I. Exact solution of some nonlinear evolution equations. II. The similarity solution for the Korteweg-De Vries equation and the related Painleve Transcendent

In Part I, a method for finding solutions of certain diffusive dispersive nonlinear evolution equations is introduced. The method consists of a straightforward iteration procedure, applied to the equation as it stands (in most cases), which can be carried out to all terms, followed by a summation of the resulting infinite series, sometimes directly and other times in terms of traces of inverses of operators in an appropriate space.

We first illustrate our method with Burgers' and Thomas' equations, and show how it quickly leads to the Cole-Hopft transformation, which is known to linearize these equations.

We also apply this method to the Korteweg and de Vries, nonlinear (cubic) Schrödinger, Sine-Gordon, modified KdV and Boussinesq equations. In all these cases the multisoliton solutions are easily obtained and new expressions for some of them follow. More generally we show that the Marcenko integral equations, together with the inverse problem that originates them, follow naturally from our expressions.

Only solutions that are small in some sense (i.e., they tend to zero as the independent variable goes to ∞) are covered by our methods. However, by the study of the effect of writing the initial iterate u_1 = u_(1)(x,t) as a sum u_1 = ^∼/u_1 + ^≈/u_1 when we know the solution which results if u_1 = ^∼/u_1, we are led to expressions that describe the interaction of two arbitrary solutions, only one of which is small. This should not be confused with Backlund transformations and is more in the direction of performing the inverse scattering over an arbitrary “base” solution. Thus we are able to write expressions for the interaction of a cnoidal wave with a multisoliton in the case of the KdV equation; these expressions are somewhat different from the ones obtained by Wahlquist (1976). Similarly, we find multi-dark-pulse solutions and solutions describing the interaction of envelope-solitons with a uniform wave train in the case of the Schrodinger equation.

Other equations tractable by our method are presented. These include the following equations: Self-induced transparency, reduced Maxwell-Bloch, and a two-dimensional nonlinear Schrodinger. Higher order and matrix-valued equations with nonscalar dispersion functions are also presented.

In Part II, the second Painleve transcendent is treated in conjunction with the similarity solutions of the Korteweg-de Vries equat ion and the modified Korteweg-de Vries equation.

Algunes reflexions al voltant del procés transcendent de l'educació

Breu estudi sobre l'estat de l'educació avui en dia en l'àmbit escolar i familiar

A transcendent spiritual treatise upon several heavenly doctrines ...

Mode of access: Internet.

Total theory (vertical) and total theory (horizontal)

The works depicted two ostensibly plaster figures 'cocooned' in protective overalls. The pose of both figures had a sense of instability, balancing improbably due to internal weights. This teetering, arching quality, combined with the empty sleeves of the overalls, made reference to the Rodin's Balzac and its aura of heroic subjectivity. As the Tyvek suits depicted in the works are a common part of my studio paraphernalia, these works sought to draw a line between these two opposing aspects of the subjectivity of the artist - the transcendent and the quotidian. The works were shown as part of ‘The Day the Machine Started’ for Dianne Tanzer Gallery + Projects at the 2010 Melbourne Art Fair. The works received citations in The Age and The Australian newspapers.

The molar effect on citizenship and nomad immigration: Reading, readingthe world and self

