The history of Lapland : containing a geographical description, and a natural history of that country; with an account of the inhabitants, their original, religion, customs, habits, marriages, conjurations, employments, &c. Written by John Scheffer, ... Translated from the last edition in Latin, and illustrated with many curious copper-cutts. To which are added, the travels of the King of Sweden's mathematicians into Lapland: the history of Livonia, and the wars there: also a journey into Lapland, Finland, &c. Written by Dr. Olof Rudbeck in the year 1701

Added engraved title page: The history of Lapland.

Histoire de la Laponie, : sa description, lʼorigine, les moeurs, la maniere de vivre de ses habitans, leur religion, leur magie, & les choses rares du païs. Avec plusieurs additions [et] augmentations fort curieuses, qui jusques-icy nʼont pas esté imprimées. Traduites du latin de Monsieur Scheffer. Par L[e] P[ère] A[ugustin] L[ubin] geographe ordinaire de Sa Majesté

Added engraved title page: Histoire de la Laponie traduite du latin de Jean Scheffer.

Peso problem anddevaluation expectations: Evidence from Latin America

Tämän tutkielman tavoitteena on tutkia peso-ongelmaa sekä devalvaatio-odotuksia seuraavissa Latinalaisen Amerikan maissa: Argentiina, Brasilia, Costa Rica, Uruguay ja Venezuela. Lisäksi tutkitaan, onko peso-ongelmalla mahdollista selittää korkojen epäsäännöllistä käyttäytymistä ennen todellisen devalvaation tapahtumista. Jotta näiden tutkiminen olisi mahdollista, lasketaan markkinoiden odotettu devalvaation todennäköisyys tutkittavissa maissa. Odotettu devalvaation todennäköisyys lasketaan aikavälillä tammikuusta 1996 joulukuuhun 2006 käyttäen kahta erilaista mallia. Korkoero-mallin mukaan maiden välisestä korkoerosta on mahdollista laskea markkinoiden devalvaatio-odotukset. Toiseksi, Probit-mallissa käytetään useita makrotaloudellisia tekijöitä selittävinä muuttujina laskettaessa odotettua devalvaation todennäköisyyttä. Lisäksi tutkitaan, miten yksittäisten makrotaloudellisten muuttujien kehitys vaikuttaa odotettuun devalvaation todennäköisyyteen. Empiiriset tulokset osoittavat, että tutkituissa Latinalaisen Amerikan maissa oli peso-ongelma aikavälillä tammikuusta 1996 joulukuuhun 2006. Korkoero-mallin tulosten mukaan peso-ongelma löytyi kaikista muista tutkituista maista lukuun ottamatta Argentiinaa. Vastaavasti Probit-mallin mukaan peso-ongelma löytyi kaikista tutkituista maista. Tulokset osoittavat myös, että korkojen epäsäännöllinen kehitys ennen varsinaista devalvaatiota on mahdollista selittää peso-ongelmalla. Probit-mallin tulokset osoittavat lisäksi, että makrotaloudellisten muuttujien kehityksellä ei ole mitään tiettyä kaavaa liittyen siihen, kuinka ne vaikuttavat markkinoiden devalvaatio-odotuksiin Latinalaisessa Amerikassa. Pikemmin vaikutukset näyttävät olevan maakohtaisia.

Electric Motor and Frequency Converter Markets in Latin America and Especially in the Mining Industry of Chile

Latinalaisen Amerikan osuus maailmantaloudesta on pieni verrattuna sen maantieteelliseen kokoon, väkilukuun ja luonnonvaroihin. Aluetta pidetään kuitenkin yhtenä tulevaisuuden merkittävistä kasvumarkkinoista. Useissa Latinalaisen Amerikan maissa on teollisuutta, joka hyödyntää luonnonvaroja ja tuottaa raaka-aineita sekä kotimaan että ulkomaiden markkinoille. Tällaisia tyypillisiä teollisuudenaloja Latinalaisessa Amerikassa ovat kaivos- ja metsäteollisuus sekä öljyn ja maakaasun tuotanto. Näiden teollisuudenalojen tuotantolaitteiden ja koneiden valmistusta ei Latinalaisessa Amerikassa juurikaan ole. Ne tuodaan yleensä Pohjois-Amerikasta ja Euroopasta. Tässä diplomityössä tutkitaan sähkömoottorien ja taajuusmuuttajien markkinapotentiaalia Latinalaisessa Amerikassa. Tutkimuksessa perehdytään Latinalaisen Amerikan maiden kansantalouksien tilaan sekä arvioidaan sähkömoottorien ja taajuusmuuttajien markkinoiden kokoa tullitilastojen avulla. Chilen kaivosteollisuudessa arvioidaan olevan erityistä potentiaalia. Diplomityössä selvitetään ostoprosessin kulkua Chilen kaivosteollisuudessa ja eri asiakastyyppien roolia siinä sekä tärkeimpiä päätöskriteerejä toimittaja- ja teknologiavalinnoissa.

