Thesis (Ph. D.)--University of Washington, 1997. / Vita. Includes bibliographical references (leaves [122]-139).

Design drawings mediate between the world of ideas and the world of things, spanning the intangible and tangible.  However, contemporary technical architectural drawings, in establishing a direct relationship between the drawing and its object, tend to base this relationship on a visual paradigm that authenticates the visible physical world over the conceptual invisible world, including that of the designer's imagination. The result is that the drawing may become a reduced utilitarian tool for documentation, devoid of any meaningful value in terms of a kind of knowledge that could potentially link the visible and invisible. The imaginal drawing, assuming mundus imaginalis, is an ontological third world mediating between the invisible and visible worlds.  As such, it offers an alternative view of the architectural drawing. Inhabitants of this domain are subtle bodies that hold physical attributes (e.g. form, proportion, color), highly evocative, yet with no matter. Representing a world of similitudes, the imaginal is fundamental to the field of architectural representation, as it introduces a perspective in which the architectural drawing finds an ontological home, wherein the drawing becomes a true in-between territory, mediating between the invisible and visible. In this realm, the drawing becomes a subtle architecture in itself. Prevalent Islamic geometric architectural drawings, namely girih, which lend themselves to the imaginal, provide clues by which the drawing is recognized as an in-between. The geometric interlocking patterns they feature, the girih mode, represent a creative agent by which the built transcends the physical world and penetrates realm of spirituality. An examination the girih mode in its intellectual, imaginative, and physical contexts re-identifies these geometric drawings as a productive realm of consciousness. As an aperture to the imaginal, these architectural drawings open the door to a world of its own, wherein the drawing has a true subtle existence. In this view, the drawing starts from the domain of human imagination with the possibility of ascending to the realm of the intellect, while at the same time descending to the realm of the senses to guide the architect toward a built object. Seen this way, the imaginal drawing can offer an in-between state of being and becoming, a subtle matter, lighter than the building and denser than the idea"essentially representing a mode of consciousness involving the conscious imagination. / Ph. D.

No mundo ocidental moderno [com o perdão pela generalização, e sem deixar de levar em conta as raríssimas exceções que se engajam em um movimento contrário], convivemos com o confronto entre duas posições opostas e aparentemente excludentes. De um lado, a crença em um Deus que rege o mundo material, mas com o qual esse mundo não interage, tendo em vista a sua condição de absoluto e inatingível. Do outro, a convicção racional de que só é aceitável cientificamente aquilo que se consegue comprovar materialmente o que, em tese, nega a existência de uma instância divina, confinando-a ao plano do imaginário. Esta tese propõe um resgate das instâncias intermediárias entre os mundos invisível e visível como forma de recuperar a integridade do pensamento e da vida do homem de nosso tempo. Baseia-se, para isso, no estudo da Ciência das Letras o sistema simbólico adotado pelo sufismo (ta½awwuf), ou mística islâmica, que converte as realidades espirituais em símbolos compreensíveis aos seres humanos e na idéia de imaginação, ou faculdade imaginal, que é a capacidade de realizar essa integração. / In the modern occidental world, with rare exceptions that are located primarily in currents of Philosophy, Psychology, Mysticism and Physics, we face a confrontation between two opposite and apparently contradictory positions. On one side, the belief in a God which reigns the material world, but with whom this same world does not interact due to this Gods condition of absolute unattainability. On the other side, the rational conviction that the only scientifically acceptable facts are the ones that can be materially proved which, theoretically, denies the existence of a divine instance, confining it to the imaginary ground. This thesis proposes a recapture of the intermediary instances between the visible and the invisible worlds as a way to recuperate the integrity of contemporaneous mans thought. Thus this work is based in the study of the Science of Letters, the symbolic system adopted by Sufism (ta½awwuf) or Islamic esotericism, which converts the spiritual realities in symbols that are comprehensible for human beings, and also in the idea of an imaginal world, that shelters this passage.

No mundo ocidental moderno [com o perdão pela generalização, e sem deixar de levar em conta as raríssimas exceções que se engajam em um movimento contrário], convivemos com o confronto entre duas posições opostas e aparentemente excludentes. De um lado, a crença em um Deus que rege o mundo material, mas com o qual esse mundo não interage, tendo em vista a sua condição de absoluto e inatingível. Do outro, a convicção racional de que só é aceitável cientificamente aquilo que se consegue comprovar materialmente o que, em tese, nega a existência de uma instância divina, confinando-a ao plano do imaginário. Esta tese propõe um resgate das instâncias intermediárias entre os mundos invisível e visível como forma de recuperar a integridade do pensamento e da vida do homem de nosso tempo. Baseia-se, para isso, no estudo da Ciência das Letras o sistema simbólico adotado pelo sufismo (ta½awwuf), ou mística islâmica, que converte as realidades espirituais em símbolos compreensíveis aos seres humanos e na idéia de imaginação, ou faculdade imaginal, que é a capacidade de realizar essa integração. / In the modern occidental world, with rare exceptions that are located primarily in currents of Philosophy, Psychology, Mysticism and Physics, we face a confrontation between two opposite and apparently contradictory positions. On one side, the belief in a God which reigns the material world, but with whom this same world does not interact due to this Gods condition of absolute unattainability. On the other side, the rational conviction that the only scientifically acceptable facts are the ones that can be materially proved which, theoretically, denies the existence of a divine instance, confining it to the imaginary ground. This thesis proposes a recapture of the intermediary instances between the visible and the invisible worlds as a way to recuperate the integrity of contemporaneous mans thought. Thus this work is based in the study of the Science of Letters, the symbolic system adopted by Sufism (ta½awwuf) or Islamic esotericism, which converts the spiritual realities in symbols that are comprehensible for human beings, and also in the idea of an imaginal world, that shelters this passage.