This presentation explores molarization and overcoding of social machines and relationality within an assemblage consisting of empirical data of immigrant families in Australia. Immigration is key to sustainable development of Western societies like Australia and Canada. Newly arrived immigrants enter a country and are literally taken over by the Ministry of Immigration regarding housing, health, education and accessing job possibilities. If the immigrants do not know the official language(s) of the country, they enroll in language classes for new immigrants. Language classes do more than simply teach language. Language is presented in local contexts (celebrating the national day, what to do to get a job) and in control societies, language classes foreground values of a nation state in order for immigrants to integrate. In the current project, policy documents from Australia reveal that while immigration is the domain of government, the subject/immigrant is nevertheless at the core of policy. While support is provided, it is the subject/immigrant transcendent view that prevails. The onus remains on the immigrant to “succeed”. My perspective lies within transcendental empiricism and deploys Deleuzian ontology, how one might live in order to examine how segmetary lines of power (pouvoir) reflected in policy documents and operationalized in language classes rupture into lines of flight of nomad immigrants. The theoretical framework is Multiple Literacies Theory (MLT); reading is intensive and immanent. The participants are one Korean and one Sudanese family and their children who have recently immigrated to Australia. Observations in classrooms were obtained and followed by interviews based on the observations. Families also borrowed small video cameras and they filmed places, people and things relevant to them in terms of becoming citizen and immigrating to and living in a different country. Interviews followed. Rhizoanalysis informs the process of reading data. Rhizoanalysis is a research event and performed with an assemblage (MLT, data/vignettes, researcher, etc.). It is a way to work with transgressive data. Based on the concept of the rhizome, a bloc of data has no beginning, no ending. A researcher enters in the middle and exists somewhere in the middle, an intermezzo suggesting that the challenges to molar immigration lie in experimenting and creating molecular processes of becoming citizen.

In the shadow of the enlightenment : Le Corbusier, Le Faisceau and Georges Valois

On 9 January 1927 Le Corbusier materialised on the front cover of the Faisceau journal edited by Georges Valois Le Nouveau Siècle which printed the single-point perspective of Le Corbusier’s Plan Voisin and an extract from the architect’s discourse in Urbanisme. In May Le Corbusier presented slides of his urban designs at a fascist rally. These facts have been known ever since the late 1980s when studies emerged in art history that situated Le Corbusier’s philosophy in relation to the birth of twentieth-century fascism in France—an elision in the dominant reading of Le Corbusier’s philosophy, as a project of social utopianism, whose received genealogy is Saint-Simon and Charles Fourier. Le Corbusier participated with the first group in France to call itself fascist, Valois’s militant Faisceau des Combattants et Producteurs, the “Blue Shirts,” inspired by the Italian “Fasci” of Mussolini. Thanks to Mark Antliff, we know the Faisceau did not misappropriate Le Corbusier’s plans, in some remote quasi-symbolic sense, rather Valois’s organisation was premised on the redesign of Paris based on Le Corbusier’s schematic designs. Le Corbusier’s Urbanisme was considered the “prodigious” model for the fascist state Valois called La Cité Française – after his mentor the anarcho-syndicalist Georges Sorel. Valois stated that Le Corbusier’s architectural concepts were “an expression of our profoundest thoughts,” the Faisceau, who “saw their own thought materialized” on the pages of Le Corbusier’s plans. The question I pose is, In what sense is Le Corbusier’s plan a complete representation of La Cité? For Valois, the fascist city “represents the collective will of La Cité” invoking Enlightenment philosophy, operative in Sorel, namely Rousseau, for whom the notion of “collective will” is linked to the idea of political representation: to ‘stand in’ for someone or a group of subjects i.e. the majority vote. The figures in Voisin are not empty abstractions but the result of “the will” of the “combatant-producers” who build the town. Yet, the paradox in anarcho-syndicalist anti-enlightenment thought – and one that became a problem for Le Corbusier – is precisely that of authority and representation. In Le Corbusier’s plan, the “morality of the producers” and “the master” (the transcendent authority that hovers above La Cité) is lattened into a single picture plane, thereby abolishing representation. I argue that La Cité pushed to the limits of formal abstraction by Le Corbusier thereby reverts to the Enlightenment myth it first opposed, what Theodor Adorno would call the dialectic of enlightenment.

