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Miyoshi, Akihiko. "Art and authenticity /." Link to online version, 2005. https://ritdml.rit.edu/dspace/handle/1850/1106.
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Haas, Benjamin David. "Autobiographical Performance Poetry as a Philosophy of [Authenticity]." OpenSIUC, 2010. https://opensiuc.lib.siu.edu/theses/273.
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This thesis begins the process toward a concept of [authenticity] that is both fragmented and performative. I outline a history in philosophy and performance studies where authenticity has been deployed, and demonstrate how it is often tied to modernist ideologies. I then offer "[authenticity]," with brackets, as a means to allow for this term to challenge these modernist conceptions of the self. I then track the ways in which "[authenticity]" opens the possibilities for a new approach to performing by exploring my performance of the poem, "Hydrangeas."
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Pearmain, Charles. "Authenticity : an ethic of capacity realisation." Thesis, University of Warwick, 2007. http://wrap.warwick.ac.uk/2427/.
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My interests lie in consideration of conceptions of authenticity and inauthenticity from the perspective of ethical theories which conceive of the good for man with reference to human nature and concomitant beliefs regarding the most appropriate realisation of human capacities. Here, I find particular interest in the philosophical styles embodied by the existentialist and Lebensphilosophie movements. Such approaches sit outside the traditional frames of reference provided by deontological and utilitarian approaches to ethical reasoning and yet do I shall argue, share significant similarities with ancient aretaic styles of ethics. Here, I take Aristotle to represent those aspects of ethical thought which are quintessentially of this period of intellectual history. I find not merely points of comparison but a fruitful way in which to re-examine the thought of thinkers such as Nietzsche, Scheler, Heidegger and Sartre with reference to styles of ethical enquiry which place primacy upon an objective conception of happiness which centres upon the appropriate realisation of human capacity understood with reference to Aristotle's Function Argument. I argue that phenomenological analysis shares a conception of self-perspicuity in which the agent reflects upon the full contents of their conscious experience. By this means, certain self-delusions which impede entry into the ethical life, may be removed. Additionally, whilst Aristotle's 'non-law' conception of ethics shares with existentialist thought an understanding of the human situation and its normative concerns in isolation from dualistic and theistic metaphysical speculation, such philosophy is still able to provide clear and objective ethical standards - standards often lacking within existentialism. For instance, whilst Nietzsche's pronouncement of the 'death of God' signals the death also of Christian morality, we find that such philosophy is not without normative implications and in fact can be derived to a large degree from assent towards a radical and more severe ethical self-discipline. Indeed, central certainly to the thought of Nietzsche, Heidegger and Sartre is an understanding of the role of self-deception in the human condition. Here a useful distinction may be made between those types of self-deception which may be understood as structural that is to say which are representative of an essential characteristic of human being at the abstract level - and those types of self-deception which may be described as 'motivated' or 'psychological' which relate to more specific types of self-deceptive engagement. I believe it is useful to examine both Nietzsche, Heidegger and Sartre through the lens of such interpretation, I find for instance that it is of use to examine the early Sartre as having a purely structural interpretation of bad faith (described by Jeanson as 'natural' bad-faith) whilst moving towards a psychological account in his later work, an account which has more specific moral implications with the possibility of 'willed conversion' to authenticity (Santoni). Additionally with Nietzsche, we also find a similar distinction between a self-deception which is in some sense preconditional and a motivational account of self-deception in which the agent infused with ressentiment falsifies reality in favour of subjective needs which are ultimately destructive of life-enhancement. In this sense the vicious individual can be said to have achieved merely a false optimum, and moreover, false from an objective standpoint.
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Six, Karen Ruth, and University of Lethbridge Faculty of Education. "Getting real : peer counselling as a way to authenticity." Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Education, 1993, 1993. http://hdl.handle.net/10133/51.
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The purpose of this thesis is to address the question, "Is Peer Counselling a way of fostering or promoting the existential notion of authenticity?" The intention of Peer Counselling is to improve the psychological health and well being of its participants (both counsellors and counsellees) through peer intervention and education. Peer Counselling training is a curriculum and method wherein students are taught to listen to and help in the choice-making process of their peers. Peer Counselling, both training and outreach interaction, encourages the development of positive identity and responsible independence as individuals exercise more control over their experiences. It seeks to create opportunities to learn how to actively and intentionally use experiences to gain new levels of confidence and competence. A process oriented, experiential training approach, it ensures the content is relevant to the learner. The self-directed attitude and approach of peer counselling encourages counsellors and counsellees alike to become active participants in their own development, in their own life choices. The acquisition of interpersonal communication skills such as empathic listening, facilitative questioning, decision making and values clarification may aid both counsellor and counsellee in a movement towards the existential notion of authenticity. Authenticity includes such characteristics and qualities as: genuineness in 'good faith'; autonomy; discovery of one's 'care structure'; creative choice making; critical examination of societally imposed norms; radical responsibility for the conditions and perspectives of one's life; and an openness to the dynamic nature of one's unique being. Re-constructions of peer counselling interactions provide opportunity to examine the theoretical possiblities for peer counselling to promote authenticity. Finally the implications of merging this curriculum with the philosophical notion of authenticity is examined in the light of actual classroom experience. Implications for pedagogy are discussed.vi, 129 leaves ; 29 cm.
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Erler, Alexandre. "Authenticity and the ethics of self-change." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:d0951619-9026-4cf3-a8db-0a2cea132534.
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This dissertation focuses on the concept of authenticity and its implications for our projects of self-creation, particularly those involving the use of "enhancement technologies" (such as stimulant drugs, "mood brighteners", or brain stimulation). After an introduction to the concept of authenticity and the enhancement debate in the first part of the thesis, part 2 considers the main analyses of authenticity in the contemporary philosophical literature. It begins with those emphasizing self-creation, and shows that, despite their merits, such views cannot adequately deal with certain types of cases, which require a third option, “true self” accounts, emphasizing self-discovery. However, it is argued that in their existing versions, accounts of this third sort are also unsatisfactory. Part 3 of the thesis proposes a new account of the "true self" sort, intended to improve upon existing ones. Common problematic assumptions about the concept of the true self are critiqued, after which a new analysis of that concept is presented, based on seven different conditions. Two specific definitions of authenticity, respectively emphasizing self-expression and the preservation of one's true self, are provided, and its relation to various associated notions, such as integrity or sincerity, are examined. Finally, part 4 looks at the implications of the previous parts for the enhancement debate. In particular, it discusses the prospect of technologically enhancing our personality and mood dispositions. Do such interventions always threaten our authenticity, as some worry? A negative answer is provided to that question. Various potential pitfalls hinted at by the inauthenticity worry are discussed and acknowledged. It is, however, argued that such enhancements could still in principle be used in a fully authentic manner, and that they have the potential to bring about genuine improvements in our mood but also to our moral capacities and our affective rationality more generally.
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Perna, Maria Antonietta. "Jean-Paul Sartre's ethics of authenticity : an analysis and defence." Thesis, Birkbeck (University of London), 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.314072.
