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Dissertations / Theses on the topic 'German Philosophy'
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Stewart, Matthew. "Nietzche and German idealism." Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.302913.
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North, John Harry. "Wincklemann's philosophy of art : a prelude to German classicism." Thesis, Queen Mary, University of London, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.538667.
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Haman, Brian. "Perpetuum mobile? : literature, philosophy, and the journey in German culture around 1800." Thesis, University of Warwick, 2012. http://wrap.warwick.ac.uk/55510/.
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Scholarly interest in travel literature has increased substantially in recent years. However, there has been a lack of sustained, cohesive commentary on the journey motif in German Romantic culture, particularly its origins and manifestations in literature and philosophy. My doctoral research fills this gap through a philosophically- and historically-informed reading of German Romanticism. The thesis examines 1) the paradigmatic template of the literary journey established by Goethe in Wilhelm Meisters Lehrjahre, 2) metaphors of movement and mobility within the Idealist philosophy of Kant and Fichte and their role, 3) the manner in which these metaphors migrate into the theoretical and prose writings of Novalis, 4) Tieck’s notion of the sublime and its relevance for the Romantic journey, and 5) the late Romantic satirization of the journey motif within Eichendorff’s prose. Additionally, the thesis serves to show how philosophical discourse of the Enlightenment had reached something of an impasse in its use of the journey motif, with the subject unable to evolve and renew itself beyond the strictures of particular models of subjective cognition. The Romantics thought literary practice was to supersede philosophy and it was mobility in the form of the journey as both metaphor and process, which helped bring about this transition and created a flexible self-authoring and self- renewing model of the subject. The study also recounts a particular history of Romanticism which charts, via the history of the journey, the movement’s youthful idealism, the fear of the pitfalls of human subjectivity, and its eventual self-distanciation through parody.
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Baker, Kevin T. "Red Helmsman: Cybernetics, Economics, and Philosophy in the German Democratic Republic." Digital Archive @ GSU, 2011. http://digitalarchive.gsu.edu/history_theses/47.
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Cybernetics, despite being initially rejected in the Eastern Bloc throughout the 1950s for ideological reasons, rose to a high level of institutional prominence in the 1960s, profoundly influencing state philosophy and economic planning. This thesis is an examination of this transition, charting the development of cybernetics from the object of the Sozialistische Einheitspartei Deutschlands’s (SED) opprobrium to one of the major philosophical currents within the party intelligentsia.
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Staley, Maxwell Reed. "A Most Dangerous Science| Discipline and German Political Philosophy, 1600-1648." Thesis, University of California, Berkeley, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10930815.
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This dissertation tracks the development of German political philosophy over the course of the first half of the seventeenth century, with an emphasis on the disciplinary, methodological, and pedagogical concerns of Politica writers. These figures produced large-scale technical textbooks on politics, which attempted to make sense of the chaotic civil sphere through the application of disciplinary structures. The main influences on their thought came from the sixteenth century: Aristotelianism, reason of state, natural law, and neostoicism were the competing traditions that they attempted to fit into comprehensive treatments of their subject. Generally, these thinkers have been organized by historians into schools divided by their political and confessional commitments. I argue that, while these factors were important, their disciplinary and methodological choices also decisively shaped their vision of politics, and indeed their positions on the critical questions of their day. I do this by focusing on four specific writers, one from each of the four faculties of the early modern university: Bartholomaus Keckermann from the arts faculty, Henning Arnisaeus from Medicine, Christoph Besold from Law, and Adam Contzen from Theology. I show how each Politica author?s disciplinary background inflected their construction of politics as an academic discipline, and how this in turn shaped their opinions on the confessional and constitutional debates which were then fracturing the Holy Roman Empire. While the dissertation does focus on the differences among these figures, it also tracks a trajectory which they all participated in. I argue that their attempts to discipline politics as a subject resulted in the centering of the state as a disciplinary and administrative institution. Their motivation was to prevent political upheaval through the application of technical expertise, which meant that they were able to find ever more aspects of human life which required treatment under the rubric of political philosophy, because almost anything could be conceived of as either a threat or a source of strength for the political order. This in turn suggested a vastly expanded conception of the regulatory and disciplinary powers of the state. I thus contend that, although the Politica writers are mostly forgotten today, they represent a critical phase in the intellectual development of the idea of the state.
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Heinssen, Johannes. "Historismus und Kulturkritik : Studien zur deutschen Geschichtskultur im späten 19. Jahrhundert /." Göttingen : Vandenhoeck & Ruprecht, 2003. http://catalogue.bnf.fr/ark:/12148/cb41191976m.
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Bird-Pollan, Stefan. "Franz Kafka : a dialectical approach." Thesis, University of Oxford, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.288910.
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Ikonomou, Eleftherios. "The transformation of space in the architectural thinking of the late nineteenth and early twentieth century, with special reference to Germany." Thesis, University of Cambridge, 1985. https://www.repository.cam.ac.uk/handle/1810/283812.
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Kennedy, Robert L. "Best intentions : contact between German pietists and Anglo-American evangelicals, 1945-1954." Thesis, University of Aberdeen, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.277279.
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'Best Intentions' is a study of the contacts between German pietists and Anglo-American evangelicals in Germany from the period immediately following the end of World War II in 1945 until after the first evangelistic meetings of Billy Graham in summer of 1954. This thesis takes into particular account the German perceptions of the Anglo-American efforts to bring about reform among German conservatives within the German church, German pietism and the free churches. It also attempts to carefully reconstruct the events as they occurred during the period in question. Current research in the German language on the developments in 19th century pietism has been dealt with in greater detail in providng an understanding of the German reactions. German archival sources containing information on the founding of the World Evangelical Fellowship (1946-1951) and the meetings of Billy Graham in Germany (1954) help in providing an understanding of the German reactions to Anglo-American influences during this period. The British and American evangelicals and German pietists who interacted in the year immediately following World War II shared many of the same historical antecedents and religious convictions. Their recent origins are to be found in the British Keswick movements. The study volunteer movements of the late 19th century gave rise to individuals and organizations whose destinies were inseparably linked following the collapse of Germany in 1945 and during the efforts of conservative evangelicals and pietists to find and establish the new raison d'^etréfor their respective movements in the light of the new developments in world evangelicalism, particularly the rise of the World Council of Churches. The traditional commitment of German pietism to the German Volkskirche and the antithetical goals and methods of the North American New Evangelicals would mean that in spite of a common heritage, the best intentions were to cause considerable confusion during a period of great historical importance for those concerned.
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Ott, Bernhard. "Mission studies in theological education : a critical analysis of mission training in evangelical Bible colleges and seminaries in Germany and German-speaking Switzerland from 1960 to 1995." Thesis, Open University, 2000. http://oro.open.ac.uk/58072/.
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This is an inquiry into the development of mission studies in evangelical theological education in Germany and German-speaking Switzerland in the light of the paradigm shifts which have been taking place both in theology of mission and in theological education. In particular, the study analyses the recent history (1960 to 1995) of a group of Bible colleges in German-speaking Europe. It outlines recent developments in this group and identifies its contributions to the wider arena of mission studies and theological education. Based on David Bosch's proposal of an emerging ecumenical paradigm of mission, the study analysest he aforementioneds chools. It demonstratest hat, under the influence of the theologyo f Peter Beyerhausa nd the FrankfurtD eclaration,t hese schoolsd efend conservativep ositionsa s a matter of apologeticsa nd are not developingi n the directiono f Bosch's proposal. The thesis identifies hermeneutics as the key issue in the divergence and reflects upon the consequences of such a position both for the schools as well as for Bosch's proposal. Synthesising recent strands of reflection on theological education, the thesis proposes an emerging new paradigm of theological education, which has the potential of serving as a standard for the analysis of theological education in various contexts. The study itself applies this paradigm to the schools in question and demonstrates that the evangelical Bible school movement has historically embodied many of the features for which the 'new paradigm' calls. On the other hand, the thesis shows evidence that accreditation has jeopardised this heritage, and it calls for a review of accreditation procedures. The analysis also reveals that these schools tend to resist changes in the area of contextual and inductive learning. It is argued that theological conservatism causes the schools to resist changes in areas of epistemological significance. Finally, the study critically reflects upon the schools' pattern of change and change resistance. Through the application of the change theories of Kuhn and Macintyre, hermeneutical and epistemological issues are identified as determining factors in the change-resisting attitude inherited by institutionalised conservatism.
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Watson, Stephen Patrick. "Nietzsche's contest with Wagner : a prolegomenon to the reading of Nietzsche's philosophy." Thesis, University of Kent, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.324689.
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Hochstrasser, Timothy John. "Natural law theory, its historiography and development in the French and German Enlightenment c. 1670-1780." Thesis, University of Cambridge, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.303958.
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Béguin, Victor. "Fonder la philosophie. Essai sur les aspects logiques et systématiques de la théoriehégélienne de la fondation." Thesis, Poitiers, 2018. http://www.theses.fr/2018POIT5005.
