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Made available in DSpace on 2016-06-02T19:05:53Z (GMT). No. of bitstreams: 1 3952.pdf: 2039842 bytes, checksum: 13562902fbbd07a996facebf66d35dd7 (MD5) Previous issue date: 2011-10-21 / Financiadora de Estudos e Projetos / In this research, we describe how common sense knowledge with machine translation can help the communication among people with different cultural background. In order to evaluate this possibility, we developed a bilingual chat called Culture-to-Chat or C2C that provides a communication channel and has resources that help its user to create messages in a second language. In the computer-mediated communication field, it is possible to notice that people are crossing geographic borders and having opportunities to share experiences among different cultures. Sharing information in a non native language can be difficult to some users. Some computational tools that support communication uses machine translation to aid users that need to work with different language. C2C also uses this approach and adopts a semantic network of cultural knowledge, collaboratively built on the Web through the Open Mind Common Sense in Brazil project (OMCS-Br) to work with cultural expression, in other words, terms whose meaning depends on user‟s culture. Following a user-centered design approach that focuses on prototyping, we present the development of C2C passing by low, middle and high fidelity prototypes. In order to observe how this computational tool is used and collect the opinion of target users, we perform a pilot study involving Brazilian and Canadian users. This study showed some enhancements for the tool and pointed evidences that this chat contributes to the communication between people with different cultural backgrounds. / Neste trabalho é descrito como o conhecimento de senso comum em conjunto com a tradução automática pode apoiar a comunicação entre pessoas de diferentes culturas. Para verificar a viabilidade do senso comum foi desenvolvido um chat bilíngue chamado Culture-to-Chat ou C2C, que, além de prover um canal de comunicação, possui mecanismos que auxiliam o usuário na criação de mensagens em língua estrangeira. No campo da comunicação mediada por computador, percebe-se que as pessoas estão cruzando as fronteiras geográficas e tendo oportunidades de troca de experiências entre diferentes culturas. Para alguns usuários, essa troca de informações é feita em uma língua não nativa, o que pode ser uma tarefa difícil para eles. Algumas ferramentas computacionais que apoiam a comunicação propõem o uso de tradução automática para trabalhar com usuários falantes de diferentes línguas. O C2C, além de adotar tal estratégia, adota a rede semântica de conhecimento cultural construida colaborativamente via Web do projeto Open Mind Common Sense no Brasil (OMCS-Br) para trabalhar com expressões culturais, ou seja, termos cujo significado depende da cultura do usuário. Utilizando uma abordagem centrada no usuário focando-se em prototipação, o desenvolvimento do C2C e suas funcionalidades são apresentados por meio de protótipos de diferentes níveis de fidelidade (baixa, média e alta). Com o intuito de observar o uso dessa ferramenta computacional e coletar opiniões de usuários, foi realizado um estudo piloto envolvendo usuários brasileiros e canadenses. Tal estudo mostrou possíveis melhorias pra a ferramenta e apontou indícios de que este chat contribui na comunicação entre pessoas de diferentes culturas.

L'utilisation de l'expérience comme un mode de détermination des faits, c'est-à-dire comme un élément qui comble les lacunes dans l'ensemble des éléments de preuve dans le procès civil, est un thème quelque peu tabou. La doctrine est souvent basée sur la prémisse voulant que le décideur rende une décision uniquement en vertu des éléments de preuve et qu'il doit absolument s'abstenir d'insérer aux constatations quoi que ce soit qui n'est pas présent dans les éléments de preuve. Cette vision est éloignée de la réalité juridique. Dans la première partie, nous allons aborder les principes procéduraux qui empêchent l'utilisation de l'expérience comme mode de détermination des faits. Ce sont le principe de la reconstruction de l'événement du passé, le principe de l'abstraction des connaissances acquises hors du procès et le principe de l'exclusion de la preuve par ouï-dire. Ensuite, nous portons notre attention sur les différents types d'expérience, c'est-à-dire l'expérience profane, divisible en bon sens et sens commun, et l'expérience scientifique, ainsi sur