Acknowledging, moving toward and transcending psychophysiological angst during a paradox of conflicting desires

In this paper I integrate the work of a number of philosophers to clarify some psychological issues that can arise in human existence when a conflict of intrapersonal or interpersonal desires arises. This paper utilises the work of Deleuze, Freud, Jung, Heidegger, Hegel and Nietzsche to provide a conceptual framework as to how mental disturbances can arise if unconscious desires cannot be satisfied due to the experience of a resistance from a conflicting or opposing desire. This paper argues that the phenomenal experience of a conflict of desires can be unconcealed in moments of un-readiness-to-hand and from the awareness of the psychophysiological experience of stress or angst. The work that is presented, results in the conclusion that it is fundamentally necessary to embrace Nietzsche’s idea of the ‘will to power’ to overcome these difficulties and to achieve personal individuation and authentic wellbeing. This advice is in contrast to an inauthentic choice of depending on the use of Freudian defence mechanisms to conceal a conflict of desires from consciousness. A detailed theoretical example of the process involved in the resolution of a conflict of desires through self-transcendence is specifically informed by the ideas of Nietzsche and Jung.

Dance literacy: An embodied phenomenon

Literacy in dance involves conscious awareness of cognitive, aesthetic and physical activity along with the skills to articulate these activities as required in any given context. Dance literacy, perhaps uniquely, also entails unconscious, tacit, embodied knowledge within the holistic body, a corporeality: knowledge which is physically experienced but only articulated in the dance. The essence of this corporeality has a transcendent quality which contributes to the universality of dance. The degrees to which a dancer’s awareness is refined, the physical activity articulated and the embodied knowledge universal, will define the level of development of the dancer’s literacy. This literacy can be learned, though not every body and mind has equal capacity for development. If we wish to develop dance literacy, qualitatively encompassing more than dance technique, the art of learning must be carefully cultivated to allow the art of dance to flourish. The pathways of learning dance are individuated; transcendence is realised through the common experience that what we are learning is coming from within.

Encounters with the Virtual : The Experience of Art In Gilles Deleuze's Philosophy

My thesis concerns the notion of existence as an encounter, as developed in the philosophy of Gilles Deleuze (1925 1995). What this denotes is a critical stance towards a major current in Western philosophical tradition which Deleuze nominates as representational thinking. Such thinking strives to provide a stable ground for identities by appealing to transcendent structures behind the apparent reality and explaining the manifest diversity of the given by such notions as essence, idea, God, or totality of the world. In contrast to this, Deleuze states that abstractions such as these do not explain anything, but rather that they need to be explained. Yet, Deleuze does not appeal merely to the given. He sees that one must posit a genetic element that accounts for experience, and this element must not be naïvely traced from the empirical. Deleuze nominates his philosophy as transcendental empiricism and he seeks to bring together the approaches of both empiricism and transcendental philosophy. In chapter one I look into the motivations of Deleuze s transcendental empiricism and analyse it as an encounter between Deleuze s readings of David Hume and Immanuel Kant. This encounter regards, first of all, the question of subjectivity and results in a conception of identity as non-essential process. A pre-given concept of identity does not explain the nature of things, but the concept itself must be explained. From this point of view, the process of individualisation must become the central concern. In chapter two I discuss Deleuze s concept of the affect as the basis of identity and his affiliation with the theories of Gilbert Simondon and Jakob von Uexküll. From this basis develops a morphogenetic theory of individuation-as-process. In analysing such a process of individuation, the modal category of the virtual becomes of great value, being an open, indeterminate charge of potentiality. As the virtual concerns becoming or the continuous process of actualisation, then time, rather than space, will be the privileged field of consideration. Chapter three is devoted to the discussion of the temporal aspect of the virtual and difference-without-identity. The essentially temporal process of subjectification results in a conception of the subject as composition: an assemblage of heterogeneous elements. Therefore art and aesthetic experience is valued by Deleuze because they disclose the construct-like nature of subjectivity in the sensations they produce. Through the domain of the aesthetic the subject is immersed in the network of affectivity that is the material diversity of the world. Chapter four addresses a phenomenon displaying this diversified indentity: the simulacrum an identity that is not grounded in an essence. Developed on the basis of the simulacrum, a theory of identity as assemblage emerges in chapter five. As the problematic of simulacra concerns perhaps foremost the artistic presentation, I shall look into the identity of a work of art as assemblage. To take an example of a concrete artistic practice and to remain within the problematic of the simulacrum, I shall finally address the question of reproduction particularly in the case recorded music and its identity regarding the work of art. In conclusion, I propose that by overturning its initial representational schema, phonographic music addresses its own medium and turns it into an inscription of difference, exposing the listener to an encounter with the virtual.

