This thesis presents extended program notes for a recorded graduate classical guitar recital consisting of the following works for solo guitar with string quartet and chamber orchestra: Mario Castelnuovo-Tedesco: Quintet for Guitar and Strings, Op. 143; Leo Brouwer: Concerto No. 3 (“Elegiaco”). Both works are pioneering and invaluable contributions to guitar literature. Tedesco’s Quintet for Guitar and Strings, Op. 143 is the first quintet ever composed to properly showcase the virtuosity of the guitar within a chamber setting. Concerto “Elegiaco” demonstrates the refinement of Leo Brouwer’s use of post-modern tonality and minimalism within classical form, and showcases his unique compositional style.

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Presented paper is concerned with Paul Natorp's system of the synthetic function of the reason and its influence on the theory of number. I will try to show that present system of the number theory suffers from some significant drawbacks and Natorp's theory may be able to amend them. Natorp elaborates his theory on the basis of Kantian categorical system and Kant's transcendental philosophy. In my paper, I would like to achieve two goals. Firstly, I would like to support Natorp's statement that we need to be concerned with the logical system of our concept's originating. Secondly, I will try to defend Natorp's theory against accusations of psychologism.

Anton Webern’s Op. 18 stands at nearly the exact center of his published work. Though it was in his Op. 17 that Webern began working with ordered pitches, there are some logistic struggles evident in his diversions from the row throughout that work. It is in Op. 18 that Webern first consistently uses a row in its complete, unchanged form. His increasing mastery of this style of composition is shown throughout Op. 18, a collection of three songs; the first with a single row repeated with no permutations of any kind; in the 2nd song, inversions and retrograde are introduced; and in the final song Webern experiments with simultaneous unique row forms for each instrument. These songs feature a guitar, E-flat clarinet, and soprano voice, with the first song a setting of a folk text. In this dissertation I argue that Webern’s later style–his orchestration, harmonic progressions, and formal structures–grows out of his choice of guitar as harmonic foundation in Op. 18. In my analysis I look at row construction and usage, as well as orchestrational considerations, folk implications, text setting, and specific voice-leading properties of Webern’s Opp. 18, 25, and 30. In so doing I will uncover a link between Webern’s pivotal Op. 18 song cycle, with the guitar playing a central role, and many of his compositional choices in his later works. My analysis looks at Webern’s works through the lens of a guitarist. I will explore the piano accompaniment of Op. 25 as if it were written for guitar, and do the same for his Op. 30 Variations for Orchestra. These analyses will show that his later works, and later style in general, have an underlying idiomatic character of guitar music. I argue that Webern’s late works feature, as a result, are his own version of folk music through their simplicity, clarity of form, and overall encapsulation of the sound of the guitar.

