I beskrivningar av Sara Stridsbergs författarskap är Birgitta Trotzig ett återkommande namn. Främst har deras språkliga likheter betonats, men det finns även innehållsmässiga likheter då de båda återkommer till att skriva om moderskap. I denna uppsats jämförs hur moderskap gestaltas i Brigitta Trotzigs Dykungens dotter (1985) och Sara Stridsbergs Happy Sally (2004). Främst studeras hur moderskap gestaltas i de två romanerna, på vilka sätt moderskapet bryter från de rådande könsnormerna samt på vilka sätt verken problematiserar de moraliska aspekter och dilemman som kvinnlig frigörelse och moderskap innebär. Jämförelsen görs genom en tematisk komparativ läsning, och nyckelbegrepp i läsningen är genuskontrakt och norm. I båda romanerna ges en komplex bild av moderskapet, där både kvinnor som vill ha barn och kvinnor som väljer att göra abort skildras. I både Dykungens dotter och Happy Sally finns karaktärer som bryter mot den traditionella modersrollen och mot genuskontraktet, och för dessa normbrott krävs att de betalar ett pris. En skillnad i romanerna är huruvida karaktärerna bryter mot normen av fri vilja eller inte.

Ce travail doctoral en arts plastiques interroge les enjeux du non perçu de nos constructions spatiales, temporelles ou physiques et propose d’observer ce qui nous échappe, mais que nous vivons, ce qui nous touche ou nous traverse sans que nous le sentions. Il s’agit d’une étude du pouvoir discret de la contrepartie et de la manière dont certains gestes, certaines pratiques plastiques, poétiques, scientifiques la mettent en jeu. Une première séquence est consacrée aux métaphores du fil et du funambule, ils deviennent les modèles à partir desquels il est possible de penser les potentialités de l’inaperçu et d’envisager une forme de désorientation active. D’une part, la structure faite de fils de chaîne et de fils de trame du tissu permet de penser la valeur opératoire du vide. Cela, parce que c’est l’espace entre les fils de chaîne et les fils de trame qui induit la qualité de souplesse, de résistance ou d’opacité du tissu. C’est alors que l’interstice, l’intervalle ou l’entre-deux devient décisif. D’autre part, le funambule est celui qui agit sur le fil. Il adopte une posture risquée, éprise de déséquilibres, de doutes, d’hésitations, d’une attention qui doit être renouvelée à chaque pas au gré de ses sensations physiques et des conditions atmosphériques. Alors, les métaphores du fil et du funambule créent la scène imaginaire de nos propres désorientations face à ce qui se dérobe, face à ce qui, aux marges de nos espaces, de nos rythmes, de notre écoute ou de notre vision, ne se laisse pas facilement saisir. Une deuxième séquence s’efforce de pointer ce qui, dans notre environnement, fait de nous des funambules, ce qui nous déséquilibre ou nous désoriente. Quelles sont nos conditions physiques, physiologiques, psychologiques ou sociales du déséquilibre ? Qu’est-ce qui se loge au seuil de nos espaces, à la lisière de notre vision, au fond de notre écoute ? Comment certains gestes, certaines pratiques ouvrent notre regard à l’inaperçu de notre environnement et en révèlent les potentialités ? / This dissertation in Fine Arts questioned about the undetected of our creations, in space, in time or physically and is an invitation to observe what is easily missed, that touches and goes through us, without our noticing. It is a study on subtle power and how it influences certain movements, plastic, poetic and scientific practices. The first part will focus on metaphors surrounding the thread and the acrobat, they become the model to reflect upon the potential of the unnoticeable and to consider an active form of disorientation. On the one hand, structure made of thread and wefts of fabric allow us to think the value of empty spaces since it is these gaps that are responsible for the suppleness, the resistance or the opacity of the fabric. Then the interstice, the interval or the in-between become essential. On the other hand, the tightrope walker is the one acting on the rope. He is in a risky position, struggling with disequilibrium, doubts, hesitations and he needs to renew his attention after each step according to his physical feelings and atmospheric conditions. The metaphors of the tightrope walker creates an imaginary scenario of our own disorientations in front of what evades us, at the edge of our space, rhythm, vision or listening, which is not easily perceptible. The second part points out elements in our environment which make us become tightrope walkers by inducing unsteadiness and disorientation. What are the physical, physiological, psychological or social conditions for disequilibrium ? What can be accommodated at the limit of our space, at the edge of our vision and in the depth of our hearing ? How certain actions broaden our vision towards the unnoticeable of our environment and to reveal its potential ?

