<p>The aim of this study has been to clarify how the radiumdistribution in soils affects the radon emanation. Thedistribution of radium, uranium and thorium has been determinedusing sequential extractions. In the study, soils from twodifferent locations were investigated.</p><p>In the first part the applicability of the sequentialextraction method for determining Ra distribution in differentsoil types was investigated, using a simple sequentialextraction method. Sampled soils were clay, sand and till fromthe vicinity of the Stockholm Esker. The main part of Rnemanating Ra was associated with Fe oxides in the soil. Themethods applied provided information about the radon risk ofthe soil, but, inorder to gain more information on theprocesses governing Ra distribution and radon emanation insoils, a more detailed sequential extraction procedure would bedesirable.</p><p>The second part consisted of a detailed study of theradionuclide distribution and the geochemistry in a podzolisedglacial till from Kloten in northern Västmanland. A moredetailed sequential extraction procedure was used, and thespecific surface area of samples was measured. Samples weretaken from E, B, and C horizons; radium and thorium wereenriched in the B horizon, whereas uranium had its maximumconcentration in the C horizon. Extractable radium primarilyoccurred in the exchangeable pool, possibly organicallycomplexed, whereas extractable uranium and thorium were mainlyFe oxide bound. Oxide-bound Ra was important only in the Bhorizon. The radon emanation was not correlated with the amountof exchangeable Ra, but instead with the oxide bound Ra.However, the amount of oxide-bound Ra was too small to accountfor all the emanated Rn, thus, exchangeable Ra was interpretedas the main source of emanated Rn. This exchangeable Ra wasmore emanative in the B horizon than in the C horizon. Theexplanation is the larger surface area of the B horizonsamples; the specific surface area appears to be the maingoverning parameter for Rn emanation in this soil. The surfacearea is largely created by the precipitation of amorphous Feoxides, thus, Fe oxides has a significant effect on Rnemanation.</p><p>Comparing the two studies, the Stockholm samples had thesame amounts of oxide-bound Fe and surface-bound Ra. Still theradon emanation was much smaller for these samples than in theKloten soil. The amount of organic matter in the B horizon ofthe Kloten soil is however, much larger than the organic mattercontent in the Stockholm samples. It is suggested that thelarge Rn emanation in the B horizon of Kloten is caused by thecombined effect of Fe oxides and organic matter.</p><p>The variability of²²⁶Ra distribution in soils was also investigated.The²²⁶Ra distribution was determined for samples from60-70 cm and 80-90 cm depth, from three adjacent soil profilesin a podzolic glacial till. Ra distributions, and estimationsof Rn risk based on the Ra distributions, of a single soilprofile, are likely to be representative for a similar area,provided that the samples are taken from a sufficientdepth.</p><p>KEYWORDS: distribution, emanation, extraction, glacial till,podzol, Ra, radium, radon, Rn, sequential soil, spodosol, Th,thorium, U, uranium, variability</p>

