<p>Robust process monitoring in real-time is a challenge for Continuous Pharmaceutical Manufacturing. Sensors and models have been developed to help to make process monitoring more robust, but they still need to be integrated in real-time to produce reliable estimates of the true state of the process. Dealing with random and gross errors in the process measurements in a systematic way is a potential solution. In this work, we present such a systematic framework, which for a given sensor network and measurement uncertainties will predict the most likely state of the process. As a result, real-time process decisions, whether for process control, exceptional events management or process optimization can be based on the most reliable estimate of the process state.</p><p><br></p><p></p><p>Data reconciliation (DR) and gross error detection (GED) have been developed to accomplish robust process monitoring. DR and GED mitigate the effects of random measurement errors and non-random sensor malfunctions. This methodology has been used for decades in other industries (i.e., Oil and Gas), but it has yet to be applied to the Pharmaceutical Industry. Steady-state data reconciliation (SSDR) is the simplest forms of DR but offers the benefits of short computational times. However, it requires the sensor network to be redundant (i.e., the number of measurements has to be greater than the degrees of freedom).</p><p><br></p><p>In this dissertation, the SSDR framework is defined and implemented it in two different continuous tableting lines: direct compression and dry granulation. The results for two pilot plant scales via continuous direct compression tableting line are reported in this work. The two pilot plants had different equipment and sensor configurations. The results for the dry granulation continuous tableting line studies were also reported on a pilot-plant scale in an end-to-end operation. New measurements for the dry granulation continuous tableting line are also proposed in this work.</p><p><br></p><p></p><p>A comparison is made for the model-based DR approach (SSDR-M) and the purely data-driven approach (SSDR-D) based on the use of principal component constructions. If the process is linear or mildly nonlinear, SSDR-M and SSDR-D give comparable results for the variables estimation and GED. The reconciled measurement values generate using SSDR-M satisfy the model equations and can be used together with the model to estimate unmeasured variables. However, in the presence of nonlinearities, the SSDR-M and SSDR-D will differ. SSDR successfully estimates the real state of the process in the presence of gross errors, as long as steady-state is maintained and the redundancy requirement is met. Gross errors are also detected whether using SSDR-M or SSDR-D. </p><p><br></p>

In this thesis, I investigate the different ways in which photography can be used to build peace in conflict situations. Although its role can be ambivalent, I primarily focus on its positive uses with the question: to what extent can photography promote peace rather than violence and conflict? My contention is that photography has the potential to contribute to building peace through several important roles in pre-conflict, post-conflict, and conflict situations: it can bear witness to truth, represent victims' suffering, encourage nonviolent resistance against violence, reconstruct painful memories, and re-imagine justice and reconciliation. To do this, I primarily focus on the May 18th Gwangju Democratic Uprising which happened between the 18th and 27th of May 1980 in the city of Gwangju, in the south-western region of South Korea. In the first chapter, I explore the relation between photography and peacebuilding, providing a brief history of 'war photography' particularly between the mid-19th century and the mid-20th century. I focus on two movements in war photography - realism and surrealism. Then, I consider the role of war photography from a peacebuilding perspective, by focusing on the concept of 'social psychological distance' between photographs and audience. In the second chapter, I consider how a photograph can reveal truth in violent conflict situations, focusing on the concept of 'bearing witness'. In comparison with the concept of 'eye witnessing', I examine how photographs have contributed to bearing witness to violent events. In this fashion, I focus on the importance of journalists and their roles as bearing witness to truth. In the third chapter, I investigate how photography can represent a victim's suffering and promote empathy. For this, I re-examine compassion fatigue theory, drawing upon the work of Susan Sontag and Susan Moeller. I then explore the theme through analysis of social documentary photography in the mid-twentieth century in the United States. In the fourth chapter, I argue that photography has the potential play an active role in empowering people to overcome fear and resist violence nonviolently. This offers a balance to those who propose a compassion fatigue theory, arguing that repeated exposure to violent images can reduce moral sensibility. In other words, even though photography can produce cultural fatigue from overwhelming violent representations, it can also promote moral sensibility and social actions against violence. In the fifth chapter, I investigate the role of photography in the aftermath of violent conflict, mainly focusing on the relationship between remembering and painful history. Drawing on cultural memory theories such as those developed by Maurice Halbwachs and Aleida and Jan Assmann, I contend that social identities can be reconstructed through the process of remembering. I argue that photography can be a tool for remembering the painful history wisely, mainly focusing on reconstruction of identity and healing of cultural trauma (Hicks 2002; Volf 2006). I explore how photography contributes to the practice of remembering painful history rightly. In the final chapter, I focus on reconciliation and restorative justice as an alternative approach to building a just and peaceful society in the aftermath of a conflict such as the Gwangju Uprising. Because of the relational aspect of reconciliation and restorative justice, I argue, the approach can contribute to the development of the 'moral imagination' that overcomes the limits of the current juridical justice system. Reconciliation cannot be only the end of peacebuilding, but also a practical guideline for achieving both peace and justice.