The Diploma thesis deals with the topic of measuring the standard of living and quality of life in selected countries in Europe and further highlights the differences in the Visegrad countries. The aim of the work is to describe components of comprehensive concept of quality of life based on studies of specified literature. Moreover it describes the most frequently used methods for measuring quality of life. The methodological part describes the used methods. Secondary analysis and a design of own methodology to compare the standard of living is the object of practical part of Diploma thesis.

This thesis explores issues surrounding the question of using a literature-based assignment to teach composition at the college freshman level. Following a review of the critical debate on the use of literature in the composition classroom, spanning the last five decades, a specific work of literature is used as the basis for a writing assignment to be given to a freshman composition class.

Background: Non-fungible token (NFT) trade has grown drastically over recent years. While scholarship on the technical aspects and potential applications of NFTs has been steadily increasing, less attention has been directed to the human perception of or attitudes toward this new type of digital asset; in particular, about potential concerns that users may have around the use of NFTs.  Aim: The aim of this research is to investigate what concerns, if any, are expressed in relation to non-fungible tokens by those who engage with NFTs on social media platform Twitter, with special attention to possible concerns about crime, using NFT marketplaces, and market dynamics.  Methods: This research offers a mixed methods, largely qualitative, study. The method of data gathering is online non-participant observation of NFT-related posts and conversations on the social media platform Twitter. The methods of data analysis are topic modelling and thematic analysis, with additional attention to visual analysis of images and animated or video material associated with posts. Two datasets (with 18,373 and 36,354 individual tweet records respectively) were obtained for quantitative analysis; two smaller-scale datasets (both ca. 1000 records, with supplementary conversation details and visual material) were obtained for qualitative analysis.  Conclusion: This study proposes an interpretation of NFTs as functioning as ‘happy objects’ in NFT conversations on Twitter, wherein NFTs are represented as digital objects that hold a ‘promise’ of the happiness or fulfilment associated with financial gain. Concerns around NFTs as expressed on Twitter fall into broadly three categories: (1) concerns relating to not being to able to engage in, or being locked out of the possibility of, NFT trade; (2) concerns about the conditions, security and safety of engaging in NFT trade; and (3) concerns about whether any of the anticipated (financial) rewards or gains from engaging in NFTs will actually be obtained. Hence, many of the concerns that come up within NFT conversations on Twitter relate to conditions that may stand in the way of these happy object in fact bringing about their desired result. Overall, this study offers a better understanding of the expressions of attitudes of concern, uncertainty and possible experience of barriers associated with NFT trading. These findings contribute to theoretical insight, and can moreover function as a basis for developing practical (design or policy) interventions.

No description available.

