Posterior Probability Modeling and Image Classification for Archaeological Site Prospection: Building a Survey Efficacy Model for Identifying Neolithic Felsite Workshops in the Shetland Islands

The application of custom classification techniques and posterior probability modeling (PPM) using Worldview-2 multispectral imagery to archaeological field survey is presented in this paper. Research is focused on the identification of Neolithic felsite stone tool workshops in the North Mavine region of the Shetland Islands in Northern Scotland. Sample data from known workshops surveyed using differential GPS are used alongside known non-sites to train a linear discriminant analysis (LDA) classifier based on a combination of datasets including Worldview-2 bands, band difference ratios (BDR) and topographical derivatives. Principal components analysis is further used to test and reduce dimensionality caused by redundant datasets. Probability models were generated by LDA using principal components and tested with sites identified through geological field survey. Testing shows the prospective ability of this technique and significance between 0.05 and 0.01, and gain statistics between 0.90 and 0.94, higher than those obtained using maximum likelihood and random forest classifiers. Results suggest that this approach is best suited to relatively homogenous site types, and performs better with correlated data sources. Finally, by combining posterior probability models and least-cost analysis, a survey least-cost efficacy model is generated showing the utility of such approaches to archaeological field survey.

Justice envers les enfants et légitimité politique en éducation

L’idée selon laquelle les enfants sont des sujets à part entière de considérations de justice n’est pas très contestée. Les enfants ont des intérêts qui leur sont propres et ont un statut moral indépendant de leurs parents : ils ne sont ni la propriété de ces derniers ni une simple extension de leur personne. Pourtant, les travaux des plus grands théoriciens de la justice en philosophie politique contemporaine ne contiennent pas de discussion systématique du statut moral et politique des enfants et du contenu de nos obligations à leur égard. Cette thèse contribue à remédier à cette omission à travers l’examen de quatre grandes questions principales. (1) Quelles sont les obligations de justice de l’état libéral envers les enfants ? (2) Quels types de politiques publiques en matière d’éducation des enfants sont moralement légitimes ? (3) Jusqu’à quel point est-il moralement acceptable pour les parents de délibérément forger la vision du monde de leurs enfants ? (4) Quels critères moraux devraient guider l’élaboration de politiques en matière d’éducation morale dans les écoles ? Cette thèse est constituée de quatre articles. Le premier, « Political Liberalism and Children’s Education », aborde les questions du fondement normatif et des implications du principe de ‘neutralité éducative’ ou ‘anti-perfectionnisme éducatif’. Selon ce principe, il n’est pas légitime pour l’État libéral de délibérément promouvoir, à travers ses politiques publiques en éducation, une conception particulière de la vie bonne. L’article défend les idées suivantes. D’abord, ledit principe est exclusivement fondé sur des raisons de justice envers les parents. Ensuite, l’anti-perfectionnisme libéral n’est pas, pour autant, ‘mauvais pour les enfants’, puisqu’une vaste gamme d’interventions politiques dans la vie familiale et l’éducation des enfants sont, de manière surprenante, justifiables dans ce cadre théorique. Le deuxième article, « On the Permissibility of Shaping Children’s Values », examine la question de savoir si les parents ont un droit moral de forger délibérément l’identité, la conception du monde et les valeurs de leurs enfants. L’article développe une critique de la conception anti-perfectionniste des devoirs parentaux et propose un nouvel argument libéral à l’appui d’un droit parental conditionnel de forger l’identité de leurs enfants. L’article introduit également une distinction importante entre les notions d’éducation compréhensive et d’« enrôlement » compréhensif. Le troisième article, « Common Education and the Practice of Liberal Neutrality: The Loyola High School Case », défend trois thèses principales à travers une analyse normative de l’affaire juridique de l’école Loyola. Premièrement, il est légitime pour l’État libéral d’adopter un modèle d’éducation commune fort. Deuxièmement, la thèse selon laquelle la neutralité comme approche éducative serait impossible est injustifiée. Troisièmement, il existe néanmoins de bonnes raisons pour l’État libéral d’accommoder plusieurs écoles religieuses qui rejettent le modèle de la neutralité. Le quatrième article, « Which Moral Issues Should be Taught as Controversial? », critique à la fois le critère ‘épistémique’ dominant pour déterminer quels enjeux moraux devraient être enseignés aux jeunes comme ‘controversés’, et à la fois la manière dont le débat sur l’enseignement des enjeux controversés fut construit au cours des dernières années, d’un point de vue substantiel et méthodologique. L’article propose une manière alternative d’aborder le débat, laquelle prend adéquatement en compte la pluralité des objectifs de l’éducation et un ensemble d’autres considérations morales pertinentes.