The role of alternative justice mechanisms (AJMs) in international criminal justice (ICJ) has been the subject of rigorous debate in recent years. This thesis joins the discussion by investigating whether AJMs can achieve the aims of ICJ that are attributed to criminal prosecutions. If AJMs can attain ICJ goals, there are important implications for the entire complementarity regime at the International Criminal Court (ICC), requiring ICC judges to defer prosecutions in their favour. By establishing a framework against which ICC trials and AJMs can be evaluated, the thesis contributes to the debate and aims to provide an element of consistency in an area which is dominated by creative ambiguity. Arguing that criminal prosecutions have a limited impact on ICJ aims, the thesis considers AJMs generally before undertaking an in-depth historical and comparative analysis of the Mato Oput process in Uganda and the South African Truth and Reconciliation Commission (SATRC). It concludes that Mato Oput does not satisfy the goals of ICJ and therefore would be unlikely to persuade the Court to defer prosecutions. It suggests, however, that an AJM based on the SATRC model would have the potential to attain many ICJ goals and therefore the ICC should declare a situation where the state adopts this method of justice and accountability inadmissible to the ICC. Finally, the thesis examines the decisions of the ICC judges in previous admissibility challenges and argues that they must demonstrate a broader and more flexible approach when interpreting the ICC's mandate if AJMs are to satisfy the complementarity principle. Doing so would also help to avert the growing antipathy of many African states towards the ICC and ensure the future support and co-operation of states parties.

Esse trabalho é uma análise do Relatório Final da Comissão da Verdade e Reconciliação do Peru (CVR) e problematiza o tratamento dado pela Comissão na avaliação dos impactos da luta armada do Partido Comunista do Peru - Sendero Luminoso (PCP-SL) e da resposta do Estado peruano a ela. A referência territorial do nosso trabalho é a serra sul central andina, particularmente o departamento de Ayacucho. Essa é uma das regiões de maior população quéchua-falante do país, é o local onde o PCP-SL surgiu e concentrou suas ações, sobretudo nos primeiros seis anos da década de 1980, e onde o conflito deixou mais vítimas e teve uma dinâmica mais acentuada de violência. Por este motivo, o foco deste trabalho é a questão indígena a partir da pergunta: de que modo ela é apresentada no Relatório Final da CVR? Para interpretar o Relatório, realizamos uma análise do discurso a partir de uma contextualização histórica e comparada do documento, e pela seleção de uma série de categorias-chave relacionadas ao horizonte étnico-racial colonial da sociedade peruana: índio, indígena, camponês(a), mestiço(a), misti e cholo(a). Como estratégias complementares para levantar e sintetizar outro tipo de dados e informações foram feitas duas viagens de campo ao Peru. A criação e o trabalho da Comissão têm uma importância histórica evidente no contexto latino-americano. Seu Relatório deve ser apreciado como ponto de partida importante para novas hipóteses, trabalhos de campo e na construção coletiva e popular de projetos de país que sejam plurais e democráticos. Quanto à questão indígena, o Relatório Final é produto de décadas de disputa de posições políticas e intelectuais, e como tal apresenta avanços, potencialidades, contradições e limites. A invisibilização dos povos indígenas andinos e o obscurecimento da questão remetem mais, portanto, a problemas próprios desses debates que antecedem à Comissão. A CVR localiza-se em um contexto de esgotamento dos discursos de mestiçagem como aposta das elites políticas e intelectuais para resolver a questão nacional pendente, mas situa-se em um momento que a valorização e o reconhecimento das diferenças como potencialidade na construção de um Estado popular e democrático é limitada / This work aims to analyze the Final Report of the Truth and Reconciliation Commission of Peru (CVR in Portuguese), and discusses the Commission\'s treatment of the impacts of the armed struggle of the Communist Party of Peru - Shining Path (Sendero Luminoso, PCP-SL) and the response of the Peruvian state for it. The territorial reference of our report is the southern Andean mountain range, particularly the department of Ayacucho. This region has one of the largest Quechua-speaking population in the country, it is where PCP-SL emerged and concentrated its actions, overall in the first six years of the 1980s, when the conflict left more victims and was more violent. For this reason, the focus of this work is the indigenous issue based on the question: howis it presented in the CVR Final Report? In order to interpret the Report, a discourse analysis was conducted on a historical and comparative contextualization of the document, and the selection of categories related to the ethnic-racial colonial horizon of Peruvian society: Indian, indigenous, peasant, mestizo, misti and cholo. Two field trips to Peru were made in order to complement strategies to collect and synthesize other data and information. The creation and work of the Commission have historic importance in the Latin American context. Its Report should be appreciated as an important starting point for new hypotheses, fieldwork and the collective and popular construction of plural and democratic country projects. As for the indigenous issue, the Final Report is the product of decades of dispute over political and intellectual positions, and as such, it presents advances, potentialities, contradictions and limits. The invisibility of the Andean indigenous people and the obscuring of the issue are, therefore, more akin to the problems inherent in these debates which preceded the Commission. The CVR is in a context of the depletion of mestizaje discourses as a bet by the political and intellectual elites to solve the pending national question, but it is at a time when the valorization and recognition of differences as potentialities in the construction of a Popular and democratic state is limited