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L'objectif de cette thèse est d'interroger la manière dont Hegel conçoit la fondation absolue de la philosophie, c'est-à-dire la manière dont la philosophie fournit, à l'intérieur d'elle-même, la justification intégrale de la vérité absolue de son discours, justification qui, d'après Hegel, la caractérise en propre. Pour ce faire, après avoir brièvement replacé, à titre introductif, cette tentative hégélienne dans le cadre de la problématique de la fondation de la philosophie propre à la philosophie post-kantienne, nous étudions d'abord la manière dont Hegel rend compte de la genèse historique de l'exigence d'une auto-fondation absolue de la philosophie dans ses Leçons sur l'histoire de la philosophie, qui s'avèrent un espace hybride de position des problèmes philosophiques, à la fois historiquement donnés et toujours déjà philosophiquement construits. Nous interrogeons ensuite, à partir de la Doctrine de l'essence, le concept logique de fondement (Grund) dans ses tensions propres, pour montrer qu'il dégage l'espace des problèmes posés par la notion de fondation sans pouvoir leur apporter par lui-même une solution définitive : cette dernière nous paraît bien plutôt énoncée dans la Doctrine du concept, dont le mouvement d'ensemble (concept subjectif, objectivité, idée) fait l'objet d'une lecture permettant d'y faire ressortir à la fois l'Aufhebung interne du fondement et l'émergence de la notion d'auto-fondation, qui apparaît in fine dans la définition de l'idée comme processus de « développement progressif » et « fondation régressive » de soi. La fondation est alors définie comme un processus consistant à rendre raison de soi dans ses manifestations, ce que nous interprétons comme rupture avec le concept de fondement hérité de la métaphysique d'entendement, dont la logique hégélienne produit l'Aufhebung. L'idée ayant été ainsi définie, de manière formelle, comme processus de rendre raison de soi, nous étudions, dans une troisième partie, la manière dont la philosophie de la nature et la philosophie de l'esprit concourent au processus d'auto-fondation réelle de l'idée, c'est-à-dire, en dernière instance, à son effectuation comme esprit absolu ; à cette occasion, nous étudions plusieurs occurrences significatives de la notion de fondement dans la Realphilosophie, ainsi que le rapport du discours philosophique aux réalités dont il traite (rapport que Hegel nous semble prendre soin de distinguer d'une justification extérieure). Une quatrième partie vient alors étudier la manière dont la philosophie se pense elle-même comme fondation systématique de sa propre vérité : on soulève la question de savoir si le système a besoin d'un fondement externe pour garantir sa vérité (fondement que certains interprètes ont pu trouver dans la Phénoménologie de l'esprit ou dans l'histoire de la philosophie), et on étudie les syllogismes finaux de l'Encyclopédie pour y lire une réflexion de la philosophie sur sa propre fondation systématique. La thèse que nous soutenons au terme de ce parcours est que le profond remaniement spéculatif du concept de fondement qui aboutit à l'idée d'une autofondation au sens de « rendre raison de soi » (en rupture donc avec tout principe ou fondement réel ou formel tel qu'on en rencontre dans l'histoire de la philosophie), converge avec une redéfinition de la philosophie comme savoir rendant absolument raison de sa propre vérité, et même, au sens strict, ne fondant que sa propre vérité comme système, ce qui lui permet en même temps de libérer le sens vrai des objets qu'il parcourt et ordonne dans son déploiement systématiqueThis thesis aims at questioning the way Hegel conceives the absolute foundation of philosophy, that is to say the way philosophy provides, within itself, the integral justification of its discourse's absolute truth, which, according to Hegel, characterizes it in specific. To do so, after sketching the historical frame of Post-Kantian debates about the foundation of philosophy, we first study the way Hegel relates, in his Lectures on the History of Philosophy, the historical genesis of the requirement of an absolute self-foundation of philosophy. We then question the logical concept of Grund within the Doctrine of Essence in order to show, that neither it or its subsequent specifications (e.g. cause) suffice to give an account of the process of foundation, whose truth we take to be stated instead in the Doctrine of the Concept ; we study Begriffslogik's overall movement (subjective concept, objectivity, idea) in order to bring out the notion of self-foundation (Selbstbegründung), which appears in fine in the definition of Idea as a process of “progressive development” and “regressive foundation” of itself. Foundation is thus defined as a process consisting in the justification of itself in its own moments, which we take to be a split from metaphysics' concept of foundation, of which the Hegelian Logic carries out the Aufhebung. In a third part, we try to study the way philosophy of nature and philosophy of spirit contribute to the process of a real self-foundation of the Idea, that is to say its realization as Absolute Spirit ; on that occasion, we study multiple occurrences of “foundation” in the Realphilosophie, and also the connection between philosophical discourse and the realities it deals with, which Hegel seems to distinguish from an external justification. The fourth part then studies the way philosophy thinks itself as systematical foundation of its own truth : we raise the question of knowing if the system needs an external foundation to guarantee its truth (which could be provided by the Phenomenology of Spirit or the history of philosophy), and we read the “syllogisms of philosophy” as philosophy looking back at its own foundation. The thesis we support at the end of this demonstration is that the profound speculative reshuffle of the concept of foundation that leads to the idea of a self-foundation within the meaning of “justifying itself” (breaking thus with every real or formal principle or foundation as we know them in the history of philosophy), converges with a redefinition of philosophy as knowledge justifying its own truth in an absolute manner, and even, in a precise meaning, founding only its own truth as a system, which allows it meanwhile to free the true meaning of the objects that it browses and orders in its systematical deployment
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Kramer, Annett. "Kultur der Verneinung : negatives Denken in Literatur und Philosophie des 19. Jahrhunderts /." Frankfurt am Main [u.a.] : Lang, 2006. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=014599124&line_number=0004&func_code=DB_RECORDS&service_type=MEDIA.
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Ward, James. "The power of fixed ideas : reassessing Marx and Engels critique of Max Stirner in The German ideology." Thesis, University of Sussex, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.390820.
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Kiorgaard, Simon James. "The Principles of Metaphysical Cognition: Sketch of a Unified Narrative of the Development of Kant’s Metametaphysics in His Precritical Years." Thesis, The University of Sydney, 2019. https://hdl.handle.net/2123/21648.
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Most of the recent scholarly accounts of Kant’s early writings depict the precritical Kant as a committed adherent of the Leibnizian-Wolffian predicate-in-subject theory of truth and its attendant method of conceptual analysis. Such accounts make their case on the basis of Kant’s philosophical output from the 1760s, in particular the “Inquiry Concerning the Distinctness of the Principles of Natural Theology and Morality”, which is regarded as a treatise on the correct use of the rationalist method of conceptual analysis, and the “The Only Possible Argument in Support of a Demonstration of the Existence of God”, which is seen as an application of that method onto the field of rational theology. These accounts are usually (though not always) motivated by an attempt either a) to put the more important critical works into historical context, or else b) to find the historical antecedents to one of Kant’s critical doctrines in order to lend support to a particular interpretation of that doctrine. Usually, though again not always, these approaches to Kant’s precritical work fail to take into account Kant’s philosophical works during the 1740s and 1750s. In my dissertation, I argue against the dominant interpretation of the precritical Kant as a member of the Leibnizian-Wolffian philosophy, and present an alternative story of Kant’s early philosophical development emphasising the ways in which he pushed back against the school philosophy of his upbringing. In his first strictly philosophical work, “A New Elucidation of the First Principles of Metaphysical Cognition” (1755), Kant effectively repudiated the rationalist method of conceptual analysis through his account of the traditional principle of sufficient reason. Logical analysis has its place, thought Kant, but to cognise the inherence of a predicate-concept in a subject-concept we must apprehend some certain extra- logical conditions which make that relation determinate for us. Later, in his “Attempt to Introduce the Concept of Negative Magnitudes into Philosophy” (1764), Kant extends his critique of conceptual analysis to the predicate-in-subject theory of truth. Where before he was content merely to assert that cognition of metaphysical truths cannot rely solely on conceptual analysis, he now argues that truth itself is not merely a logical affair. Although he later reinstated his acceptance of the predicate-in-subject theory of truth in “Dissertation on the Form and Principles of the Sensible and Intelligible World” (1770), Kant’s temporary rejection of logical truth in “Negative Magnitudes” foreshadows the complete break from the Leibnizian- Wolffian school that would later come in the critical period. Putting the above movement of thought into the context of Kant’s broader precritical development will be the primary aim of my thesis. The precritical Kant, as I hope to show, was far more critical than he is usually portrayed to be. To motivate the proposed investigation, I begin with the simple question: in what way was Kant’s precritical philosophy precritical?
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ANDRADE, PEDRO DUARTE DE. "TIME OF QUIETNESS: THE LOVE BETWEEN ART AND PHILOSOPHY IN THE ORIGIN OF GERMAN ROMANTICISM." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2009. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=15112@1.
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CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICOEsta tese estuda a tensão que caracteriza o pensamento dos primeiros autores do romantismo alemão, situados entre a consciência crítica (kantiana), que proibia nosso acesso à verdade absoluta, e o desejo de síntese (hegeliano) que pretendia alcançá-la. Nesse contexto, a arte apareceu como forma de dizer o absoluto justamente pela oposição à clareza objetiva pretendida pelo sujeito do conhecimento. Fora do quadro tradicional do classicismo, e trazendo consigo o traço moderno da reflexão, a arte seria genial: sua criação não dependeria da obediência a regras prévias. Por sua vez, a crítica saía do paradigma avaliativo pautado em normas, tornando-se filosófica. Forçava-se, então, a transformação do contato com a antiguidade clássica, que seria agora fragmentado, ao apontar para o caráter vanguardista que abre mão da totalidade. Ironia e alegoria seriam emblemas dessa quebra, evidenciando a descontinuidade entre signo e sentido na época moderna. Habitar a linguagem era experimentar o amor entre arte e filosofia, contrariando a querela que permanecera entre ambas desde Platão. Este estio do tempo ocorreu, na virada do século XVIII para o XIX, com a escrita do grupo de jovens capitaneado por Friedrich Schlegel na origem do romantismo, forjando uma filosofia da arte que foi também uma arte do filosofar.
This thesis examines the tension that characterizes the thinking of the first German Romantic authors situated between (kantian) critical consciousness, which prohibits our access to absolute truth, and the (hegelian) desire for synthesis which presumes to lead us there. In this context, art emerges as a way of expressing the absolute precisely in opposition to the objective clarity intended by the subject of knowledge. Outside the traditional form of classicism and bringing with it the trace of modern reflection, art is genial in that its creation does not depend upon obedience to pre-existing rules. In turn, criticism leaves its evaluative paradigm, based on norms, and becomes philosophical. It therefore forces the transformation of the contact with classical antiquity, now fragmented, and points to the new vanguard, which surrenders the concept of totality. Irony and allegory are emblematic of this break, which shows the discontinuity of sign and sense in the modern era. Using this language means experiencing the love between art and philosophy, in contrast to the separation that has existed between them since Plato. This quietness in time occurred at the turn of the XVIII to the XIX Century in the works of a group of young writers led by Friedrich Schlegel at the origin of Romanticism, forging a philosophy of art that is also an art of philosophy.
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Mosig, Jörg Manfred Gereon. "The birth pangs of neo-Protestantism : Hugh James Rose, Ernst Hengstenberg and the conservative response to German rationalism." Thesis, Durham University, 2000. http://etheses.dur.ac.uk/1585/.
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Robertson, Helen Sarah. "Bringing representations to distinctness : German Rationalist method, the Critical Philosophy, and the case in the Appendix." Thesis, University College London (University of London), 2018. http://discovery.ucl.ac.uk/10054690/.
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The so-called ‘amphiboly’ section of Kant’s Critique of Pure Reason is a section that has remained relatively understudied in commentaries and literature on the Critique. In this brief appendix to the Transcendental Analytic, Kant puts forward a charge against his German Rationalist heritage – the philosophical tradition of Leibniz, Wolf, Baumgarten – claiming for this heritage the error of an ‘amphiboly of the concepts of reflection’. When the precise nature of this charge is appreciated, it is possible to see that both the recognition of the error and the identifcation of its correction play a crucial role in the Critical philosophy itself. In this study, it is my aim to bring to light certain signifcant details of Kant’s case in the appendix and the crucial ways in which these play a subsequent role in the Critique itself. The study begins with an examination of the case in the appendix, focussing on what I take to be a crucial line of reasoning found in its introductory passages. Thereafter, the study divides broadly into two parts. In the frst part, I examine the line of reasoning insofar as it concerns a claimed error in the German Rationalist tradition. I show that the error is to be found in an implicit commitment in the frst stage of the German Rationalist method for philosophical cognition, the stage of bringing the representations of philosophy to distinctness, and show the line of reasoning in the appendix to constitute Kant’s Critical response to this commitment. In the later part of the study, I turn to the signifcance of the line of reasoning for the early parts of the Critique, in particular for the proofs of the Transcendental Aesthetic’s Metaphysical Exposition, showing these proofs to be the culmination of Kant’s corrected Critical method for bringing the representations of philosophy to distinctness.
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Smith, Kelly M. "The Science of Astrology: Schreibkalender, Natural Philosophy, and Everyday Life in the Seventeenth-Century German Lands." University of Cincinnati / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1522057810431579.
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Sievers, Wiebke. "Otherness in translation : contemporary German prose in Britain and France." Thesis, University of Warwick, 2003. http://wrap.warwick.ac.uk/71208/.
