A presente dissertação tem por objetivo analisar a origem do conhecimento dos preceitos da lei natural para Tomás de Aquino. Entre as hipóteses na literatura, encontram-se intepretações de que o conhecimento dos preceitos depende das sensações de dor e prazer, de que os preceitos são valores autoevidentes e de que o conhecimento dos preceitos depende do conhecimento intelectual das inclinações naturais. Assim, serão analisadas algumas passagens do comentário da Ética a Nicômaco de Aristóteles e da Suma de Teologia em que Tomás desenvolve a noção de apetite natural ou inclinação natural. Além disso, será tratada a distinção entre diferentes tipos de conhecimento prático. A partir dessas noções, serão apontados alguns indícios para a hipótese de que o conhecimento dos preceitos da lei natural depende da apreensão intelectual das inclinações naturais. / The present dissertation aims to analyse the origin of knowledge of precepts of natural law for Thomas Aquinas. Between the hypotheses in literature, there are interpretations that knowledge of precepts depends on sensations of pain and pleasure, that precepts are self-evident values and that knowledge of precepts depends on intellectual knowledge of natural inclinations. Therefore, it will be analysed some passages of the commentary on Aristotle‟s Nicomachean Ethics and of Summa Theologica were Thomas develops the notion of natural appetite or natural inclination. Further, it will be treated the distinction between different kinds of practical knowledge. Thereby, it will be pointed some indications for the hypothesis that knowledge of precepts of natural law depends on intellectual apprehension of natural inclinations.

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This thesis is engaged in the theme of natural law, especially in sources of natural law - in theories, which are labelled as "classic". The thesis focuses on these theories (Aristotle, stoicism, Thomas Aquinas) and their common points, which are proper to these theories. That is the object of this thesis. These points present the essence of natural law. The first part explains problem of the term "natural law". The second part deals with the classic theories. The third chapter summarises findings of the second part. The fourth part is devoted to the similarity between the classic theories and the modern (enlightenment) theories. This chapter is devoted to the connection between natural law and positive law too.

Complex spatial relationships and patterns in multivariate data are relatively simple to identify visually but di cult to detect computation- ally. For this reason, Anivis, an interactive tool for visual exploration of multivariate quantitative pure serial periodic data was developed. The data has four dimensions depth, laterality, frequency and time. The data was visualized as an animated heatmap, by mapping depth and laterality to coordinates in a pixel grid and frequency to color. Transfer functions were devised to map a single variable to color through parametric curves. Anivis implemented heatmap generation through both weighted sum and deconvolution for comparison reasons. Deconvolution exhibited a to have better theoretical and practical performance. In addition to the heatmap visualization a scatter-plot was added in order to visualize the causal relationships between data points and high value areas in the heatmap visualization. Performance and applicability of the tool were tested and verified on experimental data from the Karolinksa Institute’s Department of Neuroscience. / Komplexa spatiala mo ̈nster och fo ̈rh ̊allanden i multivariat data a ̈r rel- ativt sv ̊ara att identifiera via bera ̈kningar men simpla att identifiera vi- suellt. Att visualisera data fo ̈r denna typ av data-analys anva ̈nds ofta i m ̊anga olika typer av fa ̈lt. Detta motiverade utvecklingen av Anivis; ett interaktivt verktyg fo ̈r visuell utforskning av multivariat kvantitativ data av neural aktivitet. Anivis anva ̈nder sig av dataset baserade p ̊a experi- mentell data fr ̊an en forskningsgrupp p ̊a Karolinska Institutets Institution fo ̈r Neurovetenskap. Dessa fyrdimensionella dataset best ̊ar av ma ̈tningar fr ̊an neuroner i form av deras position, aktivitet i form av frekvens och tidpunkt. Denna data anva ̈nds fo ̈r att generera en animerad heatmap, da ̈r neuroners frekvensva ̈rden visas i form av f ̈arg. Frekvensva ̈rdena om- vandlades till fa ̈rgva ̈rden via ̈overg ̊angsfunktioner som kopplar numeriska va ̈rden till fa ̈rgva ̈rden via parametriserade kurvor. Anivis lyckades imple- mentera tv ̊a olika metoder f ̈or att generera heatmap, viktade summor och dekonvolution. Dessa tv ̊a metoder ja ̈mfo ̈rdes med varandra, varav dekon- volution visade sig vara den teoretiskt och praktiskt e↵ektivaste meto- den. Utvecklingen av Anivis visade a ̈ven behovet fo ̈r ett punktdiagram fo ̈r att visualisera f ̈orh ̊allandet mellan ma ̈tta frekvensv ̈arden och spatial frekvensfo ̈rdelning i heatmappen.

