Thesis (doctoral)--Rijks-Universiteit te Groningen, 1937. / From: "Genetica", deel 19, alf. 6. Includes bibliographical references (p. 535-536).

No description available.

Univ., Diss., 1855--Bern.

Thesis (Ph. D.)--University of Missouri-Columbia, 1997. / Typescript. Vita. Includes bibliographical references (leaves [186]-210). Also available on the Internet.

Thesis (Ph. D.)--University of Missouri-Columbia, 1997. / Also available on the Internet.

The United States has shaped the global response to drugs over the last century. Afghanistan, and its resultant massive opium production, is the greatest failure of the internationalization of the American-led war on drugs. Starting during the Progressive-era, the United States backed a prohibitionist stance toward certain drugs, including opium and its derivatives. While Afghanistan was creating its own opium policies after complete independence from Great Britain, the United States pushed a global anti-drug approach. Despite having minimal contact previously, the Americans and Afghans joined in a brief, but significant, opium alliance during the Second World War, with the United States secretly purchasing the bulk of Afghan opium. After the war, the United States publicly asked Afghanistan to end opium cultivation while suggesting in private that the Afghans should continue production. At the United Nations, the Americans sabotaged the Afghans' attempt to get legal international recognition as an opium exporter. The United States did respond to Afghanistan's destitute condition by supplying developmental aid that would have the unforeseen consequence of increasing poppy cultivation. Improved transportation networks also provided opportunities for Western youth to visit Afghanistan as drug tourists and couriers. During the 1970s, the decade before the Soviet invasion, Washington's concern over Afghan opium reached the highest level of government. Despite new efforts to replace opium as a cash-producing plant, Afghan drug production steadily increased. With Afghanistan on the verge of transforming into a global producer of heroin, the United States fomented unrest in the nation by first funding and then backing known drug traffickers. Along with Soviet aggression, the American intelligence program led to chaotic conditions that were capitalized on by drug traffickers. After years of war in the 1980s and 1990s, Afghanistan gained the dubious title of the world's most prolific narco-state. After the post-9/11 invasion, with American boots on the ground for over a decade, Afghanistan remained a major source for opium. As a result, Afghanistan was the most visible breakdown of the American global war against drugs.

Thesis (M.S. in Electronic Warfare Systems Engineering and M.A. in Security Studies (Stabilization and Reconstruction))--Naval Postgraduate School, September 2008. / Thesis Advisor(s): Sankar, Pat ; McNab, Robert. "September 2008." Description based on title screen as viewed on November 6, 2008. Includes bibliographical references (p. 151-154). Also available in print.

Thesis (Ph. D.)--Columbia University, 1928. / Includes bibliographical references (p. 189-192).

