Macroalgas epífitas de Zostera marina L. en Bahía Concepción, B.C.S., México

Macroalgas epífitas de Zostera marina L. en Bahía Concepción, B. C. S. México.

As versões portuguesas da GMFM-66 B&C e da GMFM-66 IS

A Gross Motor Function Measure (GMFM) é a medida de ouro para avaliar alterações na função motora ao longo do tempo ou em resposta a uma intervenção em crianças com Paralisia Cerebral (PC) (Russell D. , Rosenbaum, Avery, & Lane, 2002). Uma das barreiras à utilização mais frequente da GMFM é o seu tempo de administração, que dura entre 40 a 60 minutos. Para responder à necessidade de versões mais reduzidas da GMFM mas sem perder o seu carácter discriminativo e altamente sensível à mudança, foram publicadas as versões Gross Motor Function Measure- Item Sets (GMFM-66 IS) e a Gross Motor Function Measure Basal and Ceiling (GMFM-66-B&C), tornando a avaliação da função motora menos morosa, e assim melhorando a sua aplicabilidade. A GMFM-66 IS baseia-se num algoritmo para determinar quais os itens a serem avaliados e a GMFM-66 B&C tem como abordagem os efeitos de chão e teto de acordo com as idades e níveis do Sistema de Classificação da Função Motora Grosseira (SCFMG) (Brutton & Bartlett, 2011). O objetivo deste estudo foi criar as versões portuguesas da GMFM-IS e GMFM-B&C. Tratou-se de um estudo de natureza metodológica, descritivo, longitudinal em crianças com PC, dividido em duas fases: 1. Tradução e adaptação cultural e linguística da GMFM-66 IS e da GMFM-66 B&C; 2. Estudo de validação com análise da fiabilidade (coerência interna, reprodutibilidade e fiabilidade inter-observador), validade e poder de resposta. A amostra em estudo foi constituída por 100 crianças com PC com idades compreendidas entre os 2 e os 12 anos, representativa de todos os 5 níveis do Sistema de Classificação da Função Motora Global. As versões portuguesas da GMFM-66-IS e da GMFM-66-B&C apresentam equivalência conceptual e semântica com as versões originais revelando fácil aplicabilidade. Demonstrou-se que as versões reduzidas portuguesas da GMFM apresentam muito boa consistência interna, com valores globais do Alfa de Cronbach de 0,998, muito boa concordância entre os avaliadores (ICC de 0,998 para a GMFM-66-B&C e de 0,999 para a GMFM-66-IS), e com valores de fiabilidade intra-observador excelentes (ICC de 0,999 para a GMFM-66-B&C e de 1,000 para a GMFM-66-IS). Quanto ao poder de resposta os resultados não foram tão expressivos, provavelmente comprometidos por uma amostra demasiado pequena. As versões portuguesas da GMFM-66-IS e da GMFM-66-B&C revelaram ter características psicométricas adequadas à sua aplicação em PC, necessitando, no entanto, de mais investigação relativamente à sua capacidade de detetar mudança como resultado de intervenções.

A B C ou aleph ba’a ta’a : représentations du système d’écriture de l’enfant libanais

Cette recherche vise à décrire les liens entre les représentations des enfants dans deux systèmes d’écriture: alphabétique et consonantique. Cette étude transversale est déployée auprès de 60 enfants libanais âgés entre 4 et 6 ans. Les écritures des enfants autour de huit mots sont récoltées en français et en arabe. Les résultats ne montrent aucune différence significative entre les deux systèmes d’écriture aux âges de 4 et 5 ans. C’est à l’âge de 6 ans que des différences significatives se présentent entre les deux langues. Les résultats montrent une différence significative des écritures en fonction de l’âge. Ces résultats soutiennent l’hypothèse développementale d’une structuration unique inductive quant aux codes alphabétique français et consonantique arabe. Cette structuration se distingue pour chacune des langues lors de l’entrée formelle dans l’écrit. Descripteurs: 1- émergence, 2- littératie, 3- écriture provisoire, 4- français, 5- arabe

Landscape strategies in Bronze Age Southwestern Cyprus (2500-1100 B.C.)