leurs modes de fonctionnement dans le procès civil. La première partie se termine par une brève confrontation des différents types d'expérience avec les principes procéduraux. La deuxième partie est consacré à l'analyse de l'expérience dans trois instruments juridiques: la connaissance d'office, la présomption de fait et le témoignage d'expert. Nous nous intéressons principalement à vérifier si l'expérience fonctionne à l'intérieur de ces instruments juridiques comme mode de détermination des faits et ensuite quelles sont les limites que le droit pose à l'expérience dans ce rôle. L'analyse va confirmer que le principal instrument par lequel l'expérience comme mode de détermination des faits pénètre dans le procès civil est la présomption de fait. / The theme of the use of experience as a mode of fact findings, i.e. as an element which fills the gaps in a totality of evidence in the civil procedure, is somewhat tabooed. The doctrine is frequently based upon the premise that a decision-maker should render a decision solely on the basis of evidence and that he should completely abstain from inserting into the fact findings anything which is not present in the evidence. This vision is distant from the legal reality. In the first part, three procedural principles which prevent the experience from the use as a mode of fact findings will be treated. The principles in question are the principle of reconstruction of the past event, the principle of setting aside the knowledge obtained out of the procedure and the principle of exclusion of hearsay evidence. Then the attention is paid to different types of experience (i.e. the lay experience, divisible into "bon sens" and into common sense, and the scientific experience) and to the methods of their fonctionning in the civil procedure. The first part is concluded by a brief confrontation of different types of experience with the procedural principles. The second part is dedicated to an analysis of the experience in the three legal instruments: judicial notice, presumption of fact and expert testimony. The interest is focused especially on verification whether the experience works inside the legal instruments as a mode of facts findings and then what are the limits which the law fixes to the experience in this role. The research will confirm that the principal instrument by which the experience as a mode of fact findings penetrates into the civil procedure is the presumption of fact.

[pt] Elaborado dentro de um programa muito bem definido, o projeto na Arquitetura Moderna tem como uma de suas premissas não só edificar, mas também organizar móveis e objetos nos espaços, pretendendo ensinar como morar, ou seja, doutrinar os usuários sobre a forma correta de utilizar a máquina de morar. O Conjunto Residencial Marquês de São Vicente, prédio situado na Gávea, Zona Sul do Rio de Janeiro, foi pensado pelo arquiteto Affonso Eduardo Reidy dessa forma e construído com a certeza de que atenderia a esse programa, a certeza dos idealistas. Partindo de tal constatação, realizamos uma série de visitas aos apartamentos e entrevistas com os moradores deste prédio, com objetivo de proceder a uma análise morfológica das configurações espaciais feitas por eles a fim de construirmos o discurso do senso comum para, em seguida, relacioná-lo ao projeto original, o discurso da racionalidade. Ou seja, procuramos conhecer o outro lado da história, i. e., saber como os outros - nesse caso os moradores - construíram esse espaço no seu imaginário. / [en] Conceived within the scope of a very well defined intellectual movement, the project, in modern architecture, aimed not only to build, but also to organize furniture and objects in living spaces. They intended to teach how to live, to indoctrinate the users about the correct way of using the living machine. The Marquês de São Vicente condominium, located in Gávea borough, Rio de Janeiro, was developed in this way by the architect Affonso Eduardo Reidy and built with the conviction that it would accomplish that program, as the idealists conceived of it. Starting with this premise, we visited many apartments in the complex and interviewed the residents of one of the buildings so as to develop a morphologic analysis of the existing configuration thet had been done by them, tho know the common sense discourse, so that it could be related with the original project and, afterwards, with the discourse of reason. In other words, we tried to know the other side of history, i.e., to learn how the others - the residents - built that room in their own imaginary.

