The thesis explores the variety of dialogue in the work of American poetess Louise Glück (*1943). It also points out three options for crossing over the aesthetics of absence. The analysis concerns mainly poems included in the collection The Wild Iris (1992), but it also takes in consideration Gluck's other poetical books such as Averno (2006) and Meadowlands (1996). After naming the nodes which make the contact in the collections, the thesis surpasses the field of literature for creating the dialogue with the aesthetics of absence according to German composer Heiner Goebbels (*1952), with the negative theology of French philosopher Simone Weil (1909-1943) and with the absence of the other in the paintings of Vilhelm Hammershøi (1864-1916). This interdisciplinary dialog seeks to describes one of the major tendencies of Gluck's poetry, which is the ghostly possibility of encountering with otherness

Le but de cette thèse est d'obtenir des versions totalement explicite de deux résultats fondamentales sur les revêtements de courbes algébriques: le Théorème d'existence de Riemann et le théorème de Chevalley-Weil. La motivation de notre travail sur le Théorème d'existence de Riemann réside dans le domaine de l'analyse diophantienne effective, lorsque la technique des revêtements est largement utilisé: trés souvent il arrive qu'on ne connait que le degré du revêtement et les points de ramification, et pour travailler avec le revêtement il faut en avoir une description efficace. Le théorème de Chevalley-Weil est également indispensable dans l'analyse diophantienne, car il permet de réduire un problème diophantien sur la variété V à celui sur le revêtement W, ce qui peut être plus simple à étudier. Dans la thèse on obtient une version du théorème de Chevalley-Weil en dimension 1, explicite en tous les paramètres et nettement meilleur que les versions précédentes. / The purpose of this thesis is to obtain totally explicit versions for two fundamental results about coverings of algebraic curves: the Riemann Existence Theorem and the Chevalley-Weil Theorem. The motivation behind our work about Riemann Existence Theorem lies in the field of effective Diophantine analysis, where the covering technique is widely used: it happens quite often that only the degree of the covering and the ramification points are known, and to work with the covering curve, one needs to have an effective description of it. The Chevalley-Weil theorem is also indispensable in the Diophantine analysis because it reduces a Diophantine problem on the variety V to that on the covering variety W, which can often be simpler to deal. In the thesis we obtain a version of the Chevalley-Weil theorem in dimension 1, explicit in all parameters and considerably sharper than the previous versions. / La tesi si propone di ottenere versioni totalmente esplicite di due risultati fondamentali riguardanti rivestimenti di curve algebriche: il teorema di esistenza di Riemann e il teorema di Chevalley-Weil. Le motivazioni del nostro lavoro sul teorema di esistenza di Riemann risiedono nella analisi diofantea effettiva, dove le tecniche di rivestimento sono ampiamente utilizzate: capita spesso di conoscere solo il grado e i punti di ramificazione di un rivestimento, e per lavorare con la curva e' necessario averne una descrizione esplicita. Il teorema di Chevalley-Weil e' altrettanto indispensabile in analisi diofantea poiche' riduce un problema diofanteo su una varieta' V a quello di un rivestimento W, dove spesso e' piu' facile lavorare. Nella tesi otteniamo una versione totalmente esplicita del teorema di Chevalley-Weil in dimensione 1, con stime molto migliori di quelle precedentemente conosciute.

Contemporary philosophers, wary of the vaulted metaphysical systems proposed by Enlightenment thinkers, have explored alternative avenues of doing philosophy. Unfortunately, these "new" philosophical systems often neglect their roots in ancient philosophical practice. The purpose of this thesis is to textually ascertain the ancient concept of philosophy as a way of life in the contemporary philosophical work of Simone Weil. This connection is demonstrated in two distinct yet related ways. The practical pedagogy demonstrated through biographical work and student lecture notes provide a distinct vision of her life's bent toward practical philosophy. In addition, her Notebooks, read in light of Pierre Hadot's interpretation of Marcus Aurelius' Meditations, demonstrate the pervasiveness of this way of life in her personal textual engagement. In Weil, therefore, we find an important contemporary instance of continuing and reinterpreting the ancient philosophical practice where she finds her philosophical origin.