This thesis concerns the analysis of the socio-economic transformation of communities in Bronze Age southwestern Cyprus. Through the adoption of a dialectical perspective of analysis, individuals and environment are considered part of the same unity: they are cooperating agents in shaping society and culture. The Bronze Age is a period of intense transformation in the organization of local communities, made of a continuous renegotiation of the socio-economic roles and interactions. The archaeological record from this portion of the island allows one to go beyond the investigation of the complex and articulated transition from the EBA-MBA agro-pastoral and self-sufficient communities to the LBA centralized and trade-oriented urban-centres. Through a shifting of analytical scales, the emerging picture suggests major transformations in the individual-community-territory dialectical relations. A profound change in the materials conditions of social life, as well as in the superstructural realm, was particularly entailed by the dissolution of the relation to the earth, due to the emergence of new forms of land exploitation/ownership and to the shift of the settlement pattern in previously unknown areas. One of the key points of this thesis is the methodological challenge of working with legacy survey data as I re-analysed a diverse archaeological legacy, which is the result of more than fifty years of survey projects, rescue and research-oriented excavations, as well as casual discoveries. Source critique and data evaluation are essential requirements in an integrative and cross-disciplinary regional perspective, in the comprehensive processing of heterogeneous archaeological and environmental datasets. Through the estimation of data precision and certainty, I developed an effective - but simple - method to critically evaluate existing datasets and to inter-correlate them without losing their original complexity. This powerful method for data integration can be applied to similar datasets belonging to other regions and other periods as it originates from the evaluation of larger methodological and theoretical issues that are not limited to my spatial and temporal focus. As I argue in this thesis, diverse archaeological legacies can be efficiently re-analysed through an integrative and regional methodology. The adoption of a regional scale of analysis can provide an excellent perspective on the complexity of transformations in ancient societies, thus creating a fundamental bridge between the local stories and grand landscape narratives.

Filozofia antyczna wobec problemu interpretacji. Rozwój alegorezy od przedsokratyków do Arystotelesa