O presente trabalho teve como objetivo descrever o fenômeno da adesão nas igrejas neopentecostais a partir da psicologia social, mais especificamente, da teoria das representações sociais. Desta maneira, nós procuramos identificar os elementos constitutivos das práticas religiosas decorrentes de um determinado grupo religioso neopentecostal correlacionando-os àss representações sociais. Destarte, este trabalho identificou e analisou o processo de utilização do senso comum religioso pela comunidade neopentecostal Igreja Mundial do Poder de Deus, como instrumento gerador de adesão, considerando-se os fatores emocionais pertinentes ao senso comum do grupo como força motivadora de adesão à igreja referida. Deste modo, chegamos a quatro temas básicos que nos possibilitaram identificar as representações sociais construídas na interatividade da igreja. Os temas foram: oferta de milagres e feitos extraordinários; a singularidade da Igreja Mundial do Poder de Deus; a batalha entre o bem e o mal; o líder espiritual e sua relação com os adeptos de sua comunidade. As representações sociais identificadas foram: representação social da igreja como lugar de bênçãos e feitos extraordinários; representação social dos demônios; representação social do divino; representação social do ungido de Deus. Tendo em vista as representações identificadas e analisadas, o que se conclui é que, na igreja pesquisada, o senso comum - enquanto significações circulantes entre os membros desta igreja - aliado a fatores emocionais que lhe são pertinentes, se constitui como fator causativo de adesão, na medida em que os sujeitos percebem que as soluções para suas demandas e males são ofertadas, pela igreja, de maneira identificada com os significados já presentes neste senso comum. / The purpose of this thesis was to describe the phenomenon of adherence to the neo-pentecostal churches from the point of view of social psychology, and more specifically, of the theory of social representations. This way, our proposition was to identify the constitutive elements of a religious practice establishing a relationship with these social representations. Specifically, the research identified and analysed the process of utilization of the religious common sense by the neo-pentecostal commuty called Igreja Mundial do Poder de Deus [World Church of Gods Power], as a generative instrument of adherence, taking into consideration the emotional factors which are relevant to the common sense of the group, as the driving force motivating their attachment to this church. This way, we reach the four basic themes which allow us to identify the social representations built upon the interactivity of the church. The four themes are: miracle offerings and extraordinaty deeds; the singularity of the church; tha battle between Good and Evil; the spiritual leader and the people. The social representations identified were: the social representation of the church as a place for blessings and extraodinary deeds; the social representation of the demons; the social representation of the Divine and the social representation of the Gods Anointed. Having in mind the representations identified and analysed we came to the conclusion that, in the researched church, the common sense - while circulating significations among the church members - combined with emotional factors which are pertinent to them, constitutes the causative factor of the adherence, to the extent that the individuals realise that the solutions for their demands and misfortunes are offered by the church in an identified manner with the meaning already present in this common sense.

研究目的：本研究使用共通信念模式，以瞭解第二型糖尿病患者持有的疾病表徵對自我照護行為的預測關係。過去的研究顯示，糖尿病患者的「控制」表徵能夠有效預測患者的自我照護行為和糖化血色素值；也就是，患者相信疾病能被控制的程度愈高，在自我照護行為的表現愈好，糖化血色素值愈低。但是，「結果」表徵與「情緒」表徵無法顯著一致的預測患者的自我照護行為。透過回顧與健康行為相關的理論發展與文獻，考量慢性疾病的自我調節歷程中，除了疾病表徵以外，還需要納入與自我意識有關的人格特質。為此，本研究目的有四:(1)先檢驗在台灣糖尿病患者的疾病表徵建構，是否與國外使用疾病共通信念模式的研究結果一致，有相同的因素結構。(2)檢定台灣第二型糖尿病患者，其持有的疾病表徵對自我照護行為與血糖控制的預測，是否與Harvey和Lawson(2009)的研究結果一致。(3)評估糖尿病患者的人格特質對自我照護行為與糖化血色素值的影響。(4)探索第二型糖尿病患者反芻反思特質，在疾病表徵影響自我照護行為上的調節效果。 研究方法：本研究以立意取樣的方式，邀請新竹某教學醫院門診的第二型糖尿病患者為受試。排除漏答與亂填者，共有142位符合資格的受試者；每位受試者皆需完成受試者同意書、背景資料、糖尿病自我照護量表、疾病表徵問卷與中文版反芻反思量表。根據研究目的，以階層回歸和羅吉斯回歸分析等統計方法進行假設考驗。 研究結果：(1)臺灣第二型糖尿病患者的疾病表徵結構與國外患者相似，共包含：「認同」、「病因」、「時間感急慢性」、「時間感循環性」、「結果」、「情緒」和「控制」表徵。(2)研究結果與Harvey和Lawson(2009)的研究結果一致，「控制」表徵可以顯著預測整體自我照護行為和糖化血色素值。(3)第二型糖尿病患者的反芻反思特質，無法單獨預測自我照護行為與糖化血色素值。