Is Henry Corbin a philosopher? According to our research, we are obliged to answer in the affirmative, as he says of himself:"Indeed, I am not nor a germanist, not even an orientalist but a philosopher pursuing his quest wherever the spirit guides him." But how can one understand and categorize a philosopher whose quest is guided by the spirit? Henry Corbin has developed what we must call a"prophetic philosophy," and by exploring his biography and youthful influences, namely Heidegger and Hamann, we can lay the foundation of its phenomenologico-hermeneutical method. This research ends with the exploration of the space (imaginal world) and of the organ of knowledge (active imagination) which make us pay attention to the prophetic philosophy of Henry Corbin: a world in which the theophany, the mystical epics, and the visions of mystics and theosophists come about.

The Stubble-stubbloid locus encodes a transmembrane serine protease (Stubble) necessary for the proper formation of sensory bristles, and the morphogenesis of leg and wing epithelia. Genetic and cell biological analysis indicate a role for Stubble in actin cytoskeletal dynamics and cell shape changes in developing epithelia and bristles. Previously reported genetic interactions between Stubble and the Rho1 signaling pathway suggest Stubble influences actin cytoskeleton dynamics in developing imaginal discs through interactions with the Rho1 pathway. This work will discuss a genetic screen conducted to further investigate the role of Stubble in bristle and imaginal disc morphogenesis. From 50,000 EMS-mutagenized chromosomes 12 enhancers of the recessive sbd201 allele were identified, including 6 new sbd alleles. Consistent with the current understanding of genetic interactions regulating imaginal disc morphogenesis, mutations in two Rho1 pathway genes, zipper (2 alleles) and Rho1, were isolated. Additionally, three new mutant enhancers of sbd201 were isolated, one of which has been identified as an allele of the cadherin gene Dacshous, another as an allele of the muscle myosin heavy chain gene, and the last as an allele of Notopleural (Np). Dominant and recessive mutations in the Stubble locus interact with the Np allele identified in this screen, in regards to both limb and bristle development, respectively. Mutations in the Np locus were first identified in 1936, but this locus remains poorly characterized and has never been cloned The genetic and phenotypic characterization of Np will be discussed along with experiments that have mapped the position of the Np locus to a 50kb region at the border of the 44F12, 45A1 cytological regions.

O presente trabalho busca traçar um panorama da categoria corpo na sociedade ocidental, apontando suas sombras e seus escapes e estabelecendo o campo da psicologia analítica como um lugar de reimaginação e ressignificação deste termo. Nossos objetivos principais foram traçar uma cartografia do estatuto do corpo na modernidade, compreender como este termo aparece nas obras junguianas e propor que o corpo, nas práticas derivadas deste referencial, se coloca como corpo simbólico e gestual, numa performance clínica que aponta para a multiplicidade dionisíaca como forma de conhecimento e ação e que abre a perspectiva de transformações alquímicas tanto singulares quanto coletivas para os participantes de uma cena / The present work seeks to draw a panorama of the body category in Western society, pointing out its shadows and its escapes and establishing the field of analytical psychology as a place of reimagination and re-signification of this term. Our main objectives were to map the status of the body in modernity, to understand how this term appears in the Jungian works and to propose that the body, in the practices derived from this referential, places itself as a symbolic and gestural body, in a clinical performance that points to multiplicity Dionysian as a form of knowledge and action and that opens the perspective of alchemical transformations both singular and collective for the participants of a scene

O presente trabalho busca traçar um panorama da categoria corpo na sociedade ocidental, apontando suas sombras e seus escapes e estabelecendo o campo da psicologia analítica como um lugar de reimaginação e ressignificação deste termo. Nossos objetivos principais foram traçar uma cartografia do estatuto do corpo na modernidade, compreender como este termo aparece nas obras junguianas e propor que o corpo, nas práticas derivadas deste referencial, se coloca como corpo simbólico e gestual, numa performance clínica que aponta para a multiplicidade dionisíaca como forma de conhecimento e ação e que abre a perspectiva de transformações alquímicas tanto singulares quanto coletivas para os participantes de uma cena / The present work seeks to draw a panorama of the body category in Western society, pointing out its shadows and its escapes and establishing the field of analytical psychology as a place of reimagination and re-signification of this term. Our main objectives were to map the status of the body in modernity, to understand how this term appears in the Jungian works and to propose that the body, in the practices derived from this referential, places itself as a symbolic and gestural body, in a clinical performance that points to multiplicity Dionysian as a form of knowledge and action and that opens the perspective of alchemical transformations both singular and collective for the participants of a scene

