Dissertations / Theses: 'Historicisme'

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Rigaut, Philippe. "Une archeologie du temps present." Amiens, 1998. http://www.theses.fr/1998AMIE0005.

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2 000 caracteres maximum espaces compris. En cas de depassement la coupure sera automatique. Ce travail se propose de contextualiser, a la fois sociologiquement et historiquement, un certain nombre de problematiques liees aux elements constitutifs de notre modernite occidentale. La perspective archeologique adoptee permet de mettre en evidence un certain nombre de ramifications ideologiques par la juxtaposition du diachronique et du synchronique, de l'historique et du contemporain, mais aussi de l'institutionnel et de l'ephemere. Elle permet de suivre ce que m. Foucault appelait des "transformations" la ou le discours de la modernite parle des etapes logiques d'un progres qu'il definit comme continu, d'une causalite historique en quelque sorte incontournable. A un autre niveau, c'est egalement la position de la litterature sociologique contemporaine par rapport a ce discours qui sera interrogee. Une attention toute particuliere est portee aux differents courants se reclamant du post-modernisme, de m. Maffesoli a j. F. Lyotard, ainsi qu'aux approches de type socio-anthropologique, avec des auteurs tels que g. Balandier ou m. Auge. Des avant-gardes esthetiques de l'entre-deux guerres aux pratiques hedonistes d'aujourd'hui, nous avons essaye de faire apparaitre la dualite du moi souverain et du "corps-machine", celle de la pulsion et de la rationalisation. Nous avons egalement tente de conceptualiser, tant dans leur dimension symbolique que dans leur dimension technique, les actuelles recompositions qui affectent l'espace du prive et celui du public, mais aussi la sphere de l'enonciation du reel et celle de la fiction, celle de l'information et celle du spectacle. Enfin, tout au long de cette enquete, nous nous interrogeons egalement sur la permanence de la pensee reactionnaire, sur ses prolongements les plus inattendus This work aims to situate, in a sociological and historical way, some questions linked to factors that constitute our occidental modernity. The archeological prospect used in this work aims to display a certain number of ideological links with the juxtaposition of the linear and the synchronic, of the historic and the contemporary, but also of the institutional and the ephemeral. It allows us to follow what foucault called "transformations" where as the language of modernity talk about logical stages of a progress which he defines as continuous, and about an historical causality in a way inevitable. To another level, we also examine the position of the contemporary sociological literature in relation to this language. A very special attention is raised about the different orientations claiming to belong to the postmodernism, from m. Maffesoli to j. F. Lyotard, and it is aloso raised about the approach of a socio-anthropological type, with some authors like g. Balandier or m. Auge. From the advanced art of the interwar period to hedonist practices of nowadays, we have tried to show the antagonism of the sovereign ego and the "body-machine", the one of the erratic pulse and the rationalization. We have also tried to give a concept, in their symbolic dimension as well as their technical dimension, the recombinings of the present time wich affect the sphere of the private and the public one, but also the field of the expressing of the real and the one of the fiction, the one of the information and the one of the entertainment. At last, through this analysis, we also examine the continuity of the reactionary thought, its most unexpected extensions

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Folsach, Kjeld von. "Fra nyklassicisme til historicisme : arkitekten G. F. Hetsch /." København : Selsk. til udgivelsen af danske mindesmærker : Christian Ejlers forl, 1988. http://catalogue.bnf.fr/ark:/12148/cb39161448c.

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Fréret-Filippi, Manolita Loyer François. "Camille Albert, une architecture : entre éclectisme, historicisme et régionalisme /." Grâne : Créaphis, 2009. http://catalogue.bnf.fr/ark:/12148/cb41419989r.

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Texte remanié de: Thèse de doctorat--Histoire de l'architecture--Versailles-Saint-Quentin-en-Yvelines, 2004. Titre de soutenance : Un historicisme régional sous la Troisième république : Camille Albert, 1852-1942, architecte de la Ville de Fécamp. Bibliogr. p. 223-232. Index.

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Wittkau-Horgby, Annette. "Historismus : zur Geschichte des Begriffs und des Problems /." Göttingen : Vandenhoeck und Ruprecht, 1992. http://catalogue.bnf.fr/ark:/12148/cb356020597.

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Yang, Jiayan. "Leo Strauss et l'historicisme : critique, interprétation et dépassement." Thesis, Sorbonne université, 2019. http://www.theses.fr/2019SORUL068.

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Dans le domaine de la philosophie politique, le nom de Leo Strauss (1899-1973) s’associe à une tentative de réhabiliter un type de questionnement aussi ancien que la philosophie elle-même. Critique des types modernes de connaissance, Strauss considère, avant tout, que l’historicisme est un esprit menaçant de notre temps, mais il est aussi l’« adversaire le plus sérieux » de la philosophie politique : toute norme se réduit à un fait historique contingent jusqu’à prendre toute force d’obligation et de légitimité, c’est ainsi que la philosophie se trouve dans l’histoire elle-même devenue Histoire. Comment Strauss interprète-t-il l’historicisme, si ce terme ne connaît pas d’une unanimité ? Alors que l’on fait une enquête généalogique, à la lumière straussienne, de la modernité pour en étudier la genèse et la crise, on peut constater que Strauss, en remontant à Machiavel et Hobbes qui avaient déjà commencé à préparer la voie de l’historicisme, cherche à définir un nouvel historicisme qui se développe dans l’école historique du XIXe siècle, et connaît son apogée sous une forme radicale représentée par Nietzsche et Heidegger. Dans cette reconstruction de Strauss de l’historicisme, nous montrons qu’il propose un retour aux Anciens comme moyen de dépasser l’historicisme vers l’anhistorique, allant vers la transcendance que l’homme, par sa nature, peut atteindre : l’intransigeance de la dignité de la philosophie substantialiste pourra résister à un tel historicisme fondé sur la croyance en l’idée de progrès In the field of political philosophy, the name of Leo Strauss (1899-1973) is associated with an attempt to rehabilitate a type of questioning as old as philosophy itself. Criticism of modern types of knowledge, Strauss considers, first of all, that historicism is a threatening spirit of our time, but it is also the “ most serious adversary ” of political philosophy : all norms are reduced to a historical contigent fact which could arrive any point of assuming any force of obligation and legitimacy, that’s how philosophy finds itself in history itself, which has become History. How dœs Strauss interpret historicism, if this term dœs not know a unanimity ? With a genealogical investigation of modernity to study its genesis and crisis, in the Straussian light, we can see that Strauss, going back to Machiavelli and Hobbes who had already begun to prepare the way of the historicism, seeks to define a new historicism that develops in the historical school of the nineteenth century, and reaches its peak in a radical form represented by Nietzsche and Heidegger. In Strauss’s reconstruction of historicism, we show that he proposes a return to the Ancients as a means of going beyond historicism towards the ahistorical, going towards the transcendence that the humain beings can attain by their nature : the intransigence of the dignity of substantialist philosophy can resist such a historicism based on the belief in the idea of progress

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Capdeville, Loïc. "Fortune de l'historicisme : les usages du terme historicisme dans les écrits sur l'art." Paris, EHESS, 2009. http://www.theses.fr/2009EHES0107.

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De plus en plus fréquents depuis les années soixante-dix, les usages du terme historicisme dans le champ de l'art n'ont que peu de cohérence. On peut, tout au plus, associer au néologisme un nombre réduit de fonctions: manière de rejeter les historiens, de juger une époque ou de se positionner quant aux modalités critiques, l'historicisme pose plus de questions qu'il n'apporte de réponses. Si on prend la peine de considérer la terminologie qui lui est associée, on constate même une ambivalence trop généralisée pour être contingente; les grandes références historiques achèvent de compliquer le tableau en constituant une série de filiations radicalement concurrentielles. Une approche pragmatique permet pourtant d'expliquer ce qui, du côté du lexique, relève d'un système de propositions converses et du côté de l'historique, constitue une série de recouvrements. Il semble ensuite que la relation entre art et historicisme puisse-t-être reconsidérée comme une simple version dérivée de la relation entre art et histoire, une relation que viennent singulièrement compliquer les clivages disciplinaires, l'absence d'alternative historiographique et les axiologies contradictoires nées de la difficile sécularisation des thématiques en cause The uses of the term "historicism" in the field of art, which have grown more and more frequent since the seventies, bear but little coherence. At most, this neologism can be associated to a Iimited number of functions: historicism, whether it be a way of rejecting historians, judging an era/epoch, or taking a stand on critical processes, raises more questions than it brings answers. If one attempts to study the terminology associated with the term, one even notices an ambivalence that is too widespread to be contingent. The great historical references complicate the matter further by forming a series of radically conflicting correlations/associations. A pragmatic approach, however, will contribute to delineate a notion which, from the point of view of lexicon, falls within a system of converse assertions, and, from that of history, can be regarded as a series of overlaps. It seems, from then on, that the relationship between art and historicism may simply be reevaluated as a derived version of that between art and history, a relationship that is made extremely complex by the divisions between different fields of study, the absence of historiographical alternatives, and the conflicting axiologies caused by a problematic secularization of the themes involved

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Grosu, Veaceslav. "L'idée de philosophie de l'histoire." Amiens, 2008. http://www.theses.fr/2008AMIE0005.

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Hédoin, Cyril. "Le rapport entre théorie et histoire dans les approches historicistes et institutionnalistes en économie : essai de reconstruction rationnelle du programme de recherche scientifique de l'institutionnalisme historique." Reims, 2009. http://theses.univ-reims.fr/exl-doc/GED00001100.pdf.

