Les grassmanniennes symplectiques et, plus généralement, les variétés de drapeaux symplectiques, sont les variétés de sous-espaces isotropes, respectivement de drapeaux de sous-espaces isotropes, relativement à une 2-forme antisymétrique non dégénérée. Ce sont les variétés projectives homogènes du groupe symplectique.<br />Nous étudions les grassmanniennes et les variétés de drapeaux symplectiques impaires, qui sont des objets analogues associés à une 2-forme antisymétrique générique sur un espace vectoriel complexe de dimension impaire. Ces variétés sont munies d'actions naturelles du groupe symplectique impair des transformations linéaires qui préservent la forme antisymétrique. Nous montrons que, bien que ces actions ne soient pas transitives, ces variétés partagent de nombreuses propriétés avec les variétés homogènes.<br />En particulier, nous calculons le groupe d'automorphismes des grassmanniennes symplectiques impaires et obtenons que tous ces automorphismes proviennent de l'action du groupe symplectique impair. De même, nous établissons un théorème de type Borel-Weil pour le groupe symplectique impair et explicitons le lien entre certaines classes de représentations de ce groupe construites par Proctor et par Shtepin. Nous étudions également la cohomologie équivariante de la variété des drapeaux symplectiques impairs maximaux. Nous obtenons une formule de type Chevalley-Pieri et nous donnons une présentation à la Borel de l'anneau de cohomologie équivariante. De cette dernière, nous déduisons que l'anneau de cohomologie ordinaire de la variété des drapeaux symplectiques impairs maximaux est isomorphe à l'anneau de cohomologie ordinaire de la variété de drapeaux quadratiques.

La présente thèse s'inscrit dans le cadre de travaux sur la représentation de Weil. Elle consiste en trois parties. Aux chapitres 2 et 3, on généralise la correspondance de Howe aux groupes de similitudes sur un corps local non archimédien de caractéristique résiduelle impaire. Aux chapitres 4 et 5, on répond dans beaucoup de cas à une question, soulevée par V. Drinfeld, sur la représentation de Weil de GSp8(F) de restreinte à un groupe GL2(A), où A est une algègre étale sur un corps local ou fini F. D'autre part, au chapitre 5, on montre que sur un corps fini, les représentations de Weil sont compatibles au changement de base au sens de Shintani-lift.

Reproduction de : Thèse d'exercice : Médecine : Nancy 1 : 2006. / Titre provenant de l'écran-titre.

This thesis is an exercise in the retrieval of a critique of the moral language of rights. Grounded in her account of moral agency and her analysis of force, Simone Weil's critique of rights language goes beyond, although it contains, the Marxist view of rights language as ideological, as masking power relations. Weil argued not only that humans are unable to extract themselves from social and economic relations in order to appear equal on the political level, but also they are unable to extract themselves from the consequences of force. The thesis clarifies the Weilian appeal to examine in detail the consequences of force as a precondition to justice. Failure to conduct such an examination Weil views as a flight from reality, a consolation. Weil argued that facing the consequences of force is a virtue and requires the exercise of attention, a pivotal concept of her paradigm of renunciation. Weil's ethical category of affliction represents the psycho-social dimensions of extreme forms of victimization. Weil distinguished three objects of violation that compose reification: the body, self-interpretation and relatedness. The capacity to articulate, Weil argues, is impaired by practices which result in affliction. The recognition of muteness engenders understanding of the depth of violation. The impact of the muteness of the afflicted on the public sphere, discourse, and conceptions of justice is disclosed by the ethical category of affliction. The category of affliction discloses, not the absent voice but, the absence of a voice.