My dissertation gives the first analysis of misery in the thought of Aquinas and Teresa of Ávila, providing new insight into their ideas of happiness through means of contrast. I use the terms “misery” and “happiness” in a traditional sense to indicate life lived poorly or well, respectively, and I investigate these notions in Aquinas’ and Teresa’s principal texts, especially the Summa Theologiae and The Interior Castle. Both thinkers identify misery as a privation of God: a lack of the share in God’s goodness that one ought to have. Both see the escape from misery as a process of perfecting the soul’s faculties of intellect and will to unite one to God. For Aquinas, happiness is essentially an intellectual perfection: knowledge of God. Conversely, misery is an intellectual defect: lack of the knowledge of God that one ought to have. Moreover, Aquinas so analyzes “ought” that misery is a lack of what is naturally desired. Perfect happiness comes with the full understanding of God that one can only attain in heaven, but a middle ground exists between perfect happiness and misery. Even in this life, one can attain “imperfect happiness,” and the analysis of misery helps to clarify this obscure notion. The imperfectly happy have not acquired their consummate perfection, but understand as much about God as nature presently compels them to desire to know. A right will is both necessary and sufficient for escaping misery and obtaining happiness. The will depends on the intellect in such a way that it cannot desire correctly unless the intellect understands correctly. Moreover, sin colors one’s perception of reality, so that evil desire in the will causes error and ignorance in the intellect. Thus, one escapes misery if and only if one chooses to love God as one’s ultimate end. For Teresa, happiness is the union with God through knowledge and love for which the soul was made, and misery is the lack of this union. The soul escapes misery by developing a relationship with God in contemplative prayer, and Teresa illustrates happiness and misery through the titular metaphor of The Interior Castle. Notably, happiness requires that one’s union with God become perfectly secure, and I identify an intellectualist strain in Teresa that implies that the will cannot become perfectly committed to God unless the intellect can become perfectly firm in its certainty that God is the sole good. The quest for certainty is difficult, since like Descartes who will follow her, Teresa posits the existence of a deceiving demon with considerable influence over all the soul’s powers. Against that threat, Teresa claims to find certainty through mystical experience. God is Truth, containing and grounding all other truths. In the “spiritual marriage,” the soul sees God’s Triune nature as Father, Son, and Holy Spirit, really three distinct persons yet one substance. The directness of this vision provides a certainty which no deception can overcome.

There are many possible tools to develop mobile applications with. Choosing a development tool is done by considering many different factors, and the choice is currently done, in many cases, arbitrarily. For this project, a decision model is designed to ease the process of choosing a development tool. A survey was conducted to examine how people using different smartphone platforms discover and download applications. 94 responses were collected, showing that approximately 50% of Android-users found mobile applications by using search engines or browsers. The corresponding number was approximately 30% for iOS-users. A usability test was conducted to discover the differences in user experience between Progressive Web Applications and native applications. 18 usability tests were conducted comparing the same product developed as a Progressive Web Application and a native application. A majority of the participants had a technical background. Both Android and iOS devices were included in the tests. The results indicated that end-users notice when an application is not natively developed. The effect on the user experience is combined with other technical differences and applied to the decision model. This model was designed to predict if a native application, a Progressive Web Application or a React Native application is the most favourable to develop for a specific scenario. The final model could, according to consultants at the stakeholder Slagkryssaren AB, with good accuracy predict when the different development tools should be used. The model could be used as a discussion tool in the first stages of the development process of an application. / Det finns många möjliga verktyg för att utveckla mobila applikationer. Valet av utvecklingsverktyg görs genom att överväga många olika faktorer, och görs idag i många fall högst godtyckligt. För det här projektet designades en beslutsmodell som förenklar processen av att välja ett utecklingsverktyg. En undersökning gjordes för att undersöka hur användare av olika smartphone- plattformar upptäcker och laddar ner applikationer. 94 svar samlades, svaren visade att ungefär 50% av Android-användare hittade mobila applikationer genom internetsökningar eller webbläsare. Denna siffran var ungefär 30% för iOS-användare. Ett användarbarhetstest utfördes för att finna skillnader i användarupplevelse mellan progressiva webbapplikationer och native-applikationer. En majoritet av deltagarna hade en teknisk bakgrund. Både Android- och iOS-enheter testades. Resultatet tydde på att slutanvändare la märke till när en applikation inte utvecklades som en native-applikation. Effekten på användarvänligheten, kombinerat med tekniska skillnader mellan verktygen, tillämpades på beslutsmodellen. Modellen designades för att förutse om en native-applikation, en progressiva webbapplikation eller en React Native- applikation är mest fördelaktig att utveckla i ett specifikt scenario. Den slutgiltiga modellen kunde, enligt konsulter på uppdragsgivaren Slagkryssaren AB, med god precision avgöra när de olika utvecklingsverktygen bör nyttjas. Modellens användning blev som ett diskussionsverktyg i de första stadierna av processen med att välja utvecklingsvektyg.