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Cette thèse tente de restituer l'unité de l'institutionnalisme en économie. Il est procédé a une reconstruction rationnelle du programme de recherche de l'institutionnalisme historique au travers de la relation entre théorie et histoire. Ce programme de recherche se caractérise par un double mouvement d'historicisation de la théorie et de théorisation de l'histoire formalise dans le cadre de six principes constituant le noyau dur du programme de recherche : la prise en en compte du problème de la spécificité historique, l'institutionnalisme méthodologique, le recours a l'inférence abductive et a la méthodologie des idéaltypes, le principe d'économie substantive, l'analyse évolutionnaire et le capitalisme comme système historique. Cette reconstruction rationnelle repose sur l'étude des travaux juges comme représentatifs de la pensée institutionnaliste (schmoller, weber, veblen, Commons, polanyi). La progressivité du programme de recherche est étudie en examinant certains prolongement théoriques contemporains effectifs ou potentiels This thesis aim at defining the unlty of institutionalism in economics. We develop a rational reconstruction of the scientific research program of historical institutionalism through the relation between theory and history. The specificity of this research program lies in the double movement of historicisation of theory and theorization of history which is formalized in six principles constitutive of the research program's hard core : the study of the problem of historical specificity, the methodological institutionalism, the use of the abductive inference and of the methodology of idealtypes, the substantive principle, the evolutionary analyse and the capitalism as an historical system. Thls rational reconstruction lles on the study of the works of some major institutionalists authors (schmoller. Weber, veblen, commons, polanyi). The progressivity of the research program is studied through the examination of some contemporary theoretical continuations

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Jacquin, Pierre-Antoine. "L'architecture historiciste en Côte-d'Or au XIXe siècle." Paris, EPHE, 2011. http://www.theses.fr/2011EPHE4006.

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Au XIXe siècle, en Côte-d’Or, des monuments ont été bâtis ou restaurés dans des styles inspirés du passé national, appelés historicistes par convention dans cette thèse. L’usage de cette architecture commence à Dijon à la fin du Premier Empire. Il se diffuse dans des localités du département sous la Monarchie de Juillet, période qui est aussi celle de l’intervention croissante de la commission des monuments historiques dans les restaurations. Le Second Empire marque l’apogée des constructions religieuses, néogothiques et néoromanes, élevées par des architectes de Côte-d’Or, selon des procédures administratives et financières encadrées par l’État et les autorités locales. Dans le dernier quart du XIXe siècle, les chantiers d’églises paroissiales diminuent, mais des réalisations religieuses d’envergure se poursuivent. Jusqu’à la Première Guerre mondiale, des édifices prestigieux sont fortement restaurés, parfois reconstruits, acquérant l’aspect qui est encore le leur au début du XXIe siècle In the XIXth century, in Côte-d’Or, monuments were built or restored in styles inspired by the national past and called “historitic” by convention in this thesis. This type of architecture appeared in Dijon towards the end of the First Empire. It spread to areas of the département during the July monarchy. It was also a time when the Historic Buildings Commission played an ever-increasing part in the restoration of buildings. The Second Empire marked the climax of religious, neogothic and neoromanesque constructions erected by architects of Côte-d’Or according to administrative and financial controls under the State’s and local authorities. In the last quarter of the XIXth century the building of parish churches dwindled, but they continued constructing large, religious buildings. Up to the First World War prestigious edifices were nearly completely restored, sometimes rebuilt in such a way that they gained an aspect which can still be seen now at the beginning of the XXIst century

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Çeler, Zafer. "Temporality in the postmodern times and the ottoman nostalgia in Turkey." Thesis, Paris 1, 2016. http://www.theses.fr/2016PA01D093.

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En Turquie, il y a un intérêt croissant pour le passé ottoman au cours de la décennie dernière. Le désir pour le passé ottoman semble envahir la société turque. Les images, les objets et les discours liés à l'histoire ottomane ont fait leur apparition dans les séries télévisuelles, les discours politiques, les manifestations sur les médias sociaux, dans l'architecture et la décoration de maison. Cette étude vise à comprendre les raisons d'un tel essor pour le passé ottoman dans la société turque par rapport à la transformation de l'histoire, et les changements dans les modes d'engagement avec le passé dans les sociétés occidentales modernes. Elle tente d'analyser ce nouvel intérêt à travers les références à la fois à la dynamique interne de la modernisation turque et aux changements structurels plus généraux au sein des sociétés modernes. Les débats sur le néo-ottomanisme affirment que cet intérêt est le résultat de la stratégie politique turque dans la scène politique internationale, ou bien qu'il est une tentative délibérée du gouvernement conservateur pour mettre en place un nouveau discours historique. Cette étude, au-delà de ces arguments, soutient que l'intérêt trouvé vers le passé ottoman est une conséquence de la convergence des changements et des ruptures que la société turque a confronté depuis les années 1980 et des continuités au sein de la modernisation turque.La transformation et les changements survenus après par l'intégration de l'économie turque au réseau néo-libéral mondial ne sont pas seulement limités au domaine économique, mais aussi ont affecté les structures sociales, culturelles et politiques. Cette formation sociale a provoqué la transformation des formes d'engagement avec le passé de la société turque. À cet égard, la montée de la nostalgie ottomane implique un changement structurel de la société, ce qui nécessite d'éclairer les changements que les sociétés modernes ont subi à la suite du capitalisme tardif et de son édifice néo-libéral. Cette transformation a provoqué un changement de la temporalité où le passé devient une réserve de références ahistoriques. La temporalité post-moderne provoque l'effondrement des structures sociales, politiques et culturelles dans un abîme des références vides ahistorique à la suite de détemporalisation de l'histoire. La nostalgie ottomane de la société turque peut être expliquée par rapport à ce changement temporal. D'autre part, parmi ces changements et la transformation, les continuités des caractéristiques fondamentales de la modernisation turque devraient également être soulignées. L'intégration de la société turque dans l'économie de marché néo-libéral a été réalisé par un coup d'État qui a créé une condition sociale dans laquelle une vaste autoritarisme de l’État et de l'économie de marché libre ont existé côte à côte. Cette étude affirme que la caractéristique fondamentale définissant la modernisation de la Turquie est un modernisme réactionnaire. Celui-ci est entendu dans ce travail comme une adaptation sélective de la modernité occidentales.C’est dans l’objectif d'éviter les complexités de la société moderne. Cela a causé une réduction de modernisation au développementalisme monolithique. Ce modernisme réactionnaire s'établit à travers une distinction fondamentale entre la civilisation et la culture. Dans cette distinction, alors que la civilisation signifie un développement technologique, la culture se réfère aux caractéristiques innées de la nation comme des caractéristiques étrangères aux idéaux universels des Lumières. Du kémalisme organiciste, corporatiste et solidariste au néo-libéralisme autoritaire de la période post-1980, le modernisme réactionnaire se soutient comme une caractéristique essentielle et continue de la modernisation turque. [...] In Turkey, there has been an increasing interest towards the Ottoman past in recent years. The appetite for the Ottoman past seems invading the Turkish society. The images, objects and discourses related to the Ottoman history have been appearing in from television series, political discourses and manifestations to social media, from architecture to house decorations. This study aims to understand the reasons for such a revival of the Ottoman past in Turkish society within the framework of the transformation of the history, and the changes in the ways of engagement with the past in modern societies. It attempts to analyse this new interest through the references both to the internal dynamics of the Turkish modernisation and to the more general structural changes within the modern societies. The debates over the neo-Ottomanism either claim that it is strategic policy in the international political stage, or assert that it is a deliberate attempt of the conservative government to establish a new historical discourse. This study, beyond these arguments, contends that the interest towards the Ottoman past is a consequence resulting from the convergence of the changes and ruptures that the Turkish society has been experiencing since the 1980s and of the continuities within the Turkish modernisation. The transformation and changes brought by the integration of the Turkish economy into the global neo-liberal network were not only limited to the economic field, but also affected the social, cultural and political structures. This social constitution caused the transformation of the ways and forms of engagement with the past in the Turkish society. In this regard, the surge of the Ottoman nostalgia implies a structural change of society that can only be explained through illuminating the changes that the modern societies have been undergoing as a result of the arrival of late-capitalism and its neo-liberal edifice. This transformation brought up a change in the temporality in which the past becomes a reserve of ahistorical references. The late-modern or post-modern temporality causes the collapse of the social, political and cultural structures into an abyss of the ahistoric empty references as a result of detemporalisation the history. The Ottoman nostalgia in the Turkish society can be explained within this change of temporality. On the other hand, among these changes and transformation, the continuities of the fundamental characteristics of the Turkish modernisation should also be emphasised. The integration of the Turkish society into the neo-liberal market economy was brought up by a coup d’état which created a social condition in which extensive state authoritarianism and free-market economy have existed side by side. This study claims that the fundamental characteristic defining the Turkish modernisation is reactionary modernism which means a selective approach to modernity in order to avoid the complexities of the modern society by reducing the modernisation into monolithic developmentalism. Reactionary modernism establishes itself on a fundamental distinction between civilisation and culture. In this distinction, while civilisation means a technological development, culture refers to the innate characteristics of the nation as alien features to the universal ideals of the Enlightenment. From the organicist, solidarist corporatism of Kemalism to the neo-liberal free-market authoritarianism of the post-1980 period, the reactionary modernism sustained itself as the continuing characteristic of the Turkish modernisation. [...]

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Fréret-Filippi, Manolita. "Un historicisme régional sous la Troisième République : Camille Albert (1852-1942), architecte de la ville de Fécamp." Versailles-St Quentin en Yvelines, 2004. http://www.theses.fr/2004VERS005S.

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Camille Albert fut formé à l’Ecole des Beaux-Arts de Genève et dans l’atelier de Cramer et Junod. Il poursuivit son apprentissage à Paris puis réalisa l’agrandissement du casino de Saint-Valéry-en- Caux. Grâce au soutien de l’industriel Alexandre Le Grand, il commença sa véritable carrière en accédant au poste d’architecte de la ville de Fécamp qu’il occupa de 1883 à 1903. Camille Albert participa largement à la transformation de la ville en la dotant d’équipements publics. Camille Albert se constitua une clientèle privée, pour laquelle il édifia bâtiments industriels, immeubles de rapport, hôtels particuliers et villas. Il contribua aussi au développement de l’architecture de villégiature dans les environs de Fécamp. La production architecturale de Camille Albert révèle la quête d’un style en accord avec la culture architecturale locale, entre rationalisme et éclectisme. Ses recherches artistiques le conduisent à développer un langage ornemental inventif et riche Camille Albert studied at the School of Fine Art in Geneva and at the studio of Cramer and Junod. He settled in Paris and built the extension of the Saint-Valéry-en-Caux casino. Thanks to the support of manufacturer Alexandre Le Grand, Camille Albert was then guaranteed the position of public architect for the city of Fécamp from 1883 to 1903. He made a large contribution to the modernisation of the city, providing it with various public amenities. He build up a large private clientèle from the local upper classes, for whom he built private mansions and villas. He also contributed to the development of holiday resort architecture in the area of Fécamp. Camille Albert's architectural work reveals his search for a style in harmony with the local architecture. Between rationalism and eclecticism, his artistic research led him to develop an inventive and richly ornemental language

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Gaugy, Mathilde. "Maisons individuelles et pratiques historiscistes des années soixante-dix aux années quatre-vingt-dix." Paris 1, 2010. http://www.theses.fr/2010PA010554.