Dans cette thèse nous considérons des familles $pi : cc X to S$ de variétés compactes k"ahlerinnes au-dessus d'une base lisse $S$. Nous construisons un cône de K"ahler relatif $p : cc K to S$ au-dessus de la base de déformations. Ensuite nous démontrons l'existence des métriques hermitiennes naturelles sur les espaces totals $cc K$ et $cc X times_S cc K$ qui généralisent la métrique de Weil--Petersson classiuque associée aux familles polarisées de telles variétés. Nous obtenons aussi une métrique riemannienne sur le cône de K"ahler d'une variété compacte k"ahlerienne quelconque. Nous exprimons son tenseur de courbure à l'aide d'un plongement du cône de K"ahler dans l'espace de toutes métriques hermitiennes sur la variété. Nous démontrons aussi que si les variétés en question sont de fibré canonique trivial, alors notre métrique est la forme de courbure d'un fibré en droites holomorphe. Nous donnons ensuite quelques exemples et applications.

Simone Weil is best known to the world as a mystic and a philosopher. She died in 1943 at the age of 34, ostensibly because she refused the hypernutrition prescribed for the treatment of her tuberculosis. Shortly after her death, thanks to the posthumous publication of her work, she was recognised as one of the twentieth centuries most original thinkers in areas as diverse as philosophy, political history, religion, and ethics. Few writers have delved into the foundational relationship she discerned between a destructive form of suffering she called "affliction" and the experience of divine love. The present dissertation exposes how this fundamental relationship lies at the centre of Weil's life and thought. / First, we correlate biographical details of Weil's life with key insights into the reality of affliction. Second, the nature of human suffering is treated as a theological concept. Through Weil we consider the limits of creatureliness to the point at which one no longer feels a part of the human community. Third, we examine Weil's insight into the radical possibility of love in response to the annihilating experience of affliction, that is, the experience of God's love for us as well as the possibility of loving the afflicted neighbour. Finally, we consider several critiques of Weil's sense of her own identity as a woman and as a Jew, and the impact of this identity crisis on her unique understanding of the relationship between suffering and the love of God.

