After the Second World War, Taiwan had at beginning of industrialization dependent on the financial aid and technology innovation from America and Japan. And by 1980s, Taiwan had become manufacturing giant, and the growth seem to be well balanced. However as with all the developing countries, the amazing economic growth is not without it’s price. Like most of the developing countries, Taiwan is ill prepare to deal with the problem cause by the remarkable economic growth, especially the environmental problem incurred by the industrial production. Since 70s, Taiwan had been developing the IT industry. In 1992, price fall, firms began to look for producers whom were able to produce high quality products at low cost, and they found Taiwan with all the requirements. The feasibility of this development has not been properly investigated. Environmental problems at Hsinchu Science-based Industrial Park are traffic congestion, air pollution, groundwater and land contamination, pollution of rivers etc. Those problems result from the lack of capacity in dealing with industrial waste, imperfect information lead to ineffective regulation, lack of proper waste management. Although there are cost and benefit to the successful high tech industry, most are ignored about the negative externality spin off from the capitalistic production; economic analysis of this problem could help us understand the issue in depth.

This text offers an analysis of the power apparatuses (dispositifs) employed in the management of the early 21st century Covid-19 pandemic. The paper is divided into two sections. The first part is oriented both towards a charac- terization of the mode of government that preceded the onset of the viral disease and towards an exposition of the power apparatuses it instrumentalized. This mode of go- vernment is referred to in the text as «capitalistic gover- mentality», a practice combining regimes of knowledge, economically encoded materialities, subjective formations and power apparatuses in order to maintain the valorization of private capital. The second part exposes the ways in which the apparatuses of capitalistic governmentality are modified and articulated in the context of the pandemic, through a phenomen given the provisional name of «viropolitics».

<p>This dissertation investigates several contemporary texts I can subversive defamiliarizations in which charn.cters take extreme measures in order to exist outside of the hegemonic limits of late-capitalist culture. It is my assertion that these texts are different to previous representations of counter-cultural resistance in important ways, precisely because of the wildly unusual methods necessarily adopted by their characters to evade a culture that seems to have become increasingly perverse and pervasive. Chapter 1 contains an introductory definition of subversive defamiliarizations and the specific cultural milieu which they interrogate. Chapter 2 is a consideration of Chuck Palahniuk's novel Fight Club and David Fincher's t1lm adaptation, in which the anarchic protagonist instigates a broad range of extreme acts of resistance in an attempt to place himself ideologically outside of consumer culture. Chapter 3 discusses Irvine Welsh's Trainspotting and Danny Boyle's film version, which argue that the rules of modem existence have become so detrimental to the contemporary subject that even a potentially life threatening alternative lifestyle (heroin addiction) may be more rewarding. Chapter 4 examines Lars von Trier's Dogme95 film The Idiots, about a group of Danes who are united by the bizarre belief that "spassing," or pretending to be mentally retarded, constitutes a genuine critique ot~ and alternative to, late-capitalist life. Chapter 5 concludes this dissertation with a brief analysis of three novels--Chuck Palahniuk's Survivor and Bret Easton Ellis's Glamorama and American Psycho--subversive defamiliarizations that frame their critiques by presenting characters who completely immerse themselves in their culture's ideology. The critical function ofthese texts emerges because, in each case, an escalating surrender to, and absorption by, the dominant culture occurs simultaneously and causally with encroaching madness.</p> / Doctor of Philosophy (PhD)

