Mgr. Martin Charvát Deleuze's asignifying semiotics Disertační práce Abstract: In the thesis I am trying to prove that Gilles Deleuze's philosophy must be considered in respect of his analysis of sign. Deleuze's philosophy is thus inseparable from his semiotics which I would like to show on the figure of philosophy as symptomatology. If we understand sign as a symptom we are also standing on the semiotic level. Signs are expressions of ways of life, of our understanding of the world around us. The problem of Deleuze's semiotics (which is connected with the problem of expression) leads us to the problem of genesis. In this respect the genesis is united with the concept of pure difference. Key words: Deleuze, Gilles - signs - semiotics - genesis - difference

La fabrique du discontinu apparaît dans les romans des Goncourt sous différents aspects. Elle résulte de la formation des deux frères qui portent un intérêt particulier aux objets rares et aux détails. Se voulant modernes, les écrivains ne cessent de critiquer le roman idéaliste qu’ils considèrent comme une forme usée et montrent une préférence pour le modèle fantaisiste. Dans leur tentative de « tuer le romanesque », les auteurs de En 18.. font du roman un espace de liberté où ils n’hésitent pas à briser la linéarité du récit, à morceler la matière narrative en des petits chapitres, bref, à donner au lecteur un texte laconique qui sollicite sa collaboration. Constitué de plusieurs fragments du Journal, le roman des Goncourt devient le réservoir de textes de première main. La genèse de l’œuvre participe ainsi à la création de la discontinuité et engendre une grande diversité discursive et générique qui deviendra source de la modernité des romans goncourtiens. / The fashioning of the discontinuous takes various forms in the novels of Goncourt. It results from the construction of two brothers who have a particular interest in rare objects and details. In a bid to be modern, writers constantly criticize the idealist novel as a used form and show a preference for the whimsical model. In their attempt to "kill the romance", the authors of En 18 ..make the novel a space of freedom where they do not hesitate to break the linearity of the story, to break up the narrative material into small chapters, and to give the reader a terse text that solicits his collaboration. Consisting of several fragments of the Journal, the novel Goncourt becomes the reservoir of firsthand texts. The genesis of the work, thus, contributes to the creation of discontinuity and generates a great discursive and generic diversity that will become the source of the modernity of the Goncourt novels.

No description available.

Mgr. Martin Charvát Deleuze's asignifying semiotics Disertační práce Abstract: In the thesis I am trying to prove that Gilles Deleuze's philosophy must be considered in respect of his analysis of sign. Deleuze's philosophy is thus inseparable from his semiotics which I would like to show on the figure of philosophy as symptomatology. If we understand sign as a symptom we are also standing on the semiotic level. Signs are expressions of ways of life, of our understanding of the world around us. The problem of Deleuze's semiotics (which is connected with the problem of expression) leads us to the problem of genesis. In this respect the genesis is united with the concept of pure difference. Key words: Deleuze, Gilles - signs - semiotics - genesis - difference

<p> The East South C (E.S.C.) ore zone at the Dickenson Mine, Red Lake, is a major auriferous banded sulphide orebody which cross-cuts sulphide facies banded iron formation (S.F.B.I.F.) near its eastern termination. Pyrite was obtained from sulphide-rich portions of the ore zone as well as from sulphide-poor E.S.C. mineralization not spatially associated with S.F.B.I.F., S.F.BI.F., shear zone hosted mineralization such as the 1492 and F ore zones, and from quartz-carbonate vein mineralization in the South C ore zone. Forty-three pyrite separates from the zones were analyzed by Atomic Absorption Spectrophotometry for Co and Ni, in order to determine the origin of the E.S.C. ore zone. The average Ni and Co content of these pyrites are as follows: S.F.B.I.F.,7.9 and 13.6 ppm respectively; remobilized S.F.B.I.F. 10.3 and 13.6; carbonatized S.F.B.I.F. 10.9 and 22.6; South C 14.9 and 50.6; 1492 zone 34.1 and 28.4; F-zone 11.2-27.6; sulphide-poor E.S.C. 26.2 and 48.4 and sulphide-rich E.S.C., 17.91 and 16.63.</p> <p> High and variable Co values were found to be associated with carbonate-rich samples, irrespective of the type of mineralization and low and similar Co values were found in all carbonate-poor samples irrespective of their origin. Therefore, the Co content of pyrite cannot be used as a discriminant of genetically dissimilar pyrite. The Ni content in pyrite from S.F.B.I.F. is low and constant, while in shear zone and vein mineralization it is higher and more variable. The E.S.C. ore zone has similar values to that found in the epigenetic mineralization, however, a few sulphide-rich samples are similar to those found in S.F.B.I.F., suggesting a bimodal source of sulphide for the E.S.C.. It is proposed that the hydrothermal system which produced the E.S.C., 1492, F and South C ore zones, locally incorporated sulphides from the S.F.B.I.F. to produce the sulphide-rich mineralization found at the eastern extremity of the E.S.C. ore zone.</p> / Thesis / Bachelor of Science (BSc)

