'The Politics of Place in the Work of Hugh MacDiarmid' argues that there is no fundamental contradiction in MacDiarmid's politics, his Scottish nationalism and international communism issuing in a radical Scottish Republicanism that synchronizes the local and universal, seeking to unify the cultural and political divisions of Scotland. This thesis suggests that MacDiarmid challenges the metropolitan location of culture through a provincialist poetry and politics energized and exasperated by intimate relationship with home. It analyses the connections between MacDiarmid's ideological valorization of difference and the Scottish places from which his politics evolve. Chapter One suggests that modem Scottish cultural politics is still thirled to the imperialistic dualities of the metropolitan Scottish Enlightenment. MacDiarmid's strategic essentialism reasserts an autonomous cultural and political practice that aims to make Scotland whole. The chapter traces MacDiarmid's communism to his defiance of the churchy parochialism of Langholm. Using uncollected newspaper material, Chapters Two and Three illustrate the internationalism of MacDiarmid's localism in Montrose and Whalsay. From examining how engagement with specific places shapes MacDiarmid's politics. Chapter Four returns to analysis of the ideological construction of Scotland. The chapter explores how education has formed ideas of Scotland crucial to its political position and bound up with the specialized Scottish educational system's suppression of a Scottish Republican tradition, whose energies MacDiarmid uncovers and endeavours to release through an autodidactic generalism. Prioritizing this particularity of local culture. Chapter Five argues that the apparent contradictions in the modernist MacDiarmid's politics are best understood in terms of global capitalism's construction of mass culture, a division of labour he opposes through an internationalist poetry of generalist knowledge. This thesis finds theoretical alliance with the internationalism of Marxism and postcolonialism, synthesizing these with an autochthonous critical apparatus, declaring Hugh MacDiarmid a major modem component of a tradition of radical Scottish Republicanism.

Este trabalho versa sobre a tecnologia, atendo-se de modo particular, mas não exclusivo, a isso que no Brasil se chama de tecnologia social (TS). A tese que se buscará defender aqui é múltipla. Em primeiro lugar, ontológica e politicamente, sustentar-se-á que a tecnologia social é uma implementação não apenas tecnicamente legítima e autêntica, como social e ambientalmente urgente. Contudo, para que tal tipo de solução seja passível de ser desenvolvida, é necessário, de uma parte, que se desenvolvam conhecimentos científicos e engenheiris apropriados. Com isso, o segundo argumento, epistemológico, é que esses conhecimentos são passíveis de ser produzidos e que os mecanismos que podem tornar tal coisa possível não subvertem o ethos próprio da ciência ou da engenharia. De outra parte, TS e engenharia popular demandam também um perfil profissional específico, o do engenheiro educador (ou engenheiro popular). Essa é a terceira dimensão da tese que defendemos. Por fim, ontológica e existencialmente, proporemos que o caminho para superar o desencantamento substantivo do mundo (Weber), a entificação do Ser (em seu desvelamento tecnológico no qual nos encontramos presos, via enquadramento Heidegger), a ditadura da racionalidade instrumental (Horkheimer & Adorno) ou a autoprodução e o automatismo do desenvolvimento tecnológico (que nos aprisiona ou agencia quase que inapelavelmente Ellul) pode emergir precisamente de algo como a tecnologia social, por meio da incorporação dos valores e saberes populares à construção da realidade sociotécnica que decidimos nos dar. Esse quarto aspecto, nesses termos, reforça o primeiro, trazendo novos elementos para subsidiar-se o entendimento acerca da urgência, em nossos dias, de uma solução técnica como a tecnologia social. / This work discusses technology, giving special attention to this that is called social technology (ST) in Brazil. The thesis that is substantiated here is multiple. First, ontologically and politically, it will be argued that social technology is not only technically legitimate and authentic, but also socially and environmentally urgent. However, in order to be implementable, ST demands, on the one hand, specific engineering and scientific knowledge to be advanced. Thus, the second dimension of our thesis, epistemological, sustains the understanding that such knowledge can be produced and the mechanisms required to make such production possible do not corrupt the scientific or engineering ethos. On the other hand, ST and popular engineering also demand a specific professional profile, the educator engineer (or popular engineer). This is the third dimension of the argument we defend here. Finally, ontologically and existentially, it will be suggested that a way to overcome the substantial disenchantment of the world (Weber), the entification of Being (in its technological unveiling in which we found ourselves trapped, via enframing Heidegger), the dictatorship of instrumental rationality (Horkheimer and Adorno) or the self-production and automatism of technological development (Ellul) may precisely emerge from something like social technology. This would be so by dint of the incorporation of popular values and knowledge to the construction of the sociotechnical reality we decide to build. This fourth aspect, then, strengthens the first one, offering new supporting elements to the urgency claim associated with the development of ST in our days.