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Drawing on contemporary approaches to otherness, this thesis aims to show that, despite the growing interest in so-called foreignizing translation strategies, the current theory and practice of translation in Western Europe is to a large extent still caught in nationalist self-confirmation. In the first part of my study I expose the nationalist agenda underlying the influential theories of translation developed by Antoine Berman and Lawrence Venuti by contrasting them with the ideas formulated by Walter Benjamin and Jacques Derrida. Basing their arguments on Friedrich Schleiermacher's essay on translation, both Berman and Venuti intend to undermine the nationalist stance of current translation practice by replacing it with the belief that translation primarily serves to further the understanding of the foreign other. However, this seemingly noble purpose ultimately veils the fact that the foreign other is a construct which is devised by and thus confirms the national community receiving the translation. Walter Benjamin and Jacques Derrida, by contrast, whose ideas were anticipated by Friedrich Schlegel, believe that the aim of translation is to reveal the otherness of the translating self. Based on these theoretical premises, I examine the significance of otherness in the current practice of translation. This case study focuses on the multidimensional reduction of otherness, as it becomes apparent in the translation of contemporary German prose in Britain, in particular, and to some extent also in France in the two decades preceding and following German unification (1980-1999). In a general overview which compares the selection of texts chosen for translation, the strategies used for their publication as well as the reception of these texts in the press, I conclude that three factors are of particular importance for the rejection of and the ensuing delimitation from German otherness in British and French translations during this period: ideological, generic and linguistic otherness. These particular areas are then further explored in the detailed studies on Monika Maron, Edgar Hilsenrath and Anne Duden. My case study proves that the translators and/or publishers of these authors tend to reject or appropriate those elements of their texts which would highlight the otherness underlying the British and French selves. However, these strategies of dealing with otherness are not limited to interlingual translation. They are anticipated in the reception of the respective texts within Germany.
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DeSisto, John. "Nietzsche: A Response to Kant's Sundering of the World." Thesis, Boston College, 2003. http://hdl.handle.net/2345/430.
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Thesis advisor: Vanessa P. RumbleFriedrich Nietzsche is one of the most revolutionary and influential philosophers of post-Romantic Germany. He called into question ancient habits of mind and ingrained moral prejudices prevalent in European culture since the rise of Christendom. The intellectual and popular communities, in Germany and Europe at large, primarily disregarded Nietzsche's work until after his death. However, contemporary continental thinkers have been greatly influenced by Nietzsche and his provocative rhetoric. Nietzsche's work is particularly remarkable in light of his upbringing and childhood experiences. The scion of a long line of Lutheran ministers, Nietzsche mounted a critique of traditional piety and religious institutions that was unprecedented in its force and insight. Nietzsche came from an intellectual family and was inspired by the considerable efforts of earlier German thinkers. In general, the development and articulation of any philosopher's ideas are dependent on the environment in which he or she exists. For this reason, and to gain a better understanding of Nietzsche's personality, this study will place great emphasis on the biographical information pertaining to both Nietzsche and other German thinkers who influenced him. It is impossible to fully understand the position and concerns of philosophers like Nietzsche and Kant without first delving into their childhood and education. In the case of Nietzsche, a whole tradition of German intellectualism affected his view of the world and the ideas that he adopted and later reshaped into a penetrating examination of the foundations of Western European culture
Thesis (BA) — Boston College, 2003
Submitted to: Boston College. College of Arts and Sciences
Discipline: Philosophy
Discipline: College Honors Program
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Edgar, A. R. "A critical study of the sociology of culture and aesthetics of T.W. Adorno." Thesis, University of Sussex, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.233111.
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Whaling, Thomas Francis. "Being Thought and Thinking Being in Hegel's Science of Logic." Diss., Temple University Libraries, 2018. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/491192.
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PhilosophyPh.D.
My aim in this dissertation is to explain Hegel’s motivation for, and the doctrine of, the identity of the identity and difference of thought and being and argue that while thought and being differ, their nature is identical. This identity is used to explain Hegel’s claim that what is real is rational and what is rational is real. The aim of this dissertation is squarely placed within ontology, and my interest is in the structure of being as opposed to metaphysical contents. Within this structure, I argue, Hegel shows us the irreversible method of that which comes to be and ceases to be. This method (or nature) is a rational process of being itself, which, while its contents are forever changing, they do so from the same invariant identity of thought and being. As a matter of method, there is an increasing difficulty in assessing the merit of Hegel’s account of thought and being – obscuring what merit my interpretation may offer. The difficulty is a growing trend in combining Hegel’s work with specific Kantian ambitions where Hegel is forced into cognitive restrictions he does not have. As indebted as Hegel is to Kant, I argue that Hegel’s value lies in his break with Kant’s critical program. This break affords a new understanding of category theory apart from our subjective acts of understanding. With this new understanding, we can grasp the identity of thought and being through what I take to be a more promising account of cognition than what much of contemporary Hegel scholarship has offered by interpreting Hegel’s work as a completion of Kant’s. I sequence the chapters of this dissertation to trace Hegel’s increasing philosophic distance from Kant on those issues that interfere with understanding Hegel’s identity of thought and being. However, to demonstrate this distance and still progress to Hegel’s position apart from Kant, I limit my discussion of Kant to Hegel’s interpretation of Kant’s work and motivation. This limitation comes with the weakness that Kantian responses to Hegel exist but are not presented. However, this dissertation does not aim at defending Hegel’s interpretation of Kant but explains what Hegel has made of Kant’s texts to further Hegel’s arguments. Lastly, for what philosophic utility may be gained from this dissertation, Hegel offers the freedom for critical investigation regarding ontological and metaphysical matters without the presupposition of metaphysical commitments. This topic is treated at length in the last chapter of this dissertation. What is presented in this dissertation is a method by which no more is assumed than the inability to deny that thought exists, as such a denial presupposes thought, and then to trace the implications of the existence of thought according to what its occurrence signifies. Employing this method allows us to be metaphysically neutral and approach being as philosophically accessible.
Temple University--Theses
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Griffin, Daniel. "The Role of Poetry and Language in Hegel's Philosophy of Art." Digital Archive @ GSU, 2011. http://digitalarchive.gsu.edu/philosophy_theses/90.
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Hegel's view of poetry clarifies the overall role of language in his system and allows him to makes sense of a difficult linguistic issue: how to distinguish between poetry and prose. For Hegel, this distinction is crucial because it illuminates the different ways poetry and prose allow us to understand ourselves as members of an ethical community. In this paper, I argue, using Hegel, that the distinction between poetry and prose can only properly be understood in terms of their fundamentally different kinds of content instead of in terms of any formal differences between the two. Then, I address an objection to Hegel by Paul de Man which uses Hegel's concept of memory to collapse the distinction between poetry and philosophical prose. Finally, I argue that Hegel can respond to this objection by showing how de Man misunderstands how philosophical thought conceptually develops from memory.
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Burns, Michael. "A fractured dialectic : Søren Kierkegaard between idealism and materialism." Thesis, University of Dundee, 2014. https://discovery.dundee.ac.uk/en/studentTheses/c0e0aea4-33cd-42ee-aa0d-29e799f47fa6.
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This thesis aims to consider the contemporary relevance of the philosophical and religious project of Søren Kierkegaard by offering a systematic reading of his work against the backdrop of 19th century German idealism. Along with an emphasis on a systematic interpretation of a thinker usually considered to be wholly anti-systematic in aim and orientation, I also aim to show that through developing an ontological interpretation of the work of Kierkegaard the grounds are also created to develop a social and political interpretation of his work. Ultimately, I use the ontological and political reading of Kierkegaard developed in this work to not only show the relevance of this project to contemporary materialist philosophy, but equally to show how this version of Kierkegaard is capable of offering some crucial correctives to contemporary materialism.
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Sysak, Janusz Aleksander. "The natural philosophy Of Samuel Taylor Coleridge." Connect to thesis, 2000. http://repository.unimelb.edu.au/10187/2866.
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This thesis aims to show that Coleridge's thinking about science was inseparable from and influenced by his social and political concerns. During his lifetime, science was undergoing a major transition from mechanistic to dynamical modes of explanation. Coleridge's views on natural philosophy reflect this change. As a young man, in the mid-1790s, he embraced the mechanistic philosophy of Necessitarianism, especially in his psychology. In the early 1800s, however, he began to condemn the ideas to which he had previously been attracted. While there were technical, philosophical and religious reasons for this turnabout, there were also major political ones. For he repeatedly complained that the prevailing 'mechanical philosophy' of the period bolstered emerging liberal and Utilitarian philosophies based ultimately on self-interest. To combat the 'commercial' ideology of early nineteenth century Britain, he accordingly advocated an alternative, 'dynamic' view of nature, derived from German Idealism. I argue that Coleridge championed this 'dynamic philosophy' because it sustained his own conservative politics, grounded ultimately on the view that states possess an intrinsic unity, so are not the product of individualistic self-interest.
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Williams, Seán M. "Pretexts for writing : German prefaces around 1800." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:ad5fc311-3e1e-4671-a7cd-d68dbb9510ad.
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Throughout history, there have been playful prefaces to literature (or in classical oratory, before display pieces). But German examples written by authors around 1800 to their own works, together with contemporary, self-authored prefaces to speculative philosophy, constitute a peculiarly paradoxical text type. Once literature was conceived as an autonomous domain rather than as a branch of general learning; as a popular book market took hold; and once systematic philosophy competed with literature’s broad acclaim as well as intellectual independence, the preface became not only a pragmatic, but also a creative and conceptual problem. Hence the preface became complicated as a form, in a broadly Romantic tradition of thought in which every act of genuine reflection was understood to expose epistemological contradiction. After my general, theoretical Preface and my comparative, historical Introduction, I focus on three preface paradoxes and three case studies of remarkably complex textuality: on Goethe, Jean Paul and Hegel. Most notable among their prefatory texts are the prefaces to Werther (1774), to a fictive second edition of Quintus Fixlein (1797) and to Phänomenologie des Geistes (1807). This trajectory is a story that begins with literary creativity and moves towards greater philosophical intricacy. The significance of my study is threefold. First and foremost, considering prefaces in this period of German literature and philosophy complements and augments the negative, subjective Early German Romantic idea of irony, Romantic textual fragmentation, as well as Jean Paul’s and Hegel’s literary and philosophically informed attempts to render both concepts and their manifestation on the page more positive and objective. Fragments are conventionally conceived as additive pieces, fortifying or undermining works. This conception can hold true for prefaces, including those by Goethe, Jean Paul and Hegel. At the end of the eighteenth and the beginning of the nineteenth century, though, a number of writers of fragments argued that their works should be understood as wholes. Precisely some prefaces by Goethe, Jean Paul and Hegel can be read so paradoxically: as unifying, wholesome (in a Sentimental sense) and systematic fragments respectively. Second and third, I show the wider importance of the German preface at the turn of the nineteenth century. Authors around 1800 not only displayed, but discovered and debated a prefatory paradoxicality that we encounter in post-Romantic, post-Structuralist and post-modern literature, theory and philosophy, too. Moreover, I demonstrate the ways in which prefaces by particularly Jean Paul and Hegel influenced especially Kierkegaard, Heidegger and Derrida.
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Thrower, Michael F. A. "The Hegelian objective mind in education." Thesis, University of Sussex, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285133.
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Goudeli, Kyriaki. "Logic and logogrif in German idealism : an investigation into the notion of experience in Kant, Fichte, Schelling." Thesis, University of Warwick, 1999. http://wrap.warwick.ac.uk/4361/.