This study fundamentally departs from conventional approaches to the "communist-religious" problematic. On the one hand, we reject the orthodox historical materialist denial that communism involves the positive germination of religious practices of any form whatsoever. On the other hand, we also dismiss the "utopian" attempt to convert Marx's theory of this era into a secular extension of Judeo-Christian eschatological principles. Thus, though our central thesis is that Marx's theory of communism logically contains a religious moment, we radically redefine the salient terms of this proposition. This revision stems from our excavation and evaluation of Marx's critique of religion. We limit our purview to Marx and to the sources that influenced him in this area. In Chapter I, we uncover the thematic roots of Marx's critique and trace the rationalist assumptions that were held by his source influences and that were reproduced, mostly unconsciously, in his writings on religion. In Chapter II, we examine the evolution and significance of this thematic legacy in Marx's texts. In particular, we detail the effect of Marx's rationalist premises on his implicit construction of a true/false universality semantic frame. In this context, we demonstrate that Marx's critique consists of two logically distinct, yet historically intertwined, layers, or the substantive and the methodological critiques, respectively. In Chapter III, we evaluate Marx's critique and argue that its substantive side is invalid on both methodological and empirical grounds. This verdict turns on our contention that the Western rat~onalist tradition is one-sided. We also maintain, however, that the methodological side of Marx's critique is valid. We argue that the excision of the substantive critique does not injure the core of Marx's contribution to religious science, but rather makes possible its reclamation. In Chapter IV, we substantiate this point by using Marx's methodological approach as the requisite "ground floor" of a new theoretical framework for conceptualizing the "communist-religious" problematic, and, by extension, for constructing a new religious science. In the course of this exposition, we redefine religion in oikic terms, delineate why it is useful to attribute a religious dimension to communism, sketch the contemporary political implications of our thesis, and outline a model of religious science that synthesizes the fundamental claims of the historical materialist and the "holistic" traditions. / This study fundamentally departs from conventional approaches to the "communist-religious" problematic. On the one hand, we reject the orthodox historical materialist denial that communism involves the positive germination of religious practices of any form whatsoever. On the other hand, we also dismiss the "utopian" attempt to convert Marx's theory of this era into a secular extension of Judeo-Christian eschatological principles. Thus, though our central thesis is that Marx's theory of communism logically contains a religious moment, we radically redefine the salient terms of this proposition. This revision stems from our excavation and evaluation of Marx's critique of religion. We limit our purview to Marx and to the sources that influenced him in this area. In Chapter I, we uncover the thematic roots of Marx's critique and trace the rationalist assumptions that were held by his source influences and that were reproduced, mostly unconsciously, in his writings on religion. In Chapter II, we examine the evolution and significance of this thematic legacy in Marx's texts. In particular, we detail the effect of Marx's rationalist premises on his implicit construction of a true/false universality semantic frame. In this context, we demonstrate that Marx's critique consists of two logically distinct, yet historically intertwined, layers, or the substantive and the methodological critiques, respectively. In Chapter III, we evaluate Marx's critique and argue that its substantive side is invalid on both methodological and empirical grounds. This verdict turns on our contention that the Western rat~onalist tradition is one-sided. We also maintain, however, that the methodological side of Marx's critique is valid. We argue that the excision of the substantive critique does not injure the core of Marx's contribution to religious science, but rather makes possible its reclamation. In Chapter IV, we substantiate this point by using Marx's methodological approach as the requisite "ground floor" of a new theoretical framework for conceptualizing the "communist-religious" problematic, and, by extension, for constructing a new religious science. In the course of this exposition, we redefine religion in oikic terms, delineate why it is useful to attribute a religious dimension to communism, sketch the contemporary political implications of our thesis, and outline a model of religious science that synthesizes the fundamental claims of the historical materialist and the "holistic" traditions. / Thesis / Doctor of Philosophy (PhD)

(Uncorrected OCR) Abstract of thesis entitled 'The Opium Monopoly in Hong Kong, 1844 - 1887', submitted by CHEUNG TSUI PING, LUCY for the degree of MASTER OF PHILOSOPHY at the University of Hong Kong in SEPTEMBER, 1986. The period between 1884 - 1887 was one of rapid consolidations following the establishment of Hong Kong as a British Crown Colony. The British colonial administration and the local mercantile community began to establish a firm base for a major commodity - opium. My thesis examines in detail the initiation and development of the monopoly/farm. This internal, small- - scale retail sale of opium was handled by Chinese hongs. The monopoly/farm was the colonial government's device to raise revenue through granting the right to the highest bidder to sell a certain amount of opium within Hong Kong. Although small in scale, the opium monopoly/farm had been a vital source of income to the colonial administration since its inception in 1844.�Besides being an important source of revenue indispensable to the smooth running of a government, the monopoly/farm created social and economic repercussions within the Chinese communities in Hong Kong which brought about far-reaching results in the history of the colony during its formative years. Moreover, the opium monopoly/farm produced a number of wealthy Chinese businessmen in Hong Kong. Some of them, especially those in the 1870s and 1880s, were men of philanthropic disposition and they were socially involved in such a way that they became part of the channel of communication between the Hong Kong government and the Chinese communities. ii / abstract / toc / History / Master / Master of Philosophy