A wager is a one time bet, staking money on one among a collection of alternatives having uncertain reward. Wagers represent a common class of engineering decision, where “bets” are placed on the design, deployment, and/or operation of technology. Often such wagers are characterized by alternatives having value that evolves according to some future cash flow. Here, the values of specific alternatives are derived from a cash flow modeled as a stochastic marked point process. A principal difficulty with these engineering wagers is that the probability laws governing the dynamics of random cash flow typically are not (completely) available; hence, separating the gambler’s preference among wager alternatives is quite difficult. In this dissertation, we investigate a computational approach for separating preferences among alternatives of a wager where the alternatives have values that evolve according to a marked point processes. We are particularly concerned with separating a gambler’s preferences when the probability laws on the available alternatives are not completely specified.

This play demonstrates an interpretation of Nietzsche's philosophy in practice. The main character experiences loss and confusion, however, through this struggle arrives at a discovery of profound truth. If you've ever wondered how to live your life in the best way possible, the main character believes he's found the answer.

Made available in DSpace on 2016-04-25T19:20:22Z (GMT). No. of bitstreams: 1 Rildo da Luz Ferreira.pdf: 1199792 bytes, checksum: 1ce83442900d0f09f79a483d9f48e71b (MD5) Previous issue date: 2012-06-13 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The context in which Blaise Pascal used to be studied was the claiming for faith and the heart before a cartesian reason that deprives all the knowledge from cognoscitive value that is not founded in itself only. From that perspective, Pascal`s work especially Pensées, would not be the result from a sort of marked fideism. In this context of interpretation, the wager argument was understood as a clear sign of Pascalian conviction of the impossibility of human reason to know Good. The only way to reach God would be the faith that God himself offers. The way to overcome the infinite distance that separates us from the infinite and unshared Being would be the wager in which the man in order to achieve such faith would risk everything he has considered an infinitely higher asset that is God himself and an eternity of a happy life. However, the hypothesis that we support in this research aims to show that pascalian wager can only be understood from a perspective in which reason and faith are directed toward the same truth: they do not oppose each other, but they claim and tend to the same God. The reason whose limits Pascal underlines is the same reason that operates on mathematics and experimental sciences. Pascal s argument is in the realm of the heart because it is the heart itself that allows the bettor to realize that betting in God s existence, deciding to follow His commandments and vehemently begging Him for the gift of faith is something raisonnable, not contrary to the fundamental principles apprehended by the natural light of intelligence / O contexto no qual freqüentemente se estudava Blaise Pascal era o da reivindicação da fé e do coração perante uma razão cartesiana que desqualificava o valor cognoscitivo de todo saber que não estivesse fundado unicamente sobre o soberano altar da razão suficiente. A partir desta perspectiva, a obra de Pascal, especialmente os Pensamentos, não seria senão fruto de um mais ou menos marcado fideísmo. Neste contexto de interpretação, o argumento da aposta era compreendido como um claro sinal da convicção pascaliana da impossibilidade da razão humana para conhecer a Deus. O único caminho para chegar a Deus seria o da fé que Ele mesmo oferece. E o modo de superar a distância infinita que nos separa do Ser infinito e sem partes seria a aposta, na qual o apostador, para conseguir essa fé que se busca, se arriscaria a perder tudo o que tem em vista de um bem infinitamente superior, que é Deus mesmo e uma eternidade de vida feliz. Todavia, a hipótese que buscamos sustentar nesta pesquisa pretende mostrar que a aposta pascaliana só pode ser entendida a partir de uma perspectiva na qual fé e razão se dirigem para uma mesma verdade: não só não se contrapõem, como o Deus ao qual tendem uma e outra é o mesmo. A razão cujos limites Pascal sublinha os limites é a mesma razão que opera nas matemáticas e nas ciências experimentais. O argumento de Pascal se encontra no âmbito do coração, pois é ele que permite ao apostador perceber que apostar na existência de Deus, decidir-se a seguir seus mandamentos e rogar-lhe fervorosamente o dom da fé é algo raisonnable, não contrário aos princípios fundamentais intuídos pela luz natural da inteligência