Nietzsche's orphans: music and the search for unity in revolutionary Russia, 1905-1921

At the dawn of the twentieth century, Imperial Russia was in the throes of immense social, political and cultural upheaval. The effects of rapid industrialization, rising capitalism and urbanization, as well as the trauma wrought by revolution and war, reverberated through all levels of society and every cultural sphere. In the aftermath of the 1905 revolution, amid a growing sense of panic over the chaos and divisions emerging in modern life, a portion of Russian educated society (obshchestvennost’) looked to the transformative and unifying power of music as a means of salvation from the personal, social and intellectual divisions of the contemporary world. Transcending professional divisions, these “orphans of Nietzsche” comprised a distinct aesthetic group within educated Russian society. While lacking a common political, religious or national outlook, these philosophers, poets, musicians and other educated members of the upper and middle strata were bound together by their shared image of music’s unifying power, itself built upon a synthesis of Russian and European ideas. They yearned for a “musical Orpheus,” a composer capable of restoring wholeness to society through his music. My dissertation is a study in what I call “musical metaphysics,” an examination of the creation, development, crisis and ultimate failure of this Orphic worldview. To begin, I examine the institutional foundations of musical life in late Imperial Russia, as well as the explosion of cultural life in the aftermath of the 1905 Revolution, a vibrant social context which nourished the formation of musical metaphysics. From here, I assess the intellectual basis upon which musical metaphysics rested: central concepts (music, life-transformation, theurgy, unity, genius, nation), as well as the philosophical heritage of Nietzsche and the Christian thinkers Vladimir Solov’ev, Aleksei Khomiakov, Ivan Kireevskii and Lev Tolstoi. Nietzsche’s orphans’ struggle to reconcile an amoral view of reality with a deeply felt sense of religious purpose gave rise to neo-Slavophile interpretations of history, in which the Russian nation (narod) was singled out as the savior of humanity from the materialism of modern life. This nationalizing tendency existed uneasily within the framework of the multi-ethnic empire. From broad social and cultural trends, I turn to detailed analysis of three of Moscow’s most admired contemporary composers, whose individual creative voices intersected with broader social concerns. The music of Aleksandr Scriabin (1871-1915) was associated with images of universal historical progress. Nikolai Medtner (1879-1951) embodied an “Imperial” worldview, in which musical style was imbued with an eternal significance which transcended the divisions of nation. The compositions of Sergei Rachmaninoff (1873-1943) were seen as the expression of a Russian “national” voice. Heightened nationalist sentiment and the impact of the Great War spelled the doom of this musical worldview. Music became an increasingly nationalized sphere within which earlier, Imperial definitions of belonging grew ever more problematic. As the Germanic heritage upon which their vision was partially based came under attack, Nietzsche’s orphans found themselves ever more divided and alienated from society as a whole. Music’s inability to physically transform the world ultimately came to symbolize the failure of Russia’s educated strata to effectively deal with the pressures of a modernizing society. In the aftermath of the 1917 revolutions, music was transformed from a symbol of active, unifying power into a space of memory, a means of commemorating, reinterpreting, and idealizing the lost world of Imperial Russia itself.