VASCONCELOS, Rejane Batista. Os mistérios de uma mercadoria singular: desvelando o caráter mercantil da violência. 2010. 222f. – Tese (Doutorado) – Universidade Federal do Ceará, Programa de Pós-graduação em Sociologia, Fortaleza (CE), 2010. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2013-10-21T14:16:30Z No. of bitstreams: 1 2010-TESE-RBVASCONCELOS.pdf: 1210132 bytes, checksum: 3d6b7aa3901136b27f38e2ab21e1622a (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2013-10-22T11:10:19Z (GMT) No. of bitstreams: 1 2010-TESE-RBVASCONCELOS.pdf: 1210132 bytes, checksum: 3d6b7aa3901136b27f38e2ab21e1622a (MD5) / Made available in DSpace on 2013-10-22T11:10:19Z (GMT). No. of bitstreams: 1 2010-TESE-RBVASCONCELOS.pdf: 1210132 bytes, checksum: 3d6b7aa3901136b27f38e2ab21e1622a (MD5) Previous issue date: 2010 / In The mysteries of a unique commodity the merchandising character of violence is unveiled and is shown to be an exclusively human action which is as old as the beginnings of humanity. It is one among many other situations which can lead to conflict. Violence, varying in intensity and form, may be found implicitly or categorically in many creative human expressions, such as art, religion, literature, politics, and history. And even though it has become an increasingly central theme in various scientific and disciplinary productions, a conceptual confluence has not yet been reached. In the capitalistic system violence has attained the position of a marketable product, and for this reason it will be focused upon as a commodity in this academic work. As a final result, one may observe, in a condensed way, the thesis that violence represents only one among thousands of commodities in the capitalistic system that are available on the shelves of the world market. Besides labeling it exclusively as a commodity, this study proposes that the struggle against violence also constitutes a hoax: within the capitalistic system, in sound conscience, one cannot dispense a sure profit. Everything that is constructed as a device to combate violence is profitable in itself. Therefore, any struggle against violence will lead to the destruction of the very objectives that capitalism embraces. According to this way of thinking, in relation to lives and material things, security becomes the obverse of violence. This ideologial construction has as its theoretical framework the conceptual formulation of the Marxist theory of commodity, fetish, and value. The phase of analytical operation in this academic exposition is developed by means of that which Foucault called an analysis of discursive formations. Television as media provided the primary source of the corpus for this investigative work: more precisely two episodes broadcasted in real time, which took place in Santo André – a city in the state of São Paulo - and the other in the city of São Paulo – capital of the state of São Paulo – respectively indicated by the media as "the longest private imprisonment" and "the longest trial" in the history of Brazil. Printed materials, such as stories and news reports about these and other violent episodes, published in national magazines (Carta Capital, Época, Isto É, Veja) were included as additional sources as well as local newspapers and newspapers from other states. Key words: Violence. Conflict. Commodity. Fetish. Capitalism. Capitalistic system. Media. / Em Os mistérios de uma mercadoria singular: desvelando o caráter mercantil da violência, fica demonstrado que a violência é uma ação exclusivamente humana e tão antiga quanto o ato inaugural da humanidade. É uma entre outras tantas desembocaduras a que pode ser levada uma situação de conflituosidade. Sob intensidade e forma variadas, a violência encontra-se implícita ou categoricamente derramada por sobre as múltiplas manifestações de criação humana, tais como a arte, a religião, a literatura, a política, a história. E, mesmo tornada cada vez mais temário de produções de diversas ciências e disciplinas, não alcança uma confluência conceitual. No sistema do capital, viu-se conduzida à categoria de produto comercializável, razão por que neste empreendimento acadêmico vai ser focalizada como mercadoria. Neste relatório final, vê-se condensada a tese de que a violência no sistema do capital representa tão-somente uma entre todos os milhares de mercadorias que se colocam à disposição nas prateleiras do mundo mercantil. Além de dada exclusivamente como mercadoria, este estudo propugna que o combate à violência encarna um embuste: no sistema do capital, em sã consciência, não se dispensa um lucro certo. Tudo o que se constrói como engenho de combate à violência é em si lucrativo. Combatê-la seria, pois, um tiro no próprio pé. A segurança, nesse modo de produzir vidas e coisas, é o anverso da violência. A construção ideativa, o arcabouço teórico enraíza-se na formulação conceitual marxiana de mercadoria, fetiche, valor. A etapa de operacionalização analítica efetiva-se pela via do que Foucault nominou análise das formações discursivas. A mídia televisiva foi fonte primária da qual emanou o corpus para a realização deste exame investigativo, mais precisamente dois episódios, veiculados em tempo real, que tiveram lugar um na cidade de Santo André – ABC paulista – e o outro em São Paulo capital, respectivamente, nominados pela mídia “o cárcere privado mais longo” e “o julgamento mais longo” do Brasil. Como fontes suplementares foram inclusos materiais de mídia impressa: reportagens, notícias acerca desses e de outros episódios de violência veiculadas em revistas de circulação nacional (Carta Capital, Época, Isto É, Veja) e jornais de empresas locais e de outros estados.