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In this thesis I investigate the notion of experience in German Idealist Philosophy. I focus on the exploration of an alternative to the transcendental model notion of experience through Schelling's insight into the notion of logogrif. The structural division of this project into two sections reflects the two theoretical standpoints of this project, namely the logic and the logogrif of experience. The first section - the logic of experience - explores the notion of experience provided in Kant's Critique of Pure Reason, Critique of Judgement and Fichte's Science of Knowledge. I argue that Kant's fundamental question about the possibility of synthetic a priori judgements succeeds in thematising the aporia of cognitive experience but results in a subject-oriented, representational model which radically confines the notion of experience to the constitutive laws of the understanding or to the normative precepts of Reason. Experience is founded upon a sharp division between faith and knowledge, will and logic, desire and reflection, absolute and finitude. Fichte's endeavour to articulate a non-representational account of experience, does not succeed in extricating itself from the representational model, so long as experience is reduced to the ever-producing deeds of the self-positing ego. Despite the serious differences between Kant's and Fichte's notions of experience, both accounts, so long as they unfold from a transcendental standpoint, attempt to resolve experience into conceptual laws or determinations of the ego's absolute will. Experience is transformed into an object of the subject's cognitive or volitional faculties. The paradoxes of man's interaction with the world are intended to be accommodated either by the law-giving spontaneity of the understanding and the Architectonic of Pure Reason or by the overpowerful primordial act of the self-positing ego. This implies the conceptualisation of the self in terms of constant identity-through-time, or sheer self-determination. However, this conceptualisation remains at the normative or prescriptive level, which in turn is projected upon the world. The latter, though appears as the subject's property, essentially remains alien and opaque, confirming the radical limitations of the ego rather than its order-giving authority. Moreover, this notion of experience is ultimately founded upon a radical expulsion of the divine from the world, the de-spiritualisation of the sensual and the de-sensualisation of the spiritual, the sharp juxtaposition between absolute and finitude. This results in a self-defeating subjectivity, whose firm identity and rule-giving authority does not rescue it from its perennial unattainability to 'organise the conditioned' or 'conquer the unconditioned'. In Kant's and Fichte's thought, however, I detect elements that potentially transgress their transcendental account of experience. These are found in Kant's concept of spontaneity and free play between understanding and imagination, and Fichte's concept of productivity. I argue that these elements lose their potential dynamism, so long as they are absorbed by the transcendental demands for the solution of the aporias of logic. However, these elements point to the need for a radical re-conceptualisation of the notion of experience. This is provided by means of Schelling's logogriflic approach, which constitutes the theme of the second section. The second section - the logogrif of experience - attempts to articulate a different approach towards the notion of experience, through an exploration of Schelling's versatile and provocative thought. This section focuses on Schelling's original insight into the notion and act of logogrif, which opens the dialogue between logos and mythos, cosmic becoming and human soul, cosmic imagination and human reflection, faith and knowledge. This section attempts to illuminate Schelling's fascinating philosophical investigations and discoveries that have been rather overlooked, possibly, due to Hegel's overwhelming critique. This section, after a brief critical examination of the Identity Philosophy, attempts to elucidate Schelling's notion of experience through his middle works, Of Human Freedom, Ages of the World, The Deities of Samothrace, which are treated as a self-developing trilogy. Schelling re-addresses the aporias of logic not as part of Reason's self-interrogation but as part of the cosmic paradoxes and living experiences. In this way, Schelling resets the scene of the debate on the conditions of possibility for cognitive experience by putting on the stage the enigmas of the cosmos and life rather than the Tribunal of Reason. Logic itself is conceived as a potency in the cosmic becoming, and consequently can no longer attempt to establish the transcendental conditions for the possibility of cognitive experience. Cosmic becoming, in which man is an active part, is conceived as the process of the movement, the interaction, the transformations and transmutations of multiple potencies. These, far beyond any mechanical conceptualisation, appear as self-moving and yet interdependent, unknown yet familiar, inscrutable and yet manifest powers, describing the mystery of life itself. The latter is depicted as an ever-recurrent act of longing for self-expression as active unity. Experience is conceived as the lived process of a network of living potencies, which may not only resist rational powers but may also puzzle and seize them. In this context, reflection acquires a plastic dimension, as opposed to its rigidity in the representational model of experience. Reflection depicts cosmic longing's self-formation, whose man is part. This self-bending formation partially illuminates the nature of longing, and from this standpoint is the logic of the longing. However, this formation is movable, transmutable and mostly ineffable, and from this standpoint is the logic of a riddle: a logogrif. Logogrif is the transitive term that attempts to describe the transition of experience from its enacted phase to its allusive conceptual utterance, and in this sense the term itself participates in both phases, as both form of thought and form of life. The logogrific approach to experience in turn transposes us as from the realm of pure concepts to the realm of the mystery of life, from pure thought to acts of longing, from the Architectonic of Pure Reason to Cosmic Theurgy. The latter term attempts to grasp the paradox and dynamism of cosmic and non-cosmic becoming by means of multiple, vanishing and ever-recurring, transmutable potencies, or in Schelling's terms 'the magic of insoluble life'. Schelling's logogrific account consists in a powerful voice for the re-enchantment of the world, the introduction into the notion of experience of the imminence of the divine. This is not suggested in terms of the adoption of old religious doctrines but by means of the discovery and re-discovery of the theurgy of life, through the intensification of our artistic mood, the creative expansion of our deeds. This notion of experience allows for the reconsideration of the notion of the self, in terms of a dynamic, conflictual process between conscious and unconscious powers and the critical revaluation of the accounts of subjectivity which reduce it to the sphere of self-consciousness. The thesis concludes with the need for an investigation into the relation between logos and mythos, which only tangentially has been introduced by the present project. In this context it will be possible to re-appraise the potential that the logogrific approach opens for an alternative to both logical and traditional mythological patterns of thinking.
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Goldstein, Joshua D. "Hegel's idea of the good life : from virtue to freedom ; early writings and mature political philosophy /." Dordrecht : Springer, 2006. http://www.loc.gov/catdir/enhancements/fy0663/2006274020-d.html.
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Hickenlooper, Benjamin A. "The philosophy of church music in German Lutheranism from Luther to Bach and its impact on vital worship." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Brealey, Marc Rufus. "'The triumph of the will' : the German Expressionist body c.1905-1945 and the philosophy of Arthur Schopenhauer." Thesis, Durham University, 2018. http://etheses.dur.ac.uk/12741/.
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This thesis explores depictions of the human body in German Expressionist art and the ways in which they might be interpreted through Arthur Schopenhauer’s philosophy. It is inspired by Franz Marc’s claim that, in Schopenhauer’s terms, the world as will took precedence over the world as representation in his own day. Discussion begins with an assessment of Vasily Kandinsky’s development of abstract art in relation to Schopenhauer’s philosophy of the world as representation. Here attention is given to Kandinsky’s personal reading of Schopenhauer’s doctrine of vision and colour. Chapter 2 explores depictions of dance in Expressionism, where the body is considered to be an objectification of the will. Discussion is negotiated through a case study of the work of Emil Nolde. In addition to the body in movement, the theme of the naked body was also central to Expressionist ideology and practice. Hence, Chapter 3 engages in an interpretation of Expressionist depictions of the naked body according to Schopenhauer’s doctrine of the Platonic ideas and the world as representation. The outbreak of war in 1914 presented the Expressionist generation with new challenges. Chapter 4, therefore, examines the military experiences of selected Expressionist artists in order to assess their affirmation or denial of the will to war. The final chapters of the thesis reflect upon the relationship between Expressionism and the emergent Nazi regime in the 1930s. Chapter 5 takes as its theme an exploration of ‘degenerate art’ and ‘degenerate’ bodies in relation to the artist Otto Mueller and his depiction of gypsies, according to Schopenhauer’s moral philosophy. Finally, Chapter 6 investigates Emil Nolde’s association with Nazism and offers a new interpretation of these associations according to Schopenhauer’s doctrine of free will. In conclusion, the thesis demonstrates that Marc’s claims were broadly valid throughout this period but not without exception.
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Bragantini, Attilio. "Applicazione viva. Antropologie dell'esercizio nella Spätaufklärung." Doctoral thesis, Università degli studi di Padova, 2017. http://hdl.handle.net/11577/3426668.
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The aim of this dissertation is to offer a survey on the anthropology of German Late Enlightenment, considered as one of the founding turning points of modernity, which has its center in the concept of "exercise" and in the contributes give by five thinkers: M. Mendelssohn, I. Kant, J.G. Herder, F. Schiller, W. von Humboldt.
The introduction places the present work with respect to the existing research and clarifies its method on the basis of the description of an overall conceptual field. In the following chapters, the anthropological reflection on the exercise is developed in five key concepts, divided into three parts.
In the first part, the psychophysics of exercise is analyzed: the basis for thinking about this activity is the dynamic understanding of the psychophysical constitution of man. The concepts of reference are those of "connection" (Zusammenhang), that is, the empirical and dynamic description of the reciprocal effect of soul and body; and of "exercise of forces" (Übung der Kräfte), which allows us to understand the ability of man to modify himself by exercising his own natural dispositions.
The second part examines the pragmatic reflection on the act of the exercise. The key concepts are those of "habit" (Gewohnheit), which allows us to think of the consolidation of skills able to intervene in the empirical regulation of human behaviors, in forming a character; and that of "play" (Spiel), which seeks to resolve the risk of the mechanicality of habitual conduct referring to a practice of the self founded on a free and plastic connection of material and spiritual element.
In the third and last part we consider exercise in its most proper political dimension. Anthropology is generally considered able to establish a program of human transformation through the practice of "Bildung". As a matter of fact, the topic of human formation impacts socio-political issues such as education, the encounter between cultures, and the government of society, which in an age of transition, marked by geographical discoveries and economic and political revolutions, invites to reconsider the conditions under which human practice occurs. In light of this approach, exercise appears to be at the basis for a normativity of social action different from the juridical one.Questo studio propone un'indagine sull'antropologia della Spätaufklärung, vista come uno dei momenti istitutivi della modernità , che ha il suo centro nel concetto di «esercizio» e in cinque pensatori (M. Mendelssohn, I. Kant, J. G. Herder, F. Schiller, W. von Humboldt). Dopo avere, nell'introduzione, posizionato il lavoro rispetto alla ricerca esistente e chiarito il metodo che si è voluto adottare, fondato sulla descrizione di un campo concettuale complessivo, la riflessione antropologica sull'esercizio è riportata a cinque concetti-chiave, distinti in tre momenti. Nella prima parte è analizzata la psicofisica dell'esercizio, in quanto la base per pensare questa attività è data dalla comprensione dinamica della costituzione psicofisica dell'uomo. I concetti di riferimento sono quelli di «connessione» (Zusammenhang), ovvero la descrizione empirica e dinamica dell'effetto reciproco di anima e corpo, e di «esercizio delle forze» (Übung der Kräfte), che permette di comprendere la capacità dell'uomo di modificare se stesso esercitando le proprie disposizioni naturali. Nella seconda parte è esaminata la riflessione pragmatica sull'atto dell'esercizio. I concetti chiave sono quelli di «abitudine» (Gewohnheit), che permette di pensare il consolidarsi di abilità in grado di intervenire nella regolazione empirica delle condotte, formando un carattere, e quello di «gioco» (Spiel), che cerca di risolvere il rischio di meccanicità della condotta abituale riferendosi ad una pratica di sé fondata su una libera e plastica connessione di elemento materiale e spirituale. Nella terza e ultima parte si considera il portato più propriamente politico dell'esercizio. L'antropologia è vista come sapere convocato per stabilire un programma di trasformazione dell'uomo. Ciò avviene mediante il concetto di «Bildung». Il tema della formazione dell'uomo, infatti, impatta questioni socio-politiche come l'educazione, l'incontro fra culture e il governo della società, che in un'età di passaggio, segnata da scoperte geografiche e rivoluzioni economiche e politiche, invita a riconsiderare le condizioni in cui avviene la prassi umana. L'esercizio apparirà la base per una normatività dell'azione sociale diversa da quella giuridica.