The aporetics of religious diversity

My thesis situates itself within the field of the Philosophy of Worldviews. Specifically, it aims to address the normative question of what the task should be of such a philosophy when faced with the problem of conflicting beliefs between religious worldviews. To answer this question, I turn to the procedure of aporetical analysis, in short, aporetics. Firstly, aporetics offers a distinct method of consistency restoration within inconsistent sets on the basis of thesis rejection and thesis modification. Secondly, aporetics leads to an understanding of the availability of aporetic exits on the basis of epistemic criteria. On the one hand, this leads us to opt for an orientational monism/pluralism, which steers the middle course between the epistemic stances of exclusivism and pluralism. On the other hand, it allows us to identify epistemic criteria for worldview acquisition on the basis of three distinct superclasses. These superclasses can be derived from Jürgen Habermas' validity claims, and applied to the self-understanding of contemporary theories of religion.

A visão social de mundo dos parâmetros curriculares nacionais em história para os anos finais do ensino fundamental

Os Parâmetros Curriculares Nacionais (PCNs) em História para os terceiro e quarto ciclos do ensino fundamental (atualmente anos finais), publicados pelo Governo Federal em 1998, traçaram as diretrizes e orientações específicas para esta área de ensino, dentro do novo contexto educacional consolidado pela Lei de Diretrizes e Bases da Educação Nacional de 1996 (LDBEN/96), refletido por sua vez pelo novo período de redemocratização constitucional iniciado em 1988 e em curso até os dias de hoje. Compreender a visão social de mundo preconizada no documento, com suas potencialidades (ou não) para o ensino de História em nosso País, através da análise dos aspectos historiográficos e educacionais que o formam, representa o objetivo central desta pesquisa, procurando – se identificar também os interesses e valores dos grupos sociais e culturais nele traduzidos. Dentro de uma perspectiva crítico-dialética, os referidos PCNs e suas implicações com as questões acima expostas só poderão ser investigadas em uma dimensão contextualizada com a sociedade brasileira contemporânea.

