Raymond Moore operated quite apart from the mainstream of the British photography scene, with its emphasis on socially engaged and documentary approaches. He created his compelling images from the most mundane subject matter, seeking out the 'uncommonness of the commonplace' as he himself put it. Moore is best known for his early work, taking its cue from Formalism as well as the nature mysticism of the British Neo Romantic movement. His mature work is minimalist, even selfeffacing, and pervaded by an understated sense of humour. It is the argument of this thesis that the general perception of Moore as one of the last great 'Modernist masters' has hindered the appreciation of a much more radical artist who only came to the fore from the mid-70s onwards. A methodological chapter addresses some of the challenges posed by an author- and work centred approach such as that adopted by the thesis. In the wake of persuasive 'postmodern' critiques of the status of critical agency and the representative function of language, how is it still possible to write about a photographer's work? What may the resulting text hope to achieve? A biographical chapter then examines Moore's life and art-historical context, based on original interviews with his contemporaries, as well as unpublished material such as letters and photographs. There follows an in-depth analysis of a number of images, mainly from the transitional period leading up to the late work. Moore's work distances us from anthropocentrism, without on the other hand surrendering to nihilism. Finally, an attempt is made to sketch out a philosophical framework from which to better appreciate the qualities found in Moore's late work. Moore's well-documented interest in Zen Buddhism provides a point or reference, as do the Hua Yen vision of radical interdependence, ideas connected to Systems Theory and Constructivism, the project of 'Deep Ecology', and Jullien's notion of 'Blandness'. The concluding chapter also examines the possible relevance to everyday life of the change in perspective implicitly suggested by Moore's work. The thesis also contains an illustrated catalogue raisonne of Moore's published work, and most of the work in public and private collections worldwide.

由於顏元著「四書正誤」一書是針對朱熹「四書集註」的不滿而提出反對的觀點，換言之，其「正誤」意即正「四書集註」之誤。本文的緒論為研究動機、研究目的、研究程序及研究範圍，亦對前人研究的文獻大致作檢討。第二章是探討顏元四書學的背景，從橫向如清初對「四書」的研究情形及當時的學風作敘述；縱向從顏元本身的學習歷程、思想的轉變等亦在此章分述。第三章和第四章分別是從顏元「一破一立」的主張去呈顯其四書學。第三章是探討顏元反對「四書集註」之觀點。在形式上，顏元反對朱熹以傳注訓詁的方式去註解古籍；在內容上，他反對以心性義理的角度去詮釋「四書」。此外，他也對「四書集註」有妄改經義或經文處提出反對的意見。第四章是顏元四書學之要旨，從中剖析顏元所認為的訓解「四書」之方式為何。本章是從其主張以實際的事物去訓解古籍；主張透過行為去實踐經書中的道理；主張回復傳統儒學，從「四書」經典本身求義理以及其對「四書」的文句疏通方面去作剖析。第五章是對顏元的四書學作評述，主要是從其價值貢獻及缺失兩方面來談。再者，顏元四書學的定位及影響也一併在此章作探討。第六章是結論以總結全文。

