútuos ataques entre católicos e protestantes no período / Abstract: This research aims to analyze the New World inhabitants¿ discourses at the Ulrico Schmidl¿s chronicle. After approximately seventeen years at South America (1536 ¿ 1553), the Bavarian soldier has returned to Europe, where he has converted himself to the protestant faith and has written his Viaje al Río de la Plata. Based on his account we intend to observe how elements like cannibalism, also described by others authors (like Jean de Léry and Hans Staden), have influenced the travelers narratives, especially about humanity of Indigenous and doubts about the possibilities of his enslaver and conversion. We still intend to study how these descriptions were utilized in mutual attacks between Catholics and Protestants / Mestrado / Historia Cultural / Mestre em História

O propósito do princípio da precaução é evitar danos irreversíveis ao meio ambiente e à saúde humana ao permitir a ação preventiva, mesmo na ausência de certeza científica sobre as causas ou conseqüências de determinada atividade. A precaução é uma resposta às novas tecnologias e aos fenômenos que podem provocar impactos irreparáveis e incomensuráveis e que, portanto, precisam ser revistos pela comunidade internacional, Estados e indivíduos. Significa, também, envolver a participação popular nas decisões sobre quais riscos são aceitáveis em determinada sociedade e quais devem ser evitados. A base sociológica sob a qual está baseado o trabalho é a teoria de Ulrich Beck sobre a sociedade de risco global. O princípio da precaução é analisado sob os prismas dogmático e funcional: as principais características do princípio são apresentadas, bem como as críticas ao instituto; também são expostas as funções do princípio da precaução, sua eficácia social e status jurídico. A fim de explicar as dificuldades que circundam o tema dos princípios do direito internacional do meio ambiente, as principais teorias dos princípios são analisadas, concluindo-se que os princípios do DIMA necessitam de uma teoria própria. Na última parte, o trabalho procura demonstrar como o princípio da precaução pode ser operacionalizado através do fortalecimento institucional, sobretudo da Convenção-Quadro das Nações Unidas sobre Mudança do Clima. O tema das mudanças climáticas é paradigmático, já que exige ação internacional preventiva a fim de evitar os impactos do aquecimento global, mesmo face à inexistência de consenso científico sobre as causas e consequências desse fenômeno. Ao permitir maior participação democrática e abrir espaço para que a percepção pública sobre os riscos possa refletir em decisões jurídico-políticas, o arranjo institucional criado pela Convenção permite, ainda que com algumas falhas, uma discussão maior sobre os desafios que circundam o tema. Considerando os fundamentos da teoria de Beck sobre a modernização reflexiva, a origem política dos riscos e a democratização das discussões sobre eles, o papel da subpolítica na sociedade atual e a irreversibilidade de catástrofes ambientais, conclui-se que o princípio da precaução é indispensável ao direito e à política ao inserir a responsabilização a priori dos possíveis danos e a participação social nas decisões futuras / The purpose of the precautionary principle is to avoid irreversible damage to the environment and human health by allowing preventive action, even in the absence of scientific certainty regarding the causes or consequences of certain activity. Precaution is an answer to new technologies and phenomena that may promote irreparable and incommensurable impacts and, therefore, need to be reviewed beforehand by the international community, states and individuals. Furthermore, it nurtures popular participation in decision-making regarding what risks are acceptable in a given society and what risks should be avoided. The sociological foundation of this work is Ulrich Becks world risk society. The precautionary principle is analysed under the dogmatic and functional viewpoints: the principles main characteristics and critiques are presented, and I also explore the precautionary principles functions, social efficacy, and legal status. In order to explain the difficulties pertaining to the subject of international environmental law, this thesis analyzes the main theories on legal principles, and concludes that a more suitable theory for international environmental law principles is needed. In the last part, this work demonstrates how the precautionary principle can be operationalized through institutional strengthening, especially of the United Nations Framework Convention on Climate Change. Climate change is a paradigmatic case, since it demands international preventive action in order to avoid the impacts of global warming, even in the absence of scientific consensus regarding its causes and consequences. By allowing greater democratic participation and by creating space for communication so that public perception can be reflected in legal and political decisions, the institutional arrangement created by the Convention allows for, if imperfectly, a wider discussion about the challenges of climate change. Considering the foundations of Becks theory about reflexive modernization, the political origin of risks and the democratization of discussions on risks, the role of subpolitics in modern society and irreversibility of environmental catastrophes, this work concludes that the precautionary principle is indispensable to law and politics by adding a priori responsibility of possible damages and social participation in future decisions.