(4) 第二型糖尿病患者的反芻反思特質會與病表徵產生交互作用，共同調節各種自我照護行為的表現。 結論：本研究資料與其他使用共通信念模式的研究資料一致，亦即控制表徵能預測自我照護行為和糖化血色素值。此外，本研究發現，不同自我照護行為會受到疾病表徵與反芻或反思特質的交互作用而影響。由於，增加自我照護行為的執行度，是目前糖尿病治療與衛教的首要目標。建議未來從事糖尿病照護的實務工作者，能提供疾病表徵與反芻反思特質的專業心理評估；以協助建立個別評估與個別介入的個別化治療方案，進而提高患者在自我照護行為的執行度、增加臨床治療的效果。 / Background and Aims. It is increasingly being used to understand and predict individuals' coping with and subsequent self-care of chronic illness is Leventhal and colleagues' the common sense model. This model postulates that it is the individual's illness representation is the proximal determinant of coping behavior. The role of personality in determining self-care behavior has been relatively ignored, possibly because of the lack of convergence in concepts and measures. Due to the lack of research in the area of interest, the present study attempt to resolve this issue. We investigated, (a) using subjects of Type-II diabetes in Taiwan, are the results of present study similar as others studies directed by common sense model to identify the factors of illness representation, (b) discussing the influences of illness representation to self-care behavior and glycemic control (HbA1c); like as Harvey and Lawson(2009)’s study, (c) assessing whether traits of normal personality are associated with variations in self-care behavior and glycemic control in patients with type 2 diabetes, (d) examining whether personality moderate the relationships between illness representations and self-care behavior. Methods. Patients were eligible if they had Type 2 diabetes, were aged 20 years or more at diagnosis. Before we collect data, a physician will invite patient to enter the study. Patient want to join this study, they be giving an informed consent and be asked to complete four questionnaires. A total 142 patients completed the demographic survey ( age, educational level, diabetes duration et al.), Diabetes Self-Care Scale, the Revised Illness Perception Questionnaire(IPQ-R), the Chinese version of Rumination- Reflection Questionnaire. Analysis were concluded using multiple regression analysis, logistic regression and so on. Results. The results revealed that: (1) as our hypothesis, the structures of the IPQ-R in type 2 diabetes in Taiwan were similar as other foreign studies directed by common sense model. (2) Control representation can induce main effect on self care behavior. Higher control representation was significantly positive associated with self care behavior, and it was significantly negative associated with HbA1c. (3) Self reflection and self rumination were inconsistently associated with self care behavior and HbA1c. (4) Personality moderated the relationships between illness representations and self-care behavior. Conclusions. This study supports the Common Sense Model (CSM) of illness representation when considering type 2 diabetes in Taiwan. Based on our results, we found personality traits may offer new insights in to variations in self-care in patients with type 2 diabetes undergoing standard management. Personality refers as self-reflection and self-rumination which moderated the relationships between illness representations and self-care behavior. Therefore, CSM could become the theoretical framework for psychological interventions in type 2 diabetes. Furthermore, according to the study result, we suggested the practitioners paying attention to the different interaction when representation and personality are together in diabetes’ each self-care behavior.

馬庫色 (Herbert Marcuse) 在《愛欲與文明》(Eros and Civilization) 一書中，引用康德 (Immanuel Kant) 《判斷力批判》(Critique of the Power of Judgment) 的第一部分〈審美判斷力批判〉(“Critique of the Aesthetic Power of Judgment”) 所提出之美學概念作為非壓抑性新文明的準繩。不過，馬庫色對美學概念的引用十分簡單扼要，本論文將從解析《愛欲與文明》一書對壓抑性文明的省思，以及闡述康德的美學概念著手，試圖探討美學概念在新型態文明願景中之作用為何、其落實可能性與應用的難處。 本論文除前言與結語，共分四章：第一章為導論；第二章循《愛欲與文明》之理論脈絡，以佛洛伊德 (Sigmund Freud) 的文明觀及馬克思 (Karl Marx) 的異化 (alienation) 概念為理論背景，帶出馬庫色所認為的宰制性文明及其顛覆的可能性；第三章闡述作為理想文明指導原則的康德與席勒 (Friedrich Schiller) 的美學概念；第四章先提要馬庫色所認為的非壓抑性文明，以及新感性 (the new sensibility) 發揮希望與顛覆力量的藝術領域，再行探討康德美學概念與愛欲 (eros) 得以自由抒發的理想生命型態之間的關係，並試圖討論美學概念的應用問題。文末，以結語總結以上研究工作。

This item contains the agenda, minutes, and attachments for the Faculty Senate meeting on this date. There may be additional materials from the meeting available at the Faculty Center. / Minutes originally posted on Dec. 3rd, 2013; correction made to minutes and reposted on Feb. 3rd, 2014.