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The elaboration of a Sartrean ethics based upon Sartre' s ontological treatise Being and Nothingness has been, and still is, a much debated and controversial issue. Some critics have forcefully denied that an ethical position can be derived from the notions of freedom and value which are set forth by Sartre in his early ontology, on the ground that any attempt at such an ethics ensues in an extreme subjectivism, irrationalism, and, ultimately, nihilism. Other scholars, more sympathetic to Sartre's early philosophy, have attempted to construct a Sartrean ethical theory, but some unresolved issues still emerge from their readings. My aim in this dissertation is to defend Sartre's ontology against the former kind of criticisms, and to highlight and resolve what is left insufficiently analysed by the second group of scholars. I will attempt to show, by proposing an original interpretation of a Sartrean ethics, that Sartre's early ontology provides the ground for a viable ethics and that the problems of subjectivism and nihilism find their resolution within Sartre's ontological claims. I begin by investigating Sartre's philosophical background and show how his use of HusserI's phenomenology is fundamental in order to grasp the full meaning and implications of Sartre' s ontological descriptions. I then analyse closely Sartre's notion of subjectivity, which provides the key to the elaboration of an ethics grounded in Being and Nothingness. The pivotal idea of my interpretation is the distinction between, and inter-relation of, two levels of discourse, namely, the metaempiricaIJontological and the empirical/ontic, in terms of which Sartre's claims on subjectivity and freedom, which are at the basis of his ethics, must be understood. If this perspective is maintained, I argue, then it is possible to recognize both the universalistic and the situated! concrete aspects of the ethics of authenticity.
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Paphitis, Sharli Anne. "Control and authenticity: reflections on personal autonomy." Thesis, Rhodes University, 2010. http://hdl.handle.net/10962/d1002847.
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Currently the most influential accounts of personal autonomy, at least in the Englishspeaking world, focus on providing conditions under which agents can be said to exercise self-control. Two distinct accounts of personal autonomy have emerged in this tradition: firstly, hierarchical models grounded in the work of Harry Frankfurt; and secondly, systems division models most famously articulated by Gary Watson. In this thesis I show the inadequacies of both of these models by exploring the problematic views of the self and self-control underlying each model. I will suggest that the problems faced by these models stem from the fact that they endorse a problematic fragmentation of the self. I suggest that a Nietzschean account of personal autonomy is able to avoid these problems. The Nietzschean account can largely, I show, be drawn from Nietzsche’s understanding of both the ‘man of ressentiment’ and his opposite, the sovereign individual. On this picture wholeness of self – rather than fragmentation of the self – is required in order for us to be most fully autonomous. Furthermore, this wholeness of self requires the kind of integrity which is opposed to the problematic fragmentation endorsed by Frankfurt and Watson.
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Smith, Gavin R. "Cultural authenticity within an architectural discourse : a critical investigation of the blurred distinction between an original and its copy." Thesis, Georgia Institute of Technology, 1998. http://hdl.handle.net/1853/24093.
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Steiner, Carol J. "Magic moments : a phenomenological investigation of the role of authenticity in innovation /." Connect to thesis, 1995. http://eprints.unimelb.edu.au/archive/00000700.
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Lau, Helen Yee Min. "Buber's view of authenticity in his educational thought." Thesis, McGill University, 1987. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=66226.
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Yan, Wai-lo, and 甄卉露. "A critique of the postmodern neglect of authentic selfhood." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2011. http://hub.hku.hk/bib/B46603943.
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Sherman, Edward David. "Reforming the self Charles Taylor and the ethics of authenticity." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=32941.
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Concerned with the state of the self in modernity, Charles Taylor engages in an act of cultural retrieval in order to allow for a meaningful struggle against the pernicious developments of the modern age. To avoid a loss of meaning, rampant instrumentality, and ultimately a loss of freedom, Taylor suggests that we must arrive at a new understanding of the self. To this end Taylor positions himself between contemporary liberals and communitarians, arriving at what he deems holistic individualism or an "ethic of authenticity". He holds that, in order for this notion of authenticity to be realized, we must be in contact with the constitutive goods which underpin western society. After prolonged consideration Taylor arrives at the conclusion that the only publicly available constitutive good in the modern age is religion. Although he is at times hesitant to admit it, Taylor contends that religion is an invaluable source for the self and the only good able to meet the challenges of modernity.
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Benjamin, Elizabeth Frances. "The authenticity of ambiguity : Dada and existentialism." Thesis, University of Birmingham, 2015. http://etheses.bham.ac.uk//id/eprint/5600/.
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Dada is often dismissed as an anti-art movement that engaged with a limited and merely destructive theoretical impetus. French Existentialism is often condemned for its perceived quietist implications. However, closer analysis reveals a preoccupation with philosophy in the former and with art in the latter. Neither was nonsensical or meaningless, but both reveal a rich individualist ethics aimed at the amelioration of the individual and society. It is through their combined analysis that we can view and productively utilise their alignment. Offering new critical aesthetic and philosophical approaches to Dada as a quintessential part of the European Avant-Garde, this thesis performs a reassessment of the movement as a form of (proto-)Existentialist philosophy. The thesis represents the first major comparative study of Dada and Existentialism, contributing a new perspective on Dada as a movement, a historical legacy, and a philosophical field of study. The five chapters analyse a range of Dada work through a lens of Existentialist literary and theoretical works across the themes of choice, alienation, responsibility, freedom and truth. These themes contribute to the overarching claim of the thesis that Dada and Existentialism both advocate the creation of a self that aims for authenticity through ambiguity.
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Mogomotsi, Olerato Kau. "Analysing Authenticity: Explaining What it is to be True to Yourself and Why this is Good." Master's thesis, Faculty of Humanities, 2021. http://hdl.handle.net/11427/33865.
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My project is a conceptual analysis of authenticity that seeks to achieve reflective equilibrium with our considered judgments about authenticity. Given that we ordinarily take authenticity to mean “being true to oneself” and to generally be a good thing, I develop a philosophical conception of authenticity that can adequately account for the following questions: “What is it that we are being true to?”, “What does being true to oneself entail?” and “What is good about being authentic?” I take particular interest in Aristotelianism virtue Eudaimonism and how it can help in providing a tenable understanding of what authenticity is. In answering the first question, I seek to develop a modified account of Alasdair's MacIntyre's (1981) narrative unity of the self, which I term the Extrapolated Narrative Unity of Self [ENUS], as a tenable understanding of the self which we are being true to when being authentic. The ENUS, in short, is a configured narrative unity of self that combines an individual's actual past and present with their projected future self where the projected future self is a function of their telos. Thereafter, I will take being true to ones ENUS to be laden in the effort and wholesome commitment required for one to put into configuring, expressing, maintaining and reasserting the self. Finally, I argue that we ordinarily understand authenticity to be good because we generally take it to require and reinforce a virtuous life for the individual who is authentic. In addition, I argue that we generally understand authenticity to be good because of its inextricable link to a characteristically Eudaimonic life.
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Trevathan, Stephen Davis. "Living without why : an exploration of personal Muslim authenticity." Thesis, University of Birmingham, 2014. http://etheses.bham.ac.uk//id/eprint/5330/.