Tilausompelijan ja asiakkaan näkemyksiä laadusta

The aim of the study was to find out what kind of view on product quality dressmaker and customer have, how the views differ from each other and how the difference affects dressmaker s work as an entrepreneur. The research data consists of eight thematic interviews: four dressmakers and four customers were interviewed for the study. In the core of customised dressmaking is arelationship between a maker and a client. The product of a dressmaker, a unique dress, is created in an immediate interaction between a dressmaker and a client. Also the quality of a unique dress derives from this interaction. In the results of this study, the views on quality are linked with six themes: dress, process, dressmaker, customer, interaction and enterprise. The dressmakers and the customers agree that the quality of a custom-made dress is based on unique fit. Describing the process the dressmakers insist on the quality of manufacturing. The clients' view on process insists on those phases where they themselves take part: designing and fitting. The personality of the dressmaker is part of quality in both the dressmakers' and the customers' points of view. The dressmakers and the customers are also aware of the customers impact on fulfilling the expectations. The immediate interaction between dressmaker and customer is a key to the unique dressmaking. At its best the interaction is followed by a trusting relationship. Entrustment derives also from a good reputation, which is essential in dressmaker-entrepreneurs marketing strategy. The dressmakers views on quality are product- and manufacturing-based. According to the results of the study there can be seen different types of dressmakers, that emphasise different aspects of quality. At the other end is a manufacturing-based, even transcendent view on quality, which rests on the values of the dressmaker. At the other end lies a customer- and value-based approach, which is founded on fulfilling the expectations and needs of the customer. In their views on quality the customers emphasise the immediate interaction between dressmaker and client. Keywords: quality, dressmaker, customer, entrepreneur

Patriarkkana ikuisuuden performanssissa : Maskuliinisuuden ja miehen ruumiillisuuden rakentuminen mormonien Duties and Blessings of the Priesthood -opetuskäsikirjassa

The material I analyze for my master's thesis is a teaching manual used by the Mormons (the Church of Jesus Christ of Latter-day Saints), called "Duties and Blessings of the Priesthood". This work includes numerous lesson plans, each one with a separate topic. The manual is intended especially for teaches, but can also be used for individual study. The main target of my research is to find out how men and their bodies are constructed in the manual. Prescriptive texts together with narrative stories and illustrations create a multifaceted picture of Mormon notions of masculinity and corporeality. I approach my research material from a constructivist perspective. I build my interpretative reading upon Critical Discourse Analysis. I am especially interested in how the manual interprets and understands connections between gender, embodiment and religion. I understand gender in Judith Butler's terms, as a performance of styled and repeated gestures. Some of the discussions I raise in my work draw upon the disciplines of Critical Men's Studies and Sociology of Religion. In Mormonism, gender is thought to be an elementary part of human ontology. It is an eternal trait inherited from God the Father (and God the Mother). The place of men in Mormon cosmology is determined by their double role as patriarchs, fathers and priests. The main objective of mortal life is to gain salvation together with one's family. The personal goal of a Mormon man is to one day become a god. Patriarchs are responsible for the spiritual and material well-being of their family. The head of a household should be gentle and loving, but still an unconditional authority. In the manual, a Mormon man is depicted as a successor of mythical and exemplary men of sacred history. The perfect and sinless body of Jesus Christ serves as an ideal for the male body. Mormon masculinity is also defined by priesthood - the holy power of God - which is given to practically all male Mormons. Through the priesthood, a Mormon man serves as the governor of God on Earth. The Mormon priest has the authority to bind the immanent and the transcendent worlds together with gestures, poses and motions performed with his body. In Mormonism, the body also symbolizes a temple or a space where the sacred meets the profane. Because the priesthood borne by a man is holy, he has to treat his body accordingly. The body is valuable in itself, without it one cannot be saved. Men are forbidden of polluting their bodies by using stimulants or by having sexual relations out of wedlock. A priesthood holder must uphold healthy habits, dress neatly, and conduct himself in a temperate manner. He must also be outgoing and attentive. The manual suggests that a man's goodness or wickedness can be perceived from his external appearance. The Church of Jesus Christ of Latter-day Saints is a hierarchical and man-led organisation. The ideals of gender and corporeality are set by a homogenous priesthood leadership that consists mainly of white heterosexual American men. The larger Mormon community can control individual men by sanctioning. Growing as a Mormon man happens under the guidance of one's reference group.