The interpretation of unreason in Gilles Deleuze‘s philosophy Deleuze argues that all philosophy must originate itself from violence. The violence in thought is evoken by problems, which aren‘t given but constituted in mind. The fundamental problem of thought is incapacity to think itself, the malaise of mind, stupidity or madness. The dogmatical image of thought takes the common form of an 'Everybody knows . . .' , and in the following way disassociates itself from the problem - it merely dislodges madness from discourse of reason. Deleuze shows that the problem of madness should be included into image of thought, if transforming it simultaneously. The work points out, how Deleuze solves this properly transcendental qestion: how is unreason possibile? The thinker offers three perspectives, three points of view to reflect this problem. It can be seen from a point from highland or platonical tradicion, from a point of surface or virtual philosophy which Deleuze founds in the works of stoics, Leibniz, Nietzsche and Lewis Carrol and from a point of depths into which plunges Artaud. To each of these modes of mind thereby can be diagnosed distinct disease: maniac depresion or paranoia to idealism, active form of schizophrenia- to virtual philosophy and passive form of schizophrenia – to the thinking of depths. The research shows up how eventualy this triad turns to strict disjunction between traditional image of thought and the thought which is able to think of madness, becomings... [to full text]

L'utilisation de l'expérience comme un mode de détermination des faits, c'est-à-dire comme un élément qui comble les lacunes dans l'ensemble des éléments de preuve dans le procès civil, est un thème quelque peu tabou. La doctrine est souvent basée sur la prémisse voulant que le décideur rende une décision uniquement en vertu des éléments de preuve et qu'il doit absolument s'abstenir d'insérer aux constatations quoi que ce soit qui n'est pas présent dans les éléments de preuve. Cette vision est éloignée de la réalité juridique. Dans la première partie, nous allons aborder les principes procéduraux qui empêchent l'utilisation de l'expérience comme mode de détermination des faits. Ce sont le principe de la reconstruction de l'événement du passé, le principe de l'abstraction des connaissances acquises hors du procès et le principe de l'exclusion de la preuve par ouï-dire. Ensuite, nous portons notre attention sur les différents types d'expérience, c'est-à-dire l'expérience profane, divisible en bon sens et sens commun, et l'expérience scientifique, ainsi sur leurs modes de fonctionnement dans le procès civil. La première partie se termine par une brève confrontation des différents types d'expérience avec les principes procéduraux. La deuxième partie est consacré à l'analyse de l'expérience dans trois instruments juridiques: la connaissance d'office, la présomption de fait et le témoignage d'expert. Nous nous intéressons principalement à vérifier si l'expérience fonctionne à l'intérieur de ces instruments juridiques comme mode de détermination des faits et ensuite quelles sont les limites que le droit pose à l'expérience dans ce rôle. L'analyse va confirmer que le principal instrument par lequel l'expérience comme mode de détermination des faits pénètre dans le procès civil est la présomption de fait. / The theme of the use of experience as a mode of fact findings, i.e. as an element which fills the gaps in a totality of evidence in the civil procedure, is somewhat tabooed. The doctrine is frequently based upon the premise that a decision-maker should render a decision solely on the basis of evidence and that he should completely abstain from inserting into the fact findings anything which is not present in the evidence. This vision is distant from the legal reality. In the first part, three procedural principles which prevent the experience from the use as a mode of fact findings will be treated. The principles in question are the principle of reconstruction of the past event, the principle of setting aside the knowledge obtained out of the procedure and the principle of exclusion of hearsay evidence. Then the attention is paid to different types of experience (i.e. the lay experience, divisible into "bon sens" and into common sense, and the scientific experience) and to the methods of their fonctionning in the civil procedure. The first part is concluded by a brief confrontation of different types of experience with the procedural principles. The second part is dedicated to an analysis of the experience in the three legal instruments: judicial notice, presumption of fact and expert testimony. The interest is focused especially on verification whether the experience works inside the legal instruments as a mode of facts findings and then what are the limits which the law fixes to the experience in this role. The research will confirm that the principal instrument by which the experience as a mode of fact findings penetrates into the civil procedure is the presumption of fact.