The hippocratic principle "primum non nocere" (above all do no harm) has always been and still is the strong foundation of medical conduct. For a long time healthcare professionals created the image of infallibility of medicine. Even within the "closed" hierarchies mistakes and malpractice were never openly discussed. This paper first investigates reasons for medical mistakes and introduces the legislation when malpractice occurs. Secondly ethical questions concerning medical mistakes are discussed through the lens of Beauchamp and Childress' principles of biomedical ethics (nonmaleficence, beneficence, respect for autonomy, justice). Thirdly, an ethically defensible strategy to deal with failure and malpractice is proposed. This proposal stresses how to improve the patient-physician communication by involving patients' experiences in order to increase patient safety and lower costs in the healthcare system. In regard to tackling medical harm there is the strong recommendation to follow four directives: open disclosure and explanation, adequate restorative and/or compensatory actions, fair and square apologies and information about strategies to avoid recurrence.

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This dissertation analyzes the prolonged transition of South Africa’s Reformed churches from bastions of apartheid towards protagonists of racial reconciliation. At the center is the unification process of the Dutch Reformed Church (DRC) and the Uniting Reformed Church of Southern Africa. The two institutions are rooted in the same tradition, with broadly similar doctrines, yet they worship separately in the old racial categories of apartheid. This is not for lack of effort. After 1994, the DRC shifted from proclaiming divine divisions between races, nations and ethnicities to urging inclusivity in the name of Jesus Christ. The limited success so far to integrate the long divided churches reveals an intricate story of religious actors trying to reframe identities and adjust normative frameworks. The story mirrors South Africa’s greater struggle to transcend its past. Part I of this dissertation considers the nationalist civil religion with which the churches bolstered segregation, and its legacy in contemporary South Africa. By drawing comparisons with other religious-nationalist movements, the study shows the impact of religion in sustaining ethnic conflicts with its everyday structures of separation. Through a qualitative study of South Africa’s Reformed churches, Part II investigates what happens with such structures after a conflict dissipates. To what extent have the churches been able to untangle their attachments to particular ethnic and racial identities? An assessment of their unity discourse and its implementation among five communities in the Free State and Western Cape displays a complex role of religious ideas and practices in deepening and mitigating social divisions. At stake here are recently adopted beliefs in inclusivity along with the pressure to adapt to a rapidly pluralizing religious landscape in which the churches’ authority is no longer a given. They have to cooperate across the color line if they wish to retain relevance in society. This study thus highlights dynamics of principles and pragmatism, and of reconciliation and justice. Where historically white congregations are gradually coming to terms with the need to partner with their black neighbors, the latter now prioritize economic equality over reconciliation. This has not made the churches’ search for unity any easier. / 2017-08-11T00:00:00Z