The present work examines the beginnings of ancient hermeneutics. More specifically, it discusses the connection between the rise of the practice of allegoresis, on the one hand, and the emergence of the first theory of figurative language, on the other. Thus, this book investigates the specific historical and cultural circumstances that enabled the ancient Greeks not only to discover the possibility of allegorical interpretation, but also to treat figurative language as a philosophical problem. By posing difficulties in understanding the enigmatic sense of various esoteric doctrines, poems, oracles and riddles, figurative language created the context for theoretical reflection on the meaning of these “messages”. Hence, ancient interpreters began to ponder over the nature and functions of figurative (“enigmatic”) language as well as over the techniques of its proper use and interpretation. Although the practice of allegorical interpretation was closely linked to the development of the whole of ancient philosophy, the present work covers only the period from the 6th to the 4th century B.C. It concentrates, then, on the philosophical and cultural consequences of allegoresis in the classical age. The main thesis advocated here has it that the ancient Greeks were in-clined to regard allegory as a cognitive problem rather than merely as a stylistic or a literary one. When searching for the hidden meanings of various esoteric doc-trines, poems, oracles and riddles, ancient interpreters of these “messages” assumed allegory to be the only tool suitable for articulating certain matters. In other words, it was their belief that the use of figurative language resulted from the necessity of expressing things that were otherwise inexpressible. The present work has been organized in the following manner. The first part contains historical and philological discussions that provide the point of departure for more philosophical considerations. This part consists of two introductory chapters. Chapter one situates the practice of allegorical interpretation at the borderline of two different traditions: the rhetorical-grammatical and the hermeneutical. In order to clearly differentiate between the two, chapter one distinguishes between allegory and allegoresis, on the one hand, and allegoresis and exegesis, on the other. While pointing to the conventionality (and even arbitrariness) of such distinctions, the chapter argues, nevertheless, for their heuristic usefulness. The remaining part of chapter one focuses on a historical and philological reconstruction of the most important conceptual tools of ancient hermeneutics. Discussing the semantics of such terms as allēgoría, hypónoia, ainigma and symbolon proves important for at least two crucial reasons. Firstly, it reveals the mutual affinity between allegoresis and divination, i.e., practices that are inherently connected with the need to discover the latent meaning of the “message” in question (whether poem or oracle). Secondly, these philological analyses bring to light the specificity of the ancient understanding of such concepts as allegory or symbol. It goes without saying that antiquity employed these terms in a manner quite disparate from modernity. Chapter one concludes with a discussion of ancient views on the cognitive value of figurative (“enigmatic”) language. Chapter two focuses on the role that allegoresis played in the process of transforming mythos into logos. It is suggested here that it was the practice of allegorical interpretation that made it possible to preserve the traditional myths as an important point of reference for the whole of ancient philosophy. Thus, chapter two argues that the existence of a clear opposition between mythos into logos in Preplatonic philosophy is highly questionable in light of the indisputable fact that the Presocratics, Sophists and Cynics were profoundly convinced about the cognitive value of mythos (this conviction was also shared by Plato and Aristotle, but their attitude towards myth was more complex). Consequently, chapter two argues that in Preplatonic philosophy, myth played a function analogous to the concepts discussed in chapter one (i.e., hidden meanings, enigmas and symbols), for in all these cases, ancient interpreters found tools for conveying issues that were otherwise difficult to convey. Chapter two concludes with a classification of various types of allegoresis. Whilst chapters one and two serve as a historical and philological introduction, the second part of this book concentrates on the close relationship between the development of allegoresis, on the one hand, and the flowering of philosophy, on the other. Thus, chapter three discusses the crucial role that allegorical interpretation came to play in Preplatonic philosophy, chapter four deals with Plato’s highly complex and ambivalent attitude to allegoresis, and chapter five has been devoted to Aristotle’s original approach to the practice of allegorical interpretation. It is evident that allegoresis was of paramount importance for the ancient thinkers, irrespective of whether they would value it positively (Preplatonic philosophers and Aristotle) or negatively (Plato). Beginning with the 6th century B.C., the ancient practice of allegorical interpretation is motivated by two distinct interests. On the one hand, the practice of allegorical interpretation reflects the more or less “conservative” attachment to the authority of the poet (whether Homer, Hesiod or Orpheus). The purpose of this apologetic allegoresis is to exonerate poetry from the charges leveled at it by the first philosophers and, though to a lesser degree, historians. Generally, these allegorists seek to save the traditional paideia that builds on the works of the poets. On the other hand, the practice of allegorical interpretation reflects also the more or less “progressive” desire to make original use of the authority of the poet (whether Homer, Hesiod or Orpheus) so as to promote a given philosophical doctrine. The objective of this instrumental allegoresis is to exculpate philosophy from the accusations brought against it by the more conservative circles. Needless to say, these allegorists significantly contribute to the process of the gradual replacing of the mythical view of the world with its more philosophical explanation. The present book suggests that it is the philosophy of Aristotle that should be regarded as a sort of acme in the development of ancient hermeneutics. The reasons for this are twofold. On the one hand, the Stagirite positively values the practice of allegoresis, rehabilitating, thus, the tradition of Preplatonic philosophy against Plato. And, on the other hand, Aristotle initiates the theoretical reflection on figurative (“enigmatic”) language. Hence, in Aristotle we encounter not only the practice of allegoresis, but also the theory of allegory (although the philosopher does not use the term allēgoría). With the situation being as it is, the significance of Aristotle’s work cannot be overestimated. First of all, the Stagirite introduces the concept of metaphor into the then philosophical considerations. From that moment onwards, the phenomenon of figurative language becomes an important philosophical issue. After Aristo-tle, the preponderance of thinkers would feel obliged to specify the rules for the appropriate use of figurative language and the techniques of its correct interpretation. Furthermore, Aristotle ascribes to metaphor (and to various other “excellent” sayings) the function of increasing and enhancing our knowledge. Thus, according to the Stagirite, figurative language is not only an ornamental device, but it can also have a significant explanatory power. Finally, Aristotle observes that figurative expressions cause words to become ambiguous. In this context, the philosopher notices that ambiguity can enrich the language of a poet, but it can also hinder a dialectical discussion. Accordingly, Aristotle is inclined to value polysemy either positively or negatively. Importantly, however, the Stagirite is perfectly aware of the fact that in natural languages ambiguity is unavoidable. This is why Aristotle initiates a syste-matic reflection on the phenomenon of ambiguity and distinguishes its various kinds. In Aristotle, ambiguity is, then, both a problem that needs to be identified and a tool that can help in elucidating intricate philosophical issues. This unique approach to ambiguity and figurative (“enigmatic”) language enabled Aristotle to formulate invaluable intuitions that still await appropriate recognition.

La production et la diffusion des céramiques utilitaires de style à bandes à Argilos et dans le nord de l'Égée aux périodes archaïque et classique.

Thèse doctorale effectuée en cotutelle au département d'histoire de l'Université de Montréal et à l'École doctorale d'archéologie de l'Université Paris 1 Panthéon-Sorbonne - UMR 7041, Archéologies et Sciences de l'Antiquité - Archéologie du monde grec.

Palavra do corpo: confluência de linguagens em Night Journey

Trata-se de um exercício de leitura da coreografia Night Journey (1947), de Martha Graham, como reinvenção do texto de Édipo rei (século IV a. C.), de Sófocles. Pretende-se esboçar um estudo em que se evidenciem os processos interartísticos entre literatura e dança.

