All-fiber passively mode-locked picosecond erbium doped fiber laser using a 45-tilted fiber grating ing

We demonstrate an all-fiber erbium doped fiber laser passively mode-locked using a 45° tilted fiber grating and a fiber Bragg grating in the laser cavity. The laser generates 18ps pulses with output pulse energies ~0.2nJ. © 2014 OSA.

Some Þing To Talk About : Assemblies in the Íslendingasögur

Date of Acceptance: 16/06/2015

Some Þing To Talk About : Assemblies in the Íslendingasögur

Date of Acceptance: 16/06/2015

Spic'ing into Existence: Epitaph, Epithet, and the Ethnopoetic Imagination

Quién Es, Quién Somos? Spic’ing into Existence claims a four-fold close-reading: first, analysis of texts: from theoretical meditations to (prison) memoir and film. Second, a half dozen central figures appear, largely Latinx and black American. They cut across a score of registers, socio-economics, ideological reservations, but all are, as Carl Carlton sang, poetry in motion. Writers, poets, theologians, pathologists, artists, comedians, actors, students whose vocation is invocation, the inner surge of their calling. Third, the manuscript draws from a series of historical moments—from radical liberation of the late 60s, to contemporary student activism. Finally, this body of work is movement, in all its social, gestural, and kinesthetic viscera. From this last heading, we peel away layers of what I call the ethnopoet, the fascia undoing that reveals its bio-political anatomy, dressing its bare life with kinship speech. First, the social revolutions of the Civil Rights, Black Power, abolitionism, the Black Panthers and Young Lords, boycotts and jarring artistic performances. These events are superficial not in vain sense, but key epicenters of underground murmurings, the workings of a cunning assailant. She robs not lavish estates, but another day to breathe. Gesturally, as perhaps the interlocutor, lies this author, interspersing his own diatribes to conjure her presence. The final branch is admittedly the most intangible. Kinesthetically, we map the nimbleness, footwork lígera of what I call the ethnopoet. Ethnopoet is no mere aggregate of ethnicity and poetry, but like chemical reaction, the descriptor for its behavior under certain pressures, temperatures, and elements. Elusive and resisting confinement, and therefore definition, the ethnopoet is a shapeshifting figure of how racialized bodies [people of color] respond to hegemonic powers. She is, at bottom, however, a native translator, the plural-lensed subject whose loyalty is only to the imagination of a different world, one whose survival is not contingent upon her exploitation. The native translator’s constant re-calibrations of oppressive power apparatuses seem taxing at best, and near-impossible, at worst. To effectively navigate through these polarized loci, she must identify ideologies that in turn seek “affective liberatory sances” in relation to the dominant social order (43). In a kind of performative contradiction, she must marshall the knowledge necessary to “break with ideology” while speaking within it. Chicana Studies scholar, Chela Sandoval, describes this dual movement as “meta-ideologizing”: the appropriation of hegemonic ideological forms in order to transform them (82). Nuestros padres se subieron encima de La Bestia, y por eso somos pasageros a ese tren. Y ya, dentro su pansa, tenemos que ser vigilantes cuando plantamos las bombas. In Methodology of the Oppressed, Sandoval schematizes this oppositional consciousness around five principle categories: “equal rights,” “revolutionary,” “supremacist,” “separatist,” and “differential.” Taken by themselves, the first four modes appear mutually exclusive, incapable of occupying the same plane, until a fifth pillar emerges. Cinematographic in nature, differential consciousness, as Sandoval defines it, is “a kinetic motion that maneuvers, poetically transfigures, and orchestrates while demanding alienation, perversion, and reformation in both spectators and practitioners” (44). For Sandoval, then, differential consciousness is a methodology that privileges an incredible sense mobility, one reaching artistic sensibilities. Our fourth and final analytic of movement serves an apt example of this dual meaning. Lexically speaking, ‘movement’ may be regarded as a political mobilization of aggrieved populations (through sustained efforts), or the process of moving objects (people or otherwise) from one location to another. Praxis-wise, it is both action and ideal, content and form. Thus, an ethnic poetics must be regarded less as a series of stanzas, shortened lyric, or even arrangement of language, but as a lens through which peripheralized peoples kaleidecope ideological positions in an “original, eccentric, and queer sight” (43). Taking note of the advantages of postponing identifications, the thesis stands its ground on the term ethnopoet. Its abstraction is not dewey-eyed philosophy, but an anticipation of poetic justice, of what’s to come from callused hands. This thesis is divided into 7.5 chapters. The first maps out the ethnopoet’s cartographies of struggle. By revisiting that alleged Tío Tomas, Richard Rodriguez, we unearth the tensions that negatively, deny citizenship to one silo, but on the flipside, engender manifold ways of seeing, hearing, and moving . The second, through George Jackson’s prison memoirs, pans out from this ethnography of power, groping for an apparatus that feigns an impervious prestige: ‘the aesthetic regime of coercion.’ In half-way cut, the thesis sidesteps to spic into existence, formally announcing, through Aime Cesaire, myself, and Pedro Pietri, the poeticization of trauma. Such uplift denies New Age transcendence of self, but a rehearsal of our entrapment in these mortal envelopes. Thirdly, conscious of the bleeding ethnic body, we cut open the incipient corpse to observe her pathologist. Her native autopsies offer the ethnic body’s posthumous recognition, the ethnopoetics ability to speak for and through the dead. Chapter five examines prolific black artists—Beyonce and Kendrick Lamar—to elide the circumvention of their consumption via invoking radical black hi/her-stories, ones fragmenting the black body. Sixth, the paper compares the Black Power Salute of the 1968 Mexico City Olympics to Duke’s Mi Gente Boycott of their Latino Student Recruitment Weekend. Both wielded “silent gestures,” that shrewdly interfered with white noise of numbed negligence. Finally, ‘taking the mask off’ that are her functionalities, the CODA expounds on ethnopoet’s interiority, particularly after the rapid re-calibration of her politics. Through a rerun of El Chavo del Ocho, one of Mexican television’s most cherished shows, we tune into the heart-breaking indigence of barrio residents, only to marvel at the power of humor to, as Friday’s John Witherspoon put it, “fight another day.” This thesis is the tip of my tongue. Y por una vez, déjala que cante.