Letters from Scandinavia, : on the past and present state of the northern nations of Europe : [William Thomson]. Vol. I[-II].

Digital reproduction, The National Library of Finland, Centre for Preservation and Digitisation, Mikkeli

A tour through Sweden, Swedish-Lapland, Finland and Denmark. In a series of letters, illustrated with engravings : by Matthew Consett, esq.

P. 143-158 are misnumbered 142-157.

Letters from Scandinavia, : on the past and present state of the northern nations of Europe : [William Thomson]. Vol. I[-II].

Digital reproduction, The National Library of Finland, Centre for Preservation and Digitisation, Mikkeli

”Immò ego vult habere aliquid res, dic latinè with you”: Koodinvaihtoa varhaismodernissa englantilaisessa koulunäytelmässä

Tutkielmani aiheena on Canterburyn katedraalikoulun oppilaiden 1670-luvun puolivälissä esittämä koulunäytelmä, joka löytyy käsikirjoituksesta Lit.Ms.E41 (Canterburyn katedraalin arkisto). Tämä käsikirjoitus sisältää koulun oppilaiden ja opettajakunnan laatimia puheita, runoja ja näytelmiä, jotka on kirjoitettu latinaksi, kreikaksi, englanniksi tai näiden kielten yhdistelmillä. Selvitän tutkielmassani, millaisia syntaktisia piirteitä ja pragmaattisia merkityksiä tässä yhdessä näytelmässä esiintyvällä koodinvaihdolla latinan ja englannin välillä on. Teoreettinen viitekehykseni sisältää teoriaa ja aiempia tutkimuksia koodinvaihdosta ja monikielisyydestä, yleistä pragmaattista teoriaa sekä Brownin ja Levinsonin (1987) kohteliaisuusteorian. Koska koodinvaihdon tutkimus on vielä melko uusi ja monimuotoinen ala, käsittelen työssäni useita metodologisia ratkaisuja monikielisen tekstin analysoimiseen. Oma metodini yhdistää sekä aineisto- että teorialähtöisiä lähestymistapoja. Tämä tarkoittaa, että tutkin materiaaliani sekä filologisesti ottamalla mukaan historialli-sen ja kulttuurillisen kontekstin että lingvistisesti ottamalla mukaan pragmaattisen teorian. Analyysi koodinvaihdon syntaktisista piirteistä osoitti, että yksi puhunnos voidaan tietyssä kontekstissa tulkita sekä koodinvaihdoksi että lainaamiseksi. Tästä syystä esitin tutkielmassani, että jako koodinvaihtoon ja lainaamiseen ei ole tarpeellinen tai edes suotava, jos tutkimuksen pääkohteena ovat monikielisten ilmaisujen merkitykset. Koodinvaihdon funktioiden ja merkitysten osalta esitin, että funktiot voidaan jakaa tilanteisiin eli esimerkiksi genrestä johtuviin, metaforisiin eli pragmaattisia merkityksiä luoviin sekä fasilitatiivisiin eli diskurssia järjestäviin funktioihin. Erityisesti metaforiset funktiot voitiin edelleen jakaa luokkiin sen mukaan, miten kohteliaisuusteoriaan liittyvät muuttujat ovat niissä esillä. Tulosten perusteella voitiin todeta, että etenkin solidaarisuuden ilmaiseminen oli tyypillinen funktio, mutta näytelmässä toista kieltä voidaan käyttää myös esimerkiksi kuulijan loukkaamiseen, valtaerojen esiintuomiseen sekä viestin salaukseen. Valitsemani metodi osoittautui toimivaksi, ja ehdotankin tutkielmassani, että tätä samaa metodia tulisi soveltaa myös muiden diskurssistrategioiden tutkimiseen.

Julkari ja Neo : Julkaisuarkisto osana julkaisuprosessia

Esitys Ajankohtaista julkaisuarkistoista -seminaarissa 14.6.2012

Sivistyksestä sivilisaatioon. Kulttuurikäsitys J. V. Snellmanin historiallisessa ajattelussa