Abstract The Hai-Wai-Chi Society, an overseas organization derived from the ¡§Chi Society¡¨ based in Shanghai, was initiated and founded by Hsu Fu-Yuan, one of the six poets of the Chi Society. Towards the end of the Hung Kung reign of the late Ming dynasty, in the wake of the defeat of the Sungchiang uprising staged by the society, Hsu continued to work for the recovery of the Ming legacy against the ruling Qing regime. At first, he left Shanghai to follow Emperor Lungwu in Fujian. After Emperor Lungwu was defeated, he proceeded to Choushan to follow King Lu and cooperated with Chang Huang-Yen. Later on, after Choushan was seized by the Qing army, Hsu accompanied King Lu under the shelter of Koxinga in Xiamen. It was at this point that the society came to its apex. When Koxinga took hold of Taiwan following his defeat at Nanjing battle, the society members began to enter the island along with the soldiers. Therefore, the literature of Hai-Wai-Chi Society is viewed as the beginning of Han Taiwanese literature. Taiwan Shih Cheng by Lien Heng refers to Hsu Fu-Yuan, Chang Huang-Yen, Lu Jo-Teng, Sheng Chuan-Chi, Chao Tsung-Lung, Chen Shih-Ching as ¡§The Six Poets of Hai-Wai-Chi Society.¡¨ This paper, entitled A Study of Three Poets in the Hai-Wai-Chi Society, is intended to follow the same way of thinking in its exploration of Hsu Fu-Yuan, Chang Huang-Yen, and Lu Jo-Teng through the existing anthology of the society. Meanwhile, the relevant literature concerning the other three poets will be reviewed for necessary references. The Hai-Wai-Chi Society is characterized by its composition of core members, mainly loyalists to King Lu, who followed Koxinga to Taiwan as a consequence of the fall of Choushan. Mourning over the end of the Ming empire, intellectuals of high morality and talent assembled to form a society of poetry to express their emotions toward the fatherland. The members of the Hai-Wai-Chi Society were actively involved in the fight against the Qing court. In spite of successive defeats, they would live and die in exile overseas rather than surrender as subjects of the Qing regime. The Introduction aims to explain the motivation of this study, the meaning and formation of The Hai-Wai-Chi Society, with a literature review of the three poets. The first chapter explores the public opinions of The Dong-Lin Party¡]ªFªLÄÒ¡^ and the Restoration Society¡]´_ªÀ¡^ in the Late Ming period, and the poetry of patriotism by Chen Tzu-Lung and Hsia Wang-Chun of The Hai-Wai-Chi Society, to be defined in this study as two typical kinds of heritage of The Hai-Wai-Chi Society. The second chapter gives an analysis of the historical background of South Ming royalists fighting against the Qing regime and the formation and development of The Hai-Wai-Chi Society. The third chapter is focused on the Tiao-Huang-Tang Manuscript by Hsu Fu-Yuan to study his overseas poems that express his uncompromising anti-Qing mentality and noble patriotic integrity. The fourth chapter represents the social reality of war-ridden Kinmen during the Koxinga period based on Niao-Yi Poetry and Liu-An Anthology by Lu Jo-Teng. The fifth chapter deals with Chi-Ling Grass, Ping-Tsa Collection, and Tsai-Wei Recitation by Chang Huang-Yen to distinguish him as a great noble Ming loyalist who had fought against the Qing power for 19 years overseas. The Conclusion sums up the poetry by the three poets as: (1) a reflection of history with a national concern, (2) an expression of opposition against invasion with a firm anti-Qing determination, and (3) a kind of oceanic literature with a universal sympathy.