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L'objectif de notre recherche est d'étudier le développement du lien existant entre l'histoire de la discipline architecturale et l'architecture même, rapport mis en exergue dès la fin de la Seconde Guerre Mondiale. Notre travail tente, par conséquent, à analyser à travers la typologie des maisons individuelles quelles furent les pratiques historicistes mises en oeuvre et quelles en étaient leurs significations réelles. L'intérêt pour l'histoire de la discipline ne constitue pas un phénomène nouveau mais il est intéressant d'en dresser un bilan au cours des années soixante-dix et quatre-vingt-dix, non exhaustif, mais représentatif de cette démarche visant aussi bien les composantes formelles que celles plus conceptuelles et théoriques. Tout le champ de l'histoire de l'architecture est réapproprié. Nous sommes alors confrontés à ce que l'on nomme un historicisme classique, faisant référence à l'antiquité ainsi qu'à l'époque moderne, mais aussi un historicisme contemporain dont les origines sont issues du début du vingtième siècle. Nous mettons également en avant un historicisme vernaculaire au sein duquel la tradition, l'histoire des pays prennent toute leur importance. Les références à l'histoire de l'architecture quelles soient classiques, modernistes, régionalistes ne sont pas reprises en tant que telles, mais subissent des adaptations, de manière à acquérir de nouvelles significations, à émouvoir. Il s'agit avant tout de répondre aux besoins, aux questionnements de l'époque. Cette démarche historiciste est basée sur la notion de communication, de langage, principes très fortement développés par les architectes de la seconde moitié du vingtième siècle.

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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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Menezes, Jonathan Michelson. "Frank Ankersmit : a metamorfose do historicismo /." Assis, 2018. http://hdl.handle.net/11449/157198.

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Orientadora: Karina Anhezini de Araújo Banca: Jose Antonio Vasconcelos Banca: Gabriel Giannattasio Banca: Milton Carlos Costa Banca: Hélio Rebello Cardoso Júnior Resumo: Frank Ankersmit ainda é relativamente pouco conhecido no Brasil, mas na Holanda (seu país), em toda Europa e nos Estados Unidos, principalmente, ele é uma assumidade na área de teoria e filosofia da história. "Chegou" no Brasil através da, e graças à, repercussão de seus escritos pós-modernistas da década de 1980, traduzidos e publicados na revista Topoi em 2001. Esses escritos provocaram meu interesse em sua obra, e o desejo de investigá-la um pouco mais. Na medida em que fui também traduzindo, diversificando e aprofundando leituras, percebi que o pós-modernismo foi apenas um capítulo de sua jornada, e que uma história intelectual de Ankersmit deveria ir além, ampliar seu escopo. Esta tese se propõe a dar esse passo além, e a ler Ankersmit também a partir de outros embates, giros temáticos e conceitos por ele apresentados, desde a publicação de sua primeira obra em inglês, Narrative Logic (1983), até escritos mais recentes, em especial, Meaning, Truth and Reference in Historical Representation (2012). No interregno dessa pesquisa, outros "Ankersmites" emergiram, diferentes versões dele mesmo e de sua obra, precipitadas por algumas transições: do narrativismo para o representacionalismo; do pós-modernismo a um tipo de pós-pós-modernismo; do idealismo ao realismo histórico; movendo-se da linguagem para a experiência sublime, mas sem perder de vista o solo da representação; pensando a representação tanto no campo da política quanto no da historiografia. E, por fim... (Resumo completo, clicar acesso eletrônico abaixo) Abstract: Frank Ankersmit still is a relatively new name in Brazil, although in The Kingdom of the Netherlands (his homeland), throughout Europe and in the United States of America, he is a prominent, well-known and respected theorist and philosopher of history. He arrived in Brazil through (and thanks to) the repercussion of his postmodern writings of the 1980s, translated and published in the journal of history Topoi in 2001. These writings incited my interest in his work in 2007, and gave me the desire to investigate further. Furthermore, insofar as I have been translating his texts, diversifying and deepening readings, I have realized that postmodernism was nothing but one chapter of his journey, and that an intellectual history of Ankersmit should go far beyond, enlarging its scope. This dissertation proposes to take this step even further, by reading Ankersmit also from other intellectual perspectives, debates and conceptual 'twists and turns' he has been thorough, from the publication of his first book in English, Narrative Logic (1983), to his more recent developments especially in Meaning, Truth and Reference in Historical Representation (2012). In the meantime, other 'Ankersmites' emerged, different versions of himself, precipitated by some transitions: from narrativism to representationalism; from postmodernism to post-postmodernist type of theory; from idealism back to historical realism; moving from language to (sublime) experience, but without losing sight of representation's firm soil; accounting for representation both in the field of politics and in historiography. And finally, trying to innovate the maximum and to repeat or vary the minimum of what he and others have said before, entangled by a longing for originality and distinction, a desire for authenticity, and a passion for (taking) historical writing... (Complete abstract click electronic access below) Doutor

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Benin, Gilles. "La représentation du religieux comme champ contextuel et vocation de la symphonie germanique autour de Mendelssohn et Schumann (1800-1850)." Thesis, Paris 4, 2016. http://www.theses.fr/2016PA040176.

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La première moitié du XIXe siècle germanique voit le sacré se déplacer de façon massive et multiple vers la sphère profane. Le vocabulaire, les schémas et les idéaux religieux se refondent dans le prisme historique pour pénétrer philosophie, littérature, arts visuels et musique. Dans un climat esthétique, politique et social tendu vers la Bildung, l’édification morale mais aussi religieuse de la société, la représentation communautaire devient l’objet privilégié de l’art. En témoignent le ressourcement architectural gothique, les tableaux d’activisme nazaréen, ainsi que des modalités de représentation grandioses dans l’opéra et l’oratorio. L’insertion plus insolite du religieux dans la symphonie trouve ici un champ de contextualisation qui permet d’élucider les mutations contradictoires du genre en plein essor. Engagée depuis le classicisme dans une vocation spirituelle récusant l’intelligible, la symphonie ne s’en trouve pas moins investie de représentations religieuses se focalisant sur l’image communautaire. Dans l’attraction de l’œuvre beethovénien, Mendelssohn et Schumann, parallèlement à Spohr, font dans leurs symphonies une place décisive aux topoï connotant ou dénotant le religieux, à commencer par les cantiques et les styles anciens. Leurs corpus symphoniques respectifs apparaissent singulièrement homogènes, non moins qu’en correspondance. Par l’amplification des représentations spirituelles via la technique cyclique, ils s’appréhendent dès lors dans une vocation religieuse d’accomplissement, en probable résonance avec les conceptions historicistes d’immanence ou de transcendance The first half of the Germanic Nineteenth Century saw the shift of the religious expression in a massive and multiple way towards the profane sphere. Vocabulary, patterns and religious ideals are recast in the historical prism to enter philosophy, literature, visual arts and music. In a tense aesthetic, political and social climate to « Bildung », the moral and religious edification of society, the community representation becomes the privileged aim of art. Evidence of this is found in the Gothic architectural renewal, the activism of Nazarene paintings and grandiose representation arrangements in historical-religious opera and oratorio. The more unusual religious penetration into the symphony finds a significant field of contextualization that allows to elucidate the contradictory mutations of the booming genre. Committed since classicism to a spiritual vocation rejecting the intelligible, it is nonetheless true that the symphony is invested with religious representations focusing on community image. In the attraction of the work of Beethoven, symphonies by Mendelssohn and Schumann, along with those of Spohr, give emphasis to topoï connoting or indicating the religious, starting with hymns and old styles. Their respective symphonic corpus appear remarkably homogeneous, no less than in retrospect correspondence. By amplifying the spiritual representations via the cyclic technique, they are subsequently grasped in a religious vocation of accomplishment, likely in resonance with the historicist conceptions of immanence and transcendence

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Faure, Nelly. "Entre historicisme et modernité : les châteaux construits ou remaniés dans l'Allier, le Cantal et le Puy-de-Dôme, entre le Premier Empire et la Première Guerre mondiale." Thesis, Clermont-Ferrand 2, 2014. http://www.theses.fr/2014CLF20014/document.

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En mettant fin aux privilèges et à une société d’ordres, la Révolution aurait dû vouer le château à la ruine, ne le laissant subsister dans le paysage que comme les vestiges d’un temps révolu. Mais au contraire, le XIXe siècle devient un véritable âge d’or des châteaux, en France comme dans toute une partie de l’Europe. À travers la France, les constructions, les restaurations et les remaniements de châteaux se comptent par milliers, sous le double effet du repli de la noblesse sur ses terres et de l’essor et de l’enrichissement de la bourgeoisie. Dans l’Allier, le Cantal et le Puy-de-Dôme 464 chantiers et projets voient le jour sous l’impulsion de familles de la vieille noblesse désireuses de réparer sur leur demeure les outrages du temps et de la Révolution et de bourgeois fortunés soucieux d’avoir une résidence prestigieuse, témoin de leur ascension sociale. Au XIXe siècle, on pose un nouveau regard sur le Moyen Âge et le château des siècles passés fait rêver. L’architecture doit s’inspirer des styles historicistes, parfois d’origine lointaine, tout en offrant un intérieur adapté au mode de vie et aux aspirations au confort des châtelains. Certains architectes se spécialisent pour satisfaire ces commandes entre historicisme et modernité As the French Revolution put an end to privileges and the hierarchical division of society, castles seemed meant to disappear or survive only as remains of a bygone era. But the 19th century actually turned out to be a golden age for them – both in France and in many countries in Europe. In France, countless castles were built or overhauled, as the nobility returned to their lands and the bourgeoisie grew in power and wealth. In the three French départements of Allier, Cantal and Puy-de-Dôme, no less then 464 projects or actual construction works were launched. They originated either from ancient noble families wishing to erase the damages of time and History on their properties or from wealthy bourgeois willing to own high-profile mansions that would be of testimony of their social uplift. The 19th century was also a period where the Middle Ages was re-discovered and ancient castles became attractive again. Architectural trends were influenced by historicism, sometimes exotic styles, while interior design had to suit the lifestyle and need for comfort of the landlords. Some architects specialised in such projects, both historicist and modern

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Antonioli, Luiz Fabio. "Percursos do ornamento." Universidade de São Paulo, 2010. http://www.teses.usp.br/teses/disponiveis/16/16136/tde-19012011-111832/.