Le réticulum endoplasmique (RE) est un organite assurant de nombreuses fonctionscellulaires telles que la conformation et des modifications post-traductionnelles des protéines ou lemaintien de l’homéostasie calcique. Cet organite est donc un site crucial pour réguler le maintien del’homéostasie cellulaire et tissulaire des organismes multicellulaires. Des altérations de ses fonctionsconduisent à l’accumulation de protéines mal-conformées qui sont observées dans de nombreusespathologies humaines telles que des cancers ou des maladies inflammatoires chroniques. Ce stressdéclenche une réponse adaptative connue sous le nom de réponse aux protéines mal-conformées(UPR) qui permet à la cellule de supprimer ses sources et conséquences. Néanmoins, l’intensité et lachronicité du stress peuvent entrainer une modification de l’UPR qui conduit alors à l’élimination dela cellule par apoptose. A ce jour, les processus moléculaires qui permettent à l’UPR d’induirel’apoptose restent flous. De plus, l’implication de l'UPR dans la régulation de processuscompensatoires n'a jamais été étudiée. Mes travaux de thèse apportent une meilleurecompréhension de ces mécanismes à travers l’étude comparative de différents modèles de stresschronique du RE, qui dépendent d’une dérégulation de l’homéostasie protéique et/ou calcique. Ilssoulignent également le rôle essentiel de la branche PERK/ATF4 de l’UPR dans l’induction de deuxvoies parallèles et indépendantes. D’une part, PERK promeut une apoptose dépendante des caspasesvia une répression de l'expression de diap1, et d‘autre part, elle induit un retard de développement àtravers une induction de l’expression de dilp8 dépendante de la voie JNK. Mes données suggèrentégalement une spécificité tissulaire des signalisations déclenchées en réponse à un stress chroniquedu RE. / The endoplasmic reticulum (ER) is an organelle which ensures various cellular functionssuch as protein maturation and folding or calcium homeostasis maintenance. That is why ER is acrucial site of cell and tissue homeostasis regulation in multicellular organisms. Disruption of ERfunctions leads to misfolded-protein accumulation and is observed in a great number of devastatinghuman diseases. This ER stress triggers an adaptive response named Unfolded Protein Response(UPR) in order to attempt to resolve its sources and consequences. Nevertheless, the intensity andchronicity of ER stress can change this response and lead to the apoptosis of stressed cells. To thisdate, the molecular processes that regulate UPR-induced apoptosis remain unclear. Furthermore, theUPR contribution in the modulation of compensatory mechanisms in response to ER stress has neverbeen studied. This work contributes to a better understanding of these processes through acomparative study of various chronic ER stresses, which depend on the disruption of proteostasis orcalcium homeostasis. During my thesis, I have established the essential role of the PERK/ATF4 branchof the UPR in the induction of two parallel and independent pathways. One promotes apoptosisthrough the down-regulation of the diap1 gene while the other interferes with the induction of adevelopmental delay though a JNK signaling-dependent dilp8 expression. My results also suggest thatchronic ER stress response is tissue specific.

Cette thèse cherche à connaître le bonheur tel que Bobin conçoit et projette dans son œuvre. Pour ce but, l’approche bachelardienne nous a servi à définir dans l’œuvre de Bobin un élément symbolique pour le bonheur : la flamme. Pour traiter la question du temps et sa complexité, très liée à notre question principale, les réflexions de Bachelard, de Bergson et de la physique moderne sur le temps sont prises en référence ainsi que la « logique du contradictoire » (de Lupasco). Les images plus attachées à l’intellect sont analysées suivant les travaux d’Henry Corbin et définies comme « images-corps-réalités ». Elles témoignent d’un regard mystique chez Bobin. Une tendance vers la géopoétique pour acquérir l’Unité du monde s’ajoute aussi à ce regard. Et une langue d’« anima/animus » et un processus de la production du sens, « hélice du sens », interviennent pour traduire l’intransmissible en fragments. Cela rend l’écriture de Bobin « fragmentaire », ce que nous avons désigné comme un nouveau genre : « poésie-prose » mystique. / This thesis looks at happiness as perceived and shown in Christian Bobin's works. For this purpose, we used the approach of Bachelard to define Bobin’s symbolic element of happiness: the flame. To deal with the problem of time and its complexity, involved in our main problem, we applied theories of Bachelard, Bergson and those of modern physics, as well as the “logic of the contradictory” (of Lupasco). The images associated with intellect are analyzed based on Henry Corbin's works and are defined as “image- body-reality”. They testify of a mysticism which tends to “geopoetic” and the Unity of the universe. A language of “anima / animus” and a process of production of meaning, “the helix of sense” intervene to translate the Intransmissible in fragments. It makes the writing of Bobin fragmentary which we underlined as a new genre: mystic “poetry-prose”.