Melquisedec, sacerdote de el elyon Uma exegese de Gênesis 14,18-20

Neste estudo, que tem por base Gênesis 14,18-20, se discute a respeito de Melquisedec, o rei de Salém e seu deus el elyon , de quem é sacerdote (v.18). O texto é pós-exílico, sendo uma inserção ao capítulo 14, e reflete a história de Judá no período de sua restauração (séculos 6º a 4º a.C.), numa época em que o sacerdócio de Jerusalém assumiu gradativamente um poder sem precedentes em sua história, de maneira que o sumo-sacerdote acabou por se tornar uma autoridade civil. Melquisedec, que recebe o dízimo de Abrão, é uma imagem que evoca o poder do culto hierosolimitano na sociedade judaíta e seu alegado direito aos dízimos e ofertas oriundos do povo. Mas Melquisedec, usado num texto tardio, pertence a tradições anteriores ao exílio de Judá, segundo as quais o rei também desempenhava papel sacerdotal, como chefe religioso e intendente de Iahweh (Salmo 110). Essa dupla função foi um meio de legitimar as estruturas de poder caracterizadas por uma organização sóciopolítico- econômica que, em aspectos gerais, se ajusta ao conceito de modo de produção tributário. Assim, todo um discurso construído sobre a pessoa do rei e sobre outros aspectos ideológicos, tais quais a teologia de Sião (Salém), serviam de suporte para a manutenção do status quo. E em tal discurso coube o uso do universo simbólico da religião. Neste estudo, aventa-se a hipótese de que el elyon seja um nome composto, no qual subjazem el, que corresponde ao deus supremo do panteão cananeu (o ugarítico ilu), que tem como um de seus atributos o fato de haver gerado céus e terra (o que situa a tradição em concepções cosmogônicas médio-orientais arcaicas); e elyon, o qual parece esconder as características de outro deus, Ba al (Salmo 18, 7-17). Nota-se dessa maneira que o nome do deus de Melquisedec é a combinação sincrética de características de duas grandes divindades do panteão cananeu

Melquisedec, sacerdote de el elyon Uma exegese de Gênesis 14,18-20

Neste estudo, que tem por base Gênesis 14,18-20, se discute a respeito de Melquisedec, o rei de Salém e seu deus el elyon , de quem é sacerdote (v.18). O texto é pós-exílico, sendo uma inserção ao capítulo 14, e reflete a história de Judá no período de sua restauração (séculos 6º a 4º a.C.), numa época em que o sacerdócio de Jerusalém assumiu gradativamente um poder sem precedentes em sua história, de maneira que o sumo-sacerdote acabou por se tornar uma autoridade civil. Melquisedec, que recebe o dízimo de Abrão, é uma imagem que evoca o poder do culto hierosolimitano na sociedade judaíta e seu alegado direito aos dízimos e ofertas oriundos do povo. Mas Melquisedec, usado num texto tardio, pertence a tradições anteriores ao exílio de Judá, segundo as quais o rei também desempenhava papel sacerdotal, como chefe religioso e intendente de Iahweh (Salmo 110). Essa dupla função foi um meio de legitimar as estruturas de poder caracterizadas por uma organização sóciopolítico- econômica que, em aspectos gerais, se ajusta ao conceito de modo de produção tributário. Assim, todo um discurso construído sobre a pessoa do rei e sobre outros aspectos ideológicos, tais quais a teologia de Sião (Salém), serviam de suporte para a manutenção do status quo. E em tal discurso coube o uso do universo simbólico da religião. Neste estudo, aventa-se a hipótese de que el elyon seja um nome composto, no qual subjazem el, que corresponde ao deus supremo do panteão cananeu (o ugarítico ilu), que tem como um de seus atributos o fato de haver gerado céus e terra (o que situa a tradição em concepções cosmogônicas médio-orientais arcaicas); e elyon, o qual parece esconder as características de outro deus, Ba al (Salmo 18, 7-17). Nota-se dessa maneira que o nome do deus de Melquisedec é a combinação sincrética de características de duas grandes divindades do panteão cananeu

Beschreibung der Gemälde des Polygnotos von Thasos in der Lesche zu Delphi /

Mode of access: Internet.

Two Theban queens, Nefert-ari and Ty-ti, and their tomba,

Mode of access: Internet.

Diogenes Apolloniates /

Signatures: pi⁶1-8⁸9⁴10⁴(-10₄).

Praxitelische Studien,

Über eine Jünglingsstatue zu Boston.--Über eine Frauenstatue in Antium.--Ein angebliches Münzbild des Praxitelischen Hermes.--Zur Pseliumene des Praxiteles.

Pseudo-Castoris excerpta rhetorica /

At head of title: Universitati Bononiensi octavorum saecularium diem festum, mense Iunio anni MDCCCLXXXVIII, sollemniter celebranti gratulatur Universitas Vratislaviensis viadrina.