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Partindo de um percurso pela cidade de São Paulo, a pesquisa identifica o ornamento de arquitetura. Tem o propósito de aprofundar a discussão a respeito da permanência do ornamento enquanto um dos elementos constitutivos da arquitetura e de contribuir para o aprofundamento e a ampliação das abordagens para a sua investigação. Através da discussão desenvolvida a partir de articulações de uma seleção de conceitos propostos, a pesquisa busca identificar como acontece o comparecimento do ornamento de arquitetura em diferentes circunstâncias de espaços e culturas. Assume como premissa que o significado associado ao objeto ornamental ultrapassa o âmbito da estética e impõe o conhecimento de outras abordagens, em articulação. Após o percurso pela cidade, outros percursos, agora conceituais, são desenvolvidos, no quais o objeto ornamental comparece de modos diferentes na história, no tempo, na sociedade e nos projetos de arquitetura. Este percurso não tem um ponto de chegada: visa a trazer elementos para subsidiar novas pesquisas. Starting from a journey through the city of São Paulo, the research identifies the architectural ornament. It aims at deepening the ongoing academic debate on the continuance of ornament as a constituent element of architecture and at helping intensify and broaden the approaches to its examination. Throughout the discussion, held out of the articulation of selected propounded concepts, the research tries to identify manners of presentation of the architectural ornament under different circumstances in space and culture. It is assumed that the meaning associated to the ornamental object exceeds the sole scope of aesthetics, and it demands knowledge from other subject areas in an articulated way. After that city journey, other ones - this time conceptual journeys - are taken, in which the ornamental object arises differently in history, time, society and the architectural designing. This path leads to no point of arrival: this inquiry intends to supply additional supportive elements for further research.

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Baumann, Stéphanie. "Siegfried Kracauers "History - the last things before the last" : Geschichtsdenken als Vorraumdenken." Paris 8, 2011. http://www.theses.fr/2011PA083890.

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Ce travail est consacré à la pensée historique de Siegfried Kracauer. Il propose, entre autres sur la base des archives Kracauer au Deutsches Literaturarchiv Marbach, une reconstitution de la genèse du dernier ouvrage (inachevé) de Kracauer, History. The Last Things Before the Last, consacré à l’histoire. On met en évidence les espaces de dialogues et les constellations qui aboutissent à History: la discussion avec Walter Benjamin, avec les philosophes Hans Blumenberg et Ernst Bloch; mais aussi l’apport essentiel des historiens d’art (Focillon, Kubler, Panofsky) ainsi que des théoriciens de la littérature (Auerbach, Jauß). On montre comment la pensée de l’histoire kracauerienne non seulement se constitue en critique de l’historisme et de toute prétention à élaborer une histoire universelle, mais propose aussi une conception originale du temps historique (« les cataractes du temps ») nécessairement et irrémédiablement fragmenté. Ce travail expose la manière dont Kracauer applique les acquis de sa réflexion sur la photographie et le film à l’objet historique, dont il fait le champ privilégié d’une « pensée de l’antichambre » (par opposition aux « dernières choses »), mieux approprié à la situation intellectuelle et spirituelle de la modernité. En restituant cette pensée dans son contexte intellectuel, on tient compte des continuités et des ruptures de la pensée de Kracauer marquée par l’exil de 1933. History cristallise un moment essentiel de transition entre les débats autour de l’historisme qui se poursuivent jusque dans les années 1930 et les approches (micrologie, «tournant linguistique», etc. ) plus contemporaines du « métier d’historien » This work focuses on Siegfried Kracauer’s historical thought. It aims to trace the genesis of his last uncompleted book, History. The Last Things before the Last. This work is partly based on the Kracauer Archives to be found at the Deutsches Literaturarchiv Marbach. Are examined the intellectual spheres of dialogue and constellations that led to the writing of History : the discussion with Walter Benjamin, with the philosophers Hans Blumenberg and Ernst Bloch, but also the essential contribution of art historians (Focillon, Kubler, Panofsky) and literature theorists (Auerbach, Jauß). It is shown that Kracauer’s historical thought is a critique of historism and of the pretention to conceive any universal history; it also presents us with an original conception of historical time (“the cataracts of time”) as necessarily and irretrievably fragmented. This work exposes the way Kracauer applied the findings of his reflection on photography and the cinema to the historical object. Being better suited to the intellectual and spiritual situation of modernity, history becomes the most appropriate domain for developing a “the anteroom thinking” as opposed to the “last things”. This work considers the ruptures and continuities in Kracauer’s thought marked by the experience of exile from 1933. History epitomizes the transition between the debates around historism which continued well into the 1930s and the more modern approaches (micrology, the “linguistic turn”, etc…) to the historian’s work

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Jollivet, Servanne. "La philosophie à l'épreuve de l'histoire : émergence et mutations de l'historisme (1800-1930)." Paris 4, 2008. http://www.theses.fr/2008PA040029.

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Née de l’interrogation engendrée par le mouvement d’historisation caractérisant la modernité et de la prise de conscience progressive par la pensée de sa propre historicité, la question hautement polémique de l’historisme s’est posée de façon d’autant plus incisive que s’y cristallisent de nombreux débats, initialement méthodologiques, jusqu’à ce qui a été nommé la « crise de l’historisme » dans le premier tiers du XXe siècle. Initialement porté par le questionnement de l’historiographie sur elle-même ainsi que des sciences sociales naissantes, l’historisme marque en effet, à travers la diversité même de ses acceptions, la difficulté pour la pensée de s’autoréfléchir en se gardant tout autant de l’écueil spéculatif propre à l’ancienne philosophie de l’histoire que de son envers positiviste tel qu’il menace de dissoudre le sens même de la réalité historique. L’enjeu est alors pour la philosophie de mettre sa propre réflexivité à l’épreuve sans céder ni à l’écueil objectivant et au spectre du relativisme Arised from the reflection which appeared through the historicisation led by the Modernity and the progressive realization of the radical historicity of thought, the highly polemical question of historicism comes up in the most incisive way in many debates until what was called the “crisis of historicism” at the beginning of the XXth century. Initially brought by the methodological reflection of the historiography on itself and of the nascent social sciences, historicism evinces through the diversity of its meanings the difficulties which philosophical thought is confronted with in order to reflect itself without yielding neither in the speculative reef specific to ancient philosophy of history nor in its reverse positivist propensity, which the danger to dissolve the sense of historical reality. The stakes are then for philosophy to put its own reflexivity to the test without giving to the delusion of a radical objectivity nor the spectre of relativism

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Simon, Clélia. "Style, culture et société. La sculpture religieuse en France de la Restauration à la fin du Second Empire (1820-1870)." Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040206.

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Entre 1820 et 1870, l’État et les villes françaises mettent en œuvre, à grands renforts budgétaires, une commande massive destinée à pourvoir les lieux de culte d’une statuaire monumentale à vocation liturgique et didactique. Une première partie est consacrée à l'approche synoptique de la sculpture religieuse du XIXe siècle, par l'entremise des grands programmes. Celle-ci permet de porter un regard d'ensemble sur une évolution chronologique rendue complexe par la variation des attentes et des ambitions, et ainsi de prendre conscience du statut de frontispices culturels qu'acquièrent, grâce à la sculpture, les édifices religieux. Cette étude montre d’ailleurs les places éminentes qu’occupent généralement au sein de ces ensembles sculptés le Christ, la Vierge et leur association dans la Pietà, auxquels est consacrée la deuxième partie. L'espace liturgique qu'initie la Restauration hérite de la Révolution et de l'Empire d'une dimension expiatoire. C'est cette douleur mêlée de foi et d'espérance qui guide l'exécution des Vierges à l'Enfant, des Christs crucifiés et des Pietà, leur attribuant une fonction de pôles liturgiques déterminant. La période connaît enfin, en terme de représentation hagiographique, un foisonnement étonnant. La troisième partie étudie l'importance numérique des saints comme le moyen dont use la restauration du culte pour favoriser une relation intercessionnelle de tout temps forte en France. Un triple dialogue est alors mis en évidence : celui des artistes dans le temps, celui des sujets dans l’imaginaire théologique et théocratique, et celui des formes dans les recoupements parfois surprenants des généalogies stylistiques Between 1820 and 1870, the State and the French cities are implementing - using a great budget - a massive order to fill the churches with monumental sculptures to serve a liturgical and educational purpose. The first part of this study examines the synoptic approach to religious sculpture of the nineteenth century, through the major programs. This leads to an overall view of a chronological evolution complicated by changes in expectations and ambitions and therefore to be aware of the status of cultural frontispieces that churches had acquired trough sculpture. This study also shows the prominent places that Christ and the Virgin generally occupy within these carved sets. The liturgical space initiated by the Restauration inherits expiatory dimension from the Revolution and the Empire. This pain mixed with hope and faith guided the execution of the Virgin and Child, crucified Christs and Pieta, giving them a decisive liturgical function. The period finally knows, in terms of hagiographic representation, a surprising abundance. The third part examines the numerous representations of the saints as a mean used by the restoration of religion to foster an intercessional relationship that has always been strong in France. Hence, a triple dialogue is highlighted: one between artists in time, one between subjects in the theological and theocratic imaginary, and one between forms in the overlaps - sometimes surprising - of stylistic genealogies

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Nizar, Kouider. "La négation dans la philosophie des sciences de Karl Popper." Paris 4, 2003. http://www.theses.fr/2003PA040231.