Le détecteur NEMO3 a été mis en place au Laboratoire Souterrain de Modane, en 2003, afin de rechercher la décroissance double bêta sans émission de neutrinos (ββ0v). La particularité de cette expérience est d’avoir pu étudier plusieurs isotopes dont le 100Mo, le 82Se, le 96Zr ou le 150Nd. En plus d’avoir placé les meilleures limites sur la demi-vie du processus ββ0v pour ces isotopes, ce détecteur a permis des mesures compétitives de leurs désintégrations ββ2v. Le premier objectif de ce travail a été de mesurer les temps de demi-vie des décroissances ββ2v et ββ0v du 82Se vers l’état excité 0+2 du 82Kr grâce aux données de NEMO3. Ces processus n’ayant pas été observés, seules des limites ont été calculées. Les résultats obtenus pour les deux décroissances sont donc T2 1=2(82Se; 0+1 → 0+2) > 1,29 x 1021 ans et T01=2(82Se; 0+1→ 0+2) > 2,31 x 1022 ans, ce dernier étant la première limite sur cette décroissance. SuperNEMO, successeur de NEMO3, cherchera à atteindre une sensibilité de 1026 ans sur la demivie de la décroissance ββ0v du 82Se. Le Radon étant une source de bruit de fond pour la recherche de cette décroissance, sa concentration dans le détecteur doit être inférieure à 0,15 mBq.m-3. Pour parvenir à un tel niveau, l’émanation de Radon des composants de SuperNEMO doit être contrôlée.Le second objectif de cette thèse a donc été de développer deux dispositifs de mesure d’émanation de Radon. Ces deux systèmes, consistants chacun en une chambre d’émanation associée à un détecteur électrostatique, ont par la suite été étalonnés puis leurs bruits de fond ont été caractérisés. Grâce à leurs sensibilités de quelques mBq.m-3, ces dispositifs ont permis de mesurer les taux d’émanation de Radon de plusieurs matériaux destinés à la construction du détecteur SuperNEMO. / The NEMO3 detector was installed in the Laboratoire Souterrain de Modane, in 2003, in orderto search for neutrinoless double beta decay (ββ0v). The specificity of this experiment was the possibility to study several isotopes simultaneously. Among them were 100Mo, 82Se, 96Zr or 150Nd. In addition to setting the best limits on these isotopes half-lives for theββ 0v process, the detector performed precise measurements of their 2v ββdecays. The first point of this work was to measure the half-lives of 2v ββand 0v ββdecays of 82Se to the 0+2 excited state of 82Kr using NEMO3 data. Since those processes have not been observed, only limits were set. The resulting half-life limits are T2 1=2(82Se; 0+1 → 0+2) > 1:29 x 1021 yr and T01=2(82Se; 0+1 → 0+2) > 2:31 x 1022 yr. The latest is the first limit ever measured for this decay. SuperNEMO is the successor to NEMO3 and will aim to reach an half-life sensitivity of 1026 yr for the 0v ββdecay of 82Se. Radon being a source of background for the search of this decay, its concentration inside the detector must be less than 0:15 mBq.m-3. To reach this objective, Radon emanation from the detector componants has to be checked. The second goal of this thesis was thus to develop two setups able to measure Radon emanation. Those two devices, each consisting of an emanation chamber associated to an electrostatic detector, were calibrated before their backgrounds were characterized. With a sensitivity of a few mBq.m-3, these setups measured the Radon emanation rate of several materials which will be used for the construction of the SuperNEMO detector.

In this thesis I examine the religious philosophy of consciousness of Sri Aurobindo (1872-1950). He was an Indian scholar, teacher, politician, writer and mystic who studied in London and Cambridge. In India he developed his spiritual being through Yoga. He wrote more than thirty books, which formed the main source of information for this study. Sri Aurobindo developed his cosmology using normal intellectual means and through experiencing profound supra-intellectual regions intuitively. For him, Brahman's desire to experience delight was the cause of creation. This prompted Him to cause a creation cycle through the process of involution and evolution. In His state of holistic unity and non-duality beyond space and time, he commenced the involution phase. He spawned Sachchidananda, a composite of sat (being), chit (consciousness-force) and ananda (bliss). These are the cardinal constituent elements of all creation, material and spiritual. From Sachchidananda, Supermind, the first aspect of the Supreme that contained elements of duality, originated. Then followed Overmind, Intuitive Mind, Illumined Mind, and Higher Mind, with all these being domains of being and consciousness. This culminated in a state of Inconscience, a dormant state of utter nescience. Regardless, it paradoxically contains all that Brahman is. From the inconscient evolution starts. The first phase is the manifestation of Matter. This, which too has all of Brahman inherent in itself, produces Life, and then Mind. This implies different life forms, including humans. Evolution of all that is, including humans, is upwards, back towards Brahman, in an inverse order to that of involution. Humans possess or are consciousness. Sri Aurobindo mentions and explains the various ordinary states of consciousness namely nescience, inconscience, subconscience, intraconscience, circumconscience, superconscience, sleep, dream, and waking state, samadhi and cosmic consciousness. In addition, inherent in humans is the ability and the task to develop the various higher states of consciousness found in the various phases of the involution. This starts with the development of the psychic being or soul, which is spiritual in nature, and the growth of the higher domains of consciousness. This constitutes the spiritual evolution of mankind which culminates in spiritual perfection, in the return to Brahman. / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)

Maïmonide (m. 601/1204) est resté sans doute une figure majeure du judaïsme rabbinique. Mais, sa connaissance de la philosophie fit de lui une référence indispensable dans la pensée philosophico-religieuse juive, chrétienne et musulmane. Son œuvre, riche et variée, témoigne de la jonction harmonieuse, dans un même esprit, d'une religiosité profonde, telle qu'elle s'exprime dans ses traités juridiques et théologiques, et d'une curiosité philosophique et métaphysique qui se révèle dans son œuvre Le Guide des égarés. La présente étude consiste à analyser les origines de la doctrine de la prophétie chez Maïmonide en puisant dans un premier temps, dans ses propres sources, pour les comparer dans un second temps aux références textuelles des philosophes musulmans tels que Fārābī, Ibn Sīnā et Ibn Bāğğa. Le chapitre I a pour objet la définition de la prophétie chez Maïmonide. Le chapitre II porte sur le rôle de l'imagination dans la prophétie. Le chapitre III est consacrée aux significations politiques de la prophétie. / Maimonides (d. 601/1204) is universally recognized as a leading rabbinic authority in Judaism. His eminence as a philosopher made him an indispensable source in Jewish, Christian and Islamic philosophical and religious thought. The present study aims to analyze the origins of the doctrine of prophecy in Maimonides' philosophy by studying, first, the original sources and then to compare them with the works completed by Muslim philosophers, most notably, Fārābī, Ibn Sīnā and Ibn Bāğğa. Chapter I addresses Maimonides' definition of prophecy. Chapter II examines the role of imagination in the prophecy. Chapter III is devoted to the political implications of prophecy.

