My thesis focuses on demonstrating the limits of the human development approaches of Amartya Sen and Martha Nussbaum. While both offer excellent criticisms of the problems inherent in economic- or income-centered approaches to development, the framework of freedoms and capabilities from which they argue is too limited in identifying responsibilities and obligations to others. Thus, their approaches cannot sufficiently be used to transform the economic, social, and political structures that have caused and maintain the social justice issues they seek to address. In order to achieve universal recognition of the essential right of every individual to be free and able to live a life of value and human dignity, it is first necessary that people desire such recognition for others, not only themselves. Since the fulfillment of entitlements necessary for living a full and happy life essentially require institutions, governments, and numerous other socially-based public actions to secure them, the recognition of individual responsibilities and obligations is fundamental to being able to realize freedoms, rights, and capabilities. Therefore, I argue that the transformation from economic-centered to freedom- or capability-centered development processes must be grounded in responsibility and concern for others. What is needed is not an approach that is merely more of the same – freedom, liberty, rights – but instead a radical transformation of the moral and ethical values of society, which cannot be brought about without a shift, not just in the focus, but in the language of approaches to human development and social injustice.

SOARES, Daniel Benevides. O mal radical como violência em Eric Weil. 2015. 114f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2015. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2015-02-20T11:31:18Z No. of bitstreams: 1 2015_dis_dbsoares.pdf: 833804 bytes, checksum: de5bdc10ea1b8e04dda22915b9513215 (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2015-02-20T13:06:02Z (GMT) No. of bitstreams: 1 2015_dis_dbsoares.pdf: 833804 bytes, checksum: de5bdc10ea1b8e04dda22915b9513215 (MD5) / Made available in DSpace on 2015-02-20T13:06:02Z (GMT). No. of bitstreams: 1 2015_dis_dbsoares.pdf: 833804 bytes, checksum: de5bdc10ea1b8e04dda22915b9513215 (MD5) Previous issue date: 2015 / O conceito de violência para Eric Weil não se resume a um dado ligado a agressão. Violência aqui é o outro da razão, a negação do sentido e, enquanto tal, ela, ao passo que nega o universal e a conduta sensata impõe os limites da razão. Falar da razão e da sua luta com a violência implica em uma opção pela razão, pois a compreensão se dá no âmbito da razão. Compreender o evento do mal como uma forma de violência, portanto, implica em fazê-lo do ponto de vista da razão, como um fenômeno moral. Abordada por ciências distintas e tomada em diferentes sentidos semânticos, a violência em Weil não é, também, conceito desprovido de uma pluralidade de formas: violência pura, violência natural, violência interior, etc. Todas essas manifestações são objeto de consideração e ocupam o pensamento do autor. Tema de debate filosófico e teológico há bastante tempo, o mal também é reconhecido por Weil no seu espectro plural: mal do indivíduo, mal do Estado. Nosso objetivo é situar o mal radical, trabalhado por Weil a partir de Kant, como uma forma de violência específica no pensamento do autor, a violência passional. / Le concept de la violence à Eric Weil n'est pas seulement une donnée liée à l'agression. La violence est l'autre de la raison, le refus de sens et comme telle elle, tout en niant l'universel et la conduite raisonnable impose les limites de la raison. En parlant de la raison et de sa lutte contre la violence implique une option pour la raison parce que la compréhension se fait dans des limites raisonnables. Comprendre l'événement du mal comme une forme de violence, par conséquent, implique de le faire du point de vue de la raison, comme un phénomène moral. Adressée par différentes sciences et prises à différentes valeurs sémantiques, la violence dans Weil n'est pas non plus dénuée de plusieurs formes notion: la violence pure, la violence naturel, la violence de l'intérieur, etc. Toutes ces manifestations sont l'objet de considération et occupent les pensées de l'auteur. Mot de débat philosophique et théologique pendant une longue période, le mal est également reconnu par Weil dans le spectre pluriel: le mal de líndividu, le mal de l’État. Notre objectif est de situer le mal radical, pour Weil a travaillé à partir de Kant, comme une forme spécifique de violence dans la pensée de l'auteur, la violence passionnée.