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Dans la philosophie occidentale, le rationalisme est généralement défini comme une attitude qui consiste à justifier la connaissance scientifique. Contre cette tendance, Popper plaide pour une forme négative du rationalisme. Le rationalisme critique est l'attitude philosophique selon laquelle la science est caractérisée par sa méthode critique. Selon le rationalisme de Popper, la rationalité de la science réside dans sa démarche critique, et nullement dans la justification de ses théories. Le but de la science est la recherche des théories qui soient plus proches de la vérité que leurs concurrentes, et non celles qui soient absolument certaines. Cette épistémologie négative de la science débouche sur une ontologie, dont le réalisme critique et l'indéterminisme sont les deux traits caractéristiques. Elle a pour conséquence la critique de toute forme de totalitarisme. Puisque la science suppose la démocratie, le totalitarisme la détruit complètement. L'originalité de Popper est d'avoir libéré la philosophie des sciences de la logique positive de la confirmation pour la situer dans une logique négative de falsification In Western philosophy, the rationalism is defined as the attitude which consists in justifing a scientific knowledge. Againste this tendency, Popper pleads for a negative form of rationalism. The critical rarionalism is the philosophical attitude that the critical method is the caracteristic feature of science. According to Popper's rationalism, the rationality of science lie in its method of refutation, it is not in method of confirmation at all. The aim of science is the research of theoris which are near of truth, not the theory which are absolutely certains. This negative epistemology leads to ontology that critical realisme and indeterminism are the two caracteristic feautures. It has the effect of criticize all form of totalitarism. Science supposes democraty, totalitarism destroys it completely. Originality of Popper is that he liberates the philosophy of sciences from a positive logic of confirmation to situate it in the negative logic of falsification

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Costa, Paulo Alberto Viana da. "Popper, o historicismo, e o mÃtodo das ciÃncias sociais." Universidade Federal do CearÃ, 2011. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=5783.

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FundaÃÃo de Amparo Ã Pesquisa do Estado do CearÃ A partir da crÃtica do historicismo e do holismo, busca apresentar o mÃtodo das ciÃncias sociais como proposto por Karl Popper. ApÃs uma breve exposiÃÃo do mÃtodo das ciÃncias naturais e discussÃo sobre alguns de seus componentes, a saber os conceitos de mÃtodo dedutivo, falseabilidade, e corroboraÃÃo, o historicismo Ã definido e criticado. Por meio do uso de certos exemplos baseados na fÃsica do sÃculo XX, mostra como Ã possÃvel refutar o historicismo por provar que uma teoria em prima facie determinista nÃo pode assegurar o determinsmo do mundo nem de suas previsÃes. Define a chamada anÃlise situacional, que afirma ser a tarefa das ciÃncias sociais a explicaÃÃo de situaÃÃes tÃpicas. Mostra a origem desse mÃtodos e suas principais influÃncias, bem como seus limites. Exibe porque a anÃlise situacional nÃo pode ser o Ãnico mÃtodo das ciÃncias sociais e porque a psicologia nÃo pode ser eliminada do estudo de certas situaÃÃes sociais. From the critic of the historicism and holism it searches to present the method of the social sciences as it is proposed by Karl Popper. After a short exposition about the method of the natural sciences and some of its components, namely the concepts of deductive method, falseability, and corroboration, historicism is defined and criticized. Through the use of some examples based in XX century physics it shows how is possible to disprove historicism, showing that a prima facie deterministic theory can not ensure the determism of the world, nor of its forecasts. It defines the so called situational analysis, which maintains social that the social sciences task is the explanation of typical situations. Indicates the origin of this concept e its major influences as well as its limits. Exhibits why situational analysis can not be the sole method of the social sciences, and why psychology can not be eliminated from the study of some social situations.

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Söderholm, Gundel. "Svea : en litterär kalender 1844-1907 /." Uppsala : Avdelningen för litteratursociologi vid Litteraturvetenskapliga institutionen i Uppsala, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-7597.

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Tipton, Keny Elizabeth Garcia-Corales Guillermo. "El nuevo historicismo y la otredad en la narrativa contemporánea nicaragúense : el caso de Sergio Ramírez = New Historicism and Otherness in contemporary Nicaraguan narrative: the case of Sergio Ramírez. /." Waco, Tex. : Baylor University, 2006. http://hdl.handle.net/2104/4192.

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Neema, Parvini. "Rethinking historicism: Shakespeares history plays." Thesis, Royal Holloway, University of London, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.529454.

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Allsobrook, Christopher John. "Foucault, historicism and political philosophy." Thesis, Rhodes University, 2006. http://hdl.handle.net/10962/d1003073.

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This thesis defends an ontological and epistemological account of Michel Foucault's post-structuralist philosophy, to argue that political philosophy needs to take into account the historical and political contingency of subjectivity and discourse. I show that by addressing the historical and political contingency of knowledge, Foucault's work overcomes the flaw of foundational epistemology in political philosophy, which treats true discourse as universal and disinterested. In doing so I hope to have to refuted the mainly positivistic and humanist schools of thought that lay claim to universal and foundationalist notions, by demonstrating the extent to which their misgivings about Foucault's work are informed by and founded upon an unjustified a-historicism. The thesis is composed of three chapters, the first of which deals with an ontology of the subject, the second, with an ontology of social relations, and the last with epistemology. In each chapter I use dialectical analysis to reveal how interests necessarily mediate subjectivity, social relations, and knowledge. The first two chapters defend Foucault's conception of power, by way of an analysis of the relations between Foucault's work and Sartre's existential phenomenology. I show how both Foucault and Sartre successfully address the problem of historicism for political philosophy with their respective conceptions of human freedom. The final chapter defends Foucault's conception of the relations between power and discourse, to show how it overcomes the a-historicism of universal, foundational epistemology. These three chapters demonstrate the importance of accounting for historicism in political philosophy. Claims to universal interest, because knowledge is conditioned by conflicts of interest, often mask political domination. It is important, then, to remember, in political philosophy, that knowledge is evaluative and interested, reflecting historically and politically mediated evaluations. One should be suspicious of ' natural facts' , used to justify actions or beliefs, thereby masking the choices that inform them. I have used the work of Michel Foucault to motivate this claim.

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Bartol, Jordan Nelson. "'Kind Historicism' & biological ontology." Thesis, University of Leeds, 2015. http://etheses.whiterose.ac.uk/9473/.

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This thesis develops a new theory of natural kinds for the biological world, called ‘Kind Historicism’, and addresses the relationship between natural kind theorizing and scientific reasoning. Applied to natural kinds and individuals in biology, Kind Historicism provides an ontology of the biological world. Discussions of biological ontology have struggled to balance insights from scientific practice with tools from analytic philosophy, metaphysics, and ontology. Ontological questions and practical/epistemic questions are often entangled. This thesis separates the two enquires, explaining why an ontological account of ‘what-there-is’ in biology should not straightforwardly dictate scientific categories, objects, or concepts. More precisely this thesis provides, in two parts, the development of Kind Historicism in light of discussions of natural kinds, essentialism, and monism, followed by the application of Kind Historicism to the natural kind status of biochemicals and to the problem of biological individuality. Finally, the success of Kind Historicism is measured against its ability to account for ‘intrinsic heterogeneity’ and ‘theoretical pluralism’, features of the biological world and science, respectively, believed to preclude biological natural kinds.

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Lima, Márcio José Silva. "Nietzsche e a crítica ao historicismo: uma análise a partir da relação entre história e vida na segunda consideração intempestiva." Universidade Federal da Paraíba, 2012. http://tede.biblioteca.ufpb.br:8080/handle/tede/5607.

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Made available in DSpace on 2015-05-14T12:11:45Z (GMT). No. of bitstreams: 1 Arquivototal.pdf: 701008 bytes, checksum: a380e2ce6dcea66d430772e9889963da (MD5) Previous issue date: 2012-09-27 Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES The present work has for purpose analyze through a interpretative reading, the critical of the Nietzsche to the historicism starting from the relationship between history and life. The historicism is understood in this dissertation as the exaggerating use of the historical knowledge, the faith in a philosophy of the history as it presented the Hegelianism and the objectivity of the history while modern science. According to Nietzsche, the way the story was conceived in the nineteenth century, it turned the life sick and degenerate. The excess of historical culture removed the power of man's own creation and it restricted the mere reproduction of the past. The past was seen as a model to be copied, therefore, influenced by the philosophy of history that pointed to a becoming by an entity determined by metaphysics and scientism which conceived of history as a science that accurately describes the past, man has become incapable create and passed only to live the history of others, the history of those that had died. Humanity has become old, obsolete, without vitality. In this context, on his Second Untimely, the German philosopher appears for that that would be a profitable use of the history to service of the life. Reflecting her usefulness and her disadvantage, the thinker addresses the directions of the history for another sense. A new way to conceive the history as creative activity in extreme consonance with the life. O presente trabalho tem por finalidade analisar, através de uma leitura interpretativa, a crítica nietzschiana ao historicismo a partir da relação entre história e vida. O historicismo é compreendido nesta dissertação como o uso exagerado do conhecimento histórico, a crença em uma filosofia da história conforme apresentou o hegelianismo e a objetividade da história enquanto ciência moderna. Segundo Nietzsche, a forma como se concebia a história no século XIX, tornava a vida doente e degenerada. O excesso de cultura histórica retirava do homem o poder próprio da criação e lhe restringia a mera reprodução do passado. O passado era visto como um modelo a ser copiado, pois, influenciado pela filosofia da história que apontava para um devir determinado por uma entidade metafísica e o cientificismo que concebia a história como uma ciência que descreve com exatidão o passado, o homem tornou-se incapaz de criar e passou apenas a viver a história dos outros, a história daqueles que já foram. A humanidade tornou-se velha, caduca, sem vitalidade. Neste contexto, em sua Segunda Intempestiva, o filósofo alemão aponta para aquilo que seria uma utilização proveitosa da história a serviço da vida. Refletindo sua utilidade e sua desvantagem, o pensador direciona os rumos da história para um outro sentido. Uma nova maneira de se conceber a história como atividade criativa em extrema consonância com a vida.

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Menezes, Jonathan. "Frank Ankersmit: a metamorfose do historicismo." Universidade Estadual Paulista (UNESP), 2018. http://hdl.handle.net/11449/157198.