From Bildung to Civilisation. Conception of Culture in J. V. Snellman’s Historical Thinking The research explores Johan Vilhelm Snellman’s (1806–1881) conception of culture in the context of his historical thinking. Snellman was a Finnish, Swedish-speaking journalist, teacher and thinker, who held a central position in the Finnish national discourse during the nineteenth century. He has been considered as one of the leading theorists of a Finnish nation, writing widely about the themes such as the advancement of the national education, Finnish language and culture. Snellman is already a widely studied person in Finnish intellectual history, often characterised as a follower of G. W. F. Hegel’s philosophical system. My own research introduces a new kind of approach on Snellman’s texts, emphasising the conceptual level of his thought. With this approach, my aim is to broaden the Finnish research tradition on conceptual history. I consider my study as a cultural history of concepts, belonging also to the field of intellectual history. My focus is on one hand on the close reading of Snellman’s texts and on the other hand on contextualising his texts to the European intellectual tradition of the time. A key concept of Snellman’s theoretical thinking is his concept of bildning, which can be considered as a Swedish counterpart of the German concept of Bildung. The Swedish word incorporated all the main elements of the German concept. It could mean education or the so-called high culture, but most fundamentally it was about the self-formation of the individual. This is also the context in which Snellman’s concept of bildning has often been interpreted. In the study, I use the concept of bildning as a starting point of my research but I broaden my focus on the cognate concepts such as culture (kultur), spirit (anda) and civilisation. The purpose of my study is thus to illustrate how Snellman used and modified these concepts and from these observations to draw a conclusion about the nature of his conception of culture. Snellman was an early Finnish philosopher of history but also interested in the practice of the writing of history. He did not write any historical presentations himself but followed the publications in the field of history and introduced European historical writing to the Finnish, Swedish-speaking reading audience in his newspapers. The primary source material consists of different types of Snellman’s texts, including philosophical writings, lecture material, newspaper articles and private letters. I’m reading Snellman’s texts in the context of other texts produced both by his Finnish predecessors and contemporaries and by Swedish, German and French writers. Snellman’s principal philosophical works, Versuch einer spekulativen Entwicklung der Idee der Persönlichkeit (1841) and Läran om staten (1842), were both written abroad. Both of the works were contributions to contemporary debates on the international level, especially in Germany and Sweden. During the 1840s and 1850s Snellman had two newspapers of his own, Saima and Litteraturblad, which were directed towards the Swedish-speaking educated class. Both of the newspapers were very popular and their circulations were among the largest of their day in Finland. The topics of his articles and reviews covered literature, poetry, philosophy and education as well as issues concerning the economic, industrial and technical development in Finland. In his newspapers Snellman not only brought forth his own ideas but also spread the knowledge of European events and ideas to his readers. He followed very carefully the cultural and political situation in Western Europe. He also followed European magazines and newspapers and was well acquainted with German, French and also English literature – and of course Swedish literature to with which he had the closest ties. In his newspapers Snellman wrote countless number of literary reviews and critics, introducing his readers to European literature. The study consists of three main chapters in which I explore my research question in three different, yet overlapping contexts. In the first of these chapters, I analyse Snellman’n theoretical thinking and his concepts of bildning, kultur, anda and civilisation in the context of earlier cultural discourse in Finland as well as the tradition of German idealistic philosophy and neo-humanism. With the Finnish cultural discourse I refer to the early cultural discussion in Finland, which emerged after the year 1809, when Finland became an autonomous entity of its own as a Grand Duchy of Russia. Scholars of the Academy of Turku opened a discussion on the themes such as the state of national consciousness, the need for national education and the development of the Finnish language as a national language of Finland. Many of these academics were also Snellman’s teachers in the early years of his academic career and Snellman clearly formulated his own ideas in the footsteps of these Finnish predecessors. In his theoretical thinking Snellman was a collectivist; according to him an individual should always be understood in connection with the society, its values and manners, as well as to the traditions of a culture where an individual belongs to. In his philosophy of the human spirit Snellman was in many ways a Hegelian but his notion of education or ‘bildning’ includes also elements that connect him with the wider tradition of German intellectual history, namely the neo-humanist tradition and, at least to some extent, to the terminology of J. G. Herder or J. G. Fichte, for example. In this chapter, I also explore Snellman’s theory of history. In his historical thinking Snellman was an idealist, believing in the historical development of the human spirit (Geist in German language). One can characterise his theory of history by stating that it is a mixture of a Hegelian triumph of the spirit and Herderian emphasis on humanity (Humanität) and the relative nature of ‘Bildung’. For Snellman, the process of ‘bildning’ or ‘Bildung’ is being realised in historical development through the actions of human beings. Snellman believed in the historical development of the human civilization. Still Snellman himself considered that he had abandoned Hegel’s idea about the process of world history. Snellman – rightly or wrongly – criticised Hegel of emphasising the universal end of history (the realisation of the freedom of spirit) at the expense of the historical plurality and the freedom of each historical era. Snellman accused Hegel of neglecting the value and independency of different historical cultures and periods by imposing the abstract norm, the fulfilment of the freedom of spirit, as the ultimate goal of history. The historicist in Snellman believed in the individuality of each historical period; each historical era or culture had values, traditions and modes of thought of its own. This historicist in Snellman could not accept the talk about one measure or the end of history. On the other hand Snellman was also a universalist. He believed that mankind had a common task and that task was the development of ‘Bildung’, freedom or humanity. The second main chapter consists of two parts. In the first part, I explore the Finnish nationalistic discourse from the cultural point of view by analysing the notions such as a nation, national spirit or national language and showing how Snellman formulated his own ideas in a dialogic situation, participating in the Finnish discourse but also reacting to international discussions on the themes of the nation and nationality. For Snellman nationality was to a great extent the collective knowledge and customs or practices of the nation. Snellman stated that nationality is to be considered as a form of ‘bildning’. This could be seen not simply as affection for the fatherland but also for the mental identity of the nation, its ways of thinking, its practices, national language, customs and laws, the history of the nation. The simplest definition of nationality that Snellman gives is that nationality is the social life of the people. In the second part of the chapter I exam Snellman’s historical thinking and his understanding about historical development, interaction between different nations and cultures in the course of history, as well as the question of historical change; how do cultures or civilisations develop and who are the creators of culture? Snellman did not believe in one dominating culture but understood the course of history as a dialogue between different cultures. On the other hand, his views are very Eurocentric – here he follows the ideas of Hegel or for example the French historian François Guizot – for Snellman Europe represented the virtue of pluralism; in Europe one could see the diversity of cultures which, on the other hand, were fundamentally based on a common Christian tradition. In the third main chapter, my focus is on the writing of history, more precisely on Snellman’s ideas on the nature of history as a science and on the proper way of writing historical presentations. Snellman wrote critics on the works of history and introduced his readers to the writing of history especially in France, Sweden and German-speaking area – in some extend also in Britain. Snellman’s collectivistic view becomes evident also in his reviews on historical writing. For Snellman history was not about the actions of the states and their heads, nor about the records of ruling families and battles fought. He repeatedly stressed that history is a discipline that seeks to provide a total view of a phenomenon. A historian should not only collect information on historical events, since this information touches only the surface of a certain epoch or civilisation; he has to understand an epoch as totality. This required an understanding about the major contours in history, connections between civilisations and an awareness of significant turning points in historical development. In addition, it required a holistic understanding about a certain culture or historical era, including also the so-called inner life of a specific nation, a common people and their ways of life. Snellman wrote explicitly about ‘cultural history’ in his texts, referring to this kind of broad understanding of a society. In historical writing Snellman found this kind of broader view from the works of the French historians such as François Guizot and Jules Michelet. In all of these chapters, I elaborate the conceptual dimension of Snellman’s historical thinking. In my study I argue that Snellman not only adopted the German concepts of Bildung or Kultur in his own thinking but also developed the Swedish concepts in a way that include personal and innovative aspects. Snellman’s concept of bildning is not only a translation from ‘Bildung’ but he uses the Swedish concept in a versatile way that includes both the moral aspect of human development and social dimension of a human life. Along with ‘bildning’ Snellman used also the terms ‘kultur’ and ‘civilisation’ when referring to the totality of a certain nation or historical era, including both the so-called high culture (arts, science, religion) and the modes of thought as well as ways of life of the people as a whole. Unlike many of his Finnish contemporaries, Snellman did not use civilisation as a negative concept, lacking the moral essence of German term ‘Bildung’ or ‘Kultur’. Instead, for Snellman civilisation was a neutral term and here he comes close to the French tradition of using the term. In the study I argue that Snellman’s conception of culture in fact includes a synthesis of the German tradition of ‘Bildung’ and the French tradition of ‘civilisation’.