A critical study of John Hick's religious pluralism

This study examines the pluralistic hypothesis advanced by the late Professor John Hick viz. that all religious faiths provide equally salvific pathways to God, irrespective of their theological and doctrinal differences. The central focus of the study is a critical examination of (a) the epistemology of religious experience as advanced by Professor Hick, (b) the ontological status of the being he understands to be God, and further asks (c) to what extent can the pluralistic view of religious experience be harmonised with the experience with which the Christian life is understood to begin viz. regeneration. Tracing the theological journey of Professor Hick from fundamentalist Christian to religious pluralist, the study notes the reasons given for Hick’s gradual disengagement from the Christian faith. In addition to his belief that the pre-scientific worldview of the Bible was obsolete and passé, Hick took the view that modern biblical scholarship could not accommodate traditionally held Christian beliefs. He conceded that the Incarnation, if true, would be decisive evidence for the uniqueness of Christianity, but rejected the same on the grounds of logical incoherence. This study affirms the view that the doctrine of the Incarnation occupies a place of crucial importance within world religion, but rejects the claim of incoherence. Professor Hick believed that God’s Spirit was at work in all religions, producing a common religious experience, or spiritual awakening to God. The soteriological dimension of this spiritual awakening, he suggests, finds expression as the worshipper turns away from self-centredness to the giving of themselves to God and others. At the level of epistemology he further argued that religious experience itself provided the rational basis for belief in God. The study supports the assertion by Professor Hick that religious experience itself ought to be trusted as a source of knowledge and this on the principle of credulity, which states that a person’s claim to perceive or experience something is prima facie justified, unless there are compelling reasons to the contrary. Hick’s argument has been extensively developed and defended by philosophers such as Alvin Plantinga and William Alston. This confirms the importance of Hick’s contribution to the philosophy of religion, and further establishes his reputation within the field as an original thinker. It is recognised in this thesis, however, that in affirming only the rationality of belief, but not the obligation to believe, Professor Hick’s epistemology is not fully consistent with a Christian theology of revelation. Christian theology views the created order as pre-interpreted and unambiguous in its testimony to God’s existence. To disbelieve in God’s existence is to violate one’s epistemic duty by suppressing the truth. Professor Hick’s critical realist principle, which he regards as the key to understanding what is happening in the different forms of religious experience, is examined within this thesis. According to the critical realist principle, there are realities external to us, yet we are never aware of them as they are in themselves, but only as they appear to us within our particular cognitive machinery and conceptual resources. All awareness of God is interpreted through the lens of pre-existing, culturally relative religious forms, which in turn explains the differing theologies within the world of religion. The critical realist principle views God as unknowable, in the sense that his inner nature is beyond the reach of human conceptual categories and linguistic systems. Professor Hick thus endorses and develops the view of God as ineffable, but employs the term transcategorial when speaking of God’s ineffability. The study takes the view that the notion of transcategoriality as developed by Professor Hick appears to deny any ontological status to God, effectively arguing him out of existence. Furthermore, in attributing the notion of transcategoriality to God, Professor Hick would appear to render incoherent his own fundamental assertion that we can know nothing of God that is either true or false. The claim that the experience of regeneration with which the Christian life begins can be classed as a mere species of the genus common throughout all faiths, is rejected within this thesis. Instead it is argued that Christian regeneration is a distinctive experience that cannot be reduced to a salvific experience, defined merely as an awareness of, or awakening to, God, followed by a turning away from self to others. Professor Hick argued against any notion that the Christian community was the social grouping through which God’s Spirit was working in an exclusively redemptive manner. He supported his view by drawing attention to (a) the presence, at times, of comparable or higher levels of morality in world religion, when contrasted with that evidenced by the followers of Christ, and (b) the presence, at times, of demonstrably lower levels of morality in the followers of Christ, when contrasted with the lives of other religious devotees. These observations are fully supported, but the conclusion reached is rejected, on the grounds that according to Christian theology the saving work of God’s Spirit is evidenced in a life that is changing from what it was before. Christian theology does not suggest or demand that such lives at every stage be demonstrably superior, when contrasted with other virtuous or morally upright members of society. The study concludes by paying tribute to the contribution Professor Hick has made to the field of the epistemology of religious experience.