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Submitted by Jonathan Michelson De Menezes (jonathan.menezes@unesp.br) on 2018-10-01T17:56:40Z No. of bitstreams: 1 TESE FINAL_CD.pdf: 4117528 bytes, checksum: c5bbdb37a43a5147acef0f984d21c2d2 (MD5) Approved for entry into archive by Maria Luiza Carpi Semeghini (luiza@assis.unesp.br) on 2018-10-01T23:08:58Z (GMT) No. of bitstreams: 1 menezes_j_dr_assis_int.pdf: 4117528 bytes, checksum: c5bbdb37a43a5147acef0f984d21c2d2 (MD5) Made available in DSpace on 2018-10-01T23:08:58Z (GMT). No. of bitstreams: 1 menezes_j_dr_assis_int.pdf: 4117528 bytes, checksum: c5bbdb37a43a5147acef0f984d21c2d2 (MD5) Previous issue date: 2018-08-10 Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) Frank Ankersmit ainda é relativamente pouco conhecido no Brasil, mas na Holanda (seu país), em toda Europa e nos Estados Unidos, principalmente, ele é uma assumidade na área de teoria e filosofia da história. “Chegou” no Brasil através da, e graças à, repercussão de seus escritos pós-modernistas da década de 1980, traduzidos e publicados na revista Topoi em 2001. Esses escritos provocaram meu interesse em sua obra, e o desejo de investigá-la um pouco mais. Na medida em que fui também traduzindo, diversificando e aprofundando leituras, percebi que o pós-modernismo foi apenas um capítulo de sua jornada, e que uma história intelectual de Ankersmit deveria ir além, ampliar seu escopo. Esta tese se propõe a dar esse passo além, e a ler Ankersmit também a partir de outros embates, giros temáticos e conceitos por ele apresentados, desde a publicação de sua primeira obra em inglês, Narrative Logic (1983), até escritos mais recentes, em especial, Meaning, Truth and Reference in Historical Representation (2012). No interregno dessa pesquisa, outros “Ankersmites” emergiram, diferentes versões dele mesmo e de sua obra, precipitadas por algumas transições: do narrativismo para o representacionalismo; do pós-modernismo a um tipo de pós-pós-modernismo; do idealismo ao realismo histórico; movendo-se da linguagem para a experiência sublime, mas sem perder de vista o solo da representação; pensando a representação tanto no campo da política quanto no da historiografia. E, por fim, tentando variar o máximo e repetir o mínimo do que ele e outros disseram anteriormente sobre os mais variados assuntos, enredado pelo anseio por originalidade, autenticidade e distinção, e por uma paixão pela escrita da história “como ela é”. Desse modo, decidi olhar para esse autor e sua obra desde a perspectiva da metamorfose. Parto da compreensão de que a tradição historicista alemã é um elemento comum, um cantus firmus, que permeia sua obra toda, e que se nota pelo desejo de Ankersmit por encontrá-lo em lugares onde ele normalmente não é visto; de traduzi-lo para diferentes idiomas, como o da filosofia da linguagem contemporânea; de fazer combinações improváveis, e, assim, de reabilitá-lo do aparente ostracismo em que foi posto na teoria da história e na historiografia. Contudo, esta investigação pretende demonstrar que, pelas características de Ankersmit – esse teórico mutante, esse “assaltante intelectual” (intelectual plunderer), como ele mesmo se chamou, sempre em movimento –, mais do que uma tradução ou recuperação, o que sua obra prefigura é uma metamorfose do historicismo. Dos paradoxos que a permeiam, talvez esse seja o maior, tornando a tarefa de estudá-la uma atividade tanto complexa quando fascinante. Ao menos para este pesquisador. Frank Ankersmit still is a relatively new name in Brazil, although in The Kingdom of the Netherlands (his homeland), throughout Europe and in the United States of America, he is a prominent, well-known and respected theorist and philosopher of history. He arrived in Brazil through (and thanks to) the repercussion of his postmodern writings of the 1980s, translated and published in the journal of history Topoi in 2001. These writings incited my interest in his work in 2007, and gave me the desire to investigate further. Furthermore, insofar as I have been translating his texts, diversifying and deepening readings, I have realized that postmodernism was nothing but one chapter of his journey, and that an intellectual history of Ankersmit should go far beyond, enlarging its scope. This dissertation proposes to take this step even further, by reading Ankersmit also from other intellectual perspectives, debates and conceptual ‘twists and turns’ he has been thorough, from the publication of his first book in English, Narrative Logic (1983), to his more recent developments especially in Meaning, Truth and Reference in Historical Representation (2012). In the meantime, other ‘Ankersmites’ emerged, different versions of himself, precipitated by some transitions: from narrativism to representationalism; from postmodernism to post-postmodernist type of theory; from idealism back to historical realism; moving from language to (sublime) experience, but without losing sight of representation’s firm soil; accounting for representation both in the field of politics and in historiography. And finally, trying to innovate the maximum and to repeat or vary the minimum of what he and others have said before, entangled by a longing for originality and distinction, a desire for authenticity, and a passion for (taking) historical writing ‘as it is’. For this reason, I decided to see the author and his oeuvre from the perspective of the metamorphosis, a theme not so far away from his own theoretical inclinations. So, I depart here from the ‘realization’ that the German historicist tradition is a species of common ground, a cantus firmus, which permeates his writings, and which can be observed by Ankersmit’s desire to find historicism in philosophical places where it is not normally seen nor expected; to translate it into different languages, such as the contemporary philosophy of language; to propose improbable combinations, and, then, to rehabilitate historicism from the apparent ostracism to which it was delegated in the theory of history and historiography. However, along these lines I want to argue that, taking Ankersmit’s intellectual persona seriously into consideration – a mutant theoretician, an ‘intellectual plunderer’ (as he once called himself), always on the move –, what his work prefigurates, more than a translation or a retrieval of historicism, is a metamorphosis of historicism. From the all the paradoxes we encounter in Ankersmit’s work, perhaps this is the greatest and the more fascinating. At least for me. CAPES: 88881.134902/2016-01

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Delsart, Didier. "La notion de "société ouverte" chez Bergson et Popper." Thesis, Lyon, 2018. http://www.theses.fr/2018LYSE3024.

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On a l’habitude, concernant Bergson et Popper, de souligner que le second emprunte au premier la notion de « société ouverte » en la détournant de son sens. C’est une erreur : au moment où il met cette notion au centre de La société ouverte et ses ennemis, Popper est persuadé d’être l’inventeur de la notion. Lorsqu’il apprend que Bergson en a fait usage avant lui, il marque la différence entre les deux sociétés ouvertes tout en reconnaissant une similitude entre les deux sociétés closes. Mais comment, si la société close s’oppose, par définition, à la société ouverte, et si les deux notions de « société close » sont similaires, les deux notions de « société ouverte » pourraient-elles être fondamentalement dissemblables ? Nous nous demandons, dans une première partie, jusqu’où les deux sociétés closes peuvent être considérées comme similaires et s’il est possible d’en construire une conception unifiée. Nous cherchons d’abord à montrer comment Bergson et Popper, en partant de problèmes différents, finissent par se rejoindre sur la notion d’une morale naturelle close. Nous montrons ensuite que ces deux modalités du clos — exclusivisme guerrier et holisme conservateur — se trouvent chez les deux auteurs, sans qu’ils ne leur accordent la même importance : un certain nombre de différences souterraines annoncent les oppositions à venir sur la société ouverte. Ces différences n’empêchent toutefois pas l’élaboration d’une conception unifiée de la société close. Nous suivons Bergson pour articuler les deux modalités du clos en considérant que la cohésion sociale trouve en partie sa source dans l’hostilité à l’égard des ennemis. Notre deuxième partie se demande si ce qui apparaît au premier abord comme contradictoire entre les deux sociétés ouvertes ne pourrait pas plutôt être considéré comme des tensions au sein d’une même société ouverte. Nous insistons d’abord sur ce qui peut apparaître comme contradictoire en montrant que l’ouverture n’a pas le même sens chez Bergson et chez Popper : passage de la cité à une société comprenant l’humanité pour le premier, passage à une cité où sont libérés les pouvoirs critiques de l’homme pour le second. La société ouverte de Popper est close pour Bergson, la société ouverte de Bergson relève pour Popper d’une nostalgie pour la société close. Mais la contradiction vient du fait qu’on compare la modalité de l’ouvert que chacun privilégie et qui n’est pas la même. Il faut, pour avoir une vision plus juste, comparer la modalité rationaliste de l’ouverture chez les deux auteurs, et la modalité mystique de l’ouverture chez l’un et chez l’autre. En procédant à cette comparaison, on peut montrer que ces deux modalités sont l’une et l’autre une façon, pour une société, de transcender la nature, d’être créatrice. En ce qui concerne la modalité rationaliste de l’ouverture, c’est Popper qui parvient à en montrer le caractère créateur, sur le plan théorique comme sur le plan pratique — Bergson en étant empêché par sa conception de l’intelligence ; pour ce qui est de la modalité mystique, c’est Bergson qui montre comment elle permet à une société de transcender, au moins partiellement, la nature — Popper en étant empêché par sa conception de l’amour. A partir de là, il ne semble pas impossible d’élaborer une conception unifiée de la société ouverte articulant ces deux modalités : la modalité rationaliste de l’ouverture repose sur la foi en la fraternité humaine, laquelle ne peut trouver son plein élan que dans la modalité mystique. Il est vrai qu’il y a tension entre ces deux modalités de l’ouvert, mais leur équilibre est nécessaire à la société qui s’ouvre : la présence de la modalité mystique évite à la modalité rationaliste, qui permet le conflit, une dégénérescence guerrière ; la présence de la modalité rationaliste évite à la modalité mystique, qui transcende les conflits dans l’enthousiasme, de dégénérer en « nationalisme mystique » It is usually said, when talking about Bergson and Popper, that the former borrows the notion of “open society” to the latter and diverts its meaning. It is a mistake: when he puts this notion in the center of The open society and its enemies, Popper is convinced that he is the one who came up with the notion. When he learns that Bergson used it before him, he underlines the differences between both open societies, while admitting a similarity between both closed societies. But how, if the closed society opposes, by definition, the open society, and if both notions of “closed society” are similar, could both notions of “open society” be fundamentally dissimilar?We are wondering, in our first part, to what degree the two closed societies can be considered similar, and if it is possible to build a unified conception of both of them. We are first seeking to show how Bergson and Popper, while starting from different issues, end up reuniting on the notion of a closed natural morality. We are then showing that these two modalities of the closed – warrior exclusivism and conservative holism – are found in both authors, although they don’t give it the same degree of importance: a number of underlying differences are announcing the upcoming oppositions on the open society. These differences, however, do not prevent the elaboration of a unified conception for the closed society. We are following Bergson to articulate both modalities of the closed while considering that social cohesion comes partly from hostility towards enemies. Our second part questions if what first shows up as a contradiction between both open societies could not be considered rather as tensions among one same open society. We first insist on what can appear as contradictory by showing that openness doesn’t have the same meaning for Bergson it does for Popper: for the former, it’s stepping from the city to a society containing humanity. For the latter, it’s stepping to a city where man’s critical powers are liberated. Popper’s open society is closed to Bergson, and Bergson’s open society is, to Popper, an expression of the longing for the unity of the closed society. But the contradiction comes from comparing each author’s preferred modality for openness, which differs. It is necessary, to have a better vision, to compare the rationalist modality of openness for both authors, as well as the mystical modality of openness for one and the other.By proceeding to this comparison, we can show that these two modalities are both a way for a society to transcend nature, for it to be inventive or creative. When it comes to the rationalist modality of openness, Popper is the one who manages to show its creative aspect, in both theory and practice – Bergson being restrained to do so by his conception of intelligence; when it comes to the mystical modality, it is Bergson who shows how it allows a society to transcend, at least partially, nature – Popper being restrained to do so by his conception of love.From this point, it doesn’t seem impossible to elaborate a unified conception for the open society articulating both of these modalities: the rationalist modality of openness is based on faith in human fraternity, which can only reach its fullest with the mystical modality. It is true that there is tension between these two modalities of openness, but their balance is necessary for a society that opens up: the mystical modality’s presence prevents the rationalist modality, that allows conflict, to fall into warrior degeneracy; the rationalist modality’s presence prevents the mystical modality, that transcends conflicts in enthusiasm, to degenerate into “mystical nationalism”

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Sengupta, Ranabir. "Perception of old towns, historicism, and temporality." Thesis, Massachusetts Institute of Technology, 1986. http://hdl.handle.net/1721.1/79943.