BRANCO, Judikael Castelo. Violência e ação política em Eric Weil. 2011. 122f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2011. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2013-11-07T16:45:37Z No. of bitstreams: 1 2011-DIS-JCBRANCO.pdf: 749684 bytes, checksum: d7028b981bb00f986bc2ae1263fa17d7 (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2013-11-07T17:49:11Z (GMT) No. of bitstreams: 1 2011-DIS-JCBRANCO.pdf: 749684 bytes, checksum: d7028b981bb00f986bc2ae1263fa17d7 (MD5) / Made available in DSpace on 2013-11-07T17:49:11Z (GMT). No. of bitstreams: 1 2011-DIS-JCBRANCO.pdf: 749684 bytes, checksum: d7028b981bb00f986bc2ae1263fa17d7 (MD5) Previous issue date: 2011 / For Eric Veil, the philosophy is not a view of the world, a dogmatic or relativistic knowledge, but a commitment with the reason and freedom through the attempt of understanding the human being, his speech and his action. The purpose of this work is try to understand what the terms violence and politic action means in the philosophy of Weil, and at the same time, the meaning of philosophy itself. We start using the relationship between philosophy and violence, related to the negative act of the reason and, that´s why, the main problem for the philosophical speech in its pretension of absolute understanding. One of the Veil´s characteristics is consider what represent the problem of the violence after Hegel´s perspective of an absolutely coherent speech, so that, considering the lack of the absolute speech in order to contain the reality of the violence. As a result, we have the reflection about the relationship between violence and reasonable action in the politic area, in order to think the politics through the philosophy. Weil takes the politics as consideration of the human being living in common according to his essential structures getting back a positive relationship between moral and politics, in order to raise a philosophy that is capable of understand the modern politics and consider the politic action as a fighting against the violence, referring to nature, the relationship between individual and society and the solution in the modern state, as the owner of the monopoly of the use of violence. The state appears as a condition for the conciliation between the sensible life of the individual in the concrete moral and the imposing demand through the rationality of the modern society. Finally, a reasonable life, with the possibilities of the modern society, must find a meaning in the politic life, participating of the decisions of common interest. It´s the transposition of the problems solution of the using of violence for the debating area, through the education of the politic people, social task of the philosopher, and it´s the aim of the politic action. This reflection intends to be coherent, according to its time, must recognize that history, politics, economy, and philosophy, force the philosopher to think about the common destiny of the human kind. That´s what Weil reflects about a world state, concrete category that gather the moral categories, of society and the state, and where all these politic categories are together in the purpose of understanding the reality / A filosofia, para Eric Weil, não é apenas uma visão sobre o mundo, ou um saber dogmático ou relativista, mas um comprometimento com a razão e com a liberdade enquanto tentativa de compreensão do homem, do seu discurso e da sua ação. Deste modo, o objetivo deste trabalho é compreender o que os termos violência e ação política significam na filosofia de Weil, e, ao mesmo tempo, o significado da própria filosofia. Parte-se da relação entre filosofia e violência, enquanto ato negador da razão e, por isso, problema fundamental para o discurso filosófico na sua pretensão de compreensão absoluta. O específico de Weil é considerar o que o problema da violência representa depois da perspectiva hegeliana de um discurso absolutamente coerente, isto é, a consideração da insuficiência do discurso Absoluto para dar conta da realidade da violência. Decorre daí a reflexão acerca da relação entre violência e ação razoável no campo político, propondo-se a pensar a política a partir da filosofia. Weil parte da política como consideração da vida em comum dos homens segundo as suas estruturas essenciais, recuperando uma relação positiva entre moral e política, para erguer, a partir destas indicações, uma filosofia capaz de dar conta da política moderna e lança mão da consideração da ação política como luta contra a violência, seja como violência da natureza exterior, seja na relação violenta entre indivíduo e sociedade, seja na solução apontada no Estado moderno como detentor do monopólio do uso da violência. O Estado aparece como condição para a conciliação entre a vida sensata do indivíduo na moral concreta da sua comunidade e as exigências impostas pelo tipo de racionalidade da sociedade moderna. Por fim, uma vida razoável e dona das possibilidades oferecidas pela sociedade, deve encontrar tradução na vida política pela possibilidade de, vencidas as violências da natureza, do indivíduo e da sociedade, participar das decisões que tocam os interesses coletivos. É a transposição da resolução dos problemas do uso da violência ao plano da discussão através da educação do povo político, tarefa social do filósofo e finalidade por excelência da ação política. Tal reflexão, para ser coerente com seu tempo, deve reconhecer que história, política, economia e filosofia obrigam o filósofo a refletir sobre o destino comum da humanidade, o que Weil faz ao pensar um Estado mundial, categoria concreta na qual reúne as categorias da moral, da sociedade e do Estado, e onde todas estas categorias políticas se articulam em vista da compreensão da realidade.