Tese (doutorado)—Universidade de Brasília, Faculdade de Economia, Administração, Contabilidade e Ciência da Informação e Documentação, Departamento de Economia, 2017. / O presente trabalho discorre sobre a pertinência ou não de se considerar a escola neo-ricardina como integrante da escola pós-keynesiana. Mostra-se que é possível aproximar as duas escolas a partir do modelo multissetorial de Pasinetti no âmbito da teoria do crescimento e distribuição. Sendo assim, realiza-se a síntese Kalecki-Pasinetti. Para tanto, no segundo capítulo discute-se os modelos keynesianos de crescimento apresentando os seus princípios, conclusões e limitações. Demonstra-se, em seguida, que o modelo kaleckiano supera as referidas limitações constituindo atualmente o modelo canônico pós-keynesiano de crescimento. No terceiro capítulo, apresenta-se o modelo neo-ricardiano destacando que é possível aproximá-lo do pós-keynesiano e, a depender da concepção de taxa de lucro normal, obtém-se os mesmos resultados de Bhaduri e Marglin, ou seja, a economia é caracterizada por regimes de crescimento wage-led ou profit-led. Nesse mesmo capítulo apresenta-se o modelo multissetorial de Pasinetti e mostra-se que, adotando o seu conceito de taxa de lucro natural, obtêm-se diferentes regimes de crescimento na economia. No quarto capítulo demonstra-se que, utilizando como ponte o modelo de Feldman, obtém-se o modelo kaleckiano de dois setores a partir do modelo de Pasinetti e vice-versa, de tal forma que é possível sintetizar os dois. Dado que Pasinetti havia endogeneizado a taxa de lucro natural, com a síntese é possível endogeneizar a taxa de utilização natural da capacidade. Nesse exercício mostram-se as condições para equalização da taxa de lucro intrassetor e interssetores, assim como o processo de transição do curto para o longo prazo. Nesse capítulo conclui-se que diferentes regimes de crescimento devem existir nos diferentes setores de uma dada economia. Ao final, demonstram-se algumas limitações do modelo. Observa-se que a superação dessas envolveria esforços analíticos realizados pela escola estruturalista latino-americana. No quinto capítulo, mostrou-se que, apesar da simplicidade é possível utilizar o modelo síntese na representação dos debates estruturalistas, e isso é realizado no debate da década de 1960 sobre o estagnacionismo. / This work deals about the relevance of considering whether the neo-Ricardian school is inside or not of the post-Keynesian school. It shows that is true and for that we use Pasinetti multissectoral model to realize a Kalecki-Pasinetti synthesis. To get this synthesis in the second chapter we discuss the Keynesian growth and distribution models, their assumptions, conclusions and limitations. After it we demonstrate that the Kaleckian model overcome their limitations which result in the canonical post-Keynesian growth model. In the third chapter, we handle with the neo-Ricardian model and we show how close are Kaleckians and neo-Ricardians. Especially, if we considerate the actual profit rate as the normal or Pasinettian natural, the economy shows two different regimes of growth, profit-led or wage-led. During the forth chapter, we utilize Feldman to show how similar are Pasinetti multissector model and kaleckian two sector model. As Pasinatti had endogeneized the natural profit rate, to comprehend long term investiment it is necessary to endogeneize the natural productive capacity. It is done in this chapter which shows how difficult it is to equalize the profit rate intrasector and intersector, so we conclude that inside the same economy there are many regimes of growth. At the end of the forth chapter, the restrictions of the synthesis models are discussed and we recognize that for overcoming them an extensive analysis would be necessary. Such analysis was applied by the Latin-America Structuralist School. Although the synthesis model is simple, it is able to demonstrate formally a debate about stagnationism of the structuralist school.

Le mouvement taoïste de l’époque Wei-Jin représente un tournant dans l’histoire de la philosophie chinoise. L’osmose entre le confucianisme et le taoïsme y revêt une signification historique. Les penseurs chinois ont toujours déduit la Voie du Ciel pour clarifier les conduites humaines. Cette forme philosophique a tiré leçon du modèle de la pensée taoïste. C’est aussi l’origine de l’appellation du néo-taoïsme de l’étude du Mystère de l’époque Wei-Jin. L’étude du Mystère de l’époque Wei-Jin a assumé les fondements philosophiques du taoïsme en créant la théorie de l’étude du Mystère en vue d’étudier la possibilité de l’osmose entre le confucianisme et le taoïsme pour dépasser l’opposition historique entre ces deux courants principaux de la philosophie chinoise. L’étude du Mystère a poursuivi le discours sur la cosmologie et l’ontologie jusqu’à la philosophie de la vie de Laozi, seulement le néo-taoïsme à la période Wei-Jin n’a pas puisé le concept de la totalité et le fondement sur l’univers et la vie du taoïsme. En effet, Laozi a pris conscience sur les principes de la vie, il a pour ainsi dire développé tout le système de philosophie du taoïsme, tandis que, en prenant l’étude du mystère comme forme d’expression, le néo-taoïsme serait une dérive du Taoïsme. / Xuanxue has been the product of the Taoist Movement for the period of Wei-Jin. On the decline of the Han dynasty, a kind of taoistic Confucianism was formed, that is to say, some scholars exhibited a certain independent quality in refusing the Confucian doctrine of the periodic appearance of sage, they did no more than repeat Taoism, except for combining it with Confucian ethics. Then the Taoist Movement appeared and gathered great strength in the Wei-Jin period (220-420). Neo-Taoism is the production of times which came along with the emergence of the Taoist Movement, an intellectual movement following the current of history throughout the development of Chinese philosophy: pre-Ch’in, then Confucianism, Neo-Taoism, Buddhist Idealism, Neo- Confucianism (Rationalism), as well as today’s philosophical trends. Primitive Taoism was revitalized after the profound political and intellectual crisis in the Han dynasty, that is to say, the breakdown of Confucian ritualism once borrowed by scholars as an official orthodox religious, philosophical and ethical practice used to explain it to the people and to silence opposition. During the period of Wei Jin, the study of the thought of Lao-Zhouang tended towards Naturalism and became embedded in the Chinese cultural mainstream, thus providing a background for intellectual renewal, a stepping stone for Neo-Taoism.