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Thesis (M.S.)--Massachusetts Institute of Technology, Dept. of Architecture, 1986. MICROFICHE COPY AVAILABLE IN ARCHIVES AND ROTCH. Includes bibliographical references (leaves 155-162). The crux of this inquiry deals with one of the qualities which have been attributed by architectural and urban design theorists to the old, traditional town - its overwhelming sense of visual unity. In this study, it is argued that this unity is somewhat of a perceptual aberration which might arise out of structuring the perceptions of the old town in terms of its common denominator of oldness. The all-pervading sense of age could, to a certain extent erase other irregularities, so that the old town may be cognized with a powerful sense of unity. The first part of the study plants this central issue within the larger context of architectural theories and practice. Certain aspects of the theories of Christopher Alexander and Aldo van Eyck which are contingent upon the issue of the old town are expounded. The issue is also linked with the widespread architectural movement in the eastern world to create a culturally and socially responsive architecture. An important corollary of this movement is the imagery of the old town. The second part of the study deals with a perceptual test conducted to gain some insight into how old buildings are perceived. Rome has been taken as a case for this inquiry. Finally, in the third part, attempts are made to explain the results of the test through phenomenological means. Certain notions of temporality which impinge upon the perception of the old town are briefly touched upon. The social and cultural intentions with which architects seek inspiration in such towns are also touched upon to gain a greater understanding of the central issue. by Ranabir Sengupta. M.S.

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Tadday, Ulrich. "New Historicism − Musikgeschichte als Poetik der Kultur." Bärenreiter Verlag, 2012. https://slub.qucosa.de/id/qucosa%3A71883.

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Galloul, Mahfoud. "Karl Raimund Popper : épistémologie et politique." Paris 1, 1991. http://www.theses.fr/1991PA010288.

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La réputation de l'épistémologie classique qui a connu la science jusqu'à la révolution quantique permet à la critique poppérienne de révéler le caractère émergent et évolutionnaire de la connaissance dans le cadre d'une démarcation méthodologique de la science empirique. Celle-ci débouche sur une critique des philosophies prophétiques à l'origine des totalitarismes modernes. La discussion des conditions épistémologiques des sciences sociales à partir de l'héritage méthodologique de Menger permet à Karl Popper d'établir une conception de l'histoire qui réintroduit la liberté d'action des individus. Dès lors, la politique concrète peut se concevoir rationnellement comme une technique de prudence à la fois volontaire et réformatrice dans un cadre démocratique. En cela l'œuvre de Karl Popper permet de penser un libéralisme humaniste qui renoue avec la tradition des lumières The refutation of classical epistomology that dominated science until the quantic revolution enables popperian criticism to reveal the emerging and evolutionary nature of knowledge as part of a methodological demarcation of empiral science. It leads to a criticism of prophetic philosophies which underlie modern totalitarian regimes. The discussion based on menger's methodological inheritence enables karl popper to develop a concept of history that reintroduces freedom of action of the individual. On this basis, concrete politics may be conceived rationally as a technique of caution which is both voluntary and reforming in a democratic content. In this way the works of Karl Popper make it possible to think a humanistic liberalism that is reconciled with the aufklarung tradition

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Caron, Mathieu. "Le Garde-Meuble et la Cour. Héritages et goût du mobilier d’Ancien Régime du Consulat au Second Empire." Thesis, Sorbonne université, 2019. http://www.theses.fr/2019SORUL137.

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Au sortir de la Révolution, les collections du Garde-Meuble présentaient un aspect singulier : on avait dispersé bon nombre de chefs-d’œuvre du mobilier royal, et dans le même temps, saisi chez les émigrés et condamnés beaucoup de meubles et objets de grande valeur. Napoléon Ier dut compter sur cette dotation pour meubler les palais dont il prenait possession avec le faste adéquat. La valeur de ces remplois de mobilier évolua au fil des régimes: à une valeur purement utilitaire succédèrent bientôt d’autres qualités attribuées à cet héritage, sur les plans historique, artistique, et symbolique. Sous la Restauration, on ne prêta guère attention à ce patrimoine, pourtant quasi familial, et les ventes de rebuts organisées dans les années 1820 contribuèrent à disperser encore des meubles royaux du XVIIIe siècle. C’est sous la Monarchie de Juillet que se fit jour un intérêt historique pour ces collections, largement mises à profit pour les ameublements des palais. Dans le même temps, le Garde-Meuble initia une véritable politique d’acquisition de mobilier ancien, à l’effet de se procurer des modèles authentiques et de compléter les collections. Ce dernier aspect fut d’autant plus important sous le Second Empire. À l’initiative de l’impératrice Eugénie, qui érigea le style Louis XVI en quasi-style officiel, on racheta des pièces importantes du mobilier royal, dont la plupart servit à l’exposition consacrée à Marie-Antoinette au Petit Trianon en 1867. Finalement, l’étude de ces remplois aura conduit à définir un processus de patrimonialisation du mobilier au XIXe siècle, qui mena à la reconnaissance de la valeur historique de ces objets et à leur présentation au musée After the French Revolution, the collections of the Garde-Meuble were divided into two parts : on one hand, all pieces of royal furniture that were not sold at auction, and on the other hand, many objects confiscated from convicts and émigrés. By ascending the throne, Napoléon Ist used this endowment to furnish the palaces with all necessary ceremonial. This is considered as simply utility reuses of ancient furniture ; the same situation is to notice for the Restauration, although Louis XVIII and Charles X could have seen those collections as a familial heritage. When Louis-Philippe Ier came to power, the value of ancient furniture reuses evolved, due to a new interest in historic heritage. By creating historicist interiors in the palaces and by refurnishing historic appartements, the Garde-Meuble developed an acquisition policy on the art market to enrich its collections. This phenomenon was enhanced during the Second Empire, on the initiative of Empress Eugénie, a period that saw the first retrospective exhibitions, for instance the one hold at the Petit Trianon and dedicated to the Queen Marie-Antoinette in 1867. Last but not least, this study underlines the process of ̏ patrimonialization ̋ that characterized the fate of French royal furniture during the 19th-century, and led to its permanent exhibition in museums

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Teixeira, Rodrigo Alves. "Positivismo, historicismo e dialética na metodologia da economia." Universidade de São Paulo, 2003. http://www.teses.usp.br/teses/disponiveis/12/12140/tde-15042004-163513/.

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O objetivo deste trabalho é estudar as influências de três visões da teoria do conhecimento sobre a ciência econômica: o positivismo, o historicismo e a dialética. Busca-se apresentar o positivismo como uma noção que influenciou, do ponto de vista metodológico, o caráter puramente abstrato e aistórico dos conceitos da teoria neoclássica, além de outro dos pilares dessa vertente teórica, que é o individualismo metodológico. Argumenta-se que a crítica ao caráter abstrato da teoria neoclássica que se centra nas discussões sobre o irrealismo dos pressupostos não é tão eficaz. Busca-se assim esboçar outro tipo de crítica que é a da noção de abstração que retira o conteúdo social dos conceitos e, com isto, sua dinâmica, suas particularidades e, portanto, sua historicidade, reduzindo muito o alcance da ciência no estudo das relações econômicas e suas ligações com as demais esferas sociais. Apresenta-se também a crítica feita ao positivismo pela concepção historicista do conhecimento, que recusa a abstração e defende que o conhecimento deve ser pautado pela busca das particularidades e da historicidade dos conceitos. O historicismo critica então a idéia de que existem, nas ciências sociais, relações universais e invariantes, não aceitando a visão positivista de que as ciências humanas devem seguir os mesmos preceitos metodológicos das ciências naturais. Argumenta-se, contudo, que apesar de fértil nas críticas ao positivismo, o historicismo acaba por cair no relativismo e, no limite, no ceticismo, pela sua crítica e negação radical da abstração, o que impede pois que se construa teorias. O historicismo, levado ao extremo, acaba assim por colocar em questão a própria possibilidade do conhecimento científico. Nas discussões entre positivismo e historicismo, sempre surgiram tentativas de solução ecléticas, ou sejam, que buscavam conciliar e combinar os dois métodos. A recente vertente da ciência econômica conhecida como Nova Economia Institucional é, a nosso ver, uma tentativa de solução eclética para os impasses entre a construção teórica puramente abstrata do positivismo e o ceticismo historicista. Assim, argumenta-se que esta vertente teórica ficou com as concepções metodológicas derivadas da concepção positivista - a noção de abstração e o individualismo metodológico - mas busca introduzir na temática da análise econômica as preocupações com as instituições sociais e as particularidades. Busca-se mostrar que esta solução eclética, ao invés de caminhar na direção do objetivo proposto (construir teorias menos abstratas e ampliar assim o realismo da teoria econômica), leva ao sentido contrário: os conceitos tornam-se ainda mais abstratos que os da teoria neoclássica, pois eles partem das mesmas noções metodológicas daquela vertente para tratar de fenômenos em todas as esferas sociais, como a política, a sociologia e a história. Assim, argumenta-se que a Nova Economia Institucional, ao invés de ser uma teoria concorrente com a teoria neoclássica, na verdade é uma extensão da abordagem neoclássica para além da esfera econômica, levando às outras ciências sociais a abordagem economicista das relações sociais. Analisa-se ainda uma outra tentativa de solução para os impasses entre o positivismo e o historicismo, que é a dialética de Marx. Assim, argumenta-se que Marx tinha claro o problema referido da necessidade da abstração e da generalidade para o conhecimento científico, e ao mesmo tempo o problema de adequação destas teorias gerais ao caráter particular da realidade social em diferentes contextos sócio-históricos. Mostra-se que sua solução, entretanto, não é do tipo eclética (de mera combinação das concepções positivista e historicista), mas uma solução de superação dialética, não uma dialética idealista, mas materialista, baseada no próprio caráter particular da sociedade capitalista.