“Newter”-ing the Nicodemite: Reception of John Calvin’s Quatre sermons (1552) in Sixteenth-Century England

This dissertation examines the publication history of a single work: John Calvin’s 1552 Quatre sermons de M. Jehan Calvin traictans des matières fort utiles pour nostre temps, avec briefve exposition du Pseaume lxxxvii. Overlooked for both its contribution to Calvin’s wider corpus and its surprising popularity in English translation, successive editions of Quatre sermons display how Calvin’s argument against the behavior of so-called “Nicodemites” was adapted to various purposes unrelated to refuting religious dissimulation. The present study contributes to research in Calvin’s anti-Nicodemism by highlighting the fruitfulness of focusing on a discrete work and its reception. Borrowing a term (“Newter”) from John Field’s 1579 translation of Quatre sermons, this study’s title adumbrates its argument. English translators capitalized on the intrinsic malleability of a nameless and faceless opponent, the Nicodemite, and the adaptability of Quatre sermons’ genre as a collection of sermons to reshape—or, if you will, disfigure—both Calvin’s original foes and his case against them to advance various new agenda. Yet they were not the first to use the reformer’s sermons this way. They could have learned this from Calvin himself.

My examination of Quatre sermons opens by setting the work in the context of Calvin’s other writings and his political situation (Introduction, chapters one and two). Calvin’s unrelenting literary assault on French Nicodemism over three decades has long been recognized for its consistency and negativity. Yet scholars have tended to neglect how Calvin’s polemic against religious dissimulation could exhibit significant flexibility according to the needs of his context. Whereas Calvin’s preface promises simply to revisit his previous argument against participation in the Mass, his approach to Nicodemism in Quatre sermons seems adapted to accomplish goals beyond decrying false worship, offering a carefully-crafted apology for Calvin’s pastoral authority directed at his political situation. Repeatedly emphasizing God’s purpose to bless his children through the ministry of a rightly-ordered church, Quatre sermons marks a shift in Calvin’s anti-Nicodemite rhetoric away from purely negative critique, stressing instead God’s provision of spiritual nurture via political exile. Read in light of Calvin’s 1552 context, two audiences emerge: sermons ostensibly targeting believers in France who hid their faith also appear especially designed to silence Calvin’s foes in Geneva.

The remainder of the study examines the reception of Quatre sermons in the rapidly shifting religious and social contexts of Marian and Elizabethan England, where it appeared in more unique editions than any of Calvin’s writings besides the Institutio and the reformer’s 1542/45 Genevan Catechism. Calvin’s anti-Nicodemism has not been examined for its distinct contribution to the overall English reception of his thought. Five English versions of Quatre sermons appeared between 1553 and 1584—four of these under a Protestant queen, a situation quite different from the French context Calvin addressed. After situating Calvin’s position within the currents of Tudor Protestant anti-Nicodemism (chapter three), I place each of the five translations in its particular context, investigating prefaces, appendices, marginalia, and translation methods to discover how and why individuals used Quatre sermons (chapters four to six). Like Calvin in 1552, those who brought Quatre sermons to English readers were not primarily concerned with Nicodemism. Rather, the malleability of Calvin’s Nicodemite as polemical opponent and the flexibility of Quatre sermons as a sequence of discrete, interrelated parts made it popular with those eager to press Calvin into the service of a variety of diverse goals he could not have imagined, including turning his anti-Nicodemism against fellow members of the English church.

