The objective of this essay has been to show how the image of the Soviet Union in “Alla tiders historia” differs in the 1989 and 2004 editions of the book. To explain these differences I have used a discourse analytic perspective, mainly inspired by Michel Foucault and his philosophical theories of the constructions of objects, and also Faircloughs critical discourse analysis inspired by Gramsci. In this paper the two editions of “Alla tiders historia” are presented with quotes which are then analysed from using my theoretical framework. In the 1989 edition three themes emerged: continuity, undecidability and ambivalence, which together present an image of a Soviet Union which is not clearly defined within the political discourse. In the 2004 edition this struggle over the discourse has been settled and the Soviet Union’s position as a dictatorship has been determined, at the same time as the Soviet Union is put in a negative relationship with Czar Russia and is connected with Nazi Germany. The hypothesis which this essay presume, that these differences reflect a greater discoursive shift on a social level has taken place since the dissolution of the Soviet Union in 1991 is in a sense confirmed.

This study examines how English laypeople and clergy of lower ranks were taught the basic principles of Christian doctrine as articulated in the Apostles’ Creed and Articles of Faith. Chapter one addresses the theological and historical background. Over the course of the twelfth century, school-based theologians came to place an increasing emphasis on faith as a cognitive state while at the same time moral theologians sought to make sure that all Christians had a basic participation in the life of the Church. These trends led to an effort by the Church as an institution to make sure that all Christians had at least a basic understanding of the Christian religion. Chapter two examines how the episcopate carried out a drive to ensure this basic level of understanding through the venues of councils, synods, and deanery and archdeaconry meetings. In all three of these venues, the requirements of making sure the laity know the Creed and Articles of Faith were passed on to parochial clergy, and through these clergy to the laity. Chapter three concerns one particular aspect of presenting the basics of doctrine to the laity, viz., preaching. An examination of a sample of three works of religious instruction for clergy and three sets of model sermons shows how parochial clergy, Franciscans, and Dominicans preached the basics of Christian doctrine. The distribution of the manuscripts of these works shows a broad distribution among parochial clergy, Augustinian canons, and Franciscan and Dominican friars. Such a broad distribution suggests that the Augustinian canons may have been carrying out a good deal of pastoral care and catechetical instruction and that the ready access of preaching aids to clergy indicates that those with responsibility of preaching Christian doctrine to laypeople would have had resources available to do so. Chapter four concerns vernacular literature as a means of religious instruction. Most thirteenth-century literature of religious instruction was in Anglo-Norman, a language spoken and read by aristocrats, clergy, and the upwardly mobile. Three Anglo-Norman works, the Château d’amour by Robert Grosseteste, the Mirour de Seinte Eglyse by Edmund of Abingdon, and the Manuel des pechez by William of Waddington all contain the foundational Christian doctrines contained in the Articles of Faith. The manuscript distribution of all three show that they were owned by both clergy and laity, indicating that they served as teaching aids for clergy, and also that they served to provide laypeople who could afford copies of them with unmediated religious instruction. The broad conclusion of this thesis is that the available evidence shows that the basic principles of Christian doctrine were available both to the lower clergy who would preach and teach the Creed and Articles of Faith and also to the laity who would receive this preaching and instruction.