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This work aims to look into the question of authenticity and inauthenticity within the Muslim discourse. How muslim can Muslims really be? Within the Muslim world the concept of authenticity is usually coupled with questions of adherence to the canonical and historical. Despite the fact that the Qur’an addresses the individual in a very direct manner, little emphasis seems to be focused on personal authenticity within contemporary Muslim circles. Muslim societies are understood to be communally based with less emphasis on the individual (Lewis : 2007) and yet inner searching has been very much a part of Muslim culture though this may now have shifted significantly in engaging with, what is argued here, as the increasing mundanization (Drane : 2000) and rationalist approaches to religion generally and specifically to Islam. This work sets out to explore what, if any, inauthenticities have arisen within the Muslim discourse that might have given rise to this. In attempting to think through these questions, various contemporary manifestations of global management culture are explored, the development of rationality within Muslim intellectual history and contemporary theological positions within Islam are brought up for examination. Throughout these enquiries any resulting connection with inauthenticity and rationalism is sought out. Has this management paradigm reached the religious sphere? Has there been a McDonaldization of Islam? How can these be effectively countered? Much of the analysis and discussion that takes place is through a dialectical perspective between classical Islamic and existentialist thought. One of main aims of this research is to demonstrate ways of thinking through to potential personal authenticity despite the obstacles mentioned.
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Simon, Steven H. 1957. "Contributions to a physicalistic theory of action." Thesis, Massachusetts Institute of Technology, 2002. http://hdl.handle.net/1721.1/8145.
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Thesis (Ph. D.)--Massachusetts Institute of Technology, Dept. of Linguistics and Philosophy, 2002.Includes bibliographical references (p. 139-141).
My project of giving a general physicalistic reduction of action contrasts with Donald Davidson's view that only individual actions can be explained in physicalistic terms. The main reason for his view is that he thinks the problem of internal causal deviance is insoluble. In the first chapter, I reconstruct the theory of action Davidson develops in Essays and Events and extend the theory to solve the deviance problem. The idea of the solution is that action requires "modulated movement," an ongoing process of monitoring and modulating the movements in which actions consist. In the second chapter, I develop the theory of modulated movement in more detail and argue that it can explain a number of cases of defective agency. I defend my contention that the analysis of modulated movement solves the deviance problem against several objections. In doing so, one of the main points I argue is that "ballistic movements," movements the agent cannot modify, cannot be actions. The psychological states in terms of which I analyze modulated movement are belief and desire, and in the third chapter I develop a reductive physicalistic account of a component of belief, indication. I start with a theory of indication that Robert Stalnaker presents in Inquiry, anddevelop the theory to cope with some problems for it that I identify. In the second part of the chapter, I extend the theory to explain cases of indication in which indicators are combined so that together they indicate propositions more specific or precise than any of the propositions they indicate alone, thus reducing complex cases of indication to simpler ones.
by Steven H. Simon.
Ph.D.
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Levy, Lior D. "Memory in the Early Philosophy of Jean-Paul Sartre." Diss., Temple University Libraries, 2011. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/204811.
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PhilosophyPh.D.
Memory is a recurring theme in Jean-Paul Sartre's work. However, Sartre never formulated an explicit theory of memory. When he did discuss memory he reached two conflicting conclusions: (1) in his theory of imagination and in his early text The Transcendence of the Ego memory is presented as a mimetic power and memories are repetitions of the past; (2) in his other texts, among them Being and Nothingness, memory is portrayed as a creative force that reconstructs experience rather than repeats it. I argue that Sartre held two conflicting notions of memory since he thought that recollection as a whole--understood either in mimetic or reconstructive terms--stifles consciousness and obstructs freedom. In the dissertation I explore the ways in which memory becomes responsible, according to Sartre, for the constitution of selfhood and for the creation of a solid character with a defined history, which eventually leads to the evasion of the free agency of consciousness. Against the mimetic and reconstructive models of memory I pose the notion of "existential memory", which is not a term that Sartre himself used but which emerges from his work on human temporality. The notion of "existential memory" provides an opportunity to conceive of a possibility of relating to the past in an authentic manner, without objectifying it or losing sight of one's freedom. In response to the challenges raised by Sartre's concerns with bad faith, existential memory is a model of authenticity.
Temple University--Theses
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Gordon, Rebecca Alison. "Rethinking material significance and authenticity in contemporary art." Thesis, University of Glasgow, 2011. http://theses.gla.ac.uk/3041/.
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The traditional notion of material authenticity as being the physical and aesthetic evidence of the artist’s hand in the ‘original’ materials is outmoded. With the changed nature of art must come a rethinking of the concept of authenticity. Authenticity was and is often discussed in relation to attribution, and is traditionally linked with the artwork’s material presence. This thesis questions that assumption, drawing on the literature of philosophy that describes authenticity as someone’s ‘true essence’ in order to propose the significance of the interrelation of the artwork’s multiple attributes to the work’s identity. The artist’s voice has been a crucial source in this re-evaluation, with the voices of Scottish artists, or artists represented by a Scottish gallery or collection, building a picture of the way practitioners think about the significance of materials to their work. These contemporary primary sources have been contextualised with artists’ voices from published compendiums and international case studies. They have revealed the general pragmatism of artists’ approaches, particularly in relation to their creative processes. Therefore, this thesis has based its discussion around seemingly incongruous approaches: a conceptual framework and artists’ practices. However, these poles are reconciled by rooting the investigation at the point of the artwork’s creation. This has meant placing weight on the artist’s intentions for the work and his or her decision-making process, rather than the subsequent interpretations of curators and conservators that inevitably inform the artwork’s institutional afterlife. Doing so has led to a greater understanding of artists’ conceptions of material significance and their thoughts on the identity of their works. This inevitably bears implications for the preservation and display of contemporary art.
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Lachapelle, Dominic. "Stakeholder theory contributions to the corporate responsibility debate." Thesis, University of Ottawa (Canada), 2004. http://hdl.handle.net/10393/26684.
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Different approaches to corporate responsibility can be identified throughout the business ethics and corporate responsibility literature. Stakeholder theory, one of these approaches, has emerged in recent years as the most prominent. This approach calls for a shift from the supremacy of economic interests of stockholders and attempts to derive alternatives for corporate governance that include and balance the interests of all those affected by corporate conduct. This thesis consists of a review of relevant literature to identify three major contributions stakeholder theory brings to the CR debate: (1) it implicitly introduces the organic model into the CR debate and thereby forces a fundamental change in the way corporations are conceived within ethics frameworks; (2) in recognition of the expanding ethical sphere of corporations, it extends corporate responsibility beyond economic performance, the owners of the corporation, expertise, and the law and government regulations; and (3) it provides a foundation for identifying what responsibilities corporations do have.
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McGhie, Lisa-Maree. "Archaeology and authenticity in select South African museums, and public entertainment spaces." Pretoria : [s.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-02072007-130253.
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House, Theresa L. "Making authentic connections between art and life an evolution of student engagement in the process of learning art in an elementary classroom /." Ohio : Ohio University, 2009. http://www.ohiolink.edu/etd/view.cgi?ohiou1213021116.