Le Syndrome d’Ehlers-Danlos classique (EDSc) est une maladie génétique du tissu conjonctif lié, dans 90% des cas, à des mutations sur les gènes du collagène V (COLV). Elle se caractérise par une peau fine, vulnérable et hyper-extensible, des défauts de cicatrisation et une hypermobilité articulaire. Afin d’établir un lien entre le génotype et le tableau clinique des patients, j’ai étudié l’impact de mutations identifiées sur le N-propeptide de la chaine α1 de COLV, particulièrement la mutation S254L associée à un syndrome chevauchant EDSC/UCMD (Dystrophie Musculaire Congénitale d’Ullrich), sur la maturation de COLV, la production et l’organisation de la matrice extracellulaire (MEC), et sur l’intégrité et la fonction des fibroblastes du derme.J’ai ainsi montré que seule la mutation S254L abolit le clivage BMP-1 du N-propeptide, étape importante de la maturation de COLV. Le COLV muté est normalement sécrété dans la MEC qui va toutefois présenter une organisation anarchique des fibres de collagène et du réseau de collagène VI. À l’aide de tests de blessure sur couche cellulaire, j’ai observé que les fibroblastes EDSc (fb/EDSc) et S254L (fb/SL) ont un niveau de cicatrisation inférieur à celui observé chez les fibroblastes sains (fb/WT). Ce défaut de recouvrement est associé à des défauts de migration et à un plus faible niveau de prolifération. De plus, les fb/SL ont une surface d’adhésion inférieure à celle des fb/WT. J’ai également observé une augmentation du flux autophagique chez les fb/EDSc et fb/SL par rapport aux fb/WT. L’autophagie des fb/SL, contrairement au fb/EDSc, n’est pas associée à un stress du réticulum endoplasmique mais à la mitophagie, un mécanisme permettant la dégradation spécifique des mitochondries qui sont altérées chez les fb/SL.Mon étude portant sur les mutations du N-propeptide a ainsi permis de caractériser certains des processus biologiques associés à la pathogénèse de l’EDSc et ceux spécifiquement liée au syndrome chevauchant EDS/UCMD. / Classic Ehlers-Danlos syndrome is a heritable connective tissue disorder, characterized by fragile and hyperextensible skin, and joint hypermobility. 90% of patients harboured a mutation in the COL5A1 gene, which encode the pro α1(V) chain of the collagen V, that could assemble with the pro α2(V) chain to form the predominant isoform of collagen V, the heterotrimer α1(V) ₂ α2(V). This isoform is expressed in bones, skin and tendons and is able to control collagen fibrillogenesis. Here we described for the first time a mutation, localized in the BMP-1 cleavage site on the α1(V) chain in a patient exhibiting muscular contractures and weakness, an abnormal skin and problems with nerve conductions, which could remind an UCMD pathology, which is normally due to mutations in the collagen VI molecule. We first showed that this new mutation totally abolished the maturation of the pro α1(V) chain by the BMP-1 enzyme but didn’t affect the secretion of the collagen V in the ECM. Analysis of fibroblasts from this patient showed that the collagen V is secreted but that the collagen fibrils are not correctly organized in the ECM of the cells. Our analysis also revealed that fibroblasts migration is affected, compared to wild-type cells and that number, area and length of vinculin-containing focal adhesion are reduced. Interestingly, there is an increase of the autophagic flux in those cells, associated with mitophagy but without ER stress. These data highlight that a mutation in the COL5A1 gene could leads to a new pathology in which skin, muscle and nerves are affected.

