Thesis--Wisconsin. / Vita. Includes bibliographical references (leaves 364-372).

Texte remanié de Ph. D. thesis--Liverpool. / Bibliogr. p. 171-177. Index.

<p>This dissertation explores and theorizes the work of American artist Matthew Barney through the concept of deadpan, and situates it in relation to themes of hybridity and animality in parallel histories of sculpture, performance art, and film.</p> / Dissertation

Thesis (Ph.D.)--Boston University / Rufus Matthew Jones, 1863-1948, was one of the most influential Quakers of the past century. As an editor, a teacher of philosophy, a founder and chairman of the American Friends Service Committee, a historian of mysticism and Quakerism, an active and dynamic leader in the Society of Friends and in Protestantism, he achieved a place of leading rank in the contemporary church and society. Studies of his thought have to date dealt only in part with his ethics. The present study therefore attempts: (1) to reconstruct his Christian ethics; (2) to seek the nature and extent of general and especially of Biblical influences; (3) to draw conclusions on the nature of his ethical position in relation to the Bible; and finally, (4) to contribute toward an evaluation of his position in relation to Quakerism and to the ecumenical church. Though Jones taught both general and Biblical ethics, he did not publish a complete ethical system. Thus it has been necessary to read, analyze, and correlate Jones's voluminous published and unpublished works as a foundation for the reconstruction of his ethics. This empirical method required an inductive search for and subsequent correlation of categories and principles which could serve coherently though arbitrarily as the basis for relevant findings. [TRUNCATED]

This dissertation analyzes the Matthean “Son of Man” sayings, paying particular attention to their function in the development of conflict and in the anticipation of conflict resolution. The major premise is that the Son of Man is described in Mt as being at the center of the formative conflict that both forced the split between “this generation” of unbelieving Jews and the Matthean community and initiated the community’s Gentile-inclusive mission. According to Matthew, the Son of Man is not engaged in aimless conflict; he confronts and destroys his enemies for the sake of promoting his universal reign and establishing his Church, i.e., the “sons of the kingdom” (13.38), among the nations (cf. OG Dan 7.14; 24.14; 28.18-20). It is his authority over the kingdom of God, given subsequent to and consequent to the judgment of God against “this generation” in 70 CE, that enables the global mission of the disciples, provides the raison d’être for their mission, and assures the Christian community that the Son of Man will return at the eschaton to bring a final end to conflict. A corollary question that will be investigated is what Jesus’ idiomatic self-designation meant to Matthew and his community. The first chapter observes that despite the enormous literary footprint of the “Son of Man” debate, their is a notable lack of adequate studies concerning the Matthean “Son of Man” concept. What literature exists is surveyed, common trends in the debate are analyzed, and a statement of the thesis is provided. Based on the successes and failures of previous studies, it is suggested in the second chapter that the most promising method by which to examine the Matthean “Son of Man” concept is composition-critical and narrative-sensitive. This provides a rational for examining the Matthean “Son of Man” sayings in relation to the gospel’s structure and plot, both of which are shown to have been shaped by the theme of conflict. Finally, interpretive issues such as synoptic relationships, composition date, authorship, provenance, and the status of Matthew’s community are discussed. Chapters Three and Four examine the “Son of Man” sayings in Matthew 8-13 and 16-26 respectively to determine how each saying contributes to the evolving Matthean “Son of Man” concept and the unfolding conflict between Jesus and his “sons” and Satan and his “sons” (cf. 13.37-39). It is shown that the “Son of Man” sayings are not a heterogeneous mixture of “earthly,” “suffering,” and “future” statements that simply concern the life and ministry of Jesus. Matthean redaction has woven the “Son of Man” sayings into a grand tapestry of meaning, sewn into the conflict that precipitated the split of the Matthean community from “this wicked and adulterous generation.” It is shown that the advancement of conflict is matched by the resolution of conflict. This resolution occurs in two stages. According to Matthew, God began to resolve the conflict with “this generation” in 70 CE, whence he destroyed Jerusalem and bestowed upon the Son of Man universal dominion and an everlasting kingdom. The Son of Man’s empowerment enables him to preside over the Eschatological Assize, consequently fulfilling the predictions of end-times reprisal given to “this generation” (cf. 11.20-24; 12.39-42) and bringing a permanent end to conflict. Chapter Five examines the allusion to Old Greek Dan 7.13-14 in 28.18-20 and its connection to the commissioning of the disciples. It is suggested that “all authority in heaven and on earth” is not obtained through a supposed proleptic experience of the Parousia in Jesus’ resurrection or death, or simply by means of his son-ship to the Father. Rather, the Son of Man’s universal sovereignty, by which the Matthean community is empowered to “make disciples of all nations,” was received from the Ancient of Days after the Temple’s ruination in 70 CE. That is, the exaltation of the Son of Man, which is physically signaled by the destruction of Herod’s Temple, initiated and provided justification for the Matthean community’s schism from “this generation” and their mission to the Gentiles. Additionally, the divine empowerment of the Son of Man grounded the community’s eschatological hope for conflict resolution. This chapter ends with a discussion of how this theory impacts one’s understanding of Matthean christology, missiology, and salvation-history. The final chapter summarizes the preceding evidence, details the contributions of this dissertation, and concludes that for Matthew “Son of Man” is more than a mere signal word for speech about Jesus’ death, resurrection, and exaltation. “Son of Man” is a self-designation employed by Jesus that Matthew has interpreted as a title referring to Jesus’ office as the exalted human-like figure of Old Greek Dan 7. Like the enigmatic “man” of Daniel’s night-vision, the Son of Man is the representative of the elect who remains with his community “until the end of the age” (28.20).