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Lalanne, Demetrius A. "Whose Identity? An Argument for Granting Authority of Identity to the Individual." Scholarship @ Claremont, 2015. http://scholarship.claremont.edu/cmc_theses/1022.
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Who are you? And did you have any say in choosing who you are? Identity is a complicated issue, it is both individualistic and necessarily relies on your environment and peers. I believe that as it stands, your identity may be a result of both solitary and societal thinking. However, I think that society and government act as the sole authenticators of an individual’s identity. I do not believe this is how an individual’s life ought to be treated. Thus, I am arguing in this thesis that the individual has the capacity to choose their own identity, and that society and government ought to authenticate the decisions made by individuals.
In order to prove my claim I will first specify the types of identity I will be discussing in this thesis. I will then explore the theories of three philosophers: Anthony Appiah, Ian Hacking, and Charles Taylor. In chapters 2 & 3, I will first analyze Anthony Appiah, who in arguing against the existence of race posits several ideas about identity including a theory of identity. Second, in chapter 4, I will analyze Ian Hacking, who presents a theory of identity creation, named labeling theory, and then presents a counter-theory of identity creation. Third, in chapter 5, I will analyze Charles Taylor’s claims about the effect recognition has on identity formation. Continuing to analyze Taylor in chapter 5, I will also analyze the importance of championing the politics of difference both to the individual and towards my claim. I will then provide examples of how my claim may be actualized in chapter 6, alongside counterarguments to my claims. Last, I will conclude my thesis in chapter 7.
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Harp, Lisa. "Contributions of Silicone Hydrogel Transmissibility and Tear Exchange to Corneal Oxygen Supply." The Ohio State University, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=osu1275496222.
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Karademir, Aret. "Subject of Conscience: On the Relation between Freedom and Discrimination in the Thought of Heidegger, Foucault, and Butler." Scholar Commons, 2013. http://scholarcommons.usf.edu/etd/4821.
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Martin Heidegger was not only one of the greatest philosophers of the twentieth century but also a supporter of and a contributor to one of the most discriminatory ideologies of the recent past. Thus, "the Heidegger's case" gives us philosophers an opportunity to work on discrimination from a philosophical perspective. My aim in this essay is to question the relationship between freedom and discrimination via Heidegger's philosophy. I will show that what bridges the gap between Heidegger's philosophy and a discriminatory ideology such as the National Socialist ideology is Heidegger's conceptualization of freedom with the aid of a monolithic understanding of history--one that refuses to acknowledge the plurality and heterogeneity in the socio-historical existence of human beings. Accordingly, I will claim that the Heideggerian freedom depends on the social, if not literal, murder of the marginalized segments of a given society.
However, I will refuse to conclude that Heidegger's philosophy is a Nazi philosophy and that it should never be appropriated as long as we want to purify our thoughts from discriminatory ideas. Rather, I will re-appropriate Heidegger, against Heidegger, to read and interpret Michel Foucault's and Judith Butler's philosophies. My aim here is to construct a social ontology that may justify anti-discriminatory policies. More specifically, through my Heideggerian readings of Foucault and Butler, I will argue that one's freedom is dependent on the cultural resuscitation of socially, and sometimes literally, murdered racial, sexual, ethnic, religious, and sectarian/confessional minorities.
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Fehrman, Franklin. "Negative Dialectics and the Aesthetic Redemption of the Postmodern Subject." ScholarWorks@UNO, 2017. http://scholarworks.uno.edu/honors_theses/89.
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The last half of the twentieth century into the twenty-first century, in the West, has been referred to as postmodern. Postmodernity represents a stage in a society after having passed through a nihilism, itself produced by the universal commodification inherent in late stage capitalism. Here we explore the progress of devaluation through Adorno’s negative dialects to ascertain the potential for truth and authenticity in the object. Informing Adorno’s negative dialectics, were Kant, Hegel, and Marx. Through their dialectics, Adorno postulated the effect of commodities, as objects, within the first part of the 20th century, and how the lack of potential for truth and freedom in these objects anticipated the nihilism of both the late capitalism period, into the postmodern period. This nihilism itself, was anticipated by Nietzsche. Further, this entire focus on and influence of commodities on the individual, from the early twentieth century to the present is referred to as the commodity structure and itself can be equated to Heidegger’s falling prey. Once the subject has had the valuation or meaning of their lives stripped via this universal commodification of the commodity structure, this paper will argue through the works of Heidegger and Nietzsche and the role of the aesthetic, only then can the subject in the postmodern period reclaim qua participation in one’s own becoming towards both truth and authenticity, as well as freedom.
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Freestone, Mellor Paula. "Sir George Scharf and the problem of authenticity at the National Portrait Gallery." Thesis, University of Oxford, 2016. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.728997.
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Bosch, Marieke M. "Living the great mythic questions : an exploration of the inspirited school where narrative and authenticity intersect." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=29495.
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This thesis is a reflection on the importance of the inspirited school and the value of living the great mythic questions. I am suggesting that we are living in a mythic and spiritual crisis that stems from an education informed by an uninspiring myth. While our traditional pedagogical aim has been to further the education of students, to develop their minds into keen and sharp tools capable of contributing to our economic society, we have forgotten to ask what that means exactly: what does it mean to be educated? Through an exploration of the roles spirituality, authenticity, and narrative play in education, this thesis proposes a vision of the inspirited school providing a rich alternative to the present myth. With authenticity as the goal of inspirited education, narrative and the writing process are the means by which to achieve this goal.
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Baker, Michaela Christie. "Filling the gap : Nietzsche's account of authenticity as a supplementary ideal." Thesis, Rhodes University, 2004. http://hdl.handle.net/10962/d1003734.
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This thesis examines the ideal of authenticity: why we might want or need such an ideal, what such an ideal would look like, and what mechanisms we would need to ensure the successful operation of such an ideal. The thesis has three main parts. The first part of the thesis aims at motivating the need to look to authenticity as a supplementary ideal to normative moral theory. I do this by drawing a distinction between ethics and morality and arguing that there are important aspects of our lives (such as our relations to ourselves) our beliefs and projects) about which normative moral theory fails to give us guidance and about which an ethical ideal, namely that of authenticity, can provide us with the requisite guidance. The second part of the thesis elucidates Nietzsche's view of authenticity as eternal return. I argue that eternal return consists in holding a particular attitude to one's life - one's past, present and future. I then demonstrate that what is fundamental to successfully living authentically in accordance with eternal return is a rigorous search for self-knowledge. In the third part of the thesis I argue that, in order to achieve the self-knowledge necessary to being a successful authentic agent, one must acquire it through a process of dialogue with other agents. I give a model of self-knowledge as a dialogic encounter that provides two important mechanisms whereby such self-knowledge can be gained.
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McAnally, Elizabeth Ann. "Contributions to an Integral Water Ethic| Cultivating Love and Compassion for Water." Thesis, California Institute of Integral Studies, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10279472.
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Water is one of the most precious elements on Earth. Yet we find ourselves in a global water crisis, struggling to address freshwater scarcity, pollution, climate change, and the need for safe drinking water and sanitation. Given the urgency of the global water crisis, it is imperative that we reinvent our relationship to water and cultivate an integral water ethic.