Justice envers les enfants et légitimité politique en éducation

L’idée selon laquelle les enfants sont des sujets à part entière de considérations de justice n’est pas très contestée. Les enfants ont des intérêts qui leur sont propres et ont un statut moral indépendant de leurs parents : ils ne sont ni la propriété de ces derniers ni une simple extension de leur personne. Pourtant, les travaux des plus grands théoriciens de la justice en philosophie politique contemporaine ne contiennent pas de discussion systématique du statut moral et politique des enfants et du contenu de nos obligations à leur égard. Cette thèse contribue à remédier à cette omission à travers l’examen de quatre grandes questions principales. (1) Quelles sont les obligations de justice de l’état libéral envers les enfants ? (2) Quels types de politiques publiques en matière d’éducation des enfants sont moralement légitimes ? (3) Jusqu’à quel point est-il moralement acceptable pour les parents de délibérément forger la vision du monde de leurs enfants ? (4) Quels critères moraux devraient guider l’élaboration de politiques en matière d’éducation morale dans les écoles ? Cette thèse est constituée de quatre articles. Le premier, « Political Liberalism and Children’s Education », aborde les questions du fondement normatif et des implications du principe de ‘neutralité éducative’ ou ‘anti-perfectionnisme éducatif’. Selon ce principe, il n’est pas légitime pour l’État libéral de délibérément promouvoir, à travers ses politiques publiques en éducation, une conception particulière de la vie bonne. L’article défend les idées suivantes. D’abord, ledit principe est exclusivement fondé sur des raisons de justice envers les parents. Ensuite, l’anti-perfectionnisme libéral n’est pas, pour autant, ‘mauvais pour les enfants’, puisqu’une vaste gamme d’interventions politiques dans la vie familiale et l’éducation des enfants sont, de manière surprenante, justifiables dans ce cadre théorique. Le deuxième article, « On the Permissibility of Shaping Children’s Values », examine la question de savoir si les parents ont un droit moral de forger délibérément l’identité, la conception du monde et les valeurs de leurs enfants. L’article développe une critique de la conception anti-perfectionniste des devoirs parentaux et propose un nouvel argument libéral à l’appui d’un droit parental conditionnel de forger l’identité de leurs enfants. L’article introduit également une distinction importante entre les notions d’éducation compréhensive et d’« enrôlement » compréhensif. Le troisième article, « Common Education and the Practice of Liberal Neutrality: The Loyola High School Case », défend trois thèses principales à travers une analyse normative de l’affaire juridique de l’école Loyola. Premièrement, il est légitime pour l’État libéral d’adopter un modèle d’éducation commune fort. Deuxièmement, la thèse selon laquelle la neutralité comme approche éducative serait impossible est injustifiée. Troisièmement, il existe néanmoins de bonnes raisons pour l’État libéral d’accommoder plusieurs écoles religieuses qui rejettent le modèle de la neutralité. Le quatrième article, « Which Moral Issues Should be Taught as Controversial? », critique à la fois le critère ‘épistémique’ dominant pour déterminer quels enjeux moraux devraient être enseignés aux jeunes comme ‘controversés’, et à la fois la manière dont le débat sur l’enseignement des enjeux controversés fut construit au cours des dernières années, d’un point de vue substantiel et méthodologique. L’article propose une manière alternative d’aborder le débat, laquelle prend adéquatement en compte la pluralité des objectifs de l’éducation et un ensemble d’autres considérations morales pertinentes.

Vivendo paradigmas alternativos. Experiências in-vitro de sociedades futuras

Mestrado em Engenharia do Ambiente - Instituto Superior de Agronomia - UL

Patología andina relacionada al uso de plantas medicinales en los mercados 10 de Agosto, el Arenal y 9 de Octubre, de la Ciudad de Cuenca, 2015

Antecedentes: en Cuenca el uso de plantas medicinales en patologías tradicionales según la cosmovisión andina se mantiene vigente, en los mercados es habitual ver personas que buscan esta medicina, haciendo importante un estudio de la problemática. Objetivo: estudiar las patologías andinas relacionadas al uso de plantas medicinales en los mercados 10 de Agosto, el Arenal y 9 de Octubre de la ciudad de Cuenca. Método: investigación cualitativa, enfoque narrativo e interpretativo, con participación de seis mujeres de sabiduría de los mercados de Cuenca. Las técnicas empleadas: observación directa y entrevistas semi-estructuradas, diario de campo, grabaciones y fotografías. Los datos se procesaron en categorías y diagramas en Atlas.ti, se presentan en narraciones y esquemas. Resultados: las patologías andinas tratadas comúnmente; en el recién nacido, el mal de ojo; lactantes, el espanto; escolares, el shungo; adolescentes y adultos los nervios. Etiologías: estación del año, ambientes desagradables, castigo divino y causas humanas. Sintomatología compromete el estado general: irritabilidad, llanto y decaimiento. Tratamiento: fe cristiana, ritual de limpia y herramientas complementarias. Para la limpia se usa un atado de plantas medicinales, las más utilizadas: chilchil, ruda, eucalipto y flor de guano. Conclusiones: La patología andina tiene leyes y principios propios, las enfermedades mayormente atendidas: el mal de ojo, espanto, mal aire y shungo. Sintomatología es de tipo general. El tratamiento se basa en el ritual con el atado de plantas medicinales y el huevo de gallina. Cada enfermedad se explica en base a una medicina de tipo mágico-religiosa.