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Fischer, Melanie. "Ding-Diskurs - die Darstellung der Dingwelt bei Wilhelm Genazino, beispielhaft an Ein Regenschirm für diesen Tag und Eine Frau, eine Wohnung, ein Roman." Thesis, University of Waterloo, 2004. http://hdl.handle.net/10012/752.
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The following thesis examines the topos of "things" in literature. Herein we discuss concrete objects and how they are used and presented in contemporary prose. The primary works analyzed are both by Wilhelm Genazino, namely Ein Regenschirm für diesen Tag and Eine Frau, eine Wohnung, ein Roman, published in 2001 and 2003 respectively. The analysis of different "things" in the two novels by Genanzino affords one the opportunity of pursuing three different objectives. First, the topos is by its very nature an interdisciplinary one, and therefore the theoretical concepts from different disciplines are applied to the scholarly examination of "things" in literature. This theoretical framework is based on different aspects of the work of the philosopher Martin Heidegger, the media theorist Marshall McLuhan, the sociologist Norbert Elias, and the philosophical economist Karl Marx. Some specific characteristics of the presentation of "things" in literature such as "Tücke des Objektes" ("flaw of the object") and the fetishization of objects are also discussed. As a result, a new constellation of ideas is developed that has practical applications for the analysis of literature. The second goal of this thesis is to interpret the works of Wilhelm Genazino, a highly regarded author who has been largely ignored by literary scholars, by applying this new conglomeration of ideas. This interpretation concentrates on single concrete "things" that appear in the novels to establish their connotations for the narratives. "Things" become cultural or personal symbols, and the interpretation of them reveals another dimension to Genazino's prose. Last but not least it is shown that even small "things" (can) have a major impact in every form of media. This might well influence traditional interpretations of well known works in the literary canon. Four examples from world literature introduce the topic in order to give an overview of the different representations of the topos "thing". It becomes apparent that the symbolic meaning of things may change during epochs. Nevertheless these four examples introduce topoi, such as "transitorisches Objekt" ("transitional object"), which can also be found in the primary works of this thesis. The examples are taken from different epochs as well as from different cultural backgrounds to emphasize the intercultural premise of the theme. After introducing Genazino´s approach to the thing-discourse and defining his major ideas, a close reading that makes use of the analytical framework is employed to discuss and interpret the primary texts. It becomes apparent that "things", rather than plot or character, provide the major impetus to the narratives. The interdisciplinary approach of this thesis underscores the important contributions that an analysis of "thing discourse" can make to the study of literary texts and their importance to human existence. As the topic of discussion has been of intereset to scholars in several different scientific areas, it becomes clear that the interdisciplinary approach of analyzing texts may spread ideas concerning not only the works in question, but all disciplines involved as well.
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Fischer, Melanie. "Ding-Diskurs - die Darstellung der Dingwelt bei Wilhelm Genazino, beispielhaft an Ein Regenschirm f??r diesen Tag und Eine Frau, eine Wohnung, ein Roman." Thesis, University of Waterloo, 2004. http://hdl.handle.net/10012/752.
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The following thesis examines the topos of "things" in literature. Herein we discuss concrete objects and how they are used and presented in contemporary prose. The primary works analyzed are both by Wilhelm Genazino, namely Ein Regenschirm f??r diesen Tag and Eine Frau, eine Wohnung, ein Roman, published in 2001 and 2003 respectively. The analysis of different "things" in the two novels by Genanzino affords one the opportunity of pursuing three different objectives. First, the topos is by its very nature an interdisciplinary one, and therefore the theoretical concepts from different disciplines are applied to the scholarly examination of "things" in literature. This theoretical framework is based on different aspects of the work of the philosopher Martin Heidegger, the media theorist Marshall McLuhan, the sociologist Norbert Elias, and the philosophical economist Karl Marx. Some specific characteristics of the presentation of "things" in literature such as "Tücke des Objektes" ("flaw of the object") and the fetishization of objects are also discussed. As a result, a new constellation of ideas is developed that has practical applications for the analysis of literature. The second goal of this thesis is to interpret the works of Wilhelm Genazino, a highly regarded author who has been largely ignored by literary scholars, by applying this new conglomeration of ideas. This interpretation concentrates on single concrete "things" that appear in the novels to establish their connotations for the narratives. "Things" become cultural or personal symbols, and the interpretation of them reveals another dimension to Genazino's prose. Last but not least it is shown that even small "things" (can) have a major impact in every form of media. This might well influence traditional interpretations of well known works in the literary canon. Four examples from world literature introduce the topic in order to give an overview of the different representations of the topos "thing". It becomes apparent that the symbolic meaning of things may change during epochs. Nevertheless these four examples introduce topoi, such as "transitorisches Objekt" ("transitional object"), which can also be found in the primary works of this thesis. The examples are taken from different epochs as well as from different cultural backgrounds to emphasize the intercultural premise of the theme. After introducing Genazino??s approach to the thing-discourse and defining his major ideas, a close reading that makes use of the analytical framework is employed to discuss and interpret the primary texts. It becomes apparent that "things", rather than plot or character, provide the major impetus to the narratives. The interdisciplinary approach of this thesis underscores the important contributions that an analysis of "thing discourse" can make to the study of literary texts and their importance to human existence. As the topic of discussion has been of intereset to scholars in several different scientific areas, it becomes clear that the interdisciplinary approach of analyzing texts may spread ideas concerning not only the works in question, but all disciplines involved as well.
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Leite, Oscar Vinícius Sillmann. "O conceito de "Técnica da Natureza" na Crítica da Faculdade do Juízo de Kant /." Marília, 2014. http://hdl.handle.net/11449/122171.
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Orientador: Ubirajara Rancan de Azevedo MarquesBanca: Giorgia Cecchinato
Banca: Márcio Benchimol Barros
Resumo: A presente investigação visa identificar e explicitar o conceito de "técnica da natureza" (Technik der Natur) na Crítica da Faculdade do Juízo de Kant, procurando mostrar sua gênese, as questões de fundo a ele relacionadas e sua relevância para os problemas tratados nessa obra. Nossa pesquisa move-se essencialmente em torno dos problemas que as leis empíricas particulares descobertas pela experiência colocam às exigências racionais de sistematização e completude do conhecimento, as quais deságuam na concepção da própria natureza como totalidade sistemática. Procurar-se-á mostrar o papel do conceito de "técnica da natureza" na fundamentação da possibilidade da investigação científica, evidenciando-se os pressupostos transcendentais que permitem coadunar os aspectos lógico-formais pelos quais a faculdade de julgar reflexionante produz um sistema conceitual a partir dos aspectos materiais da natureza apresentados na experiência.
Abstract: This investigation aims to identify and to explicit the concept of "technic of nature" (Technik der Natur) in Kant's Critique of the Power of Judgment, looking to show its genesis, the background questions related to it and its relevance to the problems treated in this work. Our research moves around the problems posed by the empirical laws discovered in experience to the racional demands of systematicity and completeness of knowledge, which implies a conception of nature as a systematic whole. We look to show the role of the concept of "technic of nature" in grounding the possibility of scientific investigation, evidencing the transcendental assumptions that allow to coadunate the logic-formal aspects whereby the reflecting power of jugment produces a conceptual system from the material aspects of nature presented in experience.
Mestre
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Filip, Birsen. "Hayek’s Political Philosophy and Its Philosophical Sources." Thesis, Université d'Ottawa / University of Ottawa, 2013. http://hdl.handle.net/10393/24390.
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This thesis aims to broaden the discussion about the origins of some of the fundamental theoretical sources for Hayek’s ideas regarding freedom and the state. It focuses on the debates between the Austrian School of Economics and the German Historical School of Economics, as well as the works of Popper, Mill, Humboldt and Hegel in order to identify their positive and negative influences on Hayek’s views of freedom and the state. The originality of the thesis relates to the examination of Humboldt’s political philosophy in terms of its influence over the formation of the components of Hayek’s account of freedom, such as spontaneous order, the rule of law, the role of the state, and the nature of human knowledge. These components have assisted in Hayek’s efforts to prove the superiority of open societies over totalitarian regimes. The thesis explains that Hayek’s intellectual collaboration with Popper played a significant role in identifying many enemies of open societies. Both theorists agreed that historicism was a method commonly used and promoted by the enemies of open society; specifically, they accused Hegel of promoting historicism and, as a result, of being an enemy of open societies. However, this thesis disputes these accusations and argues that Popper and Hayek did not possess adequate knowledge of Hegel’s theoretical work to make such claims. In actuality, Hegel was not an enemy of open societies, he recognized the potential devastating outcomes associated with them and sought solutions. The thesis also explores the idea that Mill was also worried about the detrimental features of industrial capitalism and, as a result, attributed a prominent role to “state activity” in securing the conditions of positive freedom. Hayek, meanwhile, viewed such forms of state interference as obstacles to attaining freedom. This thesis examines the topic whether or not Hayek actually sought to formulate a genuine form of freedom or if he merely valued freedom as a tool for the promotion of open societies over centrally planned economies.
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Lima, Erick Calheiros de. "Direito e intersubjetividade : eticidade em Hegel e o conceito Fichteano de reconhecimento." [s.n.], 2006. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280629.