Dietrich Bonhoeffer offers a vibrant, theological depiction of the self constituted by and for the other in responsibility. The thesis argues that the concept of orientation is crucial for understanding this self; the self is a being oriented to, or away from, the other. To grasp the distinctiveness of Bonhoeffer’s self this thesis aims to open up critical conversation with his historical contemporaries, Emmanuel Levinas and Simone Weil. Like Levinas, Bonhoeffer depicts the self as confronted by the other. Yet unlike Levinas, Bonhoeffer’s other does not render the self a ‘host-hostage’. An oriented self, grounded in Bonhoeffer’s theology, is neither dominating nor other-dominated. Bringing Bonhoeffer and Weil into critical dialogue with one another helps to describe the precise way in which the self is responsible for the other. Conversation with Weil refines Bonhoeffer’s account of responsibility by integrating her account of attention into his account of existing on behalf of another. It is also neither self-affirming nor self-negating. The first chapter outlines two recent conceptions of the self as oriented; but each, as will be demonstrated, does not recognise fully the ethical contours of the oriented self. The second chapter examines in detail Bonhoeffer’s contributions to a Christological account of the responsibly oriented self. Integral to this account are the images of ‘the heart turned in on itself’ (cor curvum in se) and Christ who is fundamentally ‘for’ the other. The third chapter converses with Emmanuel Levinas, both constructively and critically. Of help is Levinas’s reading of the other as a confrontation to the self. His rendering of the other as dominating, or holding hostage, the self is a serious issue. Such a construction resists positive elements of the self-other relation. The fourth chapter investigates what conversation with Simone Weil can offer to Bonhoeffer’s framework. Her concept of attention helps to articulate how the self becomes a self through engagement with another. The fifth chapter presents Adolph Eichmann, as portrayed by Hannah Arendt, as the supreme and pivotal opposite of attentive responsibility. In Eichmann’s irresponsibility and disunity [while doing his ‘duties’] one finds justification for a fundamental re-working of ethics in a Bonhoefferian vein. The image of the ethically blind cor curvum in se exposes Eichmann’s fundamental issue. In contrast, Bonhoeffer’s ethically oriented self both perceives the other and gives of itself as for that other.

The concept of compassion has recently held a controversial role in political thought. Critics have tied it with the condescension and latent self-interest of pity, while proponents have asserted it as the ethical posture from which to approach the suffering of others. This thesis looks at the role of compassion in the political sphere, arguing that political compassion involves a decentring of oneself as the primary subject of political action, looking instead to forego one’s own desire and to replace it with the desire of another. It pays particular attention to the thought of Hannah Arendt, who excludes this self-sacrificing compassion from the political sphere, due to the importance of speech to political action, and in turn, the importance of muteness to compassion. To Arendt, political speech intends to performatively bring one’s uniqueness into the world, whereas compassion performatively denies this subjectivity and is fundamentally unpolitical. She asserts that not only do public displays of compassion destroy their very value, but moreover, that a focus of compassion and suffering in the political sphere overshadows the need for cool, sober discourse between equals. I argue that, even in accepting Arendt’s definition of the political, there is space for compassion as a political labour. While Arendt asserts the need for speech and action in the political sphere, she conflates the free will involved in the plurality and uniqueness of the content of speech with the uniform, natural will to speak. Her articulations of the political realm, which require one to make oneself heard among equals, invoke at that same moment an immediate need for the labour of others foregoing their own desire to speak and act, to instead passively listen. Instead of being a realm exclusively to manifest one’s will, the political instead requires a reciprocity of desire, and its abnegation. / Graduate / 0615 / 0422 / 0681 / charlebois@u.northwestern.edu

Title: Gradient mapping of functions of several variables Author: Alena Skálová Department: Department of Mathematical Analysis Supervisor: doc. RNDr. Miroslav Zelený, Ph.D., Department of Mathematical Analysis Abstract: In the thesis we prove that the following statement holds true. For each d ≥ 2, for each open bounded set U ⊂ Rd and for each set F ⊂ Rd of the Borel class Fσ there exists an everywhere differentiable function u: Rd → R such that ∇u(x) ∈ U for all x ∈ Rd , ∇u(x) ∈ U for all x ∈ F, ∇u(x) ∈ ∂U for λd-almost all x ∈ Rd \ F.