Submitted by Andrea Hayashi (deachan@gmail.com) on 2016-06-22T18:20:16Z No. of bitstreams: 1 dissertacao-ricardo-bergmann.pdf: 1211623 bytes, checksum: 475f3191bc2c99ba36d2bb58428f1ead (MD5) / Approved for entry into archive by Andrea Hayashi (deachan@gmail.com) on 2016-06-22T18:21:18Z (GMT) No. of bitstreams: 1 dissertacao-ricardo-bergmann.pdf: 1211623 bytes, checksum: 475f3191bc2c99ba36d2bb58428f1ead (MD5) / Made available in DSpace on 2016-06-22T18:21:18Z (GMT). No. of bitstreams: 1 dissertacao-ricardo-bergmann.pdf: 1211623 bytes, checksum: 475f3191bc2c99ba36d2bb58428f1ead (MD5) Previous issue date: 2014-05-20 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / A presente dissertação tem por objetivo central analisar as origens da dialética marxiana segundo Lucien Goldmann, pensador marxista, que de forma original defende a ideia que a referida dialética tem suas origens nas filosofias de Pascal e de Kant. Em primeiro lugar será feita uma introdução ao tema da dialética em três pensadores que no decorrer da História da Filosofia dedicaram enorme importância ao tema: Platão, Hegel e Marx. A questão da totalidade, ou processos totalizadores, bem como a metafísica e sua superação, fornecerão o pano de fundo para as análises das mesmas. Isso pavimentará o caminho para que seja abordada a origem da dialética marxiana em Pascal e em Kant. O primeiro é visto por Goldmann como aquele que critica o racionalismo individualista representado por Descartes, filósofo que constrói sua filosofia centrada na ideia do Eu. Pascal contrapõe ao Eu cartesiano o Nós, o todo, ou a relação partes e todo que se esclarecem mutuamente. Já o segundo é visto como o filósofo que leva o racionalismo individualista às últimas consequências, e mesmo não conseguindo superá-lo, traz de volta a ideia de comunidade humana, ideia perdida desde o fim da Idade Média, e que abre caminho para as Filosofias da História posteriores, principalmente a marxiana. Pascal e Kant ainda possuem mais dois pontos em comum: Em primeiro lugar a visão trágica do mundo, visão que se opõe ao racionalismo individualista, e cuja principal característica é tender para objetos suprassensíveis sem nunca atingi-los. E em segundo lugar o fragmento da aposta nos Pensamentos de Pascal, que com sua ideia de possibilidade de risco e fracasso, abre caminho para toda filosofia prática posterior, seja o imperativo categórico em Kant, seja a possibilidade da construção da sociedade comunista em Marx / This dissertation is aimed to analyse the origins of Marxian dialectics based on Lucien Goldmann, a Marxist philosopher who, in an original way, supports the idea that Marxian dialectics has its origins in the philosophies of Pascal and Kant. First, the idea of dialectics is introduced according to the view of three philosophers who, throughout the history of philosophy, devoted an enormous importance to this theme: Plato, Hegel and Marx. The issues of totalisation, or totalising processes, together with metaphysics and its overcoming, provide the background for their analysis, and paves the way for addressing Marxian dialectics in Pascal and Kant. Goldmann sees Pascal as the one who criticizes the individualist rationalism represented by Descartes, a philosopher who builds his philosophy centred on the Self (Moi). Pascal opposed to the Cartesian Self (Moi) to the idea of We (Nous), the whole, or a mutually clarifying relationship amongst the parts and the whole. Then Goldmann portrays Kant as a philosopher who takes the individualist rationalism to its ultimate consequences. Even though Kant could not overcome it, he brings back the idea of human community, something lost since the end of the Middle Ages, and clears the way for later history philosophies, especially the Marxian. Pascal and Kant still have two points in common. First they share a tragic view of the world. A view that opposes the individualistic rationalism, whose the main characteristic is to tend to supersensible objects, never reaching them. Secondly Pascal's Wager, as presented in his Pensées, introduces his idea of risk and failure. Such idea leads the way for all subsequent practical philosophy, either Kant 's categorical imperative or Marx’s work on the possibility of building a communist society.

Le Roman de la Violette de Gerbert de Montreuil est un récit du début du XIIIe siècle appartenant au cycle de la gageure et de la femme injustement accusée, voué à la glorification des vertus féminines et dédié à Marie, comtesse de Ponthieu. L'auteur, qui pratique la technique de l'enchâssement d'insertions lyriques dans la narration, inscrit ce conte d'origine populaire, qui relate les mésaventures d'un couple de héros, dans le cadre d'une errance typiquement arthurienne, une charpente solide permettant de développer des thématiques particulières. D'une part, le déploiement de différentes aventures, qui se fonde sur le canevas narratif de la quête, permet à l'auteur d'interroger de manière réitérée le monde de la cour et ses habitants. D'autre part, les fragments lyriques qu'il emprunte aux poètes, troubadours et trouvères de première et de deuxième génération, donnent voix à la parole amoureuse des personnages et traversent le récit tout en produisant des effets variés. L'auteur, qui interroge en parallèle le système de valeurs arthurien et la rhétorique courtoise traditionnelle, met en place un jeu subtil et complice avec son public, fondé sur le renouvellement d'un horizon d'attente constamment déjoué, avec une distance consciente et amusée par rapport à ses modèles. Ainsi, tout en manifestant son opposition à l'usurpation de toute terre, dont Marie de Ponhtieu avait été victime après la bataille de Bouvines, et glorifiant ainsi son mécène, Gerbert exprime avec ce roman une position originale et inattendue sur la littérature de son temps : à plusieurs reprises, derrière la mise à mal de certains codes et traditions, l'on entrevoit son sourire ironique. / Gerbert de Montreuil's Roman de la Violette is a XIIIth century text dedicated to Marie, countess of Ponthieu, and belongs to the wager cycle, in which women are falsely accused. The author aims so to glorify women's virtues and is. Using the enchâssement technique of lyric insertions into a narrative, and relating the misadventures of a young couple of heroes, the author inscribes this novel of popular origin in a typical arthurian errance scheme, a solid structure that can support any thematic development. On one hand, the different adventures based on the quête scheme, allow the author to repeatedly question the courtly world and its inhabitants. On the other, lyric insertions chosen in the repertoires of the first and second generation of troubadours and trouvères, voice the characters’ love discourse, creating different effects throughout the text. Gerbert questions both the Arthurian values and traditional courtly rhetoric, and plays with his public by challenging and frustrating their aesthetic expectations, showing a conscious and playful distance from his models. By glorifying his patron and manifesting a strong opposition against any usurpation of the rights on a land!Marie of Ponthieu was a victim of such crime after Bouvines battle!Gerbert stands out in Medieval literature : behind the mis à mal of certain codes and traditions, one can see his ironic smile.