In Ben Okri's The Famished Road, rituals such as baptism are easily lost in the dense symbolism. The novel is, in the words of Douglas McCabe, a "ramshackle and untidy affair, a hodge-podge of social ideologies, narrative forms, effusive enthusiasms, and precision-jeweled prose poems" (McCabe 17). This complex untidiness can be discouraging for readers and critics alike, and yet "there is something contagious about the digressive, meandering aesthetic of The Famished Road" that makes the novel difficult to consign to confusion (Omhovere 59). Commonly considered post-colonial, post-modern, and magical-realist, The Famished Road deals with, among other things, spiritualism, family relations, and political and sociological tensions in Nigeria in the decades before its publication in 1991. These themes are depicted with a rush of symbols, and in such a clamor, baptism and other rituals may have trouble making themselves heard. And yet, paying attention to the repeated performance of baptism transforms this audacious, ramshackle novel into a story of liminality, alienation, and reconciliation, a story which celebrates these things as inevitable and necessary parts of life. As readers, we can use baptism to decode The Famished Road. In doing so, the novel develops a cyclical, ongoing narrative focused on the difficulties of and increased agency in liminality and the necessity of ritual, on an individual, familial, and socio-cultural level, in navigating that in-betweeness. I will begin by exploring baptism in The Famished Road in order to understand the performance and power of ritual. Here, ritual acts as a doorway, giving characters a chance to navigate liminality without removing themselves from it. This navigation gives them an increased understanding of how the world works and how they may operate in it. After exploring baptism as a ritual, I will examine Okri's "universal abikuism" and its connection to the flexibility of liminality.

Polypharmacy entails the use of multiple drugs taken at the same time to manage the various comorbidities common among elderly patients. Polypharmacy is associated with increased health care spending due to drug duplication, adverse drug events, and medication noncompliance. Medication reconciliation has been shown to reduce the problems seen with polypharmacy. The purpose of this project was to review published evidence to develop a staff education program on medication reconciliation in a primary care setting and determine the efficacy of the program in relation to staff confidence and knowledge levels concerning medication reconciliation. The project was guided by Nola Pender's health promotion model. The education program was modeled after a medical staff education program on medication reconciliation and included a medication assessment questionnaire and its use when evaluating a patient's medications. The pretest and posttest questionnaire obtained from the education materials was administered to clinical staff at the practice site before and after presenting the education material. Data were analyzed for statistical changes after the education program using a t test. Results showed that participants increased their confidence and knowledge of medication reconciliation from an average score of 2.19 (SD 0.20) before the education to 4.37 (SD 0.12) (p < 0.001) on a 5-point confidence scale after the education. This staff education program will promote positive social change by increasing nurses' knowledge and confidence of medication reconciliation and potentially reducing the incidence of polypharmacy and its negative effects among the elderly patients.

The overarching goal of this study is to suggest that Alexander Pope did not abandon his project for a "system of ethics in the Horatian way," but rather that in his final days he did find a way to unite the parts at hand into a viable whole. Constructing such an argument, however, requires a similar building up from the parts, and so the core focus becomes a study on the way the image of an arch can serve as a metaphor for Pope's reconciliation scheme in his Moral Essays as he "steers betwixt" seeming opposites. To justify this approach, I note the works of critics who have studied Pope's use of the sister arts, the works of architectural theorists and historians, as well the works of critics who focus on various reconciliatory strategies. Perhaps more importantly, I look back to Pope's correspondence and Joseph Spence's record to establish not only Pope's interest in architecture, but also his actual architectural endeavors. From this foundation, I relate Pope's intentions for his opus magnum and indicate the connections that can be drawn between the four epistles of Essay on Man and the four epistles that Pope selected to comprise the "death-bed" edition of his ethic work, namely To a Lady, To Cobham, To Bathurst, and To Burlington. Finally, I examine Pope's method of reconciling the extremes he presents by exemplum in the Moral Essays by comparing the personal and societal pressures that form the basis of Pope's satire to the vertical and lateral thrusts that enable an arch to stand, even as they threaten its destruction should the forces become unbalanced. From such an architectural perspective, one can trace Pope's conception of man in his middle state as he makes the transition from the abstract plan established in Essay on Man, through the pendentive formed by the arches of the Moral Essays, and ultimately to the ideal state of existence that is represented by the dome. The final result can be conceived of as no less than a monument to Pope's life and art.