Nous construisons un foncteur de la catégorie des variétés sur un corps ou un anneau topologique K, de caractéristique arbitraire, dans la catégorie des variétés sur A, où A est une algèbre de Weil, c'est-à-dire une K-algèbre de la forme A = K + N, où N est un idéal nilpotent. Le foncteur correspondant, noté T^A, et appelé foncteur de Weil, peut être interprété comme un foncteur d'extension scalaire de K à A. Il est construit à l'aide des polynômes de Taylor, dont nous donnons une définition en caractéristique quelconque. Ce résultat généralise à la fois des résultats connus pour les variétés réelles ordinaires, et les résultats obtenus dans le cas des foncteurs tangents itérés et dans le cas des anneaux de jets (A = K[X]/(X^{k+1})). Nous montrons que pour toute variété M, T^A M possède une structure de fibré polynomial sur M, et nous considérons certains aspects algébriques des foncteurs de Weil, notamment ceux liés à l'action du « groupe de Galois » Aut_K(A). Nous étudions les connexions, qui sont un outil important d'analyse des fibrés, dans deux contextes différents : d'une part sur les fibrés T^A M, et d?autre part sur des fibrés généraux sur M, en suivant l'approche d'Ehresmann. Les opérateurs de courbure d'une connexion sont induits par l'action du groupe de Galois Aut_K(A) et ils forment une obstruction à l'« intégrabilité » d'une connexion K-lisse en une connexion A-lisse / We construct a functor from the category of manifolds over a general topological base field or ring K, of arbitrary characteristic, to the category of manifolds over A, where A is a so-called Weil algebra, i.e. a K-algebra of the form A = K + N, where N is a nilpotent ideal. The corresponding functor, denoted by T^A, and called a Weil functor, can be interpreted as a functor of scalar extension from K to A. It is constructed by using Taylor polynomials, which we define in arbitrary characteristic. This result generalizes simultaneously results known for ordinary, real manifolds, and results for iterated tangent functors and for jet rings (A = K[X]/(X^{k+1})). We show that for any manifold M, T^A M is a polynomial bundle over M, and we investigate some algebraic aspects of the Weil functors, in particular those related to the action of the "Galois group" Aut_K(A). We study connections, which are an important tool for the analysis of fiber bundles, in two different contexts : connections on the Weil bundles T^A M, and connections on general bundles over M, following Ehresmann's approach. The curvature operators are induced by the action of the Galois group Aut_K(A) and they form an obstruction to the "integrability" of a K-smooth connection to an A-smooth one

Made available in DSpace on 2016-04-25T19:20:15Z (GMT). No. of bitstreams: 1 Alexandre Andrade Martins.pdf: 1254174 bytes, checksum: f38b6c9e9239ee5ff690c54afd9a42ae (MD5) Previous issue date: 2011-06-01 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / Simone Weil, French philosopher of the first half of the 20th century, died young, 34 years old, but she had a deeply experience marked of the commitment with the philosophical study in the search for truth and by solidarity with the oppressed. She was faithful to her existential and philosophical purpose. She felt in her flesh the degraded suffering of existence and she felt touched by God s grace in which she found the truth and reason of love to sufferers. This suffering touches all dimensions of human existence, she called malheur. Our study is about how malheur and the grace are present in the life and thought of Simone Weil from letters and essays that she wrote and which are in the book Attente de Dieu. We tried to understand these two categories and we notice that they are concepts articulated philosophically that allow us to make a link between what Simone Weil lived and thought. Malheur and grace are worked in a conceptual and experiential form. They have in their bases the real life and the philosophical argument. We started understanding Simone s work and the elucidation of important moment of her life. After we showed the understanding of her letters and essays. We concluded that the concepts of malheur and grace are fundamental categories in the religious-philosophical thought of Simone Weil and they do a link between religious experience, philosophical knowledge and existential practice / Simone Weil, filósofa francesa de primeira metade do século XX, morreu ainda muito jovem, aos 34 anos, mas teve uma experiência profundamente marcada pelo comprometimento com o estudo filosófico na busca pela verdade e pela solidariedade com os mais oprimidos do seu tempo. Sendo fiel aos seus propósitos filosóficos e existenciais, sentiu na própria carne o sofrimento degradante da existência e, nele, sentiu ser tocada pela graça de Deus, encontrado a verdade e a razão do amor aos sofredores. Esse sofrimento que afeta todas as dimensões da existência humana, ela chamou de malheur. Nosso estudo é sobre como o malheur e a graça estão presentes na vida e no pensamento de Simone Weil a partir de cartas e opúsculos que escreveu e estão reunidos no livro Attente de Dieu. Buscamos compreender essas duas categorias e percebemos que elas são conceitos articulados filosoficamente e que permitem fazermos uma conexão entre o que viveu e pensou. Malheur e graça são trabalhados de forma experiencial e conceitual, de tal forma que eles têm por base a concretude da vida e a argumentação filosófica. O caminho seguido parte da compreensão da obra de Simone e da elucidação de importantes momentos da sua vida, depois apresentamos a compreensão das cartas e dos opúsculos. Isso permitiu chegarmos à conclusão de que os conceitos de malheur e de graça são categorias fundamentais no pensamento religioso-filosófico de Simone Weil e que elas fazem uma conexão entre experiência religiosa, conhecimento filosófico e prática existencial

