This thesis deals with the morganatic marriage of archdukess Eleonora and naval officer Alfons von Kloss in 1913, which was the first marriage of a Habsburg archdukess with a member of lower nobility. It focuses mainly on the analysis of the Imperial Austrian Family Statute and moganatic marriages of the Habsburg-Lorraine family. Furthermore, it deals with the Habsburgs of Austria-Teschen and the analysis of the Eleonora's marriage. The aim of the thesis is to present the circumstances and the consequences of this morganatic marriage. Key words: Habsburg Dynasty, Austria-Hungary, morganatic marriage, Francis Joseph I

The thesis provides a comparative analysis of the American Dream's concept in the two essential pieces of American literature: Francis Scott Fitzgerald's The Great Gatsby and Norman Mailer's An American Dream. The theoretical part of the text focuses on the general definition of the American Dream and its development throughout the history of the United States. It aims at exposing the close relationship of the idea of the American Dream and the American national consciousness in terms of self-reliance, individualism and freedom. The analytical part concentrates on isolating the individual literary motifs of each novel that can be regarded as related to the notion of the American Dream. It discusses the central characters as well as dramatic aspects of The Great Gatsby and An American Dream in order to prove the American Dream to represent an essential theme in their literary frameworks. As a conclusion the thesis presents the opinion that each author elaborates this theme differently. Both novels, however, expose the individual version of the American Dream as being defeated in a struggle against the collective nature of the 20th century American society restricting the efforts of an individual for his or her self-realization. Keywords: Norman Mailer, An American Dream, Francis Scott Fitzgerald,...

Made available in DSpace on 2016-04-27T17:27:12Z (GMT). No. of bitstreams: 1 Carlos Jacinto Nascimento Motta.pdf: 1413752 bytes, checksum: 466d45d754b40761f382c04cc0cb65a4 (MD5) Previous issue date: 2015-10-23 / The PhD. thesis here offered has as its aim the presentation of the Baconian conception of induction, understood as an essential element for the realization of Francis Bacon s project of a Restauration of by means of a reform of learning and sciences. In his most important and influente work, the Instauratio Magna, Bacon highlights the need for a wide survey of both the knowledge and sciences already established in order to know which of these should be abandoned, which perfected and which still are in need of implementation. Once this is achieved, and with due governamental support, a new scientifical era was supposed to begin and many advancements would also be achieved by Humankind. Notwithstanding, as Bacon points out, the reformation of sciences demands a change in the proceedings used by the investigator, which, in turn, results in a reformulation of both the idea of experience and the pattern of inference. It also indicates that the new scientifical era demands the establishment of investigative communities instead of isolated researchers, so that common mistakes to human nature should be avoided. This change, however, could only be realized in a mind duly cleansed of prejudices caused by both the philosophical tradition and by the natural characteristics of Humankind. The first were supposed to be corrected by means of the purging of idols, i.e. false notions which inhabit our mind and are imposed by culture; the latter, being these the greatest impediments on account of having to do with human nature itself, would be corrected by means of three different modalities of help, which combined form the novum organum (the new induction) or the new pattern of Bacon s scientific inference. This new induction must be understood in the contexto of the need for reformulations which promote the necessary aid to the investigator, being the histories the aids to the senses, the tables of presentation of instances the aids to memory and the new induction (Novum Organum) the aid to reason. Thus, we understand that the best interpretative key as regards the Baconian epistemology is the proposal of a reform of human understanding, and not merely the reformation of the logic used in investigations. Such reform would possibilitate the emergence of a new man, gifted with new logical tools and which would cooperate with other researchers towards the aim of assembling a type of inferential device, a collective investigative machine / A tese de doutorado aqui apresentada tem por objetivo apresentar a concepção baconiana de indução entendida como elemento essencial para a efetivação do projeto de Francis Bacon de uma Restauração da humanidade por meio da reforma do conhecimento e das ciências. Em sua mais significativa e influente obra, a Instauratio Magna, Bacon estabelece a necessidade de uma ampla avaliação dos saberes e ciências já constituídos a fim de saber quais devem ser abandonados, quais aprimorados e quais ainda necessitam implantação. De posse desse inventário, e com o devido apoio governamental, uma nova era científica teria início e muitos avanços seriam alcançados pela humanidade. Contudo, observa Bacon, a reforma das ciências exige uma alteração dos procedimentos adotados pelo investigador, o que leva a uma reformulação da ideia de experiência e do padrão de inferência utilizados. Também indica que a nova era científica exige que sejam constituídas comunidades investigativas, em lugar dos pesquisadores, a fim de se evitarem os erros comuns à natureza humana. Mas, isso somente poderia ser efetivado em uma mente devidamente purificada dos prejuízos causados pela tradição filosófica e pelas características naturais do homem. Os primeiros seriam corrigidos por meio da eliminação dos Ídolos, as falsas noções que habitam nossa mente impostas pela cultura. As segundas, os maiores impedimentos por se tratarem da própria natureza humana, seriam corrigidos por meio de três diferentes modalidades de ajuda, que juntas formam o novum organum (ou nova indução), o novo padrão de inferência científica de Bacon. Esta nova indução deve ser entendida no contexto da necessidade de reformas que promovam os auxílios necessários ao investigador, sendo as histórias os auxílios aos sentidos, as tábuas de organização das instâncias os auxílios à memória e a nova indução (ou novum organum) o auxílio à razão. Assim, nosso entendimento é que a melhor chave interpretativa para a epistemologia baconiana é a proposta de uma reforma do entendimento humano, não meramente a reforma da lógica utilizada nas investigações, da qual emergiriam um outro homem, dotado de novas ferramentas lógicas, trabalhando em cooperação, formando uma espécie de dispositivo inferencial, ou uma máquina investigativa coletiva