The aim of this study is to explore the issue, whether or not Matthew in 8.16- 17 quotes Isaiah 53.4a as a proof-text without considering its context. This issue of the quotation has a great significance for two areas: hermeneutics and theology. First, the hermeneutical significance of the quotation is concerned with the issue, whether the intention and method of Matthew’s quotations of the Old Testament is a contextual approach or a non-contextual approach. Second, the theological significance of the quotation is connected to theoretical (dogmatic) and practical theology. Firstly, the significance for theoretical theology is concerned with the discussion of Matthean Christology: the identity of Jesus, the nature of his healing ministry; the provenance of his understanding of atonement. Particularly, the last one is crucial, for the whole Christian doctrine of Atonement depends on the answer to this problem. Secondly, the significance for practical theology is related to the discussion of “healing in the atonement” in Charismatic circles. This discussion can be progressed, only when it is shown that Matthew quotes Isaiah 53.4a in Matthew 8.16-17 with regard to its context, because this at least provides the basis for such a discussion. This study has attempted to treat the issue of the quotation by applying narrative analysis to Matthew 8.16-17 and the necessary part of Isaiah 52.13-53.12. This analysis includes semantic, linguistic philosophical, literary and theological explorations. With this analysis, this study has discovered an answer to the issue and some important findings, which are significant in terms of methodology, hermeneutics and theology. The answer provided by this study is that Matthew does not quote Isaiah 53.4a as a proof-text without considering the context. Rather, he, familiar with the context, quotes it in Matthew 8.16-17 in order to strategically affect the implied reader’s recognition of Jesus as, firstly, the suffering servant who is finally to offer himself as a guilt offering or a ransom, and secondly, as the Messiah. The findings are the significance of “prolepsis” in Matthew; the relationship between “ransom” lu,trον and “guilt offering” םשָ אָ ; complementary parallelism (the relationship between structure and meaning); the complementary structure of the “we” and “they” in the unfolding narrative of Isaiah 52.13-53.12; the death of the servant; and the relationship of “diseases” and “sufferings/sorrows” in 53.4a. All of these findings have enabled this study to trace the events of Jesus’ ministry and their underlying causes as far as possible to the depiction of the servant in Isaiah 52.13-53.12.

Orientador: Jose Luis Sanfelice / Tese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação / Made available in DSpace on 2018-08-06T05:54:57Z (GMT). No. of bitstreams: 1 Silveira_ReneJoseTrentin_D.pdf: 107845570 bytes, checksum: 8a00e34f3ca33f13d02c77b9d673a4e3 (MD5) Previous issue date: 1998 / Resumo: O presente trabalho procura explicitar e problematizar pressupostos filosóficos, pedagógicos e implicações político-ideológicas do Programa de Filosofia para Crianças", de Matthew LIPMAN. O primeiro capítulo dedica-se a investigar a gênese do Programa. Mediante a análise de escritas (matérias publicadas na imprensa, documentos, artigos, apostilas e trabalhos acadêmicos), busca-se construir uma interpretação minimamente rigorosa, coerente e bem fundamentada das motivações que levaram à sua elaboração e do processo de sua implementação no Brasil. O segundo capítulo é uma caracterização do Programa baseada também nas fontes acima mencionadas, mas principalmente, em textos do próprio LIPMAN e de seus colaboradores. O terceiro capítulo discute aspectos da concepção de filosofia adotada por LIPMAN à luz das contribuições de autores como MARX, ENGELS, GRAMSCI, LOWY, SCHAFF, e outros, que fornecem o referencial teórico para a reflexão. A conclusão procura deixar claros os motivos pelos quais, uma vez que se pretenda fortalecer a função transformadora da educação, o Programa de LIPMAN revela-se não apenas inadequado, como também incompatível com este objetivo. A título de complementação das discussões, foi inserido um conjunto de textos e documentos na forma de apêndices e anexos. / Abstract: This research intends to explicit and to render problematic phylosophic and pedagogic presupositions and politic-ideologic implications of the Matthew LIPMAN's "Phylosophi for Children Program". The first chapter is dedicated to inquiry the genesis of the Program. Analysing some written fonts (press matters, documents, articles, apostilles and academic works) it's been tried to build a minimal rigorous and coherent interpretation of the reasons that led to it's elaboration and the process of it's introduction in Brazil. In the second chapter there is a LIPMAN's Program characterization also based on the fonts mencioned above, but especially on the own LIPMAN's and his collaborators' texts. The third chapter analyses aspects of LIPMAN's phylosophy conception, under the light brought by the contributions of authors like: MARX, ENGELS, GRAMSCI, LOWY, SCHAFF and others, whose works offered the theoric base to the reflection. The conclusion wants to make clear that, if we want to encourage the transformer education's function, LIPMAN's Program show itself not only inadequate, but also incompatible with this objective. To complement the discussions, some texts and documents were included in appendixes and anexments. / Doutorado / Filosofia e História da Educação / Doutor em Educação