Berättelsen i Genesis 3 har fascinerat människor genom tiderna. Hur Adam och Evalockas av ormen att äta av den förbjudna frukten är något som de flesta känner till utanatt för den skull vara bekännande troende. Den är helt enkelt en av våra mest kändamyter som påstås säga något viktigt om människans villkor i den här världen. Men vadhandlar den om, vad är det den vill säga och är det relevant för oss som lever idag? Vadär det för fel med att vilja ha kunskap, det vill säga varför hade Gud förbjuditmänniskan att äta av frukten från kunskapens träd? Är inte det något bra? Eller handlardet om, som författaren Karen Armstrong hävdar, en annan typ av kunskap än den vivanligtvis tänker på idag när vi associerar till begreppet? Armstrong menar att kunskap iBibelns mening inte är detsamma som en hellenistiskt inspirerad, vetenskapligdefinition där man söker finna fakta om världen vi lever i. Snarare handlar det om enpraktisk kunskap om hur man kan få leva ett gott liv. Det är något som kräver insikt ochvisdom eftersom vi måste leva med våra tillkortakommanden, i en brusten värld(Armstrong, 1996:16-17, 25-26).Är Edennarrativet i Genesis 3 främst en berättelse om hur synden kom in imänniskors liv eller handlar den om något annat? Dessa frågor vill jag försöka besvara idenna uppsats genom att söka mig tillbaka till några tidiga uttolkare. För migpersonligen har det känts viktigt att informera mig om tidiga tolkningar av berättelsenför att få en grund att stå på innan jag ger mig i kast med nutida. Detta för att kunnahandskas respektfullt med berättelsen i en samtida läsning.

This essay takes it’s approach in the role of the Serpent in the Garden story based on the Jewish and Christian tradition’s view of the Serpent in that narrative. The question the study is based on is whether the Serpent has changed character from the creation of the Garden story until about 400 years AD in Christian tradition. My conclusion in this reception-historical analysis of the Serpent is that it has different meanings in Jewish and Christian tradition. The Gnostic texts that began to emerge a couple of hundred years BC were not recognized in the Jewish tradition, while in the Christian tradition they lived with the interpretations, which is not least seen in the Book of Revelations, which is canon in the Christian tradition today. Augustine uses the Book of Revelation’s interpretations of the Serpent, where the Serpent is Satan, which the Gnostic texts write and the Book of Revelation is influenced by. Augustine is so wrapped up in the fact that the Serpent is Satan that he misses what it says in the most important and introductory sentence of Genesis 3:1.  My conclusion is that because God created the Serpent, and therefore the Serpent can not be Satan because God is not evil. The dualistic worldview that emerges from God does not appear in the text, but the Christian interpretations of the Serpent have departed from the text, while the Jewish tradition has remained in the text’s view of the Serpent. The Serpent is not Satan based on Genesis 3.

No description available.

No description available.

While art can be an intensification of perception, this nature center recognizes the presence of nature through symbiotic connotations of its primordial elements as architectural form. Deepened experiences of both nature and architecture are to be achieved through a clarified ordering of architectonic elements and their relationship to each other, nature, and humanity. / Master of Architecture