Indifférence et impuissance: Axel Honneth et les pathologies de notre liberté

Alors que dans ses précédents travaux, Axel Honneth se proposait de reconstruire la Théorie critique, dans le cadre d’une nouvelle philosophie sociale, soutenue par le concept hégélien de reconnaissance, une réorientation fut observée dans le contenu de son plus récent ouvrage : Le droit de la liberté : Esquisse d’une éthicité démocratique. En ayant auparavant pris appui sur la théorie de la reconnaissance, il tente désormais d’utiliser une méthode similaire, mais en dressant cette fois-ci un cadre descriptif qui s’articule autour du concept de liberté. Pour y parvenir, il met en lumière les limites des libertés morales et juridiques, pour proposer une liberté sociale comme thérapie, qu’il décline sous les trois formes du « « nous » des relations personnelles », du « « nous » de l’agir à l’oeuvre dans l’économie de marché », puis du « « nous » de la formation démocratique de la volonté ». L’objet de notre recherche est donc de dresser un bilan critique de cette oeuvre, puis de tenter de cerner, en mettant cette conception honnethienne de la liberté en dialogue avec d’autres auteurs, si Axel Honneth a pu laisser certaines zones d’ombre ou angles morts au passage.

Estigmatización, invisibilización y cosificación de las personas con diversidad funcional. Una aproximación desde la justicia como reconocimiento de Axel Honneth

Axel Honneth propone, inspirándose en el joven Hegel, una concepción de la justicia basada en la idea de reconocimiento. Dicha concepción parte del previo acercamiento a una serie de fenómenos negativos, los cuales define como fallas en el reconocimiento. Desde la óptica de Honneth los fenómenos negativos constituyen patologías sociales y formas de injusticia, debido a la falta de calidad moral de las relaciones intersubjetivas. Las consecuencias socio-psicológicas en las personas que los sufren son la construcción de una identidad dañada y dificultades en el logro de la autorrealización. El presente artículo pretende realizar, recogiendo el planteamiento de Honneth, un análisis ético-político de los fenómenos de estigmatización, invisibilización y cosificación sufridos por las personas con diversidad funcional, llegando a la conclusión de que tales fenómenos suponen la negación de la dignidad personal, en la que reside el fundamento de la justicia que nos debemos unos a otros.

Convenio de Cooperación Académica y Cultural que se Celebra entre la Universidad de Cuenca Representada por su Rector Ing. Fabián Carrasco Castro y por otra parte los miembros del Equipo Rectoral De la Universidad de Nuevo México, a través del Instituto Latinoamericano e Ibérico (en lo sucesivo denominada la "UNM"), Representada por su Presidente, Dr. David J. Schmidly, y por su Proboste Interino y Vicepresidente Ejecutivo de Asuntos Académicos Dr. Chaouki T. Abdallah

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Convenio General de Colaboración que celebran, por una parte, la Universidad Nacional Autónoma de México, en lo sucesivo "la UNAM", representada en este acto por su rector, Dr. José Narro Robles, y por la otra, la Universidad de Cuenca, en lo sucesivo, "Universidad de Cuenca", representada por su rector, Ing. Fabián Carrasco Castro

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Convenio Marco de Cooperación entre la Universidad de Cuenca y Universidad del Valle de Puebla S.C la Universidad de Cuenca representada por su rector el Ing. Fabián Carrasco Castro, y por la Universidad del Valle de Puebla S.C representada por el Mtro Maestro Jaime Illescas López suscriben el presente convenio

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Convenio General de Colaboración que celebran por una parte, la Universidad Autónoma del Estado de México, representada por su rector Dr. en D. Jorge Olvera García y por otra, la Universidad de Cuenca, Ecuador, representada por su rector Ing. Fabián Carrasco Castro, en lo sucesivo "La UAEM" y "La U de Cuenca", respectivamente.

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Acuerdo de Cooperación e Intercambio entre Universidad de Osnabrück, representada por su Presidente Prof. Dr. Wolfgang Lucke, Neuer Graben 29, 49074 Osnabrück, Alemania y la Universidad de Cuenca, representada por su Rector Ing. Fabián Carrasco, Av. 12 de Abril y Agustín Cueva, Cuenca, Ecuador

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Ing. Aurelio Salvador Fernández González : director de la EIAO que elevó mecánica a facultad

Aurelio Fernández G, fue alumno fundador de la Preparatoria Técnica “Álvaro Obregón” de la que llegó a ser su director luego de titularse en la Escuela Superior de Ingeniería Mecánica y Eléctrica y al tiempo de desarrollar su trayectoria profesional en el Departamento de Laminados de Fundidora Monterrey.