51 resultados para Nuns
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Pós-graduação em Ciências Sociais - FFC
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The Nuna supercontinent was probably assembled in the Paleoproterozoic, but its paleogeography and the timing for its demise are stills matter of debate. A paleomagnetic and geochronological study carried out on the Mesoproterozoic Nova Guarita dyke swarm (northern Mato Grosso State, SW Amazonian Craton) provides additional constraints on the duration of this supercontinent. Paleomagnetic AF and thermal treatment revealed south/southwest (northeast) magnetic directions with downward (upward) inclinations for 19 analyzed sites. These directions are carried by PSD magnetite with high unblocking temperatures as indicated by additional magnetic tests, including thermomagnetic curves, hysteresis loops and the progressive acquisition of isothermal remanence in selected samples. A positive contact test with the host granite in one of the studied dykes further attests to the primary origin of the characteristic magnetic component. A mean site direction was calculated at D-m = 220.5 degrees, I-m = 45.9 degrees (alpha(95) = 6.5 degrees, K = 27.7), which yielded a paleomagnetic pole located at 245.9 degrees E, 47.9 degrees S (A(95) = 7.0 degrees). Ar-40/Ar-39 dating carried out on biotites from four analyzed dykes yielded well-defined plateau ages with a mean of 1418.5 +/- 3.5 Ma. The Nova Guarita pole precludes a long-lived Nuna configuration in which Laurentia, Baltica, North China, and Amazonia formed a long and continuous block as previously proposed for the Paleoproterozoic. It is nevertheless fully compatible with a SAMBA (Amazonia-Baltica) link at Mesoproterozoic times. (C) 2011 Elsevier B.V. All rights reserved.
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The primary objectives of the study were to measure the incidence of pelvic endometriosis among white females of reproductive age (15-49 years) in Rochester, Minnesota, during the period 1970-1979 and to determine the risk of endometriosis by age, marital status, nun status, and educational attainment in this population. An historical prospective design was used. Incident (newly diagnosed) cases were identified from community medical records, and person-years of risk in the study population were estimated from census data.^ Almost two-thirds of the incident cases had surgically verified endometriosis, while the remainder were diagnosed by clinical findings alone. Incidence rates were prepared first with histologically confirmed cases only and then with the successive inclusion of less certain cases: surgically visualized, clinically probable, and clinically possible. On this basis, overall incidence rates were 108.8 to 246.9 newly diagnosed cases per 100,000 person-years. The incidence of pelvic endometriosis was lowest for women 15-19 years of age, increased markedly through age 44, and then declined for women 45-49 years of age. A significantly greater risk of pelvic endometriosis in never married women was detected only when the numerator was limited to histologically confirmed cases. Among never married women 20-49 years of age, no significant difference in the risk of pelvic endometriosis by nun status was detected, but a trend toward a lower incidence in nuns was observed. Women with education beyond high school had a significantly higher incidence of endometriosis than women with less education.^ Cases in the four diagnostic groups differed greatly by age and marital status but were similar with respect to virtually all other characteristics, once age differences were considered. Reproductive history characteristics described included: age of menarche; history of menopause; total pregnancies; ages of first pregnancy, marriage, and sexual intercourse; years from menarche to first intercourse; years of ovulatory cycling; difficulty becoming pregnant; and delay of the first pregnancy by choice. How these characteristics of incident cases differ from those of women free of endometriosis needs to be studied in future research. ^
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No poema épico seiscentista Ulisseia ou Lisboa Edificada, Gabriel Pereira de Castro reescreve as aventuras de Ulisses, fazendo o navegador homérico aportar à costa lusitana e aí travar uma guerra pela fundação da cidade de Lisboa. Ainda que a estrutura geral desta epopeia portuguesa seja decalcada da epopeia vergiliana (a primeira metade corresponde à fase das viagens e a segunda metade corresponde à fase dos confrontos bélicos), rigorosamente a Ulisseia não representa senão “um novo episódio acrescentado à Odisseia de Homero” (Segurado e Campos 2004, Vol. II, 43). Neste trabalho, proponho-me fazer uma análise comparativa entre as jornadas de Ulisses na Ulisseia e as jornadas do facundo herói no modelo antigo, averiguando o modo como o trajecto marítimo de Tróia a Ítaca é alargado, nuns casos, e abreviado, noutros casos, mediante o engenho do autor português. São sobretudo os propósitos nacionalistas e a confluência de diferentes fontes antigas que justificam a maior parte dos desvios às aventuras marítimas do Ulisses odisseico.