This dissertation, and the ethic it explores, is grounded in an integral approach to ecology that studies phenomena across multiple perspectives (e.g., natural sciences, social sciences, and the humanities). Relating to water in an integral mode entails acknowledging that water has not only exterior, objective dimensions but also interior, subjective qualities. Thus, an integral water ethic holds that water is not a mere passive object to be exploited for human purposes; instead, this approach recognizes that water is an intrinsically valuable, vital member of the Earth community. An integral water ethic encourages humans to learn to cultivate love and compassion for water and for those suffering from the global water crisis. Through the cultivation of love and compassion for water, humans will be better able to see water not as a mere resource and commodity, but rather as a loving and compassionate member of the Earth community who nourishes all beings.
This dissertation explores three world religions (Christianity, Hinduism, and Buddhism) and considers the following contributions to an integral water ethic: sacramental consciousness of baptism, loving service of the Yamuna River, and compassionate wisdom of the bodhisattva. Contemplative practices for developing love and compassion for water are also shared. The purpose of this study is to draw attention to creative avenues for cultivating mutually enhancing relations between humans and water and thereby to help overcome destructive attitudes toward the natural world.
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Rodriguez, Ivette. "Reimagining African Authenticity Through Adichie's Imitation Motif." FIU Digital Commons, 2017. http://digitalcommons.fiu.edu/etd/3351.
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In An Image of Africa, Chinua Achebe indicts Conrad’s Heart of Darkness for exemplifying the kind of purist rhetoric that has long benefited Western ontology while propagating reductive renderings of African experience. Edward Said refers to this dynamic as the way in which societies define themselves contextually against an imagined Other. Chimamanda Ngozi Adichie’s fiction exposes how, by occupying cultural dominance, Western, white male values are normalized as universal. Nevertheless, these values are de-naturalized by their inconsistencies in the lived experiences of Adichie’s black, African women. Women who are at once aware of and participant in, the pretentions that underlie social interaction—pointing to the inevitability of performativity and disrupting the illusion of pure identity. These realizations interrupt Conrad’s essentialist conception of identity and reclaim diverse ontological possibilities for the Other.
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Clément, Pierre. "Lacan et Saussure : une étude des contributions théoriques de Saussure en linguistique à la notion de "langage" chez Lacan." Thesis, University of Ottawa (Canada), 1989. http://hdl.handle.net/10393/5746.
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Kvaran, Trevor. "Dual-process theories and the rationality debate contributions from cognitive neuroscience /." unrestricted, 2007. http://etd.gsu.edu/theses/available/etd-08032007-161242/.
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Thesis (M.A.)--Georgia State University, 2007.Title from file title page. Andrea Scarantino, Eddy Nahmias, committee co-chairs; Erin McClure, committee member. Electronic text (68 p.) : digital, PDF file. Description based on contents viewed Jan. 7, 2008. Includes bibliographical references (p. 63-68).
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Talley, Edith M. "Language, Technology and the “They Self”: How Linguistic Manipulation of Mass and Social Media Distract from the Authentic Self." ScholarWorks@UNO, 2014. http://scholarworks.uno.edu/honors_theses/58.
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This thesis examines German philosopher Martin Heidegger’s concepts of being and time, the role of language in being, and ways of authentic being through the lens of modern media practices in the Information Age. It relates Heidegger’s philosophy to the media ecology theory introduced by Marshall McLuhan in the 1960s by exploring McLuhan’s themes of tribal, typographical and electronic man. In addition, this thesis considers the role of mass media in information dissemination. The goal of this report is to explicate the shaping effects of mass media, especially social media, on individual perceptions and societal culture and identify ways in which such shaping affects authentic ways of being.
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Stephenson, Erik H. "The ethics of authenticity : Heidegger's retrieval of the Kantian ethic in Being and time." Thesis, University of Ottawa (Canada), 2005. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=015480233&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
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Kvaran, Trevor Hannesson. "Dual-Process Theories and the Rationality Debate: Contributions from Cognitive Neuroscience." Digital Archive @ GSU, 2007. http://digitalarchive.gsu.edu/philosophy_theses/20.
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The past 40 years have seen an enormous amount of research aimed at investigating human reasoning and decision-making abilities. This research has led to an extended debate about the extent to which humans meet the standards of normative theories of rationality. Recently, it has been proposed that dual-process theories, which posit that there are two distinct types of cognitive systems, offer a way to resolve this debate over human rationality. I will propose that the two systems of dual-process theories are best understood as investigative kinds. I will then examine recent empirical research from the cognitive neuroscience of decision-making that lends empirical support to the theoretical claims of dual-process theorists. I will lastly argue that dual-process theories not only offer an explanation for much of the conflicting data seen in decision-making and reasoning research, but that they ultimately offer reason to be optimistic about the prospects of human rationality.
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Ganster, Birgit, and Stefan Unterberger. "What needs a Leader? : Communication and Emotional Intelligence as the prospective Abilities of the True Leadership Philosophy." Thesis, Linnéuniversitetet, Ekonomihögskolan, ELNU, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-19567.
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Perception of today’s business is characterized through movements on globalization, transnational companies and global networks across the whole world. The perspective of a leader in the field of acting has moved from a national to a multinational level. Also the abilities and skills which are needed to develop further in order to succeed in this global transformation have changed. This thesis project, entitled ‘What needs a leader?, will touch upon these prospective abilities and skills. In the growing global economy the abilities as a prospective leader must continually develop. It seems to us that leading and not managing people is the first approach in direction of efficient leadership. Lead- ership and Management cannot be compared; one is about people, and the other one is about facts. Thus, in our thesis we take this as a challenge to develop the component of leadership further and want to explore which specific skills are needed. Communication and emotional intelligence are two fields of knowledge, which have received a great deal of focus in this research field high. Thus, only a few researches have concentrated their research on both fields of knowledge as a powerful leadership tool. Our thesis discusses the relevance of communication aligned with emotional intelligence as an efficient leadership tool in today's global networked society.
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Lugtig, Joan F. (Joan Frances). "Philosophy, history, language and education : the hermeneutic epistemology underlying scientific linguistics." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23854.
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This thesis attempts to clarify a particular epistemological problem which surfaces in Chomsky's attempt to attain an objective psychological distance from the language used in his scientific theorizing, in taking language as an epistemological object. This is accomplished by examining the presumed objectivity underlying the theoretical basis of Chomskyan linguistics in its hermeneutical relation to the theories of language advocated by Quine, Wittgenstein, and other philosophers.The thesis begins by situating the "metalanguage" in which the argumentation between Chomsky and Quine takes place in the Western philosophical tradition. It continues by outlining an historic-hermeneutic link between classical philosophy, early modernism and some twentieth century philosophies of language, most particularly those articulated by Wittgenstein in his two major works. Finally, the thesis concludes by identifying the hermeneutical nature of the philosophical discourse from which Chomsky's linguistics gains its epistemological force.
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Sgardiolli, Everton Fernando 1984. "Liberdade e educação = articulações sartreanas em uma educação da autenticidade." [s.n.], 2011. http://repositorio.unicamp.br/jspui/handle/REPOSIP/251120.