FundaÃÃo Cearense de Apoio ao Desenvolvimento Cientifico e TecnolÃgico / Em Os mistÃrios de uma mercadoria singular: desvelando o carÃter mercantil da violÃncia, fica demonstrado que a violÃncia à uma aÃÃo exclusivamente humana e tÃo antiga quanto o ato inaugural da humanidade. à uma entre outras tantas desembocaduras a que pode ser levada uma situaÃÃo de conflituosidade. Sob intensidade e forma variadas, a violÃncia encontra-se implÃcita ou categoricamente derramada por sobre as mÃltiplas manifestaÃÃes de criaÃÃo humana, tais como a arte, a religiÃo, a literatura, a polÃtica, a histÃria. E, mesmo tornada cada vez mais temÃrio de produÃÃes de diversas ciÃncias e disciplinas, nÃo alcanÃa uma confluÃncia conceitual. No sistema do capital, viu-se conduzida à categoria de produto comercializÃvel, razÃo por que neste empreendimento acadÃmico vai ser focalizada como mercadoria. Neste relatÃrio final, vÃ-se condensada a tese de que a violÃncia no sistema do capital representa tÃo-somente uma entre todos os milhares de mercadorias que se colocam à disposiÃÃo nas prateleiras do mundo mercantil. AlÃm de dada exclusivamente como mercadoria, este estudo propugna que o combate à violÃncia encarna um embuste: no sistema do capital, em sà consciÃncia, nÃo se dispensa um lucro certo. Tudo o que se constrÃi como engenho de combate à violÃncia à em si lucrativo. CombatÃ-la seria, pois, um tiro no prÃprio pÃ. A seguranÃa, nesse modo de produzir vidas e coisas, à o anverso da violÃncia. A construÃÃo ideativa, o arcabouÃo teÃrico enraÃza-se na formulaÃÃo conceitual marxiana de mercadoria, fetiche, valor. A etapa de operacionalizaÃÃo analÃtica efetiva-se pela via do que Foucault nominou anÃlise das formaÃÃes discursivas. A mÃdia televisiva foi fonte primÃria da qual emanou o corpus para a realizaÃÃo deste exame investigativo, mais precisamente dois episÃdios, veiculados em tempo real, que tiveram lugar um na cidade de Santo Andrà â ABC paulista â e o outro em SÃo Paulo capital, respectivamente, nominados pela mÃdia âo cÃrcere privado mais longoâ e âo julgamento mais longoâ do Brasil. Como fontes suplementares foram inclusos materiais de mÃdia impressa: reportagens, notÃcias acerca desses e de outros episÃdios de violÃncia veiculadas em revistas de circulaÃÃo nacional (Carta Capital, Ãpoca, Isto Ã, Veja) e jornais de empresas locais e de outros estados. / In The mysteries of a unique commodity the merchandising character of violence is unveiled and is shown to be an exclusively human action which is as old as the beginnings of humanity. It is one among many other situations which can lead to conflict. Violence, varying in intensity and form, may be found implicitly or categorically in many creative human expressions, such as art, religion, literature, politics, and history. And even though it has become an increasingly central theme in various scientific and disciplinary productions, a conceptual confluence has not yet been reached. In the capitalistic system violence has attained the position of a marketable product, and for this reason it will be focused upon as a commodity in this academic work. As a final result, one may observe, in a condensed way, the thesis that violence represents only one among thousands of commodities in the capitalistic system that are available on the shelves of the world market. Besides labeling it exclusively as a commodity, this study proposes that the struggle against violence also constitutes a hoax: within the capitalistic system, in sound conscience, one cannot dispense a sure profit. Everything that is constructed as a device to combate violence is profitable in itself. Therefore, any struggle against violence will lead to the destruction of the very objectives that capitalism embraces. According to this way of thinking, in relation to lives and material things, security becomes the obverse of violence. This ideologial construction has as its theoretical framework the conceptual formulation of the Marxist theory of commodity, fetish, and value. The phase of analytical operation in this academic exposition is developed by means of that which Foucault called an analysis of discursive formations. Television as media provided the primary source of the corpus for this investigative work: more precisely two episodes broadcasted in real time, which took place in Santo Andrà â a city in the state of SÃo Paulo - and the other in the city of SÃo Paulo â capital of the state of SÃo Paulo â respectively indicated by the media as "the longest private imprisonment" and "the longest trial" in the history of Brazil. Printed materials, such as stories and news reports about these and other violent episodes, published in national magazines (Carta Capital, Ãpoca, Isto Ã, Veja) were included as additional sources as well as local newspapers and newspapers from other states. Key words: Violence. Conflict. Commodity. Fetish. Capitalism. Capitalistic system. Media.