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Mode of access: Internet.
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Acquisition made accessible thanks to a 2015-2017 grant from the Council on Libraries and Information Resources.
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Original French edition published Paris, 1860-77, v. 5-6 being edited by Aure lien de Courson.
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Includes bibliographical references.
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Book Review: The Fevered Novel from Balzac to Bernanos: Frenetic Catholicism in Crisis, Delirium and Revolution. By Francesco Manzini. (IGRS Books). London: Institute of Germanic and Romance Studies, 2011. 264 pp. Full text: This monograph is an important and compelling account of a novelistic tradition that stretches from Georges Bernanos back to Balzac, by way of Léon Bloy, Joris-Karl Huysmans, and Barbey d'Aurevilly. Depending on a master plot that evokes Maistrean themes of blood, sacrifice, and redemption, working in a feverish female body, this canon combines Romantic freneticism and anti-Enlightenment religion to create a compound that Francesco Manzini calls ‘frenetic Catholicism’. The theme of fever, Manzini tells us, was commented on by Huysmans in writing about Barbey d'Aurevilly. When André Gide read Bernanos's Sous le soleil de Satan, he dismissed it as a rehash of Bloy and Barbey. In this present work Manzini aims to make us aware once more of the gradually intensifying themacity of fever in writings more usually classed in theologo-literary categories. His analysis encompasses (though is not restricted to) Balzac's Ursule Mirouët, Barbey d'Aurevilly's Un prêtre marié, Huysmans's En rade, Bloy's Le Désespéré and La Femme pauvre, and Bernanos's Nouvelle histoire de Mouchette. Thus, as Manzini argues in his conclusion, between the freneticism of the Romantics and that of the surrealists this corpus represents an intermediary wave of freneticism, foregrounding fever, hyperconsciousness, dreamlike episodes, and female automatism. Manzini's knowledge of, and ease amidst, the sources is constantly impressive. Much like Richard Griffiths before him (The Reactionary Revolution: The Catholic Revival in French Literature, 1870–1914 (London: Constable, 1966)), he has read both the bad novels and the good ones. For that we are in his debt. His commentary thrives on the oddities of his subjects. He points quite rightly to the peculiar hubris of writers whose contempt for the secular excesses of scientism leads them down a cul-de-sac of primitive medical quackery. Likewise, he underlines how Zola's attempt to unwrite Barbey — exorcising the former's anti-Romantic animus, as much as scratching his anticlerical itch — leads him to recapitulate Barbey's religious authoritarianism in the secular vernacular of patriarchy. Les espèces qui se rapprochent se mangent, to paraphrase Bernanos (Les Grands Cimetières sous la lune). In spite of all Manzini's tightly organized analysis, however, this reader wonders whether the fevered novel ‘best allowed contemporaries — and now […] literary critics and historians — to imagine the issues at stake in the amorphous scientistic, religious, and political debates’ of the period (p. 17). Below the ideological clashes of nineteenth-century science and religion, the two contending dynamics of anthropocentrism and theocentrism are attested and, it can be argued, even more perfectly dramatized in other Catholic literature (Charles Péguy's poetry, for example). In these terms, what distinguishes the Catholic frenetics from their Romantic or surrealist counterparts is that their fevered subject represents an attempt to build a road out of what Canadian philosopher Charles Taylor calls ‘buffered’ individuality, and back towards the theocentric porous subject who is open to divine influence. By way of minor corrections, nuns do not take holy orders (p. 94) but make religious profession by taking vows. Also, the last Eucharistic host is not extreme unction (p. 119) but viaticum.
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General note: Title and date provided by Bettye Lane.
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General note: Title and date provided by Bettye Lane.
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General note: Title and date provided by Bettye Lane.
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General note: Title and date provided by Bettye Lane.
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General note: Title and date provided by Bettye Lane.
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General note: Title and date provided by Bettye Lane.