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Orientador: Sílvio Donizetti de Oliveira GalloDissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Educação
Made available in DSpace on 2018-08-19T19:46:18Z (GMT). No. of bitstreams: 1 Sgardiolli_EvertonFernando_M.pdf: 1016982 bytes, checksum: f9b18a6f2520d80bc7df6f9dcc8af2e8 (MD5) Previous issue date: 2011
Resumo: A presente dissertação tem por objetivo relacionar educação, filosofia e literatura, numa desenvoltura permeada pelo conceito de liberdade construído pelo filósofo francês Jean- Paul Sartre, mais especificamente em suas obras "O Ser e o Nada" e "A Náusea", ou seja, entrelaçar esse conceito com a tradição histórica e filosófica no que se refere à educação. Priorizar a liberdade existencial em detrimento da cultura essencialista "formadora" de sujeitos e investigar como seria possível pensar a educação embasada em princípios existenciais é o que caracteriza a dissertação. No processo histórico de desenvolvimento do pensamento pedagógico, a prioridade pertence às concepções que atribuem à educação a função de realizar o que o homem deve ser. A grande herança do idealismo antigo e cristão constitui a base destas concepções e a filosofia de Platão foi uma das fontes principais. Sartre, ao estabelecer um diálogo com as tradições metafísicas que aceitam uma essência que caracteriza a realidade humana e assumem uma causa a priori que a antecede, a define e a determina, aponta que segundo essa visão, a existência humana nada mais faz do que realizar essa essência pré-determinada, ou seja, existir restringe-se à realização fatalista daquilo que essa essência previamente determinou, extinguindo dos homens uma postura responsável, criativa e autêntica diante do mundo. Nesse aspecto, constatamos que a ideia de educação que infesta a nossa tradição histórica há séculos, parte deste pressuposto metafísico de que existe uma essência humana a ser concretizada na existência e que cabe, portanto a essa educação, o ilustre papel de "lustrar" essa essência, para que através dela possa irradiar o verdadeiro ser da realidade humana fazendo, assim, com que a educação institucionalize atitudes de má-fé. Não pensamos que haja um desenvolvimento linear, verticalizado e hierarquizado na Educação, mas sim, suspeitamos que esse desenrolar-se se dá por rupturas e pelas múltiplas e diferentes formas e maneiras de ser, maneiras essas, impossíveis de serem controladas, previstas, mensuradas e valorizadas a priori. Suspeitamos assim, que haja uma intensiva e assustadora gratuidade pairando sobre as mais variadas situações e ocasiões em geral e em particular na educação e, dessa forma, diferentemente da tradição essencialista, podemos praticar uma educação mais responsável, criativa e autêntica.
Abstract: This dissertation aims to relate education, philosophy and literature permeated by the concept, resourcefulness of freedom built by French philosopher Jean-Paul Sartre, more specifically in his works "Being and nothingness" and "Nausea". Entwine this concept with the historical and philosophical tradition that regarding education. Prioritize the existential freedom to the detriment of the essentialist culture "trainer" of people and investigate how it would be possible to think of education based on existential principles is what characterizes the dissertation. In the historical process of development of the pedagogical thought, the priority belongs to the conceptions that attach to the task of conducting the education that the man should be. The great heritage of the old idealism and Christian forms the basis of these ideas and the philosophy of Plato was one of the main sources. Sartre, to establish a dialogue with the metaphysical traditions that accept an essence that characterizes the human reality and take a a priori cause that precedes, sets and determines it and it points out that according to this view, human existence is nothing more than performing such predetermined essence, there is limited the achievement of what this fatalistic essence previously determinedmen's attitude erodes, responsible, creative and authentic in the world. In this regard, we found that the idea of education that infests our historical tradition for centuries, comes from this metaphysical assumption that there is a human essence to be realised in existence and that it is, so that education, the illustrious role of "polishing" this essence, so that through it can radiate the true being of human reality by doing so, with that education does institutionalize attitudes of bad faith. We do not believe that there is a linear development, channelling and verticalised in education, but , we suspect that this take place if it ruptures and by multiple and different forms and ways of being, ways that are impossible to be tracked, measured and valued, as provided a priori. We suspect that there is an intensive and frightening gratuitousness hovering over the most varied situations and occasions in General and in particular in education and, in this way, different from the essentialist tradition, can we practice an education more accountable, creative and authentic.
Mestrado
Filosofia e História da Educação
Mestre em Educação
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Jonker, Christine. "The self in the thought of Kierkegaard, Sartre and Jung." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52575.
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Thesis (MA)--Stellenbosch University, 2001.ENGLISH ABSTRACT: The problem explored in this study concerns authenticity, and can be formulated as the question: 'How does one become oneself? In order to answer this query, related issues must be addressed, for example: the nature of consciousness/ self-awareness; the individual's relationship to society; the meaning of existence, and so forth. The reply's of three thinkers, Kierkegaard, Sartre and Jung, will be discussed in this investigation. They have been selected for several reasons: Each of their respective theories addresses issues that are generally pertinent in contemporary society, such as: the alienation and dissociation of individuals from each other and themselves through mass-mindedness and the impersonal nature of state and religious institutions; the anxiety that many experience due to, firstly, a lack of confidence in the abovementioned institutions and, secondly, a loss of trust in existing (political, religious, moral, social) life-strategies, because these often fail to give a convincing sense of meaning and purpose to life. Each of the three thinkers places the 'self at the center of their philosophy, and addresses many similar themes which share between them a family resemblance that admits of comparison. The theories are presented in an order that · allows for a dialectical approach to the problem of self: Kierkegaard's fundamentally Christian theory is presented as thesis, and Sartre's atheistic position as anti-thesis. Jung's theory of the psyche is presented as synthesis, because it is antimetaphysical, but nevertheless claims to prove empirically that a convincing religious/ spiritual experience is the key ingredient for authenticity. The outcome of the enquiry will show that the three thinkers point from different directions towards the same basic conceptualization of the 'self: The self is both a project and a goal or, to put it differently, a journey and a destination, the goal/destination being the synthesis of the various disparate and conflicting elements that influence or make up the personality. The study as a whole echoes the three individual approaches in describing the condition of modem man as a malady or sickness, which is the lack of authenticity, of which the symptoms are falsehood, anxiety, alienation, crippled relationships, lack of responsibility and adaptibility, and perhaps, on a larger scale, issues such as social/ political injustice and conflict. The cure for this malady is an enhancement of consciousness/ awareness that is known as 'the self. The self is seen as a 'becoming' and a choice, a dynamic synthesis, something which is not given and cannot be taken for granted, but must be actively striven for. The study outlines and explores the nature and value of such a project towards the self.