In Vietnam, soil contamination with lead and cadmium at very high level was investigated anddiscovered in the surrounding areas of zinc-lead mining and processing factory in Tan Long (Dong Hy district, Thai Nguyen province) and around the lead-recycling smelter in Chi Dao (Van Lam district, Hung Yen province). The survey on soil contaminated by arsenic due to the tin mining and sifting activities in Ha Thuong (Dai Tu district, Thai Nguyen province) was also carried out. In Tan Long, the concentrations of lead and cadmium in the old solid waste dump from zinc-lead factory varied from 1,100 to 13,000 mg·kg-1, and from 11.34 to 61.04 mg·kg-1, respectively. Soil Pollution Indexes (SPI) of lead and cadmium were highest in the old solid waste dump area, followed by the ones in the rice paddy soils. In Chi Dao, the soils of many sites were polluted with lead and cadmium such as in the gardens of lead-recycling households where the concentrations of lead and cadmium were 7,000 - 15,000 mg·kg-1 and 1.8 - 3.6 mg·kg-1. In rice paddies, the soils were also polluted by lead. SPI of lead in paddy soil areas within 300 m radius from the lead smelter were from 3.6 to 100 fold higher than the safe limit. The sediment from the ditch near the lead smelters contained extremely high levels of lead (7,000 - 110,000 mg·kg-1) and cadmium (3.8 - 17.7 mg·kg-1). The tin mining and sifting activities in Ha Thuong was the cause for the arsenic contamination of the soil in this area. The arsenic contents in soils at all locations investigated were higher than 320 mg·kg-1 (dry weight) and up to 3,809 mg·kg-1. / Tại Việt Nam, đất bị ô nhiễm bởi chì và ca-đi-mi với hàm lượng cao đã được điều tra phát hiện ở các khu vực phụ cận của nhà máy khai thác và chế biến kẽm/chì thuộc địa phận xã Tân Long, huyện Đồng Hỷ, tỉnh Thái Nguyên và các khu vực phụ cận của lò tái chế chì thuộc địa phận xã Chỉ Đạo, huyện Văn Lâm, tỉnh Hưng Yên. Sự khảo sát đất bị ô nhiễm bởi a-sen do các hoạt động khai thác và tuyển thiếc ở xã Hà Thượng, huyện Đại Từ, tỉnh Thái Nguyên cũng đã được tiến hành. Tại xã Tân Long, nồng độ chì và ca-đi-mi trong bãi chất thải rắn cũ từ nhà máy sản xuất kẽm chì là 1.100 - 1.300 mg.kg-1 và từ 11,34 đến 61,04 mg.kg-1, tương ứng. Chỉ số ô nhiễm đất (SPI) của chì và ca-đi-mi cao nhất trong khu vực đổ chất thải rắn cũ, tiếp theo sau là ở các ruộng lúa. Tại xã Chỉ Đạo, đất ở nhiều địa điểm đã bị ô nhiễm chì và ca-đi-mi chẳng hạn như trong khu vườn của các hộ gia đình tái chế chì, nồng độ chì và ca-đi-mi là 7.000 - 15.000 mg.kg-1 và 1,8 - 3,6 mg.kg-1. Trong cánh đồng lúa, đất cũng bị ô nhiễm bởi chì. Chỉ số ô nhiễm đất của chì (SPI-Pb) trong cánh đồng lúa trong vòng bán kính 300 m từ lò tái chế chì cao hơn giới hạn của đất an toàn từ 3,6 đến 100 lần. Trầm tích thu từ kênh gần lò tái chế chì chứa hàm lượng chì rất cao (.7000 - 110.000 mg.kg-1) và ca-đi-mi (3,8 - 17,7 mg.kg-1). Việc khai thác và tuyển thiếc tại xã Hà Thượng đã gây ra ô nhiễm a-sen trong đất tại khu vực này. Hàm lượng a-sen trong đất tại tất cả các địa điểm nghiên cứu cao hơn 320 mg.kg-1 (trọng lượng khô), đặc biệt là lên đến 3809 mg.kg-1.

Humanistic Buddhism in Taiwan has become a mainstream in recent 2 decades. It¡¦s from local form to international organization, and uses the way of commercial management. On the other side, the Buddhist adopt a ¡§inner transformation¡¨ strategy to turn difficult words in the Buddhist Scripture into understandable saying. When Master Sheng Yen was a novice, he had already realized that ¡§the Buddha dharma is so great, but many people misunderstand it and so few people are willing to accept it.¡¨ Therefore, he decided to develop and promote Buddhist higher education. Master Sheng Yen held the religious spirit of universal delivery ,tireless in all his efforts. He established the Dharma Drum Mountain World Center for Buddhist Education in Jinshan Township, Taipei County, in order to practice the Threefold Education¡XExtensive Academic Education, Extensive Public Buddhist Education, and Extensive Social Care Education¡Xwhich is the foundation on which to realize the vision of ¡§uplifting the character of humanity and building a pure land on Earth¡¨. The Master would like to spread the Dharma in language and ideas that people can relate to. For this reason, the Master proposed a series of social movements, hoped to provide concepts and methods applicable in today¡¦s life. These methods include ¡§the Spiritual Environment¡¨,¡¨ Four Kinds of Environmentalism¡¦, ¡§the Fivefold Spiritual Renaissance Campaign¡¨, and ¡§the Six Ethics of the Mind¡¨. The Master is a legendary people. The vision of ¡§uplifting the character of humanity and building a pure land on Earth¡¨ has opened a new sight in Taiwan.