Afrikaans: Die sogenaamde "eenvoudige" belydenis waardeur kinders moet kwalifiseer om aan die nagmaal te mag deelneem binne die verband van die Nederduits Gereformeerde Kerk, spruit vanuit die Zwingliaanse belydenis rakende die teenwoordigheid van die Here in die nagmaal. Wat die Nederduitse Gereformeerde Kerk voorhou as nuwe eksegetiese insigte in die nagmaalstekste, sowel as 'n nuwe Bybelse teologie ten opsigte van die gebruik van die nagmaal deur kinders, is die ou eksegetiese insigte van Zwingli, sowel as die ou bekende teologie van Zwingli aangaande die Here se teenwoordigheid in die nagmaal. Deur kinders met 'n sogenaamde "eenvoudige" belydenis tot die nagmaal toe te laat, het die Nederduitse Gereformeerde kerk die nagmaalsopvatting in sy eie belydenisse verwerp ten gunste van die Zwingliaanse nagmaalsopvatting wat uitdruklik in die Nederduitse Gereformeerde Kerk se belydenisse verwerp word. Die Nederduitse Gereformeerde Kerk beoefen en leer nou die nagmaalsopvatting van Zwingli, onder die vaste oortuiging dat dit die Gereformeerde nagmaalsopvatting is, met slegs 'n nuwe toepassing ten opsigte van die kinders. Binne in die Nederduitse Gereformeerde Kerk se besluit om kinders deur 'n sogenaamde eenvoudige belydenis tot die nagmaal toe te laat, was daar 'n ander besluit opgesluit: die besluit oor wie die teenwoordige Here Jesus in die nagmaal sou wees. Hierdie besluit oor wie die teenwoordige Here Jesus in die nagmaal sou wees, was die onderskeidende en die bepalende vraag aangaande beide die inhoud en die bediening van die nagmaal vir onder andere Calvyn gewees. Calvyn se reaksie as antwoord hierop was dat ons almal in en deur die nagmaal deel verkry aan die teenwoordige mens-wees van Jesus Christus. Hierdeur word Calvyn se nagmaalsopvatting onderskei van die nagmaalsopvatting van Zwingli. Die Gereformeerde Kerke het die belydenis van Calvyn oor wie die teenwoordige Here Jesus in die nagmaal is, aanvaar in hul geloofsbelydenisse, waarmee hulle die nagmaalsopvatting van Zwingli uitdruklik verwerp het. Die Nederduitse Gereformoorde Kerke het homself in geen deel van die debat of besluite oor die teenwoordige mens-wees van die Here Jesus in die nagmaal verantwoord nie. Die kindemagmaal het die deelname van die gelowige aan die teenwoordige mens¬-wees van die Here verIore laat raak as deel van die geloofsbelewenis van die nagmaal. In die plek van die teenwoordige mens-wees van die Here Jesus het die Nederduitse Gereformeerde Kerk gekies vir gelowiges se deelname aan die gemeente se sosiale en godsdienstige samesyn. Die samesyn van die verbondsgesin en selgroepe het die geloofsgemeenskap met die teenwoordige mens-wees van die Here Jesus in die nagmaal vervang. Sonder die verskuiwing van die nagmaalsopvatting van Calvyn en die Gereformeerde kerke na die nagmaalsopvatting van Zwingli, sou die Nederduitse Gereformeerde Kerk nie kinders met ‘n sogenaamde "eenvoudige" geloofsbelydenis tot die nagmaal kon toelaat nie. Hierdie verskuiwing was nodig ten opsigte van die instelling van die kindernagmaal in die Nederduitse Gereformeerde Kerk. English: The so-called "simple" confession through which children should qualify in order for them to participate in communion within the framework of the Dutch Reformed Church, originates from the Zwinglian confession concerning the presence of the Lord in communion. What the Dutch Reformed Church presents as the new exegetical insights within the scripture references regarding the communion, as well as a new Biblical theology on behalf of the participation in communion by children, is the ancient exegetical insights of Zwingli, as well as the ancient known theology of Zwingli concerning the presence of the Lord within communion. By allowing children, with a so-called "simple" testimony, to the communion, the Dutch Reformed Church rejected the concept regarding the communion in its own confessions, in favour of the Zwinglian concept regarding the communion, which is expressly rejected in the confessions of the Dutch Reformed Church. The Dutch Reformed Church currently practices and teaches the concept regarding the communion according to Zwingli, under the firm conviction that this is the Reformed conviction regarding the communion, with only a new application on behalf of the children. Within the decision of the Dutch reformed Church to allow children by way of a so¬-called simple confession to participate in communion, another decision was intrinsically included: the decision regarding who the present Lord Jesus within the communion would be. This decision regarding who the present Lord Jesus within the communion would be, was the discerning and determining question