[pt] O tema da Senhora Pobreza, abraçado por São Francisco, e o tema da Sobriedade Feliz, indicado na encíclica do Papa Francisco, Laudato Si , são estudados na espiritualidade franciscana, com origens na história medieval, na Regra Franciscana e um conjunto de documentos papais, junto da Laudato Si . Esses temas são importantes não só para o bem da Igreja, mas também para o mundo contemporâneo e para as gerações futuras. O objetivo principal é destacar o importante legado deixado por São Francisco, a sua compreensão da pobreza evangélica e apreciar sua relevância. Deste estudo, destacam-se os seguintes pontos: a pobreza evangélica se reflete na questão da aquisição de bens e na pastoral desenvolvida em diferentes lugares do mundo onde a presença franciscana é vista em ação; a relação entre a pobreza evangélica vivida por São Francisco e os ensinamentos do Papa Francisco. A metodologia implementada incluiu uma seleção de obras pertinentes ao tema, a análise desses textos, a comparação dos principais pontos relativos à espiritualidade e à pastoral, a constatação de eventuais continuidades e a compreensão de como a espiritualidade franciscana reacende e pode ajudar na busca por valores ou pode ser sustentada com o papado de Francisco. Os vários documentos e mensagens publicados pelo papa refletem a sua direção para uma Igreja pobre e preocupada com os mais necessitados, seguindo o projeto que vem de Jesus Cristo. Este projeto encontra-se no documento Laudato Si, e fala das preocupações socioambientais e da resposta do ser humano que pode alcançar vivendo uma vida de sobriedade feliz. A tese também contribui para apresentar uma melhor compreensão da Senhora Pobreza. A pobreza evangélica, seguida por São Francisco de Assis, é analisada e se baseia em diversos textos do Antigo e do Novo Testamento. A pesquisa inclui comentários de vários franciscanos que propiciam uma melhor compreensão sobre o tema e permitem entender o legado da pobreza, servindo como tecitura entre as ideias de São Francisco e do Papa Francisco. Concluindo, este estudo deduz que há uma continuidade entre a pobreza da Igreja evangélica, abraçada por São Francisco de Assis – a Senhora Pobreza –, e a Laudato Si na conversão de valores para uma vida de sobriedade feliz. O estudo aprofundado confirma que os temas considerados são importantes hoje em relação ao evangelho, especialmente para os jovens, em termos de busca de uma vida melhor, que em essência seria uma vida com sobriedade feliz / [en] The theme of Lady Poverty, embraced by Saint Francis, and the theme of Happy Sobriety, indicated in Pope Francis encyclical, Laudato Si, are studied through the Franciscan spirituality, with origins in medieval history, the Franciscan Rule, and a set of papal documents, alongside Laudato Si. These themes are important not only for the good of the Church but also for the contemporary world and for future generations. The primary objective is to highlight the important legacy left by Saint Francis, his understanding of evangelical poverty and to appreciate its relevance. From this study, the following points are relevant for consideration: evangelical poverty is reflected in the matter of acquiring goods and in the pastoral care developed in different places around the world where the Franciscan presence is seen at work; the relationship between evangelical poverty experienced by Saint Francis and the teachings of Pope. The methodology implemented included a selection of works relevant to the topic, the analyzation of these texts, the comparison of the main points regarding spirituality and pastoral care, the noting of any continuities and the understanding of how Franciscan spirituality rekindles and can help in the search for values or can be sustained with the papacy of Pope Francis. During his pontificate, Pope Francis released several documents and messages that reflect his direction of a poor Church that is concerned about those in most need. It follows the project that comes from Jesus Christ. This project is found in the document Laudato Si, and speaks of socio-environmental concerns, and the response of human beings living a life of happy sobriety. Moreover, the thesis also contributes to presenting a better understanding of Lady Poverty. In addition, evangelical poverty, followed by St. Francis of Assisi, is analyzed, and is based on several texts from the Old Testament and the New Testament. The thesis includes commentaries from several Franciscans that help us understand the developed legacy of poverty and serves as a legacy of continuity between the idea of Saint Francis and Pope Francis and texts from Pope Francis that serve as pathways for young people. In conclusion, this study deduces that there is a continuity between evangelical church poverty, embraced by Saint Francis of Assisi – Lady Poverty –and Laudato Si and the conversion of values with a life of happy sobriety. The indepth study confirms that the themes considered are important today in relation to the gospel, particularly for young people, in terms of searching for a better life, which in an essence would be a life with happy sobriety.