This study departs from the observation that since the late 1980´s educational programmes for curators have been established and since then expanded greatly. The programmes are part of a process of institutionalization and professionalization of the role of the curator within the international contemporary art field where the role as such has gained much power. Even though many statements have been made about this relatively new phenomenon of curatorial studies, there is a lack of sufficient research. The intention of this study is therefore to examine the educational programmes as such. The selection of 15 programmes has been made with the purpose to include early as well as newly established and to cover a wide geographic area. The starting point has been to ask what kind of knowledge and role of the curator the programmes are given prominence to. Using Michel Foucault´s and Norman Fairclough´s theory and methods on discourses I examine the programmes as a discursive practice. The analysis shows that there is a strong coherence within the field of the programmes and certain ideals, conventions and procedures are shared among them. The programmes are highly dependent on the professional field of curators – individuals as well as institutions are frequently being invited to lecture and support the students. The application procedures make sure that students who are willing to adopt to given ideals and norms, are being accepted. Furthermore the ideal role of the curator has been defined with the following concepts – new institutionalism, an expanded working field and discursive curating. The curator is highlighted as creative, critical and independent. These concepts have been singled out and made explicitly unique for the role of the curator by the programmes although aspects have clearly been taken from the role of the artist and the critics. The result has been a stronger competition between these positions. The programmes are institutions that promote the curator as an important and irreplaceable agent and to claim even a stronger position new assets have been singled out in the form of a theoretical and academic capital.         Educational programmes included in the study: École du Magasin, Grenoble, Whitney Independent Study Program, New York, Curating Contemporary Art, Art Royal College of Art, London, De Appel Curatorial Programme, Amsterdam, Center for Curatorial Studies, Bard College, Annandale-on-Hudson, New York, MFA Curating, Goldsmiths, London, CuratorLab - Curatorial Program for Professionals in Arts, Crafts and Design, Konstfack, Stockholm, Curating Art - International Master Programme in Curating Art, including Management and Law, Stockholm university, Curatorial practice, California College of the Arts, San Francisco, Post-graduate Programme in Curating, Zürich University of the Arts, PhD-programme Curatorial/Knowledge, Goldsmiths, London, Cultures of the Curatorial, Academy of Visual Arts Leipzig, CuMMA - Curating, Managing and Mediating Art, Aalto University, Helsinki, PhD-programme Curating, Zürich University of the Arts in collaboration with the university of Reading, Praxis Master’s Programme, Finnish Art Academy, Helsinki.

In this thesis, many topics will be discussed and a variety of philosophers will be mentioned. The main goal of this thesis is to determine a health care plan that fits with the theories of Robert Nozick, Arthur Ripstein, Norman Daniels, and Amartya Sen. I conclude that Ezekiel Emanuel’s health care plan, The Guaranteed Healthcare Access Plan, can be used as a compromise between the views of each of these philosophers. In reaching such a conclusion, I take many steps. I begin with the explanation of theories of justice and their focus. I then turn to the important distinction between rights and ethics. Next, I explain that often closely held values come into conflict with one another. Then, I turn to the specific philosophers and their theories. Beginning with Nozick, I explain the justification for a state and how this justification is important for all four of the philosophers. Afterwards, in turn, I lay out what each philosopher claims in regards to a just society and the role of a state, his justification for such claims, and the results of such claims specifically in regards to health care. Subsequently, I examine the connections between philosophers, which help me understand the ways a health care system could be instituted to appeal to all four of them. After questioning if a just society can really exist in a limited world, I decide what type of health care system such a just society should implement. Finally, I rest on Ezekiel Emanuel’s plan, which I believe should be implemented in a just society and which best demonstrates the common ground between the four philosophers I discuss.

This study examines how English laypeople and clergy of lower ranks were taught the basic principles of Christian doctrine as articulated in the Apostles’ Creed and Articles of Faith. Chapter one addresses the theological and historical background. Over the course of the twelfth century, school-based theologians came to place an increasing emphasis on faith as a cognitive state while at the same time moral theologians sought to make sure that all Christians had a basic participation in the life of the Church. These trends led to an effort by the Church as an institution to make sure that all Christians had at least a basic understanding of the Christian religion. Chapter two examines how the episcopate carried out a drive to ensure this basic level of understanding through the venues of councils, synods, and deanery and archdeaconry meetings. In all three of these venues, the requirements of making sure the laity know the Creed and Articles of Faith were passed on to parochial clergy, and through these clergy to the laity. Chapter three concerns one particular aspect of presenting the basics of doctrine to the laity, viz., preaching. An examination of a sample of three works of religious instruction for clergy and three sets of model sermons shows how parochial clergy, Franciscans, and Dominicans preached the basics of Christian doctrine. The distribution of the manuscripts of these works shows a broad distribution among parochial clergy, Augustinian canons, and Franciscan and Dominican friars. Such a broad distribution suggests that the Augustinian canons may have been carrying out a good deal of pastoral care and catechetical instruction and that the ready access of preaching aids to clergy indicates that those with responsibility of preaching Christian doctrine to laypeople would have had resources available to do so. Chapter four concerns vernacular literature as a means of religious instruction. Most thirteenth-century literature of religious instruction was in Anglo-Norman, a language spoken and read by aristocrats, clergy, and the upwardly mobile. Three Anglo-Norman works, the Château d’amour by Robert Grosseteste, the Mirour de Seinte Eglyse by Edmund of Abingdon, and the Manuel des pechez by William of Waddington all contain the foundational Christian doctrines contained in the Articles of Faith. The manuscript distribution of all three show that they were owned by both clergy and laity, indicating that they served as teaching aids for clergy, and also that they served to provide laypeople who could afford copies of them with unmediated religious instruction. The broad conclusion of this thesis is that the available evidence shows that the basic principles of Christian doctrine were available both to the lower clergy who would preach and teach the Creed and Articles of Faith and also to the laity who would receive this preaching and instruction.