regarding both the content, as well as the ministry of the communion for amongst others, Calvin. Calvin's reaction as reply to this was that all of us do obtain, in and through the communion, part in the present human-being of Jesus Christ. Through and due to this, the concept regarding the communion according to the teaching of Calvin is to be discerned from that of Zwingli. The Dutch Reformed Church has accepted in their faith creeds the confession pertaining to who the present Lord Jesus in the communion is, according to which they clearly rejected the concept regarding the communion according to the doctrines, which Zwingli supports. The Dutch Reformed Church has not yet justified himself in the decision regarding the present human-being of the Lord Jesus Christ within the communion. The children-communion caused the participation of the believer on behalf of the present human-being of the Lord Jesus Christ within the communion to be lost, being part of the faith experience of the communion. In the place of the present human-being of the Lord Jesus the Dutch Reformed Church chose for the participation of the believer on the social and religious fellowship of the congregation. The fellowship of the covenantal family, as well as the cell-groups, has replaced the faithful fellowship with the present human-being of the Lord Jesus Christ in the communion. Without the repositioning of the concept of Calvin and the Reformed Churches regarding the communion, towards the concept regarding the communion according to Zwingli, the Dutch Reformed Church would not allow children with a so-called "simple" confession of faith to participate in the communion These transfers were necessary on behalf of the institution of the communion for children within the Dutch Reformed Church. / Dissertation (MA (Theology))--University of Pretoria, 2007. / Dogmatics and Christian Ethics / unrestricted

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Was war die Nase im 18. Jahrhundert? Wie sah die 'Nasologie' des Zeitalters aus, die der Hannoveraner Arzt Johann Georg Zimmermann (1728-1795) als neue Wissenschaft konzipieren wollte?

Ulrich Johannes Schneider wurde an der Universitätsbibliothek Leipig zum Open-Access-Befürworter. Herzlichen Glückwunsch zum Abschied und weiter so!

Since the advent of the Dead Sea Scrolls, four biblical textual scholars have emerged at the forefront of the dialogue concerning textual evolution. They are: Frank Moore Cross, Emanuel Tov, Shemaryahu Talmon and Eugene Ulrich. Though there is some overlap in their hypotheses, each scholar has put forth a framework of biblical textual development in light of these new discoveries.If a new biblical text were discovered today, how would each scholar approach it? This thesis evaluates each scholars' views and concludes that Emanuel Tov's criteria for judging a newly discovered text is the most thorough and explanatory. Tov's views provide for texts that appear to have evolved away from other known biblical texts. His descriptive categories for discovered texts recognize the possibility that a discovered text could be unaligned with any text known thus far to the scholarly world. He terms this category "non- aligned." The other scholars do not provide for such a category. They assume that all texts are closely related in "families," or "literary editions" and that all texts evolved in relative close proximity to one other with either occasional or frequent contact.Book of Mormon Isaiah was removed from the biblical textual evolutionary process that was talking place in Palestine ca. 600 B.C. Where does it fit into this process as put forth by scholars? Is it a text closely related to any of the families described by these four scholars? This thesis evaluates the textual variants between Book of Mormon Isaiah and Isaiah in the Septuagint, the Masoretic Text, and Qumran's Isaiah scrolls. Of the 433 verses of Isaiah in the Book of Mormon, 216 (50%) contain 370 variants. 119 of these are related to italicized words in the King James Version. 76 variants appear to agree with the Septuagint, 28 agree with Isaiah at Qumran, 52 are supported by the Masoretic Text, and 150 variants are non-aligned. These facts are accurately predicted and explained by Emanuel Tov's theories. Of the four, he is the only scholar that conceives of the idea of a text not closely aligned with any other extant text. Book of Mormon Isaiah contains approximately 1/3 of the chapters in the Masoretic text. Using Tov's theories, when 433 verses contain 370 variants, this fits the criteria of an "independent" or "non-aligned text." Book of Mormon Isaiah is a proof text for his theories.