The dissertation considers the influence of Jacques Ellul, Martin Heidegger, and Simone Weil on Grant's understanding of technology. Chapters One and Two analyze Ellul's influence on Grant, while Chapter Three examines Heidegger's influence on Grant's understanding of technology. Chapter Four examines the consequences of Grant's ambiguous evaluation of Ellul and Heidegger. Grant's unwillingness to entirely accept either account of technology leads to a tension in which aspects of Ellul 's account of technology are held simultaneously with elements of Heidegger's account. As a way to overcome the tension between these explanations, Grant becomes open to gnostic elements in Weil's theology, which manifest themselves in radical dualism and esoteric wisdom. The purpose of the dissertation is to clarify the significance of Ellul for Grant's thought. Scholars often overlook the extent of Ellul's contribution for Grant's account of technology, particularly in Grant's refinement of concepts such as technological necessity and his critique of liberal ideology. Furthermore, the dissertation seeks to reveal the pliability of Grant's account of technology, which is closely linked to Grant's theological, philosophical, and political judgments. The dissertation suggests that Grant's understanding of technology leads Grant to espouse gnostic elements from Weil's theology (such as radical dualism and esoteric wisdom) as a palliative to the arid technological necessity and moral inarticulacy of technological civilization. The dissertation challenges the scholarly orthodoxy that exists in the interpretation of Grant's work. Through a fresh reading of primary and secondary sources, the dissertation advocates an alternative approach to understanding Grant's thought. / Thesis / Doctor of Philosophy (PhD)

When the Sun Hits is a feature length film concerned with the delicate relationship between the individual and the whole. A young man named John has fallen into a state of social paralysis since his father's death. He no longer knows how to relate to others and the world around him. Rather than looking to friends and family for support he closes himself off. After the mysterious disappearance of his mother, John blames himself for her leaving. He tries his best to reconnect with his old life, but finds himself making the same mistakes over and over. When his friend Tracy reaches out to him, he bitterly rejects her and once again finds himself alone. It is then that John puts his old life behind him and sets off to make amends with his mother. John has no idea where his mother might be or if she will accept him. Nonetheless, he reaches into the abyss to see if someone is there, waiting for him. The structure of the film is nonlinear as it deviates from traditional narrative form. The intent of this thesis is to serve as a post-film reflection that discusses the relation between my views on cinema and the film I made. The paper will shift between the general themes of the narrative and the film theory working behind it all. It will explore the idea of cinema as an extension of the mind and how this is present in the film. By using specific examples from the film this theory of cinema can be fleshed out and an insight into my process may be gleaned.

This work introduces fundamental and alternative definition of Weil pairing and proves their equivalence. The alternative definition is more advantageous for the purpose of computing. We assume basic knowledge of elliptic curves in the affine sense. We explain the K-rational maps and its generalization at the point at infinity, rational map. The proof of equivalence of the two mentioned definitions is based upon the Generalized Weil Reciprocity, which uses a concept of local symbol. The text follows two articles from year 1988 and 1990 written by L. Charlap, D. Robbins a R. Coley, and corrects a certain imprecision in their presentation of the alternative definition. Powered by TCPDF (www.tcpdf.org)