This thesis examines exchange rate exposure of 30 U.S. industries between 1974 and 2008 using traditional and orthogonalized linear models. Similar to the literature, when using traditional linear model we find that exposure is very time dependent and often insignificant. However, we discover that orthogonalization helps uncover more evidence of industry exposure. Within the orthogonalized linear model framework, we find that exposure is statistically and economically important, and the effect of orthogonalization is more pronounced for exposure to currency indices. We also test symmetry in exchange rate exposure by subdividing the sample period into the periods of appreciations and depreciations. Interestingly, we find little evidence that exchange rate is asymmetric even if we use orthogonalized linear model. Lastly, we discover that exchange rate exposure cannot be explained by our international trade data.

DC, Georgetown Univ., Graduate School of Arts and Sciences, Diss.--Washington, 2004. / Kopie, ersch. im Verl. UMI, Ann Arbor, Mich.

abstract: This dissertation analyzes the way in which leaders of certain Taiwanese Buddhist organizations associated with a strand of Buddhist modernism called "humanistic Buddhism" use discourse and rhetoric to make environmentalism meaningful to their members. It begins with an assessment of the field of religion and ecology, situating it in the context of secular environmental ethics. It identifies rhetoric and discourse as important but under acknowledged elements in literature on environmental ethics, both religious and secular, and relates this lack of attention to rhetoric to the presence of a problematic gap between environmental ethics theory and environmentalist practice. This dissertation develops a methodology of rhetorical analysis that seeks to assess how rhetoric contributes to alleviating this gap in religious environmentalism. In particular, this dissertation analyzes the development of environmentalism as a major element of humanistic Buddhist groups in Taiwan and seeks to show that a rhetorical analysis helps demonstrate how these organizations have sought to make environmentalism a meaningful subject of contemporary Buddhist religiosity. This dissertation will present an extended analysis of the concept of "spiritual environmentalism," a term developed and promoted by the late Ven. Shengyan (1930-2009), founder of the Taiwanese Buddhist organization Dharma Drum Mountain. Furthermore, this dissertation suggests that the rhetorical methodology proposed herein offers offers a direction for scholars to more effectively engage with religion and ecology in ways that address both descriptive/analytic approaches and constructive engagements with various forms of religious environmentalism. / Dissertation/Thesis / Ph.D. Religious Studies 2012

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Made available in DSpace on 2016-08-31T13:33:41Z (GMT). No. of bitstreams: 1 TarcisioSB_DISSERT.pdf: 1571314 bytes, checksum: 86e8646fa8da6455187767e219181490 (MD5) Previous issue date: 2014-12-15 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Studies on connections lock in computer networks have been gaining prominence in recent research focused on computational communication and technology. Several researchers have used various methods in order to identify and minimize the blocking rate that prevent a connection is established. This paper presents a blocking rate analysis in connections of shortest paths algorithms. They have on the performance of a transparent optical network. Two algorithms will be used to perform the analysis and simulations, the Genetic Algorithm (AG) and the algorithm Yen (AY). The Genetic Algorithm is based on Computational Intelligence (CI) and the Yen algorithm is based on the principle of finding and identifying the K shortest paths. Numerical simulations performed on different network scenarios show that the greater the number of connections, the higher the blocking rate in the connections. This study will help to identify which algorithm behaves better in the specific cases described in this work / Os estudos sobre bloqueio de conexões em redes de computadores vêm ganhando destaque em recentes pesquisas voltadas à comunicação computacional e tecnologia. Vários pesquisadores têm utilizado diversos métodos buscando identificar e minimizar ao máximo a taxa média de bloqueio que impedem que uma conexão seja estabelecida. Este trabalho apresenta uma análise de taxa média de bloqueio em conexões por algoritmos de caminhos mínimos. Têm sobre o desempenho de uma rede ótica transparente. Serão utilizados dois algoritmos para realizar a análise e as simulações, o Algoritmo Genético (AG) e o Algoritmo de Yen (AY). O Algoritmo Genético fundamentado por Inteligência Computacional (IC) e o Algoritmo de Yen baseado no princípio de encontrar e identificar os K menores caminhos. Simulações numéricas realizadas em diferentes cenários da rede mostram que, quanto maior o número de conexões, maior será a taxa média de bloqueio nas conexões. Através desse estudo será possível identificar qual algoritmo se comporta melhor para os casos específicos descritos nesse trabalho