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Orientador: Marcos Lutz MullerTese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Resumo: Este trabalho pretende desenvolver uma tese de leitura acerca das motivações e da consolidação da filosofia social de Hegel, qual seja: a importância da assimilação da teoria fichteana da intersubjetividade para a constituição do modelo hegeliano do desenvolvimento da eticidade. Na primeira parte, pretende-se mostrar que a teoria fichteana da intersubjetividade, desenvolvida no contexto da dedução da relação de direito, possui um potencial ético que parece cristalizar-se numa concepção não limitativa, não excludente e positiva da relação intersubjetiva. Na segunda parte, após investigar a contraposição, nos escritos de Hegel em Frankfurt, entre a intersubjetividade limitativa e potencialmente desagregadora, própria às relações contratuais do direito privado, e a harmonia intersubjetiva do amor, pretende-se mostrar que a derrocada da expectativa de Hegel com respeito ao ideal de integração social pela via de uma Volksreligion conduz a contraposição entre a intersubjetividade ¿solidária¿ e a ¿restritiva¿ ao projeto de uma ¿subjugação¿ da esfera econômica juridicamente regulada sob o âmbito político-público da eticidade absoluta. Em seguida, perseguindo a tese de que o problema do Einssein entre universal e singular pressupõe uma solução intersubjetivista, procura-se explorar as peculiaridades da ¿gênese intersubjetiva¿ do espírito do povo no System der Sittlichkeit e no Jenaer Systementwurf 1803/04, com especial ênfase na progressiva imbricação entre teoria da consciência, reconhecimento e desenvolvimento conceitual da eticidade, a qual interpretamos como uma articulação sócio-filosófica entre a intersubjetividade formadora e a intersubjetividade limitativa. Na terceira parte, pretende-se clarificar, a partir de uma análise comparativa do reconhecimento em suas versões ¿fenomenológicas¿, a conexão do mesmo com a efetivação da liberdade individual na eticidade. A intenção é mostrar que a ¿generalização¿ do movimento, pela sua inserção na ¿filosofia do espírito subjetivo¿, não conduz necessariamente ao seu desligamento dos estágios de efetivação intersubjetiva da liberdade, mas antes à sua pressuposição como forma normativa da relação social efetiva, de maneira que não apenas a relação intersubjetiva participativa e formadora da individualidade e a relação solidária, que constitui a gênese do estado ético, como também a relação de respeito recíproco à intangibilidade da pessoa, podem, enquanto ¿relações éticas¿, ser tematizadas no registro comum de um ¿ser-reconhecido¿. Finalmente, procura-se mostrar como Hegel insere, no Systementwurf 1805/06, a ¿luta por reconhecimento¿ em uma argumentação que articula a forma participativa de intersubjetividade com a gênese da solidariedade ética que tem de estar vinculada à efetividade social de uma vontade universal, a qual é, entretanto, compreendida pela primeira vez por Hegel, em sua imediatidade, como direito. O resultado mais amplo do trabalho é a tese de que tal interpretação poderia ser ¿aplicada¿ em uma leitura das Grundlinien, o que, entretanto, será apenas aqui indicado
Abstract: This work intends to delineate some motives underlying the development of Hegel's social philosophy. According to the interpretation we attempt to formulate, Fichte's view of intersubjectivity plays a decisive role in Hegel's comprehension of the conceptual unfolding of ¿ethical life¿ (Sittlichkeit). The first part focuses on Fichte's theory of intersubjectivity, particularly on its version presented in the Foundations of Natural Law, where it is deduced as a condition for the ¿juridical relation¿(Rechtsverhältnis). The main task is to show that Fichte's conception of the intersubjective mediation of individual conscience, when considered apart from its endurable form as a relation of reciprocally limited spheres of action, seems to contain the ethical potential for a ¿non-limited¿, ¿non-exclusive¿ and positive actualization of individual freedom. In the second part, after elucidating, in Hegel's early writings, the opposition between the ¿juridical¿, potentially disintegrative conception of intersubjectivity and the harmony of love, we intend to indicate how the frustration of Hegel's expectations, regarding social integration through a Volksreligion, conduces to the project of ¿subordination¿ (Bezwingung) of juridically regulated economics under the political realm of the abolute ethical life. Thus, after demonstrating that the problem of the Einssein of universal and individual pressuposes an intersubjective solution, the aim is to delineate the intersubjective genesis of the ¿Spirit of a People¿ in the System of Ethical Life and in the Philosophy of Spirit 1803/04, always emphazising the progressive articulation of theory of conscience, recognition and the conceptual unfolding of ethical life. The third part aims to elucidate, through a comparative investigation of the ¿phenomenological¿ versions of Hegel's theory of recognition, its connection with the actualization of individual freedom in the institutional framework of ethical life. In this context, it is aimed to show that the ¿generalization¿ of the process of recognition, due to its insertion into the ¿philosophy of subjective spirit¿, in despite of its immediate disconnection from the stages of intersubjective actualization of freedom, points toward the possibility of its pressuposition as the normative form of the actual social relation. According to this view, this ¿generalization¿ allows that not only the formative intersubjective ralation and the solidary connection among the individuals, that engenders the ¿ethical state¿, but also the interpersonal relations, based on reciprocal respect to the intangibility of individual freedom, could be reduced to the common denominator of a ¿being-recognized¿ (Anerkanntsein). Finally, the task is to consider how Hegel integrates, in the Philosophy of Spirit 1805/06, the ¿struggle for recognition¿ into an argumentation that articulates the participative form of intersubjectivity with the genesis of the ethical solidarity that is vinculated to the social actuality of the universal will, which is, for the first time in Hegel's philosophical development, understood in its immediacy as right (Recht). As a conclusion, we summarize some indications of a possible extension of this presented view to an interpretation of Hegel's Philosophy of Right
Doutorado
Doutor em Filosofia
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Vaul, Debra Lynn. "Die Kunst als Ausdrucksmittel der inneren Welt Hermann Hesses." PDXScholar, 1987. https://pdxscholar.library.pdx.edu/open_access_etds/3726.
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Das von Hermann Hesse im Jahre 1920 veroffentlichte Buch Wanderung ist eine Form der Reisedarstellung. Es ist jedoch mehr als die Beschreibung einer Reise. Vielmehr ist Wanderung eine interessante Zusammenstellung von Gedanken, Uberlegungen und Fragen in den unterschiedlichen Kunstformen wie Malerei, Presa und Dichtungen. Das Buch ist ein Ergebnis Hesses personlichen Versuches, einen Teil seines Lebens zu erklaren. Anders gesagt, es ist eine Reise auf dem Weg in das eigene Innere, wo der Mensch mit seinem Dase in um eine Antwort auf die Fragen des Alltags ringt.
Weil Hesse selbst ein Mensch mit vielseitigen Interessen ist, kann er auch so viele Menschen mit seinen Werken erreichen. Auf ganz unterschiedlichen Wegen versucht er, seine Gedanken zu verdeutlichen und wei t erzugeben bald ein Bild, bald ein schones Gedicht oder auch ein ProsastUck. Sie sind vielleicht eine Hilfe flir die, die eigene Klarheit suchen; aber sie sind sicher entstanden mit dem Interesse, etwas Uber Hesses eigenen Weg, das eigene Ziel, den Sinn des Lebens fUr sich und fUr andere verstandlich machen zu wollen. Dem KUnstler ist es wichtig, daB sein Werk eine AuBerung seines Ichs darstellt und ist also von seiner Sichtweise und seinen Interessen abhangig. Der Kilnstler welche Form er auch herstellt, mochte ein ganzheitliches Verstandnis fordern oder auch GefUhle wecken. So versucht es Hesse in diesem Werk. Wanderung ist ein Ergebnis von einem Versuch, uns zu zeigen, was er von sich, von seiner Welt, bzw. Umwelt denkt. Filr uns ist also zu fragen, welche Verbindung es zwischen dem Kilnstler, seinen Gedanken und seinen Bildern gibt.
Der Leser sollte spilren, was Hesse in seinem Leben wahrnimmt und selbst ins Nachdenken kommen, nach sich selbst zu fragen und seine Platz in der Welt zu finden. Hesses Schilderung ist kein Ersatz filr die eigenen Schritte. Keiner auBer dem einzelnen Menschen kann dessen Wegen aussuchen.
Kunst ist das ideale Mittel filr die AuBerung dieser Gedanken. Sie sind individuell formuliert und in der Herstellung eines Kunstwerkes werden viele unterschiedliche Elemente zusammenkommen. Jedes Werk reprasentiert den Kilnstler und die Gedanken, die ihn einpragen. Durch das Werk konnte man einen Tei! des Kilnstlerlebens kennenlernen. Wahrend wir sein Leben anschauen, milssen wir selbst Uberlegungen Uber das eigene Leben machen. Wir sind so konzentriert auf die Dinge, die wir tun, daB wir so oft die Hauptfrage vergessen: Wer sind wir? Erst vor diesem Hintergrund sind die anderen Fragen wichtig und zu beantworten.
Es gibt eine sehr groBen Reichtum unterschiedentlichen Seins unter den Menschen, die eine GroBzahl von Moglichkeiten und Fahigkeiten haben. Sie werden, auch in demselben Menschen, jedesmal anders ausgedrilckt. Jeder Mensch ist der Kilnstler seines eigenes Lebens. Er nimmt die vorhandenen Elementen, interpretiert und~ gestaltet sie um. Dabei spilren die anderen, wie er seine Welt sieht, wie er denkt und fUhlt. So ist der ProzeB des kilnstlerischen Schaff ens eine Quelle filr neue Einsichten und Erkenntnise, eine Einladung, weitere Schritte zu versuchen. Seine Werke sind sein Beitrag zu der Welt. Der wandernde Kilnstler ist ein ideal es Sinnbild und eine gute Ausdrucksform fUr die Verkorperung der nicht enden konnenden Suche nach einem bedeutsamen Dasein. Jeder muB das eigene Dasein finden, das Leben gestalten - es gibt keine allgemeinen Rezepte, um in Frieden und Harmonie in und mit der Welt zu leben.
So soll mit dieser Arbeit der Versuch unternommen werden, die Verbindung zwischen einzelnen Ausdrucksformen der Kunst und der Bedeutungg der Situation des Menschen und seine Gedanken flir die Gestaltung dieser Ausdrucksformen zu zeigen. Am Beispiel der Wanderung von Hermann Hesse mochte ich deutlich machen, was der Dichter selbst, vor allem aber uns, zu sagen hat.
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Lopes, Ricardo Farias Martins [UNESP]. "A contemplação estética como ideal do nirvana búdico." Universidade Estadual Paulista (UNESP), 2012. http://hdl.handle.net/11449/91765.
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lopes_rfm_me_mar.pdf: 698653 bytes, checksum: 436c13051a8e13440b1fc27c5b6fff36 (MD5)Essa dissertação pretende realizar um estudo que estabelece as possíveis relações existentes entre a Metafísica do Belo e a ética, presentes na obra capital do filósofo alemão Arthur Schopenhauer (1788- 1860). Para este propósito são abordados, de um lado, o livro terceiro de O mundo como vontade e representação (1819), no qual Schopenhauer estabelece a sua famosa teoria da arte; e de outro, o livro quarto, onde o filósofo disserta sobre o problema da afirmação e negação do querer-viver pela Vontade, chegada à consciência de si. Ao relacionar-se estes dois livros, pretende-se enfatizar o modo como o indivíduo, através do ato da contemplação estética alcança, ainda que temporariamente, o estado de completa renúncia ao querer-viver, representado pelo que a filosofia oriental denomina de Nirvana. Dentro deste contexto, passamos a investigação dos desdobramentos deste fenômeno estético-ascético como forma de manifestação artística no século XIX, no caso, o drama musical wagneriano, bem como as raízes ascéticas e niilistas presentes na ética de Schopenhauer, por meio da influência do Budismo indiano antigo, responsáveis ambas pela presença de uma visão oriental da existência, fundamentalmente pessimista, presente a atuante na obra do compositor alemão Richard Wagner (1813-1883)
This dissertation intend to fulfil one study that establish the ones possibles relations existents between the Metaphysics of beauty and the ethics, that are contained in the principal Schopenhauers work, The World as Will and Representation (1819). For this purpose are boarding, on the one hand, the third book of The World as Will and Representation, where Schopenhauer establisch the famous theory of the art; on the other hand, the fourth book, where the philosophy to discourse on about the problem of the affirmation and negation of the Will to live. At to make connections these two books, to intend detach to way that the person, through the act of the aesthetics contemplation, to reach, yet that temporary, the condition that complete renunciation of the Will to live, to represent that the oriental philosophys to call Nirvana. Inside of the context, to go over investigate this consequences that phenomenon aesthetic-ascetic like form of the artistic manifestation in the nineteen century, in the event of the Wagners musical-drama, as well this roots ascetics and nihilists presents in the Schopenhauers ethics, through of the influence the older indien Buddhim, responsible boths of the presence the pessimistic oriental vision of the existence and that are contained in the work of the german composer Richard Wagner (1813-1883)
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Lopes, Ricardo Farias Martins. "A contemplação estética como ideal do nirvana búdico /." Marília, 2012. http://hdl.handle.net/11449/91765.