Dissertação (mestrado)—Universidade de Brasilia, Instituto de Ciências Humanas, Departamento de Filosofia, Programa de Pós-Graduação em Filosofia, 2009. / Submitted by Raquel Viana (tempestade_b@hotmail.com) on 2011-06-16T20:43:03Z No. of bitstreams: 1 2009_ThaisLemosOliveiraMaia.pdf: 359704 bytes, checksum: d373fc10867c375964470c39bf5ce899 (MD5) / Approved for entry into archive by Guilherme Lourenço Machado(gui.admin@gmail.com) on 2011-06-17T13:28:48Z (GMT) No. of bitstreams: 1 2009_ThaisLemosOliveiraMaia.pdf: 359704 bytes, checksum: d373fc10867c375964470c39bf5ce899 (MD5) / Made available in DSpace on 2011-06-17T13:28:48Z (GMT). No. of bitstreams: 1 2009_ThaisLemosOliveiraMaia.pdf: 359704 bytes, checksum: d373fc10867c375964470c39bf5ce899 (MD5) / Este trabalho analisa as considerações de Simone Weil no tocante à relação entre o pensamento moderno e os movimentos totalitários do início do século XX e apresenta a proposta da filósofa para o desenvolvimento de uma nova cultura, inspirada nos ideais clássicos e fundada sobre as noções de equilíbrio e harmonia. Considerando a cultura européia do período entre as duas guerras mundiais uma cultura da força, que privilegia o poder em detrimento do humano, Weil postula que é preciso rever os valores ocidentais modernos e que é preciso que os intelectuais intervenham na criação e desenvolvimento de estruturas sociais que promovam as condições de possibilidade para ampla realização do homem. Nesse sentido, o pensamento weiliano perscruta a condição mesma do ser humano e reencontra a razão supranatural, que relaciona o homem ao universo, aos outros homens e a ele mesmo, condição necessária ao estabelecimento da harmonia e da ordem no mundo. A partir dessa constatação, Weil entenderá que o desenvolvimento de uma nova cultura que se oponha à força e à opressão exige a reunião do pensamento natural com a razão supranatural, o que se pretende mostrar neste trabalho. _______________________________________________________________________________ ABSTRACT / This work analyses Simone Weil’s considerations regarding the relations between the modern thought and the totalitarian movements of the beginning of the 20th century. It presents the philosopher’s proposal for the development of a new culture, inspired by the ideals developed by the classical Greek period, based on concepts of balance and harmony. Considering the European culture of the period between the two world wars as a culture of force, that emphasizes power at the expenses of humanity, Weil argues that we must review the values of modern civilization, we need the intellectuals put in the process of creating and developing social structures to promote the conditions of possibility for the broad fulfillment of the human being. Accordingly, Weil’s thought scan the human condition and finds in this process the supernatural reason, which relates man to the universe, to other men and to himself, as the necessary condition for the establishment of the principles of balance and order in the world. From these considerations, as we intend to show here, Weil concludes that the development of a new culture that opposes to the culture of force and oppression demands that natural thought be united again to the supernatural reason. _______________________________________________________________________________ RESUMÉ / Ce travail analyse les considérations de Simone Weil en ce qui concerne la relation entre la pensée moderne et les mouvements totalitaires du début du XX ème siècle et présente la proposition de la philosophe pour le développement d'une nouvelle culture, inspirée dans les idéaux classiques et fondée sur les notions d'équilibre et d'harmonie. Weil considère la culture européenne de l'entre-deux-guerres une culture de la force, qui privilégie le pouvoir plutôt au détriment de l'humain et postule qu’ il faut revoir les valeurs occidentales modernes, qu'il est nécessaire que les intellectuels interviennent dans la création et le développement de strutures sociales qui promeuvent les conditions de possibilité pour une ample realization de l'homme. Dans ce sens, la pensée weilienne cherche avec minutie la condition même de l'etre humain et retrouve la raison surnaturelle que rapporte l'homme à l'univers, à d'autres hommes et à luimême, condition nécessaire a l'établissement de l'harmonie et de l'ordre dans le monde. De cette constatation, Weil comprendra que le développement d'une nouvelle culture que s'oppose à la force et à l'oppression exige la réunion de la pensée naturelle avec la raison surnaturelle, comme on a l'intention de montrer dans ce travail.