Le relativisme idéologique

Abstract: From a general standpoint, current thought is dominated by an ideological relativism which considers that truth depends on whom asserts a certain statement. This stance, related to Protagoras’ perspective, rejects the Enlightenment’s view, especially Kant’s way of thinking, viz. It rejects of all forms of authority, transcendent authority in particular. It also favors the conception of the subject developed by Sartre’s existentialism. However, relativism is the ultimate expression of skepticism which always reflects a painful rational relinquishment of the natural desire for truth. Relativism weakens reason and makes the arrival of ideological and political totalitarianism possible, which the 20th century suffered in its most tragic versions. In order to prevent its consequences and to restore reason’s legitimate confidence in wisdom, modern man ought to find the universal within him and his natural thirst for truth, and his transcendent origin. This demands recognizing and accepting humbly man’s condition as a creature, and his dependence on the Verb, who is Truth and Life.

Together we have it all ! Benefits of participation in collective emotional gatherings and communal coping

244 p.

Interfaces e inquietações no diálogo entre Kierkegaard e Foucault - filosofia antiga, psicologia e processos de subjetivação

A presente tese inicia-se por uma encruzilhada e um segredo: na encruzilhada está a psicologia, entre os apelos instrumentais, antropológicos e neurocientíficos; já o segredo refere-se à quase desconhecida leitura de Kierkegaard por Foucault. Os dois filósofos se inscrevem na esteira da experimentação filosófica, caminho oposto ao da metafísica. Experimentação, aqui, não diz respeito a qualquer empirismo; inspira-se nos exercícios espirituais da Antiguidade grega e romana, e nas práticas da ironia, do cuidado de si e da parresía filosófica. As aproximações possíveis entre o pensamento de Kierkegaard e o de Foucault por esse viés da filosofia antiga, visam a contribuir para uma compreensão da psicologia e de suas práticas que permita o enfrentamento dos dilemas acima referidos, ou seja, os instrumentais, antropológicos e neurocientíficos. O percurso do trabalho tem como ponto de partida as suspeitas direcionadas à psicologia, desde o questionamento colocado por Canguilhem há mais de cinqüenta anos acerca das intenções pouco claras da disciplina, passando pelas críticas aos processos de subjetivação psicologizantes, até chegar ao grave enquadramento contemporâneo que busca convencer os sujeitos de que são, em última análise, nada mais do que cérebros. Os processos de subjetivação engendrados pelas práticas psi se vêem, pois, colocados hoje frente a impasses de difícil solução. Tantas são as suspeitas e temores quanto aos efeitos psi, que os próprios profissionais da área têm, em muitos casos, assumido a posição de que a psicologia se tornou inviável e deve desaparecer. As referências objetivantes ou antropológicas, quando priorizadas pela psicologia, de fato não deixam saídas, tornando urgente o encontro com outros referenciais que possibilitem respirar novos ares. O pensamento de Kierkegaard e o de Foucault surgem como intercessores em face desse horizonte sombrio. Os dois filósofos se dedicaram a tornar o homem atento a si e ao mundo, priorizando saídas singulares e criativas em lugar da reprodução dos modos de ser hegemônicos que ameaçam igualar tudo e todos. Desnaturalizadores do presente e avessos às grandes especulações teóricas sobre a vida, escreveram obras que é preciso experienciar, mais do que simplesmente ler, a fim de captar-lhes a atmosfera e com elas operar. A partir dessa atitude, a psicologia experimental ou interpretativa pode dar lugar a uma psicologia experimentante, que acompanha o cotidiano ao invés de se colocar como uma curiosidade sem paixão. Tal psicologia segue de maneira interessada os movimentos da existência e a apropriação pessoal da verdade, que deixa de ser transcendente, metafísica ou sonhada, e aparece encarnada nas lutas, receios, enganos, ações e tensões do dia-a-dia dos sujeitos de carne, osso e espírito. É na tensão constituinte-constituído que o sujeito se forja, seja ele lançado por Deus, como pensa Kierkegaard, seja, como propõe Foucault, mergulhado nos esquemas e objetivações que toma como naturais: a tarefa do sujeito é tornar-se si mesmo, participando de forma mais livre da própria constituição, exercendo de maneira refletida e ética a liberdade e transparecendo a si mesmo, ao invés de tomar como suas as determinações que lhe são oferecidas. A presente tese visa, portanto, a estabelecer o diálogo entre Foucault e Kierkegaard, pelo viés da filosofia antiga, buscando inspiração para promover, no tempo presente, processos de subjetivação outros que os modos desesperados de ser, e práticas psicológicas mais experimentantes e menos disciplinadoras.