AFRIKAANSE OPSOMMING: Hierdie studie beskou die probleem van outentisiteit, wat as die vraag, 'Hoe word ek myself?', gestel kan word. Om hierdie vraag te beantwoord, moet verdere kwessies, soos byvoorbeeld die aard van (self)bewussyn, die verhouding waarin die indivudu tot die samelewing staan, en die betekenis van 'bestaan' ( eksistensie ), ook aangespreek word. Die voorstelle van drie denkers, Kierkegaard, Sartre and Jung, word bespreek in hierdie tesis. Die drie is vir verskeie redes uitgesoek: Elkeen van hulle spreek pertinente kwessies rondom die modeme samelewing aan, byvoorbeeld: individue se vervreemding en verwydering van hulself en ander weens die massa-mentaliteit en onpersoonlike aard van staats- en godsdienstige instellings; die angs en spanning wat baie ervaar as gevolg van 'n gebrek aan vertroue in bogenoemde instellings, asook 'n gebrekkige geloof in bestaande (politiese, godsdienstige, more le, so si ale) lewensstrategiee wat nie meer daarin slaag om sin of rede aan die lewe te gee nie. Elkeen van die drie denkers plaas die 'self sentraal tot hulle filosofie, en spreek temas aan wat onderling familie-ooreenkomste vertoon, en daarom onderlinge vergelyking toelaat. Die teoriee word aangebied in 'n volgorde wat 'n dialekti~se aanslag tot die probleem moontlik maak: Kierkegaard se Christelike teorie word as tese aangebied, en Sartre se ateistiese posisie as anti-tese. Jung se teorie van die psige word as sintese voorgehou, want, alhoewel dit geen metafisiese aansprake maak nie, beskou dit 'n oortuigende religieuse/ geestelike ervaring as die hoofbestandeel vir outentisiteit. Die gevolgtrekking van die ondersoek sal wys dat die drie denkers vanuit verskillende rigtings na dieselfde konsepsie van die 'self wys: Die self is sowel 'n projek as 'n doel, of, anders gestel, 'n reis en 'n bestemming. Die doel/ bestemming is 'n sintese van die verskillende, onderling botsend~ elemente waaruit die self bestaan en waardeur dit beinvloed word. Die studie in geheel volg die voorbeeld van die drie denkers deur die modeme mens se 'toestand' as 'n soort siekte te beskryf. Die simptome van hierdie siekte, of gebrek aan outentisiteit, is valsheid, angs, vervreemding, gebrekkige verhoudings, die afwesigheid van persoonlike verantwoordelikheid en aanpasbaarheid, en ook miskien kwessies soos sosiale en politiese onreg en konflik. Die remedie vir so 'n siekte is die 'self: 'n verheldering en intensifisering van bewussyn, wat gesien kan word as 'n 'wording' en 'n keuse, 'n dinamiese sintese, iets wat nie as voor-die-hand-liggend beskou kan word nie, maar wat aktief nagestreef moet word. Hierdie studie ondersoek die aard en waarde van so 'n projek gerig op die self
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Hanasyk, Matthew. "Uniqueness and the event : rethinking the horizonal in Martin Heidegger's Contributions to philosophy (of the event)." Thesis, University of British Columbia, 2017. http://hdl.handle.net/2429/61284.
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This thesis explores the idea of uniqueness in Martin Heidegger’s Contributions to Philosophy (Of the Event). Written between 1936 and 1938, Contributions is an in-depth account of what Heidegger calls the event of appropriation [Ereignis]. It is written as a critique of the history of philosophy and a call to think this history from out of another beginning, which it attempts to sketch out in terms of what Heidegger calls beyng-historical thinking. This thesis focuses on the uniqueness of the event by focusing on what it means for the unique to emerge historically. This thesis challenges other scholarly research on the text by placing the idea of uniqueness within the context of its own horizon. Previously, the horizonal, as a concept, was inextricably bound to the concept of transcendence that Heidegger abandons as beholden to the metaphysical way of thinking in which he distances himself. This thesis attempts to show that the horizonal is in fact rethought in Contributions in terms of the unique. As a result, this thesis challenges the idea that only transcendence can be thought horizonally. This thesis focuses primarily on the chapter in Contributions titled, The Grounding. This thesis is itself divided into three chapters: Da-sein, Selfhood, Imagination; The Essence of Truth and the Simplicity of the Unique; Time-space and the Persistence of Fathoming. Each of these chapters focuses primarily on one or more of the subsections within the chapter of Contributions mentioned above. I argue that the uniqueness of the event can be thought of in terms of the separation between the horizon of uniqueness and the uniqueness of the horizon that opens up within uniqueness itself with respect to the grounding of Da-sein, or “there-being,” in its self-assignment to the event. It is the persistence of fathoming the simplicity of this uniqueness in the appropriation of the truth of beyng that opens up the time-space of the event for the coming to presence of the historical moment. Furthermore, I explore the possibility that uniqueness holds for giving a positive account of nothingness, which is an imperative expressed by Heidegger himself within the text.Graduate and Postdoctoral Studies
Graduate
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Luik, John C. "So ist Freihet nicht zu retten : nature, man and freedom : a prolegomenon to Kant's political philosophy." Thesis, University of Oxford, 1986. http://ora.ox.ac.uk/objects/uuid:68dad52a-0beb-48d2-b767-0ff585729ef6.
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This work is an effort to develop an interpretative framework for Kant's political philosophy that will illuminate not merely the political philosophy itself, but will have the additional advantage of showing the integral rather than the peripheral connexion of that philosophy with Kant's wider philosophical concerns. In this sense the essay is not an extended explication or critical commentary on Kant's political theory so much as an attempt to establish a context within which such commentary might proceed. The context which is suggested is Kant's anthropology, that is to say, his concept of persons, a notion which is foundational to both his political philosophy and the entire Critical philosophy. The difficulty with such an approach is that Kant no where develops in an explicit and extended fashion his concept of persons, and thus the essay is in one way an effort of recovery, first from the historical accounts of human origins and progress, next from the teleological theories of the third Critique and the Anthropology, then from the doctrine of man as end, and finally from Religion, of a systematic account of what Kant believes persons to be. In all of these diverse efforts to make sense of man, it is argued that Kant's central concept for discussing persons is the idea of freedom, though depending on the context this notion is often linked to another, for instance, in the historical works with Nature, in the Groundwork with reason and morality, and in Religion with evil. Thus all of these other ideas become either extensions of or elucidations of freedom. The idea of Freedom as the foundation of personhood is, however, given its most crucial role in Kant's characterization of persons as ends in themselves. It is this doctrine which is foundational for much of subsequent Western political theory, and which is essential for Kant's political and moral theory. Chapters Three, Four, and Five are thus the core of the essay in that they suggest first that Kant's very strong claims about persons as ends will not work in terms of his own arguments and are rendered even more conceptually suspect in light of his subsequent account of radical evil, and second an alternative reading, proposed by Kant if not finally entirely accepted by him which might provide a more plausible foundation for his basic insights about persons.
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Matthews, Barbara G. (Barbara Gayle). "The Professional Contributions of Ruth I. Anderson to Business Education." Thesis, University of North Texas, 1990. https://digital.library.unt.edu/ark:/67531/metadc331356/.
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This study explored the professional contributions of Ruth I. Anderson, retired professor of Business Administration, The University of North Texas, Denton, Texas.
The data for this study were gained through questionnaire responses, a telephone interview, and personal interviews with faculty, staff, students, and business people who have worked closely with Anderson and an interview with Anderson herself. During a literature review, many of the journal articles written by Anderson were read in order to obtain insight into the thoughts and ideas Anderson had toward business education.