1 Abstract The purpose of this work is to evaluate the post-mortem journey of the soul theory in the Warring States and early Han dynasty periods. Since this theory is presented by it's propoents as an alternative to the so-called "happy-home" theory, before starting his own analysis the author first introduces both theories citing the main arguments of their proponents. Author's own analysis consists of two parts: interpretation of archeological sources consisting of four tombs and translations of passages from textual sources connected to burial ritual dating to said period. Throughout the work, the author views all sources from the standpoint of both theories and evaluates their applicability of said theories to those sources. Through his own analysis, the author reaches the conclusion that neither the theory of post-portem journey, not the "happy-home" theory prove suitable when it comes to explaining the presence burial articles in tombs of said period and their theses do not seem to be reflected in the period's literature. The author considers the role that the deceased played in their society to be a better key to explaining burial articles than either of the theories concerning what the ancient people thought followed after death. Keywords: journey, post-mortem journey, "happy home", afterlife,...

Made available in DSpace on 2016-04-29T13:32:28Z (GMT). No. of bitstreams: 1 Paula Miura completa.pdf: 3799606 bytes, checksum: 1778b15391f8bc3828a841637babe775 (MD5) Previous issue date: 2004-04-30 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / The increase of the unemployment has increasingly contributed to the growth of the recyclable material collectors occupation in the streets of the big and medium Brazilian urban areas. In general, these people live on the edge of the social rights, excluded from the job market, with low rates of schooling and absence of all kind of technical capacitation, besides, many times, they have compromised health conditions. That being the case, the activity of collecting recyclable garbage represents one way of social insertion. Then the garbage and the collection constitute, in the middle of their lives, in their relationships and emotions, suffering and happiness. The present work has as objective to investigate how the social inclusion-exclusion process is particularized in these collectors everyday life, since the beginning of their exclusion history, in the school and familiar ambit, until the current occupation; analyzes intet personal relations links and breakups, distress, feelings, affections, and also the relation health-disease as one of the revealing dimensions of suffering. The information obtained was registered in field diary and record, being the research made through participant observation and semi-structured interviews. In the participant observation, the researcher followed the collectors in their everyday job activities and in their category meetings. The data analysis reveals that the collectors history of life is all marked by the social exclusion,and the current occupation reallyis, itself, another suffering among others already felt in previous times. The most frequent emotions are shame and humiliation,which specially come from the discrimination and prejudice. On the other hand, being a collector can also be a source of joy. On one side, for an ethical reason, that is to the possibility of the person to regain his own dignity to insert himself and to be socially recognized as honest worker, distinct from beggars and thieves. On the other side, for having been given the opportunity of organizing and mobilizing themselves together in the battle for better conditions of work and life, translated in the insistence of the group to make nationally official this job as a profession or, even, in changes of the proper routine of collecting recyclable material, which can be less isolated, more organized, cleaner and profitable. Moreover, they reveal feeling happiness when this activity allows them to obtain items until then inaccessible,as, for example, electrical appliances found in the garbage sometimes. About the health issue, these collectors do not believe that the collecting work is a risk indeed. For them, health, risk is, above all, not having food on the table, not having a place to live, neither having clothes to dress. They affirm that physical diseases caused by the work in the garbage can be treated; for the hunger, there is not cure. We can conclude that being a collector, mainly if he is member of an organized group, is a possibility of life potentialization for those who saw themselves excluded from the job market and without options, damaged in what refers to schooling and technical preparation / O aumento do desemprego tem contribuído acentuadamente para o crescimento da ocupação de catadores de material reciclável nas ruas dos grandes e médios centros urbanos brasileiros. Essas pessoas vivem, em geral, à margem dos direitos sociais, excluídas do mercado de trabalho, com baixos índices de escolarização e ausência de capacitação técnica de todo tipo, além de, muitas vezes, terem condições de saúde comprometidas. Sendo assim, a atividade de catar lixo reciclável representa uma certa forma de inserção social. O lixo e a catação se constituem, então, no centro de suas vidas, em suas relações e emoções, sofrimento e alegria. O presente trabalho tem como objetivo investigar como o processo de exclusão-inclusão social se particulariza no dia-a-dia desses catadores, desde o início de sua história de exclusão, nos âmbitos familiar e escolar, até a atual ocupação; analisa relações interpessoais (vínculos e rupturas), sofrimentos, sentidos, afetos e, também, a relação saúde-doença como uma das dimensões reveladoras de sofrimento. As informações obtidas foram registradas em diário de campo e gravador, tendo a pesquisa sido realizada por meio de observação participante e entrevistas semi-estruturadas. Na observação participante, a pesquisadora acompanhou os catadores em suas atividades cotidianas de trabalho e nos encontros da categoria. A análise dos dados revela que a história de vida dos catadores é toda marcada pela exclusão social, e a atual ocupação é, em si, na realidade, mais um sofrimento, dentre outros já sentidos em épocas anteriores. As emoções mais freqüentes são a vergonha e a humilhação, decorrentes sobretudo da discriminação e do preconceito. Em contrapartida, tomar-se catador pode ser também fonte de alegria. De um lado, por motivo ético, ou seja, pela possibilidade de o indivíduo recuperar a própria dignidade ao se inserir e ser reconhecido socialmente como trabalhador honesto, distinto de mendigos e de bandidos. De outro lado, por lhe dar a oportunidade de organizar-se e mobilizar-se coletivamente na luta por melhores condições de trabalho e de vida, traduzida na insistência do grupo em oficializar nacionalmente este trabalho como profissão ou, ainda, em mudanças na própria rotina da catação de material reciclável, que pode se tomar menos isolada, mais organizada, mais limpa e rentável. Além disso, revelam sentir alegria quando essa atividade lhes permite obter itens até então inacessíveis, como, por exemplo, eletrodomésticos achados às vezes no lixo. Sobre a questão da saúde, esses catadores não! acreditam que o trabalho de catação seja de fato um risco. Risco à saúde, para eles, é sobretudo não ter comida na mesa, não ter lugar para morar, nem roupa para vestir. Alegam que as doenças físicas provocadas pelo trabalho no lixo podem ser tratadas; já para a fome, não há cura. Conclui-se que tomar-se catador, principalmente se participante de um grupo organizado, é uma possibilidade de potencialização da vida para aquele que se via excluído do mercado de trabalho e sem opções, prejudicado no que se refere à escolaridade e à preparação técnica