Esta dissertação é uma pesquisa qualitativa em Psicologia Social. Seu objetivo concentrou-se em investigar se a inserção de imigrantes portugueses, em espaços associativos lusitanos da cidade de São Paulo, pode ser visto como uma tentativa destes de resistirem aos processos de desenraizamento, ocasionados pela ruptura proveniente do ato de emigrar de seu país de origem. O método escolhido pautou-se na análise das histórias de vida transmitidas pelas narrativas orais. Desse modo, embarcamos nas vicissitudes da vida de seis portugueses, nascidos nas décadas de 1920 e 1930 e percorremos três tempos de suas biografias: tempos da infância, período de mudança e, por último, a vida no Brasil. O conceito de enraizamento e de desenraizamento, que rege o aporte teórico da pesquisa, foi extraído da obra da filósofa francesa Simone Weil, difundida no Brasil pela psicóloga social Éclea Bosi. Ademais, ao longo desta dissertação, dialogamos com estudiosos de diversos campos de conhecimento, como sociólogos, historiadores, filósofos e psicólogos, a fim de refletir a respeito da hipótese desta pesquisa, a saber se a participação em uma organização coletiva pode ser considerada um ponto favorável para que o sofrimento da ruptura biográfica não esfacele a memória do passado, preservando os vínculos e as lembranças destes portugueses. Por fim, apontamos que estas organizações foram criadas e mantidas como formas de enfrentar o sofrimento psicossocial gerado pela emigração. Constatamos que a inserção dos seis idosos portugueses nas entidades estudadas foi considerada como um movimento de ir ao encontro do familiar. Concluímos que, ao articular nesses espaços experiências do passado que os impulsionaram para o futuro, provendo ancoramento por meio do respaldo identitário, cultural e memorialístico, estes tiveram, novamente, a oportunidade se re-enraizar / This master thesis is a qualitative research in Social Psychology. Its aim was to investigate whether the insertion of portuguese immigrants into lusitanian associative spaces in the city of São Paulo can be seen as an attempt by these to resist the uprooting processes caused by the rupture resulting from the emigration of their country of origin. The method chosen was based on the analysis of the life histories transmitted by the oral narratives. In this way, we embark on the vicissitudes of the life of six portuguese, born in the 1920s and 1930s and go through three times of their biographies: childhood times, the period of change and, finally, life in Brazil. The concept of rooting and rootlessness, which governs the theoretical contribution of the research, was extracted from the work of the french philosopher Simone Weil, spread in Brazil by the social psychologist Éclea Bosi. Furthermore, throughout this dissertation, we have dialogues with researchers from different fields of knowledge, such as sociologists, historians, philosophers and psychologists, in order to reflect on the hypothesis of this research, to know if the participation in a collective organization can be considered a favorable point for what the suffering of the biographical rupture does not exclude the memory of the past, preserving the ties and the memories of these portuguese. Finally, we point out that these organizations were created and maintained as ways of facing the psychosocial suffering generated by emigration. We found that the inclusion of the six Portuguese elderly in the studied entities was considered as a movement to meet the familiar. We conclude that by articulating in these spaces past experiences that propelled them into the future, providing anchoring through the support of identity, culture and memorialism, they again had the opportunity to re-rooted

Let Fqt be the finite field with qt elements and let F*qt be its multiplicative group. We study the diagonal equation axq−1 + byq−1 = c, where a,b and c ∈ F*qt. This equation can be written as xq−1+αyq−1 = β, where α, β ∈ F ∗ q t . Let Nt(α, β) denote the number of solutions (x,y) ∈ F*qt × F*qt of xq−1 + αyq−1 = β and I(r; a, b) be the number of monic irreducible polynomials f ∈ Fq[x] of degree r with f(0) = a and f(1) = b. We show that Nt(α, β) can be expressed in terms of I(r; a, b), where r | t and a, b ∈ F*q are related to α and β. A recursive formula for I(r; a, b) will be given and we illustrate this by computing I(r; a, b) for 2 ≤ r ≤ 4. We also show that N3(α, β) can be expressed in terms of the number of monic irreducible cubic polynomials over Fq with prescribed trace and norm. Consequently, N3(α, β) can be expressed in terms of the number of rational points on a certain elliptic curve. We give a proof that given any a, b ∈ F*q and integer r ≥ 3, there always exists a monic irreducible polynomial f ∈ Fq[x] of degree r such that f(0) = a and f(1) = b. We also use the result on N2(α, β) to construct a new family of planar functions.