Uso de plantas medicinales según la cosmovisión en andina,por parte de los hombre y mujeres de sabiduría, en la parroquia El Valle, Cuenca, 2015

Antecedentes: la medicina andina se aplica desde hace muchos siglos en nuestro territorio, ha sido heredada de generación a generación en las comunidades indígenas; este conocimiento ancestral es menospreciado ya sea por desconocimiento o por falta de interés; y no es suficientemente estudiado en el sistema de la medicina occidental. Objetivo: conocer el uso de plantas medicinales en la comunidad de El Valle por parte de hombres y mujeres de sabiduría ancestral, según la cosmovisión andina. Materiales y métodos: el presente es un estudio cualitativo de orden narrativo, para determinar el uso de las plantas medicinales aplicadas en la parroquia de El Valle, cantón Cuenca, mediante el análisis de entrevistas a hombres y mujeres de sabiduría ancestral, con cuestionarios previamente realizados; luego se procesaron y analizaron en el software para datos cualitativos Atlas ti, y finalmente se construye una memoria en relatos y diagramas. Resultados: las plantas medicinales más utilizadas son el altamiso, la ruda, agua de sauco, la zarzaparrilla, el eucalipto; se utilizan como infusión, en maceración y baños. Las enfermedades que tratan son occidentales y tradicionales, dentro de las primeras están estrés, diarrea y patologías del aparato respiratorias, las patologías tradicionales son, el mal de ojo, mal de aire y el espanto

Representera och bli representerad : Elever med religiös positionering talar om skolans religionskunskapsundervisning

Hur kan lärare på bästa sätt möta elever med religiös positionering i religionskunskapsklassrummet?  Hur kan undervisningen utformas för att ge religiösa traditioner en framställning som elever med religiös positionering kan acceptera, relatera till och kanske också lära nytt av? Den här religionsdidaktiska studien handlar om hur elever som positionerar sig inom muslimsk, kristen, buddhistisk och judisk tradition talar om skolans religionskunskapsundervisning. Studien berör tre teman. För det första undersöks mötet mellan undervisningsinnehåll och elevernas erfarenheter av sin egen religiösa tradition och tro. För det andra riktas uppmärksamheten mot hur eleverna talar om sina erfarenheter av att vara eller att förväntas vara representant för sin egen tradition i undervisningen. Ett tredje tema handlar om hur eleverna beskriver ramar och förutsättningar för religionskunskapsundervisningen. Intervjumaterialet har analyserats med hjälp av kritisk diskursanalys. Resultaten visar bland annat att eleverna har svårt att känna igen och relatera till sin egen tradition i undervisningen. De befarar att undervisningen snarare förstärker än dekonstruerar stereotypa föreställningar om religion och religiöst liv. 

The Strange Case of Eugenics: A Subject’s Ontogeny in a Long-Lived Classification Scheme and the Question of Collocative Integrity

Classification schemes are built at a particular point in time; at inception, they reflect a worldview indicative of that time. This is their strength, but results in potential weak- nesses as worldviews change. For example, if a scheme of mathematics is not updated even though the state of the art has changed, then it is not a very useful scheme to users for the purposes of information retrieval. However, change in schemes is a good thing. Changing allows designers of schemes to update their model and serves as a responsible mediator between resources and users. But change does come at a cost. In the print world, we revise universal clas- sification schemes—sometimes in drastic ways—and this means that over time, the power of a classification scheme to collocate is compromised if we do not account for scheme change in the organization of affected physical resources. If we understand this phenomenon in the print world, we can design ameliorations for the digital world.