After the fall of the Han dynasty (202 B.C.-220 A.O.), Confucian thought did not become influential again until the end of the T'ang dynasty (618-907) and the beginning of the Sung dynasty (960-1279). Its resurgence in the Sung was accompanied by, if not completely driven by a newly conceived system of metaphysics. Although Sung Confucians honored and frequently referred to Confucius and Mencius, metaphysics was their central concern. Lo Ch'in-shun, a Confucian in the Ming dynasty (1368-1644), saw inconsistencies between traditional Confucian thought and the thought of Sung Confucians. He viewed himself as orthodox and thought it was his duty as a Confucian to fight heterodox thought, and to resolve the inconsistencies within Confucian thought and return it to unity. His philosophy was a product of his approach to these duties and is the subject of this study. Lo's efforts to return to unity can be seen in his work Knowledge Painfully Acquired (K'un-chih chi). After discussing Lo's social context, the following four questions provide a framework to examine his philosophy: !)Given that there is only one Way, what is the Way that runs through the realms of heaven-and-earth and man? 2)Of what does human nature consist? 3)How is it that Mencius said that human nature is good and yet there is evil in the world? and 4)What is the mind(hsin), and how does a man cultivate it to enable him to become a sage? Comparing Lo's views with Confucian thinkers who preceded him provides answers to the questions, and assists in defining Lo's thought. These answers and comparisons show the significant shifts away from Sung Confucian thought contained in Lo's philosophy, but they also show his desire to return to unity. He strove to return to unity not only for himself, but more importantly, for the ultimate good of Confucianism and society.

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Ngugi wa Thiong’o’s Devil on the Cross represents both an insightful interpretation and a scathing critique of Kenyan politics and society during the period of neo-colonialism. The present thesis aims to explore, with the help of Marxist ideology and criticism, the relevance of the issues of class struggle, elitism and social collectivism in the novel. At the same time, this study will attempt to define Devil on the Cross as a "national allegory" depicting situations that are common to almost all post-colonial societies, and in particular, how the novel's ideological and political commitment is an important feature as it reflects Ngugi’s effort to draw attention to how Kenya and Africa as a whole suffered from imperialism, neo-colonialism, and a corrupt and greedy capitalist society.

Territorial Sovereignty has been treated as a presupposition without the perspective of history in the study of international relations. This paper aims at tracing back the relationship between authority and space in the Middle Ages, finding it was defined by feudatory¡¦s fealty and alliance rather than by boundaries. Therefore, authority space in the Middle Ages could overlap and coexist above one land. On the contrary, modern national boundary excludes other authorities from its territory; territory serves as a container to reify power in the modern time. Besides, this paper shows that processes of re-scaling of authority space, which include sub-national spatial scales of global cities and supra-national spatial scales of the European Union, constitute the current round of globalization. This development of overlapping authority spaces could be conceived as a sign of arrival of Neo-Medievalism.