Submitted by Marlene Aparecida de Souza Cardozo (mcardozo@pucsp.br) on 2016-08-27T15:28:10Z No. of bitstreams: 1 Maria Regina Ribeiro Graciani.pdf: 995635 bytes, checksum: 74dc694947c58c1652281d07a1326df4 (MD5) / Made available in DSpace on 2016-08-27T15:28:10Z (GMT). No. of bitstreams: 1 Maria Regina Ribeiro Graciani.pdf: 995635 bytes, checksum: 74dc694947c58c1652281d07a1326df4 (MD5) Previous issue date: 2016-06-06 / ADVENIAT / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This research presents a study of the human being from the perspective of Christian anthropology. It is through the central mystery of the life of Jesus Christ, the Son of the living God, in his Incarnation, Passion, Death and Resurrection, which reveals the divine plan for humanity. The Christian faith points out that the encounter between God and human happens unsurpassed way in Jesus Christ and, through Him, and the grace of the Spirit, the human being has the possibility of conformity to God and to share in his divine life. The relationship with God is essential for the achievement of every man, every woman and all mankind. In the Apostolic Exhortation Evangelii Gaudium, Pope Francis makes a swing state in which humanity faces today and is an invitation for a return and deepening the encounter with Jesus Christ. It proposes that the joy, the strength of the Risen Lord, is present in the practice of the law of love and shine more in the daily life of Christians and from them to the society. The message of life proclaimed and lived for twenty-one centuries by Master's followers still present in preaching and life of Christians today. It is the joy of the Gospel that illuminates and gives meaning to human life, as evidenced by the Holy Scriptures: "I have come that they may have life and have it abundantly" (Jo 10,10) / Esta pesquisa apresenta um estudo acerca do ser humano sob a ótica da antropologia cristã. E vai apontar que é por meio do mistério central da vida de Jesus Cristo, o Filho de Deus Vivo, em sua Encarnação, Paixão, Morte e Ressurreição, que se desvela o desígnio divino para a humanidade. A fé cristã acredita que o encontro entre Deus e o humano acontece de forma insuperável em Jesus Cristo e, que, por intermédio dEle e da graça do Espírito, o ser humano tem a possibilidade de uma conformação a Deus e à participação em sua vida divina. A relação com Deus é fundamental para a realização de cada homem, de cada mulher e da humanidade toda. Na Exortação Apostólica Evangelii Gaudium, Papa Francisco faz um balanço do estado em que a humanidade se depara hoje e faz um convite para um retorno e aprofundamento no encontro com Jesus Cristo. Propõe que a alegria, na força do Ressuscitado, esteja presente na prática da lei do amor e resplandeça mais na vida cotidiana dos cristãos e a partir deles para a sociedade. A mensagem de vida proclamada e vivida há vinte e um séculos pelos seguidores do Mestre continua presente na pregação e na existência dos cristãos nos dias de hoje. É a Alegria do Evangelho que ilumina e dá sentido à vida humana, conforme atestam as Sagradas Escrituras: “Eu vim para que tenham vida e a tenham em abundância” (Jo 10,10)