I explore the problem of using primary goods as the index for determining the least-advantaged members in a society in Rawls’s theory of justice. I look at the problems presented to Rawls by Amartya Sen and his capabilities approach. I discuss the solutions to Sen’s problems given by Norman Daniels, who argues that primary goods are able to take capabilities into account. Finally, I supplement Daniels, arguing that the parameters Rawls uses to define his theory limit Sen’s objection and that primary goods are the appropriate metric of justice in Rawls’s theory.

Thesis (Ph. D.)--UCLA, 2009. / Vita. Description based on print version record. Includes bibliographical references (leaves 269-287).

Professor Pieter Marais, Executive Dean of the Tshwane University Technology’s (TUT) Faculty of Science, received a special award from the Director-General of the Department of Science and Technology, Dr Phil Mjwara, at a breakfast meeting of the South African Council for Professional Natural Scientists (SACNASP) recently

This dissertation explores the complex interactions among written text, language choice, and political context in Wales in the late-eleventh and early-twelfth centuries. I argue that writers in medieval Wales created in both their literary compositions and their manuscripts intricate layers of protest and subversion in direct opposition to the authority of the Anglo-Norman political hegemony and the aggrandizing spread of the Canterbury-led church. These medieval literati exploited language and script as tools of definition. They privileged Welsh or Latin when their audience shifted, and they employed the change from early Insular script to the Caroline script of the Normans as not just a natural evolution in script development, but as a selective representation of mimicked authority. The family of Bishop Sulien at Llanbadarn Fawr has been the focal point of this study, as they were active during a time of Anglo-Norman intervention in their community that is reflected in the shifting script of their manuscripts and the apprehensive though proud tone of their compositions, which include the vitae of saints David and Padarn and the poetry of Ieuan and Rhygyfarch ap Sulien. My work provides a much-needed cohesive portrait of the multilingual medieval Welsh literary culture at the turn of the twelfth century. Questions of audience and authority come into play, particularly when considering the growing hybridity of learned communities during the Anglo-Norman infiltration of Wales. Manuscripts themselves are viewed as vehicles of identity, for the evolution of script and design offers clues as to the methods of compromise practiced by Welsh intellectuals. This compromise in the written word can be viewed as an embodiment of the Welsh desire and need to mediate fraught political boundaries, as they did using both the ‘nation’-defining Welsh language and the vehicular prestige language of Latin, resulting in an intertextual exploration of identity through the act of writing itself. Writing is a critical demonstration of Welsh authorship and agency in medieval Britain, and one that can be used to reflect upon notions of Welsh identity. / Celtic Languages and Literatures

This work considers the strategic value of the 1935 London Naval Conference to the United States Navy and the American Government. It addresses longstanding historiographical debates on interwar American foreign policy, including the nature of isolationism under the Roosevelt Administration, the degree of Anglo-American cooperation in the 1930s, and the strategic vision of the United States Navy in the Pacific in the interwar period. Taking into account in equal degrees the perspectives of the uniformed naval officers and the civilian diplomats in the State Department, this thesis will argue that American participation in the 1935 London Naval Conference shows a degree of international participation and a commitment to the international order that is often overlooked by historians in this field.