Fringe Types and KOS Systematics: Examining the Limits of the Population Perspective of Knowledge Organization Systems

We find ourselves, after the close of the twentieth century, looking back at a mass of responses to the knowledge organization problem. Many institutions, such as the Dewey Decimal Classification (Furner, 2007), have grown up to address it. Increasingly, many diverse discourses are appropriating the problem and crafting a wide variety of responses. This includes many artistic interpretations of the act and products of knowledge organization. These surface as responses to the expressive power or limits of the Library and Information Studies institutions (e.g., DDC) and their often primarily utilitarian gaze.One way to make sense of this diversity is to approach the study from a descriptive stance, inventorying the population of types of KOS. This population perspective approaches the phenomenon of types and boundaries of Knowledge Organization Systems (KOS) as one that develops out of particular discourses, for particular purposes. For example, both DDC and Martianus Capella, a 5th Century encyclopedist, are KOS in this worldview. Both are part of the population of KOS. Approaching the study of KOS from the population perspective allows the researcher a systematic look at the diversity emergent at the constellation of different factors of design and implementation. However, it is not enough to render a model of core types, but we have to also consider the borders of KOS. Fringe types of KOS inform research, specifically to the basic principles of design and implementation used by others outside of the scholarly and professional discourse of Library and Information Studies.Four examples of fringe types of KOS are presented in this paper. Applying a rubric developed in previous papers, our aim here is to show how the conceptual anatomy of these fringe types relates to more established KOS, thereby laying bare the definitions of domain, purpose, structure, and practice. Fringe types, like Beghtol’s examples (2003), are drawn from areas outside of Library and Information Studies proper, and reflect the reinvention of structures to fit particular purposes in particular domains. The four fringe types discussed in this paper are (1) Roland Barthes’ text S/Z which “indexes” a text of an essay with particular “codes” that are meant to expose the literary rhythm of the work; (2) Mary Daly’s Wickedary, a reference work crafted for radical liberation theology – and specifically designed to remove patriarchy from the language used by what the author calls “wild women”; (3) Luigi Serafini’s Codex Seraphinianus a work of book art that plays on the trope of universal encyclopedia and back-of- the book index; and (4) Martinaus Capella – and his Marriage of Mercury and Philology, a fifth century encyclopedia. We compared these using previous analytic taxonomies (Wright, 2008; Tennis, 2006; Tudhope, 2006, Soergel, 2001, Hodge, 2000).

Desmitificaciones, historia y símbolos: los héroes impuros (Rosibel Morera)

In this article I analize the novel Los héroes impuros by the Costa Rican authoress Rosibel Morera. The analytical categories used include, from the elimination of absolute historical facts, all the way to the notion of eternal return (Mircea Eliade), processes of idolization, and the various symbols appearing on the text. Examination of these categories shows the characters´ duality because of their universality, and also the worldview and the conception of literature held by Morera.

Análise da evolução do uso da terra na zonal rural de Campinas, SP, de 2012 a 2014.

A expansão das áreas urbanizadas sobre as áreas rurais faz com que os locais de produção agrícola e de vegetação nativa percam espaço para as áreas com solo impermeabilizado. Estudar alterações no uso do solo ao longo do tempo, focando nas áreas rurais, permite entender o processo de urbanização e os seus impactos na zonal rural. A área de estudo compreende a zona rural do Município de Campinas, SP. Para a análise do uso do solo, foram utilizadas imagens de alta resolução (satélite WorldView 2, resolução de 0,5 m) do ano de 2014, que foram comparadas às imagens para o ano de 2012. Foram definidas as classes de uso do solo: corpo d'água (CA), vegetação herbácea (VH), vegetação arbórea (VA), área de silvicultura (AS), área de lavouras (AL), solo exposto (SE) e área urbanizada (AU). A análise das imagens por interpretação visual revelou que as classes VA (231 ha), SE (251 ha) e AU (67 ha) aumentaram 3,79%, 58,25% e 3,20%, respectivamente. Esses aumentos ocorreram principalmente em antigas áreas de VH, classe que teve sua área reduzida em 448 ha, ou seja, diminuiu 2%. O avanço sobre as áreas anteriormente identificadas como VH e AL deu-se principalmente por SE, possivelmente utilizado para loteamentos ou obras de infraestrutura, como estradas. O crescimento de VA sugere abandono de áreas e regeneração da vegetação.