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Esta dissertação tem por tema o conceito de “bem comum”, tal como é compreendido por Tomás de Aquino em sua obra magna, a Suma Teológica. Teve-se por objetivo analisar as relações deste conceito tanto com a teologia quanto com o direito canônico do séc. XIII, saberes que embasam e legitimam as discussões sobre o bem comum na sociedade medieval. Também objetivou-se articular as reflexões de Tomás de Aquino ao desenvolvimento da Inquisição na Idade Média central. No primeiro capítulo, foi analisado como este conceito é entendido pelo teólogo e como está localizado na Suma, em outras palavras, quais são as outras reflexões que orbitam ao redor da questão do “bem comum” para Tomás. Nesse sentido, para entender as reflexões teológicas e jurídicas que embasam a concepção tomista de bem comum no séc. XIII, com o auxílio da metodologia da história intelectual, foi possível fazer um mapeamento na obra para verificar quais são as referências de autoridade (auctoritas) para o teólogo, sendo possível questionar: quem Tomás de Aquino cita ao falar sobre este conceito? Assim, filiando o Aquinate a uma tradição intelectual que remonta tanto a Agostinho quanto a Aristóteles, foi possível verificar qual é a inovação deste teólogo no debate em relação aos seus antecessores. No segundo capítulo, foi possível compreender que o conceito de bem comum está intimamente ligado às discussões de Tomás a respeito do pecado, da heresia, do lugar do herege na sociedade e sobre como e porquê ele deve ser exterminado da civitas. Situando a posição de Tomás a respeito do bem comum ao estabelecimento progressivo da Inquisição na Idade Média central, foi possível perguntar: Tomás de Aquino representa a Igreja na segunda metade do séc. XIII? Tal questionamento revelou que Tomás não é um representante unilateral da reforma que a Cristandade empreende no período. No último capítulo, o conceito de bem comum, conforme Tomás de Aquino, também foi associado ao desenvolvimento de uma sociedade perseguidora no séc. XIII, o que permitiu tanto refletir sobre uma “nova” espiritualidade que entra em vigor com a atuação dos mendicantes na civitas quanto, a partir de um exercício de antropologia escolástica, ver como Tomás, a exemplo dos seus pares, enxergava a comunidade cristã na qual estava inserido. Através da criação de uma categoria conceitual, a civitas christiana, foi possível entender que – pelo menos para Tomás de Aquino –, apesar da perseguição institucional empreendida, o lugar do herege na Idade Média não é fora da sociedade cristã, mas ao contrário, tendo funções a desempenhar nessa communitas, seu lugar é dentro dela. / The subject of this dissertation is the concept of “common good”, as understood by Thomas Aquinas in his magna opera, the Summa Theologica. One goal was to analyze the relationship of this concept with both the theology and in canon law of the XIIIth, knowledge that support and legitimize discussions of the common good in medieval society. Also aimed to articulate the thoughts of Thomas Aquinas to the development of the Inquisition in the Central Middle Ages. In the first chapter, was intended to analyze how this concept is understood by the theologian and as it is located in the document, in another way, what are the other reflections that orbiting the question of “common good” for Aquinas. In this sense, in order to understand the theological and juridical considerations underpinning the Thomist conception of the common good in XIIIth century with the help of the methodology of intellectual history, it was possible to map the work in order to verify what are the authority of references (auctoritas) to the theologian and, therefore, to question: who Aquinas quotes when talking about this concept? Wherefore, affiliating Aquinas to an intellectual tradition that dates back as far as Aristotle to Augustine, it was possible to find what is the innovation of this theologian in the debate over its predecessors. In the second chapter, from these issues, it was possible to understand that the concept of common good is closely linked to Aquinas’s discussions about sin, heresy, heretic’s place in society and how and why it should be destroyer from the civitas. Situating Aquinas’s position on the common good to the progressive establishment of the Inquisition in the Middle Ages central, it was questioned: Is Thomas Aquinas representative of Church in the second half of XIIIth century? Such questioning illustrated that Thomas is not an unilateral representative of reform that Christianity undertakes the period. In the last chapter, the concept of the common good, according Thomas Aquinas, was also associated with the development of a persecuting society in the XIIIth, which allowed both reflect about a “new” spirituality which takes effect with the activities of mendicants in the civitas as well as an exercise in scholastic anthropology, see how Aquinas, like its peers, understand the Christian community in which he was inserted. By creating a conceptual category, the civitas christiana, was possible to understand that – at least for Aquinas –, despite the undertaken institutional persecution, the place of the heretic in the Middle Ages is not “out” of Christian society, it’s the opposite, having duties in this communitas, their place is in it.