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[pt] Mística e corporeidade: experiência, ética e práxis em Simone Weil caracteriza-se por um trabalho de pesquisa que se desenvolve a partir da experiência mística corpórea da filósofa de Paris, Simone Weil, que viveu uma experiência práxis místico-ética unitária em seu corpo e alma. Essa experiência se intensificou ao sentir-se tomada por Cristo em sua própria carne. Demonstraremos essa experiência a partir de sua linguagem místico-erótica, que a faz entregar-se inteiramente ao Outro. Sua espera (en attente) pelo encontro com Deus, ou melhor, ser encontrada por Ele, permite uma vida de configuração ao corpo de Cristo, a partir da proximidade com a ética Paulina, solidarizando-se em sua própria carne com as dores da humanidade, assimcomo Cristo, que entregou seu corpo para todos, culminando na verdadeira experiência eucarística: dar-se em comida e bebida para os demais. De início, nosso estudo fundamenta-se em diversas áreas do saber como sociologia, psicologia e filosofia para discorrermos sobre a temática do corpo na contemporaneidade. Terá seu portoseguro na teologia. Em seguida, nossa reflexão será realizada à luz da experiência de Simone Weil. Identificamos essa experiência mística em duas linhas de reflexão. A primeira O corpo que sofre, incontinente e resistente; e a segunda, O corpo que ama, como sensibilidade para amar e vibrar. No último passo apresentaremos sinais de uma mística erótica apostólica de configuração ao corpo do Cristo a partir de Simone Weil que aponte caminhos para se viver a mística hoje. / [en] Mystique and embodiment: experience, ethics and praxis of Simone Weil is a research whose starting point is the mystical experience of the body according to the French philosopher Simone Weil, who had a mystical-ethical experience in praxis, merging her body and soul. Such experience was intensified when the philosopher felt as if Christ was inside her body. This experience will be demonstrated through its mystic-erotic language, which leads her to give herself up entirely to the Other. Her wait (en attente) for God, or in other words, her wait to be found by God, allowed her to have a life guided by the body of Christ, beginning with her closeness to the Pauline ethics, and showing her solidarity with the miseries of the human race, as the same as Christ did – He gave his body to everybody, which was in the end the real eucharistic experience: to give yourself as food and drink to the others. Initially, this study is based on many different areas, such as sociology, psychology and philosophy, so that we can discuss about the contemporary view of body. Our safe haven will be Theology. Afterwards, this research will be carried out in the light of Simone Weil s experience, which we reflected upon from two different perspectives – the first one the body that suffers, frail and resilient, and the second one The body that loves, with sensibility to love and to vibrate. Finally, signs of an apostolic erotic mystique to configure the body of Christ will be presented regarding Simone Weil as a starting point, since she has developed ways to live the mystique nowadays.

Cette thèse traite deux problèmes concernant la théorie des représentations `-modulairesd’un groupe p-adique. Soit F un corps local non archimédien de caractéristique résiduelle pdifférente de `. Dans la première partie, on étudie la décomposition en blocs de la catégoriedes représentations lisses `-modulaires de GL(n; F) et de ses formes intérieures. On veutramener la description d’un bloc de niveau positif à celle d’un bloc de niveau 0 (d’un autregroupe du même type) en cherchant des équivalences de catégories. En utilisant la théoriedes types de Bushnell-Kutzko dans le cas modulaire et un théorème de la théorie descatégories, on se ramene à trouver un isomorphisme entre deux algèbres d’entrelacement.La preuve de l’existence d’un tel isomorphisme n’est pas complète car elle repose sur uneconjecture qu’on énonce et qui est prouvée pour plusieurs cas. Dans une deuxième partieon généralise la construction du groupe métaplectique et de la représentation de Weil dansle cas des représentations sur un anneau intègre. On construit une extension centrale dugroupe symplectique sur F par le groupe multiplicatif d’un anneau intègre et on prouvequ’il satisfait les mêmes propriétés que dans le cas des représentations complexes. / This thesis focuses on two problems on `-modular representation theory of p-adic groups.Let F be a non-archimedean local field of residue characteristic p different from `. In thefirst part, we study block decomposition of the category of smooth modular representationsof GL(n; F) and its inner forms.We want to reduce the description of a positive-levelblock to the description of a 0-level block (of a similar group) seeking equivalences of categories.Using the type theory of Bushnell-Kutzko in the modular case and a theorem ofcategory theory, we reduce the problem to find an isomorphism between two intertwiningalgebras. The proof of the existence of such an isomorphism is not complete because itrelies on a conjecture that we state and we prove for several cases. In the second part wegeneralize the construction of metaplectic group and Weil representation in the case ofrepresentations over un integral domain. We define a central extension of the symplecticgroup over F by the multiplicative group of an integral domain. We prove that it satisfiesthe same properties as in the complex case.