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

CoordenaÃÃo de AperfeÃoamento de Pessoal de NÃvel Superior / IntroduÃÃo. A leptospirose à uma doenÃa endÃmica no Nordeste, sendo caracterizada por complicaÃÃes potencialmente fatais como a lesÃo renal aguda (LRA). O objetivo deste estudo foi avaliar as manifestaÃÃes clÃnicas, a classificaÃÃo da LRA e os fatores de risco para Ãbito em pacientes com a forma grave de leptospirose. MÃtodos. Foi realizado estudo retrospectivo em pacientes com a forma grave de leptospirose internados em hospitais terciÃrios na cidade de Fortaleza, nordeste do Brasil. Foram avaliadas as manifestaÃÃes clÃnicas, os exames laboratoriais na admissÃo e durante a internaÃÃo e o tratamento instituÃdo. LRA foi definida de acordo com as classificaÃÃes RIFLE e AKIN, sendo comparados os pacientes nas diferentes classes. Foram comparados os pacientes que usaram com aqueles que nÃo usaram penicilina, assim como os pacientes que sobreviveram com os que foram a Ãbito. AnÃlises univariada e multivariada foram usadas para a investigaÃÃo dos fatores de risco para Ãbito. A anÃlise estatÃstica foi feita pelo programa SPSS versÃo 10.0. Resultados. Foram incluÃdos 287 pacientes, com mÃdia de idade de 36,8Â15,6 anos, sendo 80,8% do sexo masculino. Os principais sinais e sintomas apresentados foram febre (96,2%), mialgia (90,6%), icterÃcia (85,7%), cefaleia (74,2%), vÃmitos (70,7%), desidrataÃÃo (54%) e calafrios (53,7%). LRA foi observada em 237 pacientes (82%) pelo critÃrio RIFLE e 242 (84%) pelo AKIN. A mortalidade geral foi de 13%. A mortalidade foi semelhante nos pacientes que usaram e que nÃo usaram penicilina (11,6% vs. 13,7%, p=0,60). Aumento da mortalidade foi observado de acordo com as piores classificaÃÃes: RIFLE-R (2%), RIFLE-I (8%) e RIFLE-F (23%), assim como AKIN 1 (2%), AKIN 2 (8%) e AKIN 3 (23%), p < 0,0001. Os pacientes com oligÃria tiveram maior mortalidade (20%), em comparaÃÃo com os pacientes sem oligÃria (5%), p=0,02. Os fatores de risco independentes para Ãbito foram: RIFLE-F (OR=10,5, IC 95%=1,3-80,8, p<0,001), AKIN 3 (OR=7,5, IC 95%=2,2-25,2 p<0,001) e necessidade de diÃlise (OR=3,5, IC 95%=1,1-11,01, p=0,01). ConclusÃes. A LRA à uma complicaÃÃo frequente na leptospirose, com mortalidade significativa. Houve associaÃÃo entre as classificaÃÃes RIFLE e AKIN com a mortalidade na leptospirose. Os fatores de risco independentes para Ãbito sÃo classificaÃÃo RIFLE-F, AKIN 3 e necessidade de diÃlise. / Introduction. Leptospirosis is en endemic disease in Northeast of Brazil, which is characterized by potential fatal complications such as acute kidney injury (AKI). The aim of this study was to evaluate the clinical manifestations, the AKI classification and the risk factors for death in patients with the severe form of leptospirosis. Methods. A retrospective study was conducted in patients with severe form of leptospirosis admitted to tertiary hospitals in Fortaleza city, Northeast of Brazil. The clinical manifestations, laboratory tests at admission and during hospital stay, as well as treatment, were evaluated. AKI was defined according to the RIFLE and AKIN classifications, and the patients in each category were compared. Patients who used and who did not use penicillin, as well as survivors and non-survivors, were compared. Univariate and multivariate analysis were performed to investigate the risk factors for death. Statistical analysis was done with SPSS program version 10.0. Results. A total of 287 patients were included, with a mean age of 36.8Â15.6 years, and 80.8% were male. The main signs and symptoms at admission were fever (96.2%), myalgia (90.6%), jaundice (85.7%), headache (74.2%), vomiting (70.7%), dehydration (54%) and chills (53.7%). AKI was observed in 237 patients (82%) according to the RIFLE criteria and 242 (84%) according to AKIN. General mortality was 13%. Mortality was similar in patients who used and who did not use penicillin (11.6% vs. 13.7%, p=0.60). An increase in mortality was observed according to the worst classifications of RIFLE and AKIN: RIFLE-R (2%), RIFLE-I (8%) e RIFLE-F (23%), AKIN 1 (2%), AKIN 2 (8%) e AKIN 3 (23%), p<0.0001. Patients with oliguria had a higher mortality (20%), when compared to those without oliguria (5%), p=0.02. Independent risk factors for death were: RIFLE-F (OR=10.5, 95% CI=1.3-80.8, p<0.001), AKIN 3 (OR=7.5, 95% CI=2.2-25.2 p<0.001) and need of dialysis (OR=3.5, 95% CI=1.1-11.01, p=0.01). Conclusions. AKI is a frequent complication in leptospirosis, with significant mortality. There was association between RIFLE and AKIN classifications with mortality. Independent risk factors for death were RIFLE-F, AKIN 3 and need of dialysis.