This essay examines the social relations between colored and white cadets at the United States Military Academy at West Point during the late 19th century. Through letters we are able to take part of two microhistories that show the social structure from two different angles. Exclusionary rhetoric and practices made it possible for white cadets to shut out colored cadets from their social community. When the first African-American, James Webster Smith entered the Academy in 1870 a controversial question was raised about social relations between colored and none-colored cadets. By studying Smith ́s letters in tandem with those of a white cadet who attended West Point at the same time, Hugh Lenox Scott, this thesis aims to study how racism played out in everyday encounters and practices. In doing so it reveals a complex tension between exclusion and confrontation involving colored cadets, as a result of the structural racism at the Academy and in the American society at large in the post-Civil War era.

The main aim of the Master Thesis is the work of the 1940s by the American painter Edward Hopper (1882-1967) in a relationship to the long poem by Wystan Hugh Auden The Age of Anxiety. A Baroque Eclogue (1947). The Thesis in ten chapters researches Hopper's painting Nighthawks (1942), which is considered to be one of the most important works by Hopper from the war years. Unique position of this painting is reconstructed through intermedial projections and linkages towards the Auden's poem. Next to the interpretation of the intermedial relations, in the centre of the Thesis are time-space relations to Hopper's painting semantics due to period thoughs of temporality, atemporality and aperspectivism. An attention is also paid to the relation of the painting and phenomenology of temporal consciousness and continuance in connection with semantics of the space as "heterotopia".

This thesis addresses the impact of religious conversion on the later works of Eliot and Auden, and the manner in which they responded to each other as they developed a Christian poetics. Following an introduction which discusses the nature of their relationship as well as their basic theological positions, Chapter One examines their postconversion criticism, and particularly their stance on what is typically formulated as "the problem of belief in poetry," which focuses on how ideology influences a work's creation and reception. Chapter Two considers their transitional poetry, wherein their new religious beliefs figure prominently and their anxiety over the potential conflict between artistic and spiritual values is most acute. Chapter Three looks at their major postconversion poems and specifically at how Eliot's and Auden's understanding of the Incarnation informs their views on time, history, language, and literature, as embodied by these works. Chapter Four centers on their drama, initially comparing their early plays---written when Eliot was a Christian but Auden was not---to show how they employed similar techniques to further different ends, before turning to an examination of Eliot's later verse plays and Auden's libretti. I investigate the ideological motivation behind the adoption of these different dramatic forms, as well as the specific ways in which they affect how belief is conveyed. Throughout the dissertation, the effects of Eliot's and Auden's conversion upon their reputations and the difficulties facing modern Christian artists in general are given particular consideration.

Thesis (M. Div.)--Emmanuel School of Religion, Johnson City, Tennessee, 2001. / Vita. Includes bibliographical references (leaves 89-92).

Thesis (M.A.)--Acadia University, 1998. / Includes bibliographical references (leaves 107-111). Also available on the Internet via the World Wide Web.

Thesis (M. Div.)--Emmanuel School of Religion, Johnson City, Tennessee, 2001. / Vita. Includes bibliographical references (leaves 89-92).

Thesis (M. Div.)--Emmanuel School of Religion, Johnson City, Tennessee, 2001. / Vita. Includes bibliographical references (leaves 89-92).

Thesis (M.A.)--University of Montana, 2007. / Title from title screen. Description based on contents viewed Aug. 1, 2007. Includes bibliographical references (p. 102-106).