The aim of this essay is to show how people’s ability to make judgements is based on an attitude towards vulnerability and an aesthetic subject. In order to do this, the essay begins with an examination of a prevailing capitalistic subject form. Using Hannah Arendt’s theories about the human condition – labor, work, and action – and the loss of a common or interpersonal world, the essay stipulates that this capitalistic subject is narcissistic, world-less and hence unable to make sound judgements. Moreover, the capitalistic subject is unable to have faith in the world.The alternative that this essay seeks to present and examine – the aesthetic subject – can on the other hand indeed have faith in the world. In order to explain this, a philosophic and exegetic analysis of the concept of the Christian faith is carried out, leading to the transcendent root visio. Since the essay is searching for an aesthetic alternative, visio is then analogously compared with the Hindu counterpart darśan, which differs from visio in that it is an immanent rather than a transcendent ability. In this essay, it is concluded that to be aesthetic is to make oneself vulnerable by having immanent faith in the world. Since this vulnerable and aesthetic subject acknowledges the world with an immanent faith it is also able to make judgements. Differently put, the essay argues that this vulnerable and faithful state is necessary for humans trying to make sound judgements.

The aim of this thesis is to compare the concept of sin in the theologies of Ellen G. White and Leonardo Boff. Chapter 1 examines Ellen G. White's concept of sin. White's historical and theological backgrounds coupled with her use of the "great controversy" motif provide a better grasp of her understanding of sin. White defines sin as the transgression of God's Law. She views sin to comprise at least two dimensions, namely, the individual and the social. White regards these two aspects of sin to have equal significance. White's detailed treatment of the sanctuary teaching also highlights the two dimensions of sin. In Chapter 2 Boff' s idea of sin is investigated. Boff' s historical background, which exposed him to the poor, influenced his perception of sin. Boff's theological background together with his familiarity with Karl Marx's social analysis prompted Boff to define sin as the negation of God's love in a human history bedevilled by class conflict. Boff views sin to have the individual and social dimensions. Yet, in terms of importance, Boff believes that the social dimension of sin is more consequential than the individual one. In Chapter 3 White's and Boff s views on sin are compared. From this comparison it is evident that both White and Boff recognize the bipolarity of sin. Both seem to agree that christians should take an active role in correcting social evils because love for God is manifested by how we relate to our neighbor. Boff devotes less space to the individual aspect of sin than White. Chapter 4 shows that White's theological tradition has a lot to learn from Boff and his tradition and also vice versa. An awareness of the current priestly ministry of Christ evident in White's theology could help Boff to bring some balance to his stance on the social and the individual dimension of sin. Boff' s use of Marx's social analysis should also help Seventh-day Adventists, the inheritors of White's theology, not to interpret White's theology of sin only along individualistic lines while overlooking its social dimension. / Philosophy, Practical & Systematic Theology / D.Th. (Systematic Theology)

The aim of this thesis is to compare the concept of sin in the theologies of Ellen G. White and Leonardo Boff. Chapter 1 examines Ellen G. White's concept of sin. White's historical and theological backgrounds coupled with her use of the "great controversy" motif provide a better grasp of her understanding of sin. White defines sin as the transgression of God's Law. She views sin to comprise at least two dimensions, namely, the individual and the social. White regards these two aspects of sin to have equal significance. White's detailed treatment of the sanctuary teaching also highlights the two dimensions of sin. In Chapter 2 Boff' s idea of sin is investigated. Boff' s historical background, which exposed him to the poor, influenced his perception of sin. Boff's theological background together with his familiarity with Karl Marx's