La présente investigation sur le thème «Jürgen Habermas, Eric Weil et les limites politiques de la société civile» se veut une «contribution à la réflexion sur le sens de l’engagement politique citoyen». En effet, en conférant à la société civile la vocation politique de légitimation de l’Etat, le philosophe et sociologue allemand, Jürgen Habermas, postule que la prise de parole sous forme d’exercice public de la raison suffirait pour enclencher un Agir communicationnel à même de faire du citoyen l’acteur et le destinataire des lois et des institutions qui le gouvernent. Mais cet aboutissement ne va pas de soi. Elle dépend, selon le philosophe français, Eric Weil, de conditions particulières induites par la nature et le fonctionnement de la société moderne. La principale préoccupation de cette investigation qui, ose un dialogue virtuel entre les deux penseurs, est de montrer que, si le triomphe planétaire de l’ idée de société civile contribue à l’accélération de l’avènement d’une société universellement administrée dans les limites de la simple raison, l’atteinte de cet objectif reste minée par l’omniprésence de la violence et du non-sens dans la sphère politique contemporaine. Aussi, pour sortir de cette double impasse à laquelle s’expose l’exercice public de la raison, le dialogue entre Jürgen Habermas et Eric Weil s’achève par la primauté de la question du sens. Un aboutissement qui se justifie et justifie par conséquent l’engagement politique citoyen. Car, c’est en continuant à agir de façon raisonnable et non-violente, seul et/ou avec les autres pour l’avènement d’un Etat vrai, malgré la persistance de l’irrationalité, de la violence et du non-sens, que le citoyen contribue au renouvellement du sens de son existence individuelle et collective. / The present investigation on “Jürgen Habermas, Eric Weil and civil society political boundaries” is intended to be a “contribution to the reflection on the meaning of citizen political engagement”. Indeed, by giving civil society the political vocation of legitimation of the state, the German philosopher and sociologist Jürgen Habermas, posits that speaking in the form of public speaking exercise of reason would be enough to trigger a Communicational Action making the citizen the actor and the recipient of the laws and institutions that govern him. But this achievement does not happen by itself. It depends, according to the French philosopher Eric Weil, of special conditions created by nature and functioning of modern society.The main aim of this investigation which dares a virtual dialogue between the two thinkers, is to show that if the global triumph of the idea of civil society contributes to the acceleration of the advent of a universally administered society within the limits of simple reason, the achievement of the goal remains undermined by the omnipresence of violence and nonsense in contemporary political sphere.Therefore, to get out of this double impasse to which the public exercise of reason is exposed, dialogue between Jürgen Habermas and Eric Weil ends with the primacy of the question of meaning. An outcome which is justified and therefore justifies the citizen political engagement. It is by continuing to act reasonably, non-violently, alone and/or with others for the advent of a Real State, despite the persistence of irrationality, violence and nonsense that the citizen contributes to the renewal of the meaning of its individual and collective existence.

Le polynôme caractéristique d'une variété abélienne sur un corps fini est défini comme étant celui de son endomorphisme de Frobenius. La première partie de cette thèse est consacrée à l'étude des polynômes caractéristiques de variétés abéliennes de petite dimension. Nous décrivons l'ensemble des polynômes intervenant en dimension 3 et 4, le problème analogue pour les courbes elliptiques et surfaces abéliennes ayant été résolu par Deuring, Waterhouse et Rück.Dans la deuxième partie, nous établissons des bornes supérieures et inférieures sur le nombre de points rationnels des variétés abéliennes sur les corps finis. Nous donnons ensuite des bornes inférieures spécifiques aux variétés jacobiennes. Nous déterminons aussi des formules exactes pour les nombres maximum et minimum de points rationnels sur les surfaces jacobiennes. / The characteristic polynomial of an abelian variety over a finite field is defined to be the characteristic polynomial of its Frobenius endomorphism. The first part of this thesis is devoted to the study of the characteristic polynomials of abelian varieties of small dimension. We describe the set of polynomials which occur in dimension 3 and 4; the analogous problem for elliptic curves and abelian surfaces has been solved by Deuring, Waterhouse and Rück.In the second part, we give upper and lower bounds on the number of points on abelian varieties over finite fields. Next, we give lower bounds specific to Jacobian varieties. We also determine exact formulas for the maximum and minimum number of points on Jacobian surfaces.