Defining the art of grammar: Ancient perceptions of γραμματική and grammatical

The subject of this dissertation, which belongs to the field of Classical Philology, are the definitions of the art of grammar found in Greek and Latin sources from the Classical era to the second century CE. Definitions survive from grammarians, philosophers, and general scholars. I have examined these definitions from two main points of view: how they are formed, and how they reflect the development of the art itself. Defining formed part of dialectic, in practice also of rhetoric, and was perceived as important from the Classical era onwards. Definitions of grammar seem to have become established as part of preliminary discussions, located at the beginning of grammatical manuals (tékhnai, artes). These discussions included certain principal notions of the art; in addition to the definition, a list of the parts of the art was also typically included. These lists were formed by two different methods: division (diaíresis, divisio) and partition (merismós, partitio). Many of the grammarians may actually have been unfamiliar with these methods, unlike the two most important scholars of the Late Republic, Varro and Cicero. Significant attention was devoted to the question whether the art of grammar is based on lógos or empeiría. This epistemological question had its roots in medical theories, which were prominent in Alexandria. In the history of the concept of grammatiké or grammatica, three stages become evident. In the Classical era, the Greek term is used to refer to a very concrete art of letters (grámmata); from the Hellenistic era onwards it refers to the art developed by the Alexandrian scholars, a matter of textual and literary criticism. Towards the end of the Hellenistic era, the grammarian also becomes involved with the question of correct language, which gradually begins to appear in the definitions as well.