social analysis prompted Boff to define sin as the negation of God's love in a human history bedevilled by class conflict. Boff views sin to have the individual and social dimensions. Yet, in terms of importance, Boff believes that the social dimension of sin is more consequential than the individual one. In Chapter 3 White's and Boff s views on sin are compared. From this comparison it is evident that both White and Boff recognize the bipolarity of sin. Both seem to agree that christians should take an active role in correcting social evils because love for God is manifested by how we relate to our neighbor. Boff devotes less space to the individual aspect of sin than White. Chapter 4 shows that White's theological tradition has a lot to learn from Boff and his tradition and also vice versa. An awareness of the current priestly ministry of Christ evident in White's theology could help Boff to bring some balance to his stance on the social and the individual dimension of sin. Boff' s use of Marx's social analysis should also help Seventh-day Adventists, the inheritors of White's theology, not to interpret White's theology of sin only along individualistic lines while overlooking its social dimension. / Philosophy, Practical and Systematic Theology / D.Th. (Systematic Theology)

We often speak of our society as a consumption society, a label that emerged after World War II. But the consumption society dates back longer than that, and can be deduced as far back as the colonialist era and the rise of luxury goods. One could say that the consumption society is the cultural answer to the transfer of the economy into capitalism as well as a consequence of industrial mass production. Swedes’ consumption habits negatively affect the environment, being part of the wealthiest 20% of the world’s population that stands for more than three-quarters of total private consumption. More and more people consciously change their lifestyle into consuming less. This aversion from the capitalistic consumer society has been around for quite some time but continues to grow stronger. But how does these voluntary non-consumers experience the city that they live in? With major cities today being so focused around an ever-increasing consumption, this study aims to find out how Swedish non-consumers experience the city of Stockholm by the use of qualitative interviews. The empirical result shows that the interviewed non-consumers primarily choose their lifestyle due to environmental concerns, and that they feel that Stockholm is too centered on consumption, not having enough mixed areas, and that they are missing greenery and cultural activities in the city. Non-consumers seem to influence friends and family to adopt a more sustainable consumption habit, something that could be useful for the further development of a more environmentally friendly and sustainable consumption behavior in Sweden. / Vi talar ofta om vårt samhälle som ett konsumtionssamhälle, ett uttryck som dök upp efter andra världskrigets slut. Men konsumtionssamhället är äldre än så och kan härledas till kolonialismen och ökningen av lyxvaror. Man kan säga att dagens konsumtionssamhälle är ett kulturellt svar på omställningen av ekonomin till kapitalism, liksom en konsekvens av den industriella massproduktionen. Svenskar är en del av världspopulationens rikaste 20 %, som står för mer än tre fjärdedelar av total privat konsumtion, vilket har en negativ miljöpåverkan. Fler och fler människor förändrar medvetet sin livsstil till att konsumera mindre. Det här avståndstagandet från det kapitalistiska konsumtionssamhället har funnits länge, men fortsätter att växa sig starkare. Men hur upplever dessa frivilliga icke-konsumenter staden de bor i? Med större städers fokus idag kring en evigt växande konsumtion, syftar denna studie till att undersöka hur svenska icke-konsumenter upplever Stockholm, med hjälp av kvalitativa intervjuer. Det empiriska resultatet visar att de intervjuade icke-konsumenterna framförallt valt sin livsstil på grund av miljömedvetenhet, och att de upplever att Stockholm är för centrerat kring konsumtion och inte har tillräckligt med blandområden. De saknar även grönska och kulturella aktiviteter i staden. Icke-konsumenter verkar influera vänner och familj till att välja ett mer hållbart konsumtionsmönster, något som kan vara användbart för en fortsatt utveckling av ett mer miljövänlig och hållbart konsumtionsbeteende i Sverige.