Tesis para optar al grado de Magíster en Filosofía mención en Metafísica / El problema principal de esta Tesis, y sobre el cual girarán todo el resto, está planteado desde ya, en el mismo título: el nihilismo. Abordaremos el concepto de nihilismo desde el significado que tiene para nuestra época, como reflejo de un síndrome generalizado. Para cumplir nuestra misión expositiva, nos apoyaremos básicamente, en un autor, tan profético como polémico, que vaticinó el nihilismo y declamó la decadencia de nuestra cultura Occidental. No cien por ciento filósofo, cosa que dejó siempre bien en claro. Un psicólogo, más bien, como solía auto catalogarse. Escritor, por necesidad fisiológica y espiritual. Personificó una declaración de guerra a la moral cristiana y cargó con todo el peso de la cruz social, que le acarreó el definirse como anticristiano. Discípulo de Dionisos, maestro del aforismo, padre literario de Zaratustra, fundador de la “Doctrina del eterno retorno”; y quien, se calificara a sí mismo como, el anticristo.

Bibliography: p. 313-324. / xii, 324 p., [31] leaves of plates : col. ill. ; 30 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / Thesis (Ph.D.)--University of Adelaide, School of Humanities, 2005

This dissertation is an in-depth critical analysis of four American films made during the 1970s, with emphasis placed on the films' construction of gender and sexuality. This dissertation draws from the tradition of queer film criticism presented in the writings of such theorists as Barbara Creed, Alexander Doty, Richard Dyer, Vito Russo, and Eve Kosofsky Sedgwick. Taking a queer perspective, these film readings explore how particular works implement queer codes and foster a sexually ambiguous world on film. While not typically included in discussions of Queer Cinema or New American Cinema, these four films, Martin Scorsese's Mean Streets (1973), Francis Ford Coppola's The Conversation (1974), Steven Spielberg's Jaws (1975), and Stanley Kubrick's The Shining (1980), exhibit a family resemblance and as a cycle are products of a particular period in American cinematic experimentation. A detailed scene-by-scene analysis is enacted in order to bring to light queer moments in the films and queer concerns of the films' makers. Raising questions about how the camera constructs character identities in these films, this study is reflective of the ways queer perspectives inflect filmmaking from this era.

This dissertation examines William of Ockham's theory of property rights in the Opus nonaginta dierum (1332) in the context of the other major Michaelist texts of the period. A corollary of the project is to examine to what extent Ockham, a theologian with no formal training in law, was able to exploit the resources of Roman and canon law to justify his theory of property rights. The first chapter outlines general methodological concerns. The second chapter describes John XXII's theory of property rights as it can be found in his major bulls of the 1320s. The subsequent chapters adopt a thematic approach. Chapters three through five analyse in turn the concepts of ius, dominium, and usus, which are hierarchically related concepts in the Michaelist texts. Chapter three examines ius in traditional legal discourse in order to provide a framework for understanding how the Michaelists employed the term; both the issue of positive and natural rights and the interaction of divine, natural, and positive law are examined. Chapter four examines dominium, here primarily understood as proprietary lordship, as it is justified in divine, natural, and positive law; the Franciscan position on the origin of private property also becomes clear. The fifth chapter deals with the Franciscan argument that usus must be understood not only in a legal sense. Franciscan use, they argue, is a rightless and legally indefensible sort of use because it lacks a connection to ius. The sixth chapter explores how the Michaelists explained that one may justly use something that is consumed through use without ever holding property rights over it, while the seventh explores the Franciscan theory of corporate rights in the face of Innocent IV's and John XXII's arguments about the supposedly fictive personality of corporations. A concluding chapter and three appendices round out the dissertation. The first appendix illustrates how Michael of Cesena adapted Bonaventure's theory of a 'fourfold community of temporal things'. The second compares the structural interrelationship of the Michaelist texts. The final appendix tabulates Ockham's use of canon and Roman law with respect to the writings of the pope and the other Michaelists.

