Underwater Automated Vehicle

Design and fabricate an Automated Underwater Vehicle (AUV) which consisted of four vertical thurster, two horizontal thruster and gyroscope together with accelerometer for self – leveling to counter unbalance orientation while carrying loads. Also consisted with pressure sensor to control depth positioning without deviation, and underwater GPS based navigation system in the restricted electromagnetic signal medium. The scope of study for this project involved combination of mechanical and electrical knowledge, where the mechanical chassis was designed using Autodesk Inventor 2014 software before fabrication process to ensure the design has required quality. Then, the fabricated design were equipped with electronics part, consisting of programmed microcontroller, motor drivers, and other electronic sensors for feedback to achieve the desired output

Underwater Automated Vehicle

Design and fabricate an Automated Underwater Vehicle (AUV) which consisted of four vertical thurster, two horizontal thruster and gyroscope together with accelerometer for self – leveling to counter unbalance orientation while carrying loads. Also consisted with pressure sensor to control depth positioning without deviation, and underwater GPS based navigation system in the restricted electromagnetic signal medium. The scope of study for this project involved combination of mechanical and electrical knowledge, where the mechanical chassis was designed using Autodesk Inventor 2014 software before fabrication process to ensure the design has required quality. Then, the fabricated design were equipped with electronics part, consisting of programmed microcontroller, motor drivers, and other electronic sensors for feedback to achieve the desired output

The Trinity Ivy, 1939

Student Yearbook for Trinity College, Hartford Connecticuthttps://digitalrepository.trincoll.edu/ivy/1035/thumbnail.jp

Tragedy and theatricality in Plutarch.

The present thesis focuses on the role of tragedy and on the multiple versions of theatricality in selected Essays and Lives of Plutarch. Most interestingly the 'tragic' does not emerge exclusively from the many quotations from the tragedians which are dispersed in the whole of the Plutarchan corpus, especially in his Essays it also emerges from distinctive suggestions of tragedy, tragic imagery, tragic parallels and texturing. Plutarch acknowledges the importance of tragedy in literary education, but is still very ready to criticise what the poets say. Even so, he does not treat tragedy negatively in itself, but figures it as a possibly bad and corrupting thing when it is wrongly transferred to real-life contexts. In this way he requires from his readers thoughtfulness and reflection on that relation between tragedy and real life, while he also makes them reflect on whether there is a distinctive 'tragic stance of life', and if so whether a philosophical viewpoint would cope with real life more constructively. In the Lives there may be less explicit thematic hints of tragedy, yet there is a strong theatricality and dramatisation, including self-dramatisation, in the description of characters, such as Pompey and Caesar, particularly at crucial points of their career and life. By developing the idea that the 'tragic' aspects may relate to the ways in which characters are morally or philosophically deficient or cause them to falter - but if so, in a way that is itself familiar from tragedy - they also relate extremely closely to the characteristics which make the people great. The tragic mindset (this idea will be illustrated from Plutarch's direct references to tragedy as well as his allusions to the theatrical world) offers a fresh angle in reading Plutarch's work and makes the reader engage more in thinking how both 'tragic' and theatre can be used as a tool to explore a hero's distinctiveness in addressing the issues of his world

Spectres of the past : a comparative study of the role of historiography and cultural memory in the development of nationalism in modern Scotland and Greece

The purpose of this thesis is to explore themes in the development of national ideology in Scotland and Greece largely in the nineteenth and twentieth centuries. The analysis consists of two pairs of case studies where, using the comparative method, the role of historiography in providing ‘mental maps’, precise boundaries for the nation in space and time, its application in constructing a national consensus on an acceptable past, and the use of the latter in consolidating a national identity, are explored in detail. This process followed intricate paths in both Scotland and Greece and displayed rifts and fissures in patterns thought common in the development of nationalism in Europe. The fundamental ideological challenges to which significant segments of the Scottish and Greek society had to respond are shown to have influenced their respective societies’ worldview until the present time. The resilience of a number of different valid perceptions of Scotland in the nineteenth century and the dichotomy between equally possible concepts of Greece demonstrate, in concluding, the fluidity of national identity and indeterminacy of their modern ethnogenesis as late as the eve of the Great War

The Library

Texto griego con traducción al inglésCopia digital. España : Ministerio de Cultura y Deporte. Subdirección General de Coordinación Bibliotecaria, 202

Marcellus of Ancyra and the Arian controversy: a bishop in context

The 1980s saw an explosion of scholarly work 011 the 'Arian controversy', which sought to rethink the categories of the controversy ab initio. Building on this, a number of figures connected with the controversy came in for individual study in the 1990s, including the bishop Marcellus of Ancyra, who was the subject of a number of books and articles in that decade, nearly all of which concentrated on his theology and touched his place in the historical events of the wider controversy only tangentially. This thesis attempts to situate Marcellus in relation to the major ecclesiastical events of the controversy between 314 and 345, arguing that attention to his role gives a better picture of how the 'anti-Arian' party in particular understood itself during these years. Marcellus' skills as administrator and canonist, displayed in the 314 Synod of Ancyra, over which he presided, form the background to the portrait of him that emerges. His roles before and during the synod of Nicaea, before, during and after the synods of Tyre and Jerusalem, in Rome for fifteen months during the years 339-341, and at the synod of Sardica are examined, and furnish a number of new suggestions for ways to understand these events. The synod of Ancyra which was moved by Constantine to Nicaea, it is suggested, was not originally called by the emperor, but by Alexander and his allies, with the express purpose of condemning Eusebius of Nicomedia and his allies, with Marcellus as the intended president. Gerhard Feige's view that Marcellus was doubtless, like Eustathius of Antioch, unhappy with the actual synod of Nicaea, and contrary to popular assumption had little to do with the writing of the creed (which he did not even personally sign), is endorsed, although Marcellus' greater involvement in the writing of the canons is suggested. The synod of Tyre is shown by careful examination of the various accounts of it, particularly that of Eusebius of Caesarea, to have been a travesty, a view which builds on Girardet's analysis of its views of its own authority in relation to the canonical traditions of the time. Marcellus' role in the creation of the myth of 'Arianism' is examined, a myth which is shown to have taken its characteristic form in Rome during the period he and Athanasius spent there together. Marcellus is argued to be the author of the 'Western Creed of Sardica', as Klaus Seibt suggested, which was provisionally accepted by Ossius and Protogenes and the groups they headed as the faith of the synod, but referred in the face of Athanasius' opposition to Julius of Rome, who vetoed it in favour of privileging the 'ecumenical' creed of Nicaea. Marcellus' silence after Sardica is ascribed to his refusal to desert his former pupil Photinus, while recognising that he was generally considered theologically intolerable even by Marcellus' own allies. Works after that synod which are sometimes ascribed to Marcellus are therefore to be ascribed either to his school, to the continuing Eustathians at Antioch, or to some other group. The Canons of Ancyra 314, the Contra Asterinm (not appropriately named Opus ad Constantinum Imperatorem, since it was not originally written for the emperor), the Letter to Julius and De Sancta Ecclesia, as well as the Western Creed of Sardica, are argued on the other hand to be either wholly or mainly by Marcellus. Following the line taken by Martin Tetz and Joseph Lienhard, Marcellus is argued never to have been dropped by his former allies as such, merely himself to have withdrawn from communion with them on account of his loyalty to Photinus; the creed of Eugenius the Deacon was a formula which allowed those in communion with Marcellus to repudiate Photinus without Marcellus himself having to do so