Hansen and Hansen (1988) found that angry targets in happy crowds were found more quickly and accurately than happy targets in angry crowds. This finding, they dubbed the Face-in-the-Crowd effect. Gilboa-Schechtman and colleagues (1999) found that high anxious participants show a greater enhancement of detecting angry versus happy targets. The purpose of the current studies was to replicate these findings, and to determine whether Rational and Experiential decision-making styles play a role in target detection (Study One) and crowd searching (Study Two), and if these decision-making styles interact with affective predisposition for both reaction time and galvanic skin response in the face-in-the-crowd task. In Study One, I replicated the anger superiority effect and the Anxiety x Target interaction. I also found that the Rational Group tended to be faster than the Experiential Group overall. I found that the High Trait Anxious group had higher GSR than the Low Trait Anxious group averaged over both target conditions. The Rational group had higher GSR when presented with happy targets than when presented with angry targets whereas the Experiential group did not show this difference. In Study Two, I failed to replicate the anger inferiority effect of crowd searching, but I did find that the Rational group tended to be faster than the Experiential group, especially for angry crowd searching. I also found that the Low-State-Anxious-Rational group had lower galvanic skin responses than all other groups across all analyses. The most exciting finding of these two studies was that he Rational Group demonstrated a facility for the face-in-the-crowd task, validating decision-making style as an important dimension to be considered in future face-in-the-crowd research. The research also provided support for network theories and it is hoped that future studies might endeavor to explore facial processing with this theoretical framework in mind.