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Noejovich, Chernoff Héctor Omar. "Historia económica e institucionalismo: lecciones del historicismo alemán." Economía, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/117571.

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Moreira, Rafael Bezerra de Souza. "A pessoa e os direitos humanos à luz do historicismo axiológico." Universidade Federal de Juiz de Fora (UFJF), 2015. https://repositorio.ufjf.br/jspui/handle/ufjf/3862.

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Submitted by Renata Lopes (renatasil82@gmail.com) on 2017-03-24T14:39:32Z No. of bitstreams: 1 rafaelbezerradesouzamoreira.pdf: 780171 bytes, checksum: ea16d2f5829c9ac0f019172976a163b6 (MD5) Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-03-27T17:19:44Z (GMT) No. of bitstreams: 1 rafaelbezerradesouzamoreira.pdf: 780171 bytes, checksum: ea16d2f5829c9ac0f019172976a163b6 (MD5) Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-03-27T17:36:12Z (GMT) No. of bitstreams: 1 rafaelbezerradesouzamoreira.pdf: 780171 bytes, checksum: ea16d2f5829c9ac0f019172976a163b6 (MD5) Made available in DSpace on 2017-03-27T17:36:12Z (GMT). No. of bitstreams: 1 rafaelbezerradesouzamoreira.pdf: 780171 bytes, checksum: ea16d2f5829c9ac0f019172976a163b6 (MD5) Previous issue date: 2015 Este trabalho propõe investigar o estatuto filosófico da pessoa e dos direitos humanos, segundo a corrente filosófica do historicismo axiológico. Para tal, reunimos as principais obras do seu fundador, o jusfilósofo brasileiro Miguel Reale, com o intuito de relacionarmos suas compreensões com os representantes do criticismo transcendental, da fenomenologia, da antropologia filosófica e do direito. No historicismo axiológico, os valores emanam da pessoa, compondo o seu ser e possuindo uma tripla função: constitutiva, gnosiológica e prática. Constitutiva porque ao longo do devir histórico a pessoa se manifesta através da criação dos bens culturais, os quais possuem uma estrutura radicalmente axiológica. A função gnosiológica decorre de que o conhecer se torna valorar, a partir, sobretudo, da instauração da linguagem, que é um instrumento necessário para o acesso ao conhecimento. A função prática está relacionada às condutas éticas, pois os valores são compreendidos enquanto sentidos de agir, pautados pelo dever de respeito que incide nas relações intersubjetivas. O historicismo axiológico possui como método a dialética da implicação e da polaridade. Isto quer dizer que a correlação necessária entre os valores habita o ser mesmo do homem, sem que um termo se resolva no outro. A própria constituição dos valores é tensional, sendo que um valor só adquire plenamente seu significado em relação aos demais valores. Assim, ao longo do existir histórico, a pessoa constitui os valores, os quais expressam o mundo à sua imagem. Ao lado do mundo natural, o homem ergue um segundo mundo, que engloba o primeiro: é o mundo cultural, representado pela união entre ser e dever-ser. A unidade do mundo cultural é garantida pela própria pessoa, enquanto valor-fonte, de onde provêm os demais valores. Por ser fruto de longa maturação e ultrapassar seu próprio tempo histórico, os valores mais basilares superam as circunstâncias históricas e adquirem universalidade, por representar o espírito. Mais do que isso, estes valores fundamentais – que chamamos de invariantes axiológicas –, são condição de possibilidade da emergência dos outros valores, razão pela qual possuem uma inafastável dimensão transcendental, saindo do plano ôntico da história para o plano metafísico da conjetura. Quem diz história, diz inovação e abertura ao futuro. A liberdade radical do espírito exige que este se volte não só para a garantia dos bens já conquistados, mas garanta a possibilidade de se constituir novos bens valiosos. O direito, parte integrante da pessoa, requer esta análise axiológica de sua estrutura, para ser enxergado em sua integralidade. Os direitos humanos, neste sentido, se configurarão como a versão normativa das invariantes axiológicas. In this research, we‟ll investigate the philosophical status of the person and the human rights, according to the axiological historicism theory. In this way, we gather the main works of its founder, the brazilian philosopher Miguel Reale. We‟ll relate his understandings with the transcendental criticism, the phenomenology, the philosophical antropology and the Law. For axiological historicism, the values come from the person, making up the essence of the self, having a triple role: constitutive, gnoseological and practical. The constitutive function is relationated with the fact that person builds the world creating cultural goods, composed by values. The gnoseological function derives from the finding that knowledge brings itself the question of values, principally through the introduction of language. The practical function is linked with ethical conducts, because values are understood as meanings of action, imposing a duty to respect to others. The axiological historicism uses the dialectical method of implication and polarity. So, there is a necessary relationship between opposites in the heart of person‟s concept, without a synthesis that suppresses them, but recognizes its complementarity, reflecting the structure of the value itself. Thus, the values are the person. Encompassing the world of nature there is the world of culture, which is formed by the values and the subjective meanings. It‟s the person that gives the unity required by the world of culture, becoming the source-value of it and of the other values. Of course values are understood in their historical contingency, but there is a kind of values enhanced and optimized in time, that become product of the spirit in its universality: we call them axiological constants. They‟re conditions of possibility of values‟ emergence, going beyond history and reaching the metaphysics‟ plane. When referring to history, we‟re referring to inovation and future. The spirit‟s radical freedom requires the guarantee of valious goods, but requires an open perspective to future too. In this sense, Law is an indispensable image of person, and has a strong axiological structure. Human rights, in this conception, are the normative version of the axiological constants.

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Costa, Paulo Alberto Viana da. "Popper, o historicismo, e o método das ciências sociais." www.teses.ufc.br, 2011. http://www.repositorio.ufc.br/handle/riufc/6535.

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COSTA, Paulo Alberto Viana da. Popper, o historicismo, e o método das ciências sociais. 2011. 99f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2011. Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2013-11-08T13:29:00Z No. of bitstreams: 1 2011-DIS-PAVCOSTA.pdf: 689196 bytes, checksum: 6412682afa1f4f001e27e44a8ec7fd17 (MD5) Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2013-11-08T14:59:52Z (GMT) No. of bitstreams: 1 2011-DIS-PAVCOSTA.pdf: 689196 bytes, checksum: 6412682afa1f4f001e27e44a8ec7fd17 (MD5) Made available in DSpace on 2013-11-08T14:59:52Z (GMT). No. of bitstreams: 1 2011-DIS-PAVCOSTA.pdf: 689196 bytes, checksum: 6412682afa1f4f001e27e44a8ec7fd17 (MD5) Previous issue date: 2011 From the critic of the historicism and holism it searches to present the method of the social sciences as it is proposed by Karl Popper. After a short exposition about the method of the natural sciences and some of its components, namely the concepts of deductive method, falseability, and corroboration, historicism is defined and criticized. Through the use of some examples based in XX century physics it shows how is possible to disprove historicism, showing that a prima facie deterministic theory can not ensure the determism of the world, nor of its forecasts. It defines the so called situational analysis, which maintains social that the social sciences task is the explanation of typical situations. Indicates the origin of this concept e its major influences as well as its limits. Exhibits why situational analysis can not be the sole method of the social sciences, and why psychology can not be eliminated from the study of some social situations. A partir da crítica do historicismo e do holismo, busca apresentar o método das ciências sociais como proposto por Karl Popper. Após uma breve exposição do método das ciências naturais e discussão sobre alguns de seus componentes, a saber os conceitos de método dedutivo, falseabilidade, e corroboração, o historicismo é definido e criticado. Por meio do uso de certos exemplos baseados na física do século XX, mostra como é possível refutar o historicismo por provar que uma teoria em prima facie determinista não pode assegurar o determinsmo do mundo nem de suas previsões. Define a chamada análise situacional, que afirma ser a tarefa das ciências sociais a explicação de situações típicas. Mostra a origem desse métodos e suas principais influências, bem como seus limites. Exibe porque a análise situacional não pode ser o único método das ciências sociais e porque a psicologia não pode ser eliminada do estudo de certas situações sociais.

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Santandrea, Maya. "NEW HISTORICIST READING OF MARAT/SADE." Bowling Green State University / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1149790393.

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Vaxelaire, Marie-Emilie. "Mellerio dits Meller, histoire d’une maison de joaillerie parisienne au XIXe siècle (1830-1870)." Paris 4, 2009. http://www.theses.fr/2009PA040082.

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Les Mellerio sont des joailliers français originaires d’Italie. Leurs ancêtres ont bénéficié du privilège de "porter et vendre du cristal taillé, de la quincaillerie et autres menues marchandises" dans tout le royaume de France, en vertu d’un décret royal octroyé en 1613 par la Régente Marie de Médicis. Bien que leur commerce de petite bijouterie prospère vers la fin du XVIIIe siècle c’est au début du XIXe siècle que les Mellerio se fixent définitivement à Paris. Leur maison connaît son apogée, entre la Monarchie de Juillet et le Second Empire, tant d’un point de vue économique qu’artistique. Elle réussit non seulement à s’adapter aux tendances du jour, mais aussi à les devancer. Par l’étude de cette maison familiale, nous abordons toutes les questions relatives à l’histoire, aux catégories, techniques et modes d’élaboration des bijoux, ainsi qu’à l’évolution stylistique et aux influences artistiques des Mellerio durant la période 1830-1870 qui fut la plus révélatrice et féconde pour leur maison The Mellerios are French jewellers originally from Italy. Thanks to the grant of a royal decree by the Regent Marie de Medici in 