Le Druzisme représente un courant philosophico-religieux qui peut être considéré comme une doctrine d'apparence religieuse, de pensée philosophique et systématique, de référence gnostique dans l'histoire de l'Islam. Ses adeptes vivent en communauté hermétique, ses sages (šeiẖs) se retirent dans des réclusions (ẖalwāt) en s'isolant comme des mystiques, ils se livrent à une retraite spirituelle sans pratique religieuse, ils ne se réfèrent à aucune tradition précédente des religions monothéistes, de par leurs écrits ou leurs pratiques. Ils conservent une tradition et une éthique avec un code de conduite et des interdits culinaires. En revanche, le Druzisme est né au sein de l'Isma`ilisme, il établit un lien intellectuel et spirituel avec la philosophie antique et avec le néoplatonisme tout en assimilant des éléments des religions d'orient avec des éléments grecs helléniques. Peut-on alors parler d'une secte de l'Islam, du moment où il n'y a aucun lien avec ce dernier sinon le milieu historique dans lequel celle-ci est vu le jour? Peut-on parler de religion, quand il n'y a aucune religiosité ou pratique religieuse exprimée ou vécue? S'agit-il de dire que l'on est face à une théosophie alors que le lien entre les membres de la communauté n'est pas fondé sur la philosophie et que le commun des Druzes n'est pas philosophe? Comment qualifier ce phénomène d'une communauté dont le lien est une foi qui n'est pas exprimée religieusement, et une doctrine dont le contenu n'est pas révélé, à laquelle s'attachent des membres qui ne le connaissent qu'une fois initiés? En somme, qui sont les Druzes et qu'est-ce que le Druzisme? Existe-t-il un lien entre cette doctrine et la gnose? / Druzism is a philosophico-religious movement which may be considered primarily as a doctrine but with a religious appearance, a systematic and philosophical thinking, with some reference to Gnosticism in the history of Islam. Its adherents live in a community of hermits, its wisemen (šeiẖs) retire in seclusion (ẖalwāt) by isolating themselves like mystics, as they deliver themselves to living in a spiritual retreat, without any religious practice ; they refer to no previous religious traditions even among the monotheistic ones, whether in reference to their sacred writings or religious practice. The Druze adheres to a tradition and a code of ethics and behaviour, as well as to culinary prohibitions. Druzism itself however, was born in the heart of Ismailism, while establishing an intellectual and a spiritual link with both ancient philosophies and neoplatonism, all the while assimilating various element of mid and far-eastern religions, mixed with Greek and Hellenistic ideas. Can we therefore speak of the Druze as if forming a sect of Islam? Can we even speak of a religion where in fact there is no trace of religiosity or religious practice either expressed or lived? Is it possible that we are facing theosophy where the link between the members of the community is certainly not founded on a philosophy? How can one qualify this phenomenon of a community where the main tenet is that of a faith which is not expressed in a religious manner, and a held doctrine the contents of which are not revealed, to which its members adhere, not knowing it fully unless once initiated? In summary, who are the Druzes, and what is Druzism? Is there a link between its doctrine and that of Gnosticism?