This dissertation examines William of Ockham's theory of property rights in the Opus nonaginta dierum (1332) in the context of the other major Michaelist texts of the period. A corollary of the project is to examine to what extent Ockham, a theologian with no formal training in law, was able to exploit the resources of Roman and canon law to justify his theory of property rights. The first chapter outlines general methodological concerns. The second chapter describes John XXII's theory of property rights as it can be found in his major bulls of the 1320s. The subsequent chapters adopt a thematic approach. Chapters three through five analyse in turn the concepts of ius, dominium, and usus, which are hierarchically related concepts in the Michaelist texts. Chapter three examines ius in traditional legal discourse in order to provide a framework for understanding how the Michaelists employed the term; both the issue of positive and natural rights and the interaction of divine, natural, and positive law are examined. Chapter four examines dominium, here primarily understood as proprietary lordship, as it is justified in divine, natural, and positive law; the Franciscan position on the origin of private property also becomes clear. The fifth chapter deals with the Franciscan argument that usus must be understood not only in a legal sense. Franciscan use, they argue, is a rightless and legally indefensible sort of use because it lacks a connection to ius. The sixth chapter explores how the Michaelists explained that one may justly use something that is consumed through use without ever holding property rights over it, while the seventh explores the Franciscan theory of corporate rights in the face of Innocent IV's and John XXII's arguments about the supposedly fictive personality of corporations. A concluding chapter and three appendices round out the dissertation. The first appendix illustrates how Michael of Cesena adapted Bonaventure's theory of a 'fourfold community of temporal things'. The second compares the structural interrelationship of the Michaelist texts. The final appendix tabulates Ockham's use of canon and Roman law with respect to the writings of the pope and the other Michaelists.

L'étude du rapport entre les choses et le langage constitue probablement un lieu commun de la critique de l'oeuvre de Francis Ponge, mais il appert que des lieux communs se retrouvent aussi dans les manières qu'ont les critiques de traiter cette question, et ainsi de polariser les lectures. À cet égard, les analyses philosophiques démontrent une tendance à catégoriser les textes de Ponge selon deux principales approches: la phénoménologie et le structuralisme. Tandis que la première voit dans le rapport entre le langage et les choses une quête essentialiste basée sur les affects, l'autre tend à faire du texte poétique un objet autoréférentiel. Ces deux tendances suggèrent ainsi une interprétation idéaliste qui situe le langage comme fondement du monde. La pensée de Ludwig Wittgenstein permet d'effectuer un changement de paradigme et de souligner les apories des deux positions précédentes. Bien que la pratique de Ponge et celle de Wittgenstein n'aient jamais été rapprochées, elles possèdent toutefois des affinités, car tous deux cultivent une méfiance envers les lieux communs, les modèles absolus et la ressemblance comme critères de formation d'ensembles génériques. À cette recherche d'unité, Ponge et Wittgenstein opposent la variété des choses qui permet une attention particulière à la différence et à la singularité. Cette critique de l'idéalisme et de l'unité comme fondements du sens permet aussi de s'objecter à une théorie du langage qui établit des liens strictes entre les mots et les objets et de réorienter la poésie de Ponge dans une dynamique plurielle de la signification basée sur l'indétermination référentielle où l'écriture devient une pragmatique qui énonce des règles spécifiques propres à chaque objet-textuel. L'approche poétique de Ponge a fortement été influencée par la peinture cubiste, notamment par ses innovations techniques et par la problématisation des rapports à la référence qu'elle propose. Le rapprochement de ces deux esthétiques permet donc de brouiller les limites strictes entre les disciplines et de rapprocher l'oeuvre de Ponge de celle de Donald Judd qui, par ses « specific objects », voulait transgresser l'autonomisation des champs. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Francis Ponge, Objet, Référence, Signification spécifique, Ludwig Wittgenstein, Donald Judd, Cubisme, Poésie, Philosophie.