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Orientador: Márcio Benchimol BarrosBanca: Flamarion Caldeira Ramos
Banca: Maria Lúcia Mello e Oliveira Cacciola
Resumo: Essa dissertação pretende realizar um estudo que estabelece as possíveis relações existentes entre a Metafísica do Belo e a ética, presentes na obra capital do filósofo alemão Arthur Schopenhauer (1788- 1860). Para este propósito são abordados, de um lado, o livro terceiro de O mundo como vontade e representação (1819), no qual Schopenhauer estabelece a sua famosa teoria da arte; e de outro, o livro quarto, onde o filósofo disserta sobre o problema da afirmação e negação do querer-viver pela Vontade, chegada à consciência de si. Ao relacionar-se estes dois livros, pretende-se enfatizar o modo como o indivíduo, através do ato da contemplação estética alcança, ainda que temporariamente, o estado de completa renúncia ao querer-viver, representado pelo que a filosofia oriental denomina de Nirvana. Dentro deste contexto, passamos a investigação dos desdobramentos deste fenômeno estético-ascético como forma de manifestação artística no século XIX, no caso, o drama musical wagneriano, bem como as raízes ascéticas e niilistas presentes na ética de Schopenhauer, por meio da influência do Budismo indiano antigo, responsáveis ambas pela presença de uma visão oriental da existência, fundamentalmente pessimista, presente a atuante na obra do compositor alemão Richard Wagner (1813-1883)
Abstract: This dissertation intend to fulfil one study that establish the ones possibles relations existents between the Metaphysics of beauty and the ethics, that are contained in the principal Schopenhauers work, The World as Will and Representation (1819). For this purpose are boarding, on the one hand, the third book of The World as Will and Representation, where Schopenhauer establisch the famous theory of the art; on the other hand, the fourth book, where the philosophy to discourse on about the problem of the affirmation and negation of the Will to live. At to make connections these two books, to intend detach to way that the person, through the act of the aesthetics contemplation, to reach, yet that temporary, the condition that complete renunciation of the Will to live, to represent that the oriental philosophys to call Nirvana. Inside of the context, to go over investigate this consequences that phenomenon aesthetic-ascetic like form of the artistic manifestation in the nineteen century, in the event of the Wagners musical-drama, as well this roots ascetics and nihilists presents in the Schopenhauers ethics, through of the influence the older indien Buddhim, responsible boths of the presence the pessimistic oriental vision of the existence and that are contained in the work of the german composer Richard Wagner (1813-1883)
Mestre
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Tiraterra, Alessandra. "Early Nineteenth Century German Idealism and Historical Perspectives in Beethoven's Eroica Variations, Op. 35." Diss., Temple University Libraries, 2017. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/447712.
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Music PerformanceD.M.A.
This study argues that the dialectic and the metamorphosis of the basso del tema and tema in Beethoven’s Eroica Variations, Op. 35 mirror the stages of the philosophical thought of German Idealism. The philosophical systems of the post-Kantian generation were housed in the values of the Goethezeit, in which the concept of self was regarded as fundamental for the worldview. In Germany these systems generated a new intellectual ethos that merged cultural nationalism with the glorification of the self (Burnham). Beethoven’s music gave reliable expression to the values of the Goethezeit, depicting the self as a spiritual entity with a constitutive autonomy, a possibility for self-transcendence, and a fundamental condition of struggle for freedom. While research has focused on Beethoven’s heroic style (Broyles) and the philosophy of his music (Adorno), there is very little literature on the relationship between Beethoven’s music and the philosophical thought of the time. In 1930 Schenker discussed the use of the Eroica theme in the Eroica Variations (Marston): first, the material is stated in its simple form; then, rhythmic structure, dynamics, tempo, texture, and key transform it. Schenker considers the large-movement form rather than the theme, giving emphasis to the basso del tema. This study proposes an analysis of Op. 35–focusing first on the first fourteen variations and then on the fifteenth variation and on the fugue individually–as the musical statement of the philosophical thought of the Goethezeit and offers a discussion on the historical perspectives in Op. 35. Then, the study applies the proposed philosophical and historical analysis of the Eroica Variations to explain how an interpretation based on critical theory can help concert performers develop a deeper understanding of such a demanding piece of repertoire. Finally, the study examines the Eroica Variations as one of the most substantial concert pieces for piano by Beethoven and of the beginning of the nineteenth century, and offers suggestions on how to meet the musical and technical challenges of the piece.
Temple University--Theses
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Ferguson, Stuart Douglas. "Language assimilation and crosslinguistic influence : a study of German exile writers." Thesis, [Milperra, N.S.W. : The Author], 1996. http://handle.uws.edu.au:8081/1959.7/285.
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Social and textual aspects of the language assimilation of German exile writers are studied. Major differences concern the length of their exile, their foreign language learning ability and their attitude to assimilating, and the primary sources are letters and diaries. Descriptive analysis is performed on the prose, mainly in the area of crosslinguistic influences. Despite their differing assimilation, the prose contains similar crosslinguistic influences. There are consistent changes in crosslinguistic influences during the course of language assimilation, initially determined by the extent of second language acquisition. However, language learning factors give way to social factors with crosslinguistic infuences ultimately governed by the functional independence of the second language. Lexically triggered code-switching is usually a step towards functionally motivated code-switching. Finally a tentative, schematic model of how the process of language assimilation causes and modifies crosslinguistic influences is proposed.
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Oliveira, Vanti? Cl?nio Carvalho de. "Max Stirner, o ?nico e o que lhe ? pr?prio: uma interpreta??o e(m) algun(s) ensaio(s)." Universidade Federal do Rio Grande do Norte, 2011. http://repositorio.ufrn.br:8080/jspui/handle/123456789/13766.
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This work has a study object the main thinking work of Johan Kaspar Schmidt well known as Max Stirner (1806-1856) - originally titled (in German), Der Einzige und sein Eigentun, and translated into Portuguese by the Portuguese publisher Ant?gona in 2004, under the title The Unique and its Ownership. This book was known in 1844 although its publication dated 1845 seen that the censor of that time rejected the publication request in that year - saying that ( ) in concrete passages of that work, not only God, Christ, the church and the religion are usually object of proposal blasphemy, but also because all social order, the state and the government are defined as something that should not exist simultaneously as one justifies the lie, perjury, the murder and suicide and denies the ownership right. After this first attack and rejection by its bearing the unique come to be others target, due practically to all the philosophical political thinkers its time including thinkers like Ludwig Feuerbach and Karl Marx & Friedrich Engels in spite of, on the other hand, having inspired formulations and reformulations of many of those thinkers that were against then in their times, as well as those thinkers that came after then such as Nietzsche himself. Even though this work was be victim of powerful attempts of erasing it of history, it has shown a great repercussion power and that is the main reason that led us to ask the following questions what is its big originality? , how could his author arrive at a so impactant perspective? What is its most legitimate political place? We endeavored in elaborate answers to those questions trough the exegesis of its text, taking in account both the scholarship environment where the author produced his intellectual life set - and the detailed reading of texts linked to discussion in focus, where this reading is always based upon the meaning and senses traced by the texts and its contexts as a precaution against the limits and the traps of the readings which shed light markedly on strict letter of the phrases constructs. Ours conclusions point at to the idea that a work like this , that subverts the characteristic ways of thought of the modernity, completely, continues being a utter odds, without rank in the history of thought and the moderns political practices, finding parallel possibility only, in a very special way, with a certain autharchic perspective of Ancient Greece
Este trabalho tem como objeto de estudo a principal obra do pensamento de Johan Caspar Schmidt - mais conhecido como Max Stirner (1806 1856) -, originalmente intitulada (em alem?o), Der Einzige und sein Eingentum, e traduzido para a l?ngua portuguesa - pela editora portuguesa Ant?gona - no ano de 2004, sob o t?tulo de O ?nico e a Sua Propriedade. Esta obra se tornou p?blica no ano de 1844, apesar de sua publica??o ter sido datada de 1845, visto que o censor da ?poca rejeitou o pedido de sua publica??o - naquele ano sob o argumento de que: (...) em passagens concretas desse escrito, n?o apenas Deus, Cristo, a Igreja e a Religi?o em geral s?o objeto da blasf?mia mais despropositada, mas tamb?m porque toda a ordem social, o Estado e o governo s?o definidos como algo que n?o deveria existir ao mesmo tempo em que se justifica a mentira, o perj?rio, o assassinato e o suic?dio, e nega o direito de propriedade . Ap?s este primeiro ataque e rejei??o sofridos j? no seu nascedouro, O ?nico viria a ser alvo de outros, por parte de, praticamente, todo o espectro do pensamento filos?fico-pol?tico de sua ?poca incluindo a? pensadores como Ludwig Feuerbach e Karl Marx & Friedrich Engels -, apesar de, por outro lado, ter servido de inspira??o para formula??es e reformula??es dos pensamentos de muitos daqueles que o atacaram em sua ?poca, bem como de outros pensadores posteriores, tais como o pr?prio Nietzsche. Mesmo tendo sido vitimada por poderosas tentativas de lhe apagar da hist?ria, esta obra tem demonstrado grande poder de percutir e foi isto o que nos levou a formular as seguintes quest?es: Qual ? a sua grande originalidade? , Como o seu autor p?de chegar a uma perspectiva t?o impactante? e Qual ? o seu lugar pol?tico mais leg?timo? Empreendemos um esfor?o de elaborar respostas pertinentes a estas quest?es pela via da exegese de seu texto, atribuindo relev?ncia tanto ao ambiente intelectual em que o seu autor a produziu seu contexto de vida intelectual quanto ? leitura pormenorizada dos textos atinentes ? discuss?o em foco, leitura essa sempre pautada pela aten??o aos significados e sentidos delineados pelos textos em seus contextos, como forma de precau??o contra os limites e as ciladas das leituras cujo foco incide marcadamente sobre a estrita letra das constru??es fraseol?gicas. Nossas conclus?es apontam para a id?ia de que uma obra como esta, que subverte completamente os modos de pensar caracter?sticos da modernidade, continua sendo completamente singular, inclassific?vel na hist?ria do pensamento e das pr?ticas pol?ticas modernas, s? vindo a encontrar alguma possibilidade de paralelo, de modo muito especial, com certa perspectiva aut?rquica da Gr?cia aC
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Bjarkö, Fredrik. "Fichte i Heliopolis : En undersökning av det intersubjektiva jaget i vetenskapsläran." Thesis, Södertörns högskola, Filosofi, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-39229.
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This essay examines the role of intersubjectivity in the philosophy of Johann Gottlieb Fichte. For Fichte, the ultimate ground of philosophy is the infinite self-positing activity of the I. However, this self-positing activity must have as its product a determined I, and therefore it must establish a limit to the I’s original infinity. Further, such a limit is only thinkable as a relation to that which lies beyond it: the negation of the I, or the not-I. By this characterization of the nature of the I, Fichte establishes it as a paradoxical concept that is at once infinite and finite. To solve this paradox, he introduces the concept of a “check” (Anstoβ) that puts a halt to the outward-striving activity of the I. In experiencing this check, the I is not limited by something outside of itself, which would negate its position as the ultimate ground of its own being, but rather is given the task of positing its own limit. In Grundlage des Naturrechts, Fichte develops this idea through another concept: that of a “summons” (Aufforderung) given to the I by another subject. Since the I is characterized by containing the ground of its own being, the intersubjective relation to the other is conditioned by the I limiting itself, so that the self-grounding character of the other can be recognized. In experiencing the summons of the other, though, the I does not only posit a limit for itself, but also becomes conscious of its own nature as a free, self-positing subject. Intersubjectivity, therefore, must be considered a fundamental element of the I as such. In Fichte’s own words: “No I, no Thou; no Thou, no I.”