In this thesis I examine the religious philosophy of consciousness of Sri Aurobindo (1872-1950). He was an Indian scholar, teacher, politician, writer and mystic who studied in London and Cambridge. In India he developed his spiritual being through Yoga. He wrote more than thirty books, which formed the main source of information for this study. Sri Aurobindo developed his cosmology using normal intellectual means and through experiencing profound supra-intellectual regions intuitively. For him, Brahman's desire to experience delight was the cause of creation. This prompted Him to cause a creation cycle through the process of involution and evolution. In His state of holistic unity and non-duality beyond space and time, he commenced the involution phase. He spawned Sachchidananda, a composite of sat (being), chit (consciousness-force) and ananda (bliss). These are the cardinal constituent elements of all creation, material and spiritual. From Sachchidananda, Supermind, the first aspect of the Supreme that contained elements of duality, originated. Then followed Overmind, Intuitive Mind, Illumined Mind, and Higher Mind, with all these being domains of being and consciousness. This culminated in a state of Inconscience, a dormant state of utter nescience. Regardless, it paradoxically contains all that Brahman is. From the inconscient evolution starts. The first phase is the manifestation of Matter. This, which too has all of Brahman inherent in itself, produces Life, and then Mind. This implies different life forms, including humans. Evolution of all that is, including humans, is upwards, back towards Brahman, in an inverse order to that of involution. Humans possess or are consciousness. Sri Aurobindo mentions and explains the various ordinary states of consciousness namely nescience, inconscience, subconscience, intraconscience, circumconscience, superconscience, sleep, dream, and waking state, samadhi and cosmic consciousness. In addition, inherent in humans is the ability and the task to develop the various higher states of consciousness found in the various phases of the involution. This starts with the development of the psychic being or soul, which is spiritual in nature, and the growth of the higher domains of consciousness. This constitutes the spiritual evolution of mankind which culminates in spiritual perfection, in the return to Brahman. / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)

Ambitionen med denna uppsats är att skapa en översikt över hur modern forskning ser på den hierarkiska indelning av de kristna änglarna som Dante redogör för i Den Gudomliga Komedin, samt vad som ligger till grund för rangordningen. Dessutom analyseras sambandet mellan hierarkin och änglarnas kosmologiska funktioner och deras betydelse för upprätthållandet av världen. En viktig faktor för förståelsen av Dantes änglalogi är dess relation till senmedeltidens filosofi och kristna tro; hur den påverkades av – och i sin tur påverkade – sin kontext, vilken sedan bidrog till utvecklingen av den moderna västerländska synen på världen. Den teologiska diskurs som sträcker sig ända tillbaka till de första århundradena når nämligen en höjdpunkt i Dantes änglahierarki, där tron slutligen förenas med filosofin. I Dante möts således den kristna ängladoktrinen, med utgångspunkt i Bibeln, med den neo-platonska emanationsläran och Aristoteles kausalitetslära, vilka tillsammans utgör fundamentet för det senmedeltida västerländska sättet att se på verkligheten. I denna uppsats redogörs följaktligen för Dantes änglahierarki och änglarnas kosmologiska betydelse genom att analysera den assimilation av tro och filosofi som utgör dess metafysiska grund. / The ambition with this essay is to create a general idea of how modern research estimates the hierarchic division of the Christian angels, as Dante accounts for in The Divine Comedy, as well as the hierarchy it is based on. In addition to that, the connection between the hierarchy and the cosmological functions of the angels, and the subsequent task to uphold the world, is analyzed. An important factor for the comprehension of Dante’s angelology is its connection to the philosophy and Christian faith of the late medieval period; how it was affected by – and at the same time affected – its context, which eventually contributed to the generation of the modern Western world view. In fact, the theological discourse that expands from the first centuries of Christianity reaches a summit in Dante’s angelic hierarchy, where faith and philosophy finally consolidate. Thus, Christian angelic doctrine, with starting point in the Bible, meets in Dante the neo-platonic doctrine of emanation and Aristotle’s principle of causality, which together count for the foundation of the Western late medieval view of reality. The aim of this essay is consequently to investigate Dante’s angelic hierarchy and the cosmological functions of the angels, by investigating the assimilation of faith and philosophy that constitutes their metaphysical base.

This thesis interprets the concept of human being in the work of Maimonides and ibn Rushd, two representatives of major Arab and Jewish medieval philosophy. It combines the ancient Greek philosophical tradition, especially Aristotle, with a religious context. When Maimonides and Ibn Rushd tried to harmonize these two traditions, they had to deal with many opposite views, that stemmed from the difference between religious and ancient world. Behind this intellectual ground have they created the original thesis and approaches to grasping reality, the world and the human being in it. The issue of human being is analyzed in three levels. The first level consists of the relationship between human being and creation, which addresses the question about origin of the world the human soul and the resurrection. The second level, i.e. the man and the world, is devoted to describing a scheme of the world, human knowledge and the theory of prophecy. Ethical and political views are analyzed on the third level, which represents the position of human being in relation to the polis. Keywords Ibn Rushd, Maimonides, Aristotle, Plato, neoplatonism, philosophy, religion, The Koran, Torah, human being, world, creation, eternity, soul, resurrection, emanation, knowledge, illumination, active intellect, prophecy, politics,...