As construções simbólicas dos profissionais da saúde sobre humanização: um estudo no campo das representações sociais

Diante dos avanços que hoje se vive na sociedade tecnológica, globalizada, informatizada e marcada por avanços científicos parece ser uma verdadeira anomalia tratar do tema humanização na saúde. Entretanto, a questão toma assento nas diversas discussões que envolvem a problemática da saúde e, sobretudo, das diretrizes governamentais que a envolvem, enquanto aposta ético-política de Estado. Esta investigação teve como objetivo analisar o processo de humanização no campo da saúde a partir das construções simbólicas produzidas e das experiências vivenciadas por profissionais de saúde. O estudo teve como campo um hospital universitário federal, com a Política Nacional de Humanização implantada e, como sujeitos, profissionais de saúde que desenvolviam suas atividades laborais nesse mesmo campo. O desenho da pesquisa foi qualitativo, do tipo exploratório-descritivo, assumindo como referencial teórico a Teoria das Representações Sociais e também se amparando numa perspectiva filosófica. A coleta dos dados foi realizada utilizando as técnicas de questionário para caracterização dos sujeitos (n=24); e entrevista em profundidade (n=24). Os dados foram submetidos às análises de conteúdo e hermenêutica. Nos resultados destacam-se quatro eixos temáticos: atributos teóricos do conceito de humanização; atributos práticos do conceito de humanização; atributos práticos reais e ideais do processo de humanização e; fatores determinantes do processo de humanização. As representações sociais sobre a humanização no campo da saúde apreendidas neste trabalho encontram-se definidas a partir de dois conceitos: a humanização como a assistência voltada para o ser humano de forma integral/singular e; a tríade processo de humanização-estratégias para a humanização-facilidades versus dificuldades para a humanização. Destaca-se no significado da humanização a perspectiva humanista e naturalista e os fatores sociopolíticos, humanos e relacionados à gestão, como dimensões que interferem na promoção da humanização da assistência. Conclui-se que o grupo de trabalhadores da saúde estudado concebe a humanização de forma transcendente, a despeito dos próprios limites, possibilidades, fragilidades, desigualdades, mas que, ainda assim, preserva a capacidade de idealizar e, quiçá, sonhar