M.A.

M.A. / Matthew 25:14-30 is often used by Christian speakers to motivate people and challenge them to personal growth and development in a secular environment. Jesus uses economics to articulate the parable but although the Parable of the Talents involves money, and might profoundly have an impact upon how people see and do economics, it is about far more than just money (Dipboye, 1995:507). Traditionally, Matthew 25:14-30 is interpreted from an eschatological perspective and the subsequent responsibility towards the gifts received and the Kingdom of God. The parable is understood to converse living in an active and responsible manner, while awaiting the end of time. This implies doing good by using the gifts and opportunities that God gives, as also indicated in the parable of the wicked and faithful slaves found in Matthew 24:45-5 (Senior, 1998:279). The unfaithful servant and his subsequent punishment are mostly interpreted as a warning to Christians who neglects their talents. Interpretations of the Parable of the Talents are traditionally more inclined towards a spiritual exercise with a subsequent eschatological accountability. Senior (1998:279) for instance says: “Matthew’s story is not simply an exhortation to develop one’s talents in the manner of a self-development program - an interpretation often attached to this story (even the English word “talent” derives from this parable). However, there is an inclination to interpret the parable allegorically as well in its present form (Harrington, 1991:353). These allegorical alternatives includes physical and natural gifts and abilities, faculties of mind, and of body, position, influence, money, education, and every earthly advantage and blessing (Lenski, 1049:973). Christians are part of a secular environment, where natural and physical abilities are requirements for being productive and competitive. Christians cannot exclude and barricade themselves from a secular environment or be treated differently or exclusively. While Christians concentrate on their spiritual growth and development, physical abilities and talents are also to be multiplied and can be constituted as personal growth and development. However, this is not just a spiritual process, but also implies human efforts and self-responsibilities, as illustrated by Bruner’s (1990:557) observation: “Shouldn’t the servant have been more modest or Christ-centered and have said something like, “Look what you did through me,” instead of “Look I made…?” Southgate et al. (1999:53) underlines the fact that Christians have a tendency to pray and expect Divine intervention centred upon the action of God, hence any genuine hope of transformation must be grounded in something more than human resources alone.

Friction Bit Joining (FBJ) is a new technology used primarily in joining dissimilar metals. Its primary use has been focused in the automotive industry to provide an alternative joining process to welding. As automotive manufacturing has continually pushed toward using dissimilar materials, new joining processes have been needed to replace traditional welding practices that do not perform well when materials are not weld compatible. FBJ meets these needs perfectly as it provides strength as well as the ability to join materials of almost any kind.The purpose of this research was to explore different applications of the FBJ process. Traditionally FBJ has used a steel bit to drill through a thin piece of aluminum and weld to a piece of steel behind the aluminum. This research explored a different application of FBJ by using a steel bit to drill through multiple pieces of aluminum and weld to a small steel bit on the backside of the aluminum. The primary goal of this research was to answer two questions. (1) How does drilling impact peak weld strength and (2) Does an optimal shank diameter exist in terms of peak weld strength? As in other research, no universal parameters were found for optimization of lap shear, cross tension and t-peel tests. Drilling was found to be an important factor in peak weld strength. Number of flutes on the consumable steel bit was varied to see the impact of better and worse chip clearance ability. Increasing number of flutes was found to positively impact peak weld strength to a point. Optimal number of flutes was found to be different for each type of testing. It was found that there was an optimal bit head to bit shank diameter ratio that optimized peak weld strength. Again the optimal diameter was different for each test. Bits of different diameters were created and then tested to measure the impact of varying shank diameters on peak weld strength. It was found that there was a strength tradeoff between two localized joint areas in diameter testing. Decreasing the shank diameter increased the amount of overlap formed by the bit head over the top coupon. This shifted strength to the bit head region. While this strengthened the bit head region of the joint, strength was sacrificed in the bit-nut intersection. This tradeoff was consistently found in all test types.