The dissertation, divided into six chapters, begins with an introduction to the study. Chapter 1 includes the statement of the problem, purposes of the study, research questions, significance of the study, rationale for the study, and design of the study. Chapter 2 contains a biographical sketch of Ruth Anderson and offers a chronology of her career in business education. Anderson's educational philosophy is the focus of Chapter 3. Chapter 4 addresses her major accomplishments and contributions to business education. Anderson's impact on business education is the topic of Chapter 5. A summary is provided in Chapter 6.
This study recognized Ruth Anderson as a significant person in the field of business education. Anderson, who was employed in the field for more than forty years, is the author, or co-author, of six books and the contributor of more than eighty articles published in professional journals.
Major educational contributions of Ruth Anderson included publications, research, and involvement in professional organizations at the local, state, and national levels. Anderson made an impact on the field of business education through being a role model for former students, being a well-respected colleague, and being well known in the business education profession.
Perhaps her greatest gift to the profession was her superior classroom teaching ability. Ruth Anderson's greatest contribution continues today through the work of her former students who have gone on to be business education teachers and professional educators.
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Braithwaite, Murray James. "A dynamics theory of justice : Nietzsche, Holmes, and self-organizing criticality." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ48609.pdf.
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DORAN, NICOLE ELLEN. "A CHRISTIAN PHILOSOPHY OF MUSIC AND THE ARTS: THE CONTRIBUTIONS OF SCHAEFFER FAMILY AND THE L'ABRI COMMUNITY." University of Cincinnati / OhioLINK, 2002. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1023192423.
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Love, Brandon Joel. "Kant's Baconian method as a transformation of Aristotelian transcendental philosophy: a propaedeutic." HKBU Institutional Repository, 2018. https://repository.hkbu.edu.hk/etd_oa/521.
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This dissertation deals with the transcendental philosophy of Immanuel Kant. I provide the background of transcendental philosophy before Kant, beginning from Aristotle. Kant transformed Aristotelian transcendental philosophy by using the method of the sciences in the Modern period. This method was initiated by Francis Bacon, in his method of induction. Isaac Newton transformed the method so that it could deal with verification and falsification. This Newtonian method was taken up into chemistry, serving as a guide for the analysis and synthesis of elements. Kant used this method in his transcendental philosophy, with a view to putting metaphysics onto the path of a science. Kant was first awakened to transcendental idealism in 1769, though he did not put forth a full transcendental philosophy until 1781. In his mature transcendental philosophy, he not only uses the scientific method, but he also illustrates the categories using biological imagery. After looking at the broad contours of Kant's transcendental philosophy, I deal with the first criticism of his transcendental philosophy. In replying to his critic, Kant made explicit his scientific method, while drawing from the thought of David Hume and Thomas Reid. With Kant's explanations of his transcendental philosophy in hand, I turn to an element of his non-transcendental philosophy, namely moral philosophy, in order to provide a contrast that serves to illuminate the precise nature of his transcendental philosophy.
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Marrah, Augistine S. "Enquiring into the contributions of African philosophic conceptualisations of human rights to the modern disource of human rights." Diss., University of Pretoria, 2011. http://hdl.handle.net/2263/16774.
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It can hardly be gainsaid that the splendour of African history has but received disproportionate
attention in international scholarship on peoples and societies of Africa. A plethora of various
scholarships on the African continent spilled so much ink on unfounded and academically feeble
claims that the history of the Africa is shrouded in darkness. This misleadingly erroneous view about
the African continent, though increasingly losing currency, has unfortunately influenced scholarship
on the origin and philosophy of human rights. This explains therefore, the failure of eurocentric
writers’ to consult or examine the rich tapestry of cultural values of African societies in their
assertions about the origin and philosophy of the modern phenomenon of human rights. However, like
its predecessor, this fallacious academic position has attracted scholarly responses from afro-centric
scholars. Zeleza has noted that the:
western appropriation of human rights does grave intellectual and political disservice to the global
human right discourse and movement. Intellectually it homogenises and oversimplifies the human rights
traditions of both the west and the rest of the world and undermines theoretical advances that can come
from serious and sustained intra and inter-cultural comparisons and conversations.Thesis (LLM (Human Rights and Democratisation in Africa)) -- University of Pretoria, 2010.
A dissertation submitted to the Faculty of Law University of Pretoria, in partial fulfilment of the requirements for the degree Masters of Law (LLM in Human Rights and Democratisation in Africa). Prepared under the supervision of Prof. Babcar Kante of the Faculty of Law, University of Gaston Berger, Saint Louis, Senegal. 2010.
http://www.chr.up.ac.za/
Centre for Human Rights
LLM
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Zimmerman, Douglas. "Navigating authenticity in the age of the internet a phenomenological exploration of the existential effects of social media." Honors in the Major Thesis, University of Central Florida, 2012. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/647.
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Our world is a world of technology, and technology is part of what has made human beings so adept at survival. Yet, the 21st century has seen a new type of technology that is unlike anything ever seen before. This new information technology is known as social media (including such things as Facebook, Twitter, MySpace, etc.), and it has the power to influence our very being. However, we are seemingly uncritical and unconcerned about social media in relation to society. This project attempts to analyze social media and its relationship to human beings from an ontological standpoint. I do so by exploring both the ontic and the ontological aspects of social media. In order to do so, I use a method of hermeneutical inquiry and phenomenological exploration. By using the works of several different thinkers, I attempt to get at the essence of the relationship between humans and social media. First, using the works of Martin Heidegger, I argue that there is an ethical dimension contained within the concept of authenticity. Then, using the works of psychologists, phenomenologists, and cognitive scientists, I show that social media has just as much control over us as we think we have over it. Lastly, I return to Heidegger's work in order to understand what the very essence of social media is, and I then explain what our relationship to social media ought to be in order to live authentically. In doing so, I attempt to explain how we can gain a free relation to social media in order to establish the ways in which it can be most helpful to us.B.A.
Bachelors
Arts and Humanities
Philosophy
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Baker, Eileen F. "Autonomy and Informed Consent." Bowling Green State University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1491391673593916.
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Chervin, Michael I. "Marcuse's critical theory as related to social education : a critical examination towards the development of a philosophical foundation of social education adequate to the North American context." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61701.
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Brooks, Barbara Honey. "An examination of the influence of Socrates and 3 ancient mystery schools on Plato, his future theories of the soul and spirit, and system of soul-centred education as portrayed in his Republic with educational implications for today /." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26680.
Full textAbstract:
An examination is made of important influences that shaped both the development of Plato's religious and philosophical teachings/theories of the Soul and Spirit which were based on core Spiritual Laws or Principles, and his scheme of education as outlined in the Republic. Included are Plato's early years and the teachings and influence of Socrates and the Orphic, Pythagorean and Eleusinian Mystery Schools. Plato's system of education is shown to be very much influenced by the Pythagoreans, to involve the 'Principle of Initiation' and to be soul-centered, where all thought is related to 'The One'. The conclusion is that the philosophy and teaching of education today tends to ignore the important integrative principle of unity--the Soul/Spirit connection. A renewed philosophy and scheme of education is introduced incorporating a vision of the whole person.