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Silva, Vagner da. "A educação pulsional em Nietzsche." [s.n.], 2011. http://repositorio.unicamp.br/jspui/handle/REPOSIP/251361.
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Orientador: Lídia Maria RodrigoTese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação
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Resumo: Apesar de Nietzsche ser uma referência fundamental para a filosofia contemporânea, os estudos sobre seu pensamento na área da educação ainda são poucos. Este trabalho tenta oferecer mais uma alternativa à interpretação do pensamento dele, analisado a partir da educação vista mais como um processo de formação e transformação dos indivíduos que são educados do que como uma realidade escolar cotidiana. Para isso, elaborou-se a tese de que só há educação, aos moldes nietzscheanos, se aquilo que um ser humano é mais intimamente quando nasce puder ser transformado de modo definitivo, irreversível e irremediável, ou seja, de modo radical. Para se justificar tal tese, foram explorados conceitos fundamentais no pensamento de Nietzsche: pulsão, si, vontade de poder, tipos superiores e inferiores, cultura e civilização, além-do-homem, eterno retorno do mesmo e amor fati. Foram, ainda, desenvolvidos e apresentados conceitos novos na análise do pensamento nietzscheano - condição de nascimento, condição de vida e condição de morte -, que dizem respeito à estruturação pulsional dos seres humanos, determinando o status tipológico de cada um e suas possibilidades de ascensão e decadência pulsional.
Abstract: Although Nietzsche is a fundamental reference for contemporary philosophy, studies of his thought on education are still few. This work attempts to provide an alternative interpretation of his thought, analyzed from education seen more like a process of formation and transformation of individuals who are educated, than as an everyday reality in schools. To that, we elaborated the thesis that there is only education, in the nietzschean manner, if what a human being is more deeply when it is born can be transformed in definitive, irreversible and irremediable way, in other words, in a radical way. To justify such thesis, we explored some fundamental concepts in Nietzsche's thought: drive, self, will to power, superior and inferior types, culture and civilization, super-man, eternal return of the same and amor fati. Were also developed and presented new concepts in the analysis of Nietzschean thought - condition of birth, condition of life and condition death - which concern the structuring of human drives, determining the typological status of each one and their possibilities of ascension and decadence drive.
Doutorado
Historia, Filosofia e Educação
Doutor em Educação
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Brocious, Elizabeth Olsen. "Transcendental Exchange: Alchemical Discourse in Romantic Philosophy and Literature." Diss., CLICK HERE for online access, 2008. http://contentdm.lib.byu.edu/ETD/image/etd2301.pdf.
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Layet, Clément. "Lumière de la vie." Thesis, Clermont-Ferrand 2, 2013. http://www.theses.fr/2013CLF20002.
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Le divin peut-il être à la fois mort et vivant ? Résonnant pour nous à partir de Nietzsche et de Heidegger, cette question traverse l’œuvre, d’abord poétique mais aussi pleinement philosophique, de Friedrich Hölderlin (1770-1843). Dès la querelle du panthéisme qui anime le débat intellectuel germanique au cours des années 1780, le dieu de la métaphysique identifié avec le dieu chrétien semble perdre son effectivité. Mais le divin n’est pas seulement pour Hölderlin un contenu dogmatique ou conceptuel : il désigne avant tout le lien qui s’établit avec la nature lorsque l’homme réfléchit le sentiment que celle-ci produit en lui-même. Dès lors, même s’il semble exposé à la mort en tant que Créateur transcendant du monde, Dieu ne cesse pas de pouvoir être approché comme la source vive de toute apparition. Il ne se manifeste toutefois comme tel qu’à condition de s’effacer comme antériorité et de donner lieu aux choses singulières, en une rupture de toute union prétendument originelle. Or, dire que le principe doit nier sa propre primauté, c’est dire que l’un tend à se séparer de soi pour accéder à sa propre unité, et qu’il doit nécessairement produire une image de lui-même. En défendant cette thèse héritière d’Héraclite et du néoplatonisme, Hölderlin s’oppose aux philosophes idéalistes subjectifs, qui identifient alors le principe de toute réalité avec le Moi, et il s’expose du même coup à l’objection d’être incohérent et exalté. Mais l’effet produit par ses poèmes, par son roman et par sa tragédie fait s’évanouir tout soupçon de Schwärmerei. La poésie hölderlinienne est réellement image de Dieu. L’étude de la méditation et de la mise en œuvre progressive d’une telle effectivité exige de distinguer trois périodes dans le développement de sa pensée. Entre 1785 et 1795, Hölderlin s’efforce de parvenir, après avoir lu Kant, Schiller, Fichte et Schelling, à une compréhension à la fois non subjective et non dogmatique de l’être. Entre 1795 et 1802, en nommant le principe à la fois « beauté » à partir de Platon et « un se différenciant en lui-même » à partir d’Héraclite, il conceptualise les moyens de traduire poétiquement la profusion de la vie divine. Entre 1802 et 1843, comme si la mort de Susette Gontard, l’isolement et la folie affrontés sur le plan biographique rejoignaient, sur les plans théorique et poétique, la méditation de Pindare, de Sophocle et de la figure du Christ, Hölderlin montre la dépendance de l’infini à l’égard de la finitude. Ainsi son œuvre entière donne-t-elle à voir, en sa tension interne entre le poème et la philosophie, la vie divine harmoniquement opposéeCan the divinity be at once dead and alive? Resonating for us since the time of Nietzsche and Heidegger, this question runs all through the works of Hölderlin, in the first place poetic, but also, in the fullest sense, philosophic. From the time of the controversy over pantheism among German intellectuals in the 1780s the identification of the god of metaphysics with the Christian god seems to have lost its effectiveness. But the divinity for Hölderlin was not only a written dogma or concept ; it denotes above all the link established with nature when man reflects the feelings it arouses in him. From then on, god, even if he seems exposed to death as the transcendent creator of the world, continues to be approachable as the deepest source of all apparitions. However, god only manifests himself in this way if he effaces himself as anteriority, and breaking all union supposedly original, makes way for singular things. Now, to say that the principle denies its own primacy is to say that the one tends to separate from itself in order to reach its own unity, and that it must necessarily produce an image of itself. In defending this proposition, Hölderlin set himself in opposition to the subjective idealist philosophers, who identified the principle of all reality with the "I", and he exposed himself at the same time to the objection that he was incoherent and fanatical. But the effect produced by his poems, novel and tragedy dispels all suspicion of Schwärmerei. Hölderlin’s poetry really is the image of god. A study of his meditation and the progressive implementation of such a level of effectiveness makes it necessary to distinguish three periods in the evolution of his thought. Between 1785 and 1795, after having read Kant, Schiller, Fichte and Schelling, Hölderlin tried to achieve an understanding both non-subjective and non-dogmatic of Being. Between 1795 and 1802 he conceptualised the means of conveying through poetry the profusion of divine life, naming the principle both "beauty", after Plato, and "one differentiating in itself", after Heraclitus. Between 1802 and 1843, as if the death of Susette Gontard, isolation and madness confronted at a biographical level had conjoined, at a theoretic and poetic level, the meditation on Pindar, Sophocles and the face of Christ, Hölderlin showed the dependence of the infinite with regard to the finite. Thus, the whole body of his work, in its internal tension between poem and philosophy, reveals divine life in harmonic opposition
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Justi, Vicente de Paulo 1950. "Kant e a musica na Critica da Faculdade do Juizo." [s.n.], 2009. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280006.
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Orientador: Jose Oscar de Almeida MarquesTese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Resumo: A proposta deste trabalho é verificar o tratamento dado por Immanuel Kant na Crítica da Faculdade do Juízo à música. Sob a aparente desconsideração do autor neste tema, encontra-se uma filosofia densa que provoca reflexões e contribui decisivamente para a discussão sempre atual sobre a apreensão, compreensão e classificação da música. A possibilidade de reconhecermos a música como agradável, bela e sublime constitui-se o núcleo central dos problemas analisados. No primeiro capítulo discutimos os conceitos kantianos apresentados na Terceira Crítica como sensação, sentimento, comoção, afeto, prazer, forma, conformidade a fins, intuição, juízos e reflexão. O problema é verificar se estes conceitos, tal como apresentados por Kant, podem ainda contribuir para a nossa compreensão do fenômeno musical. No segundo capítulo verificamos o mecanismo de funcionamento das faculdades de conhecimento kantianas na apreensão e compreensão do fenômeno musical. O terceiro capítulo é reservado à discussão da possibilidade de classificarmos a música como agradável e as condições desta proposição. A música bela é o tema do quarto capítulo, onde além da discussão do problema que dá nome ao capítulo, analisamos o objeto belo, a teleologia da natureza, a arte mecânica e arte estética, a música bela e a poesia e a teoria kantiana do gênio na produção musical. O quinto capítulo discute a possibilidade e as condições de falar-se em música sublime e as incontornáveis ligações desta classificação com o domínio prático (moral). As conclusões estão centralizadas na questão de que a música bela é a única categoria realmente estética, enquanto a agradável é parcialmente estética e parcialmente prática e a sublime é totalmente prática. A beleza fundada na forma exige a cognição, no sentido de utilização do entendimento sem conceitos. A comoção é aceita na experiência estética se ligada, no sublime, à representação prática (moral) que a arte apresenta ao homem.
Abstract: The aim of this dissertation is to examine Immanuel Kant's treatment of music in his Critique of Judgment. Beneath his apparent neglect for the subject one can find a dense philosophical reflection that decisively contributes to the always current discussion about music perception, understanding and categorization. The possibility of recognizing music as being agreeable, beautiful and sublime is the central interest of the problems I analyze. In the first chapter I discuss Kantian concepts presented in the third Critique such as sensation, sentiment, commotion, affect, pleasure, conformity to ends, intuition, judgment and reflection. My aim here is to decide whether these concepts can still be of use in understanding music as a phenomenon in the way Kant presents them. In chapter two I examine how Kant understands the function of our cognitive capacities in the perception and understanding of music. Chapter three deals with the possibility and conditions for classifying music as being agreeable. Beautiful music is the topic of the fourth chapter, in which I not only discuss the concept of beauty in music, but also analyze the problem of what is a beautiful object, how does teleology work in nature, what is mechanical art as opposed to aesthetic art, beautiful music in its relation to poetry, and the role of Kant's theory of genius in musical creativity. The fifth chapter discusses the possibility and conditions of the sublime in music and the unavoidable links of this category to the domain of morality. My conclusions are that beautiful music is the only really aesthetic category, while the agreeable is only partially aesthetic and partially moral, and the sublime is totally moral. Beauty based on form requires cognition, in the sense of a non-conceptual use of the understanding. Commotion is acceptable in aesthetic experience if it is connected, in the sublime, to a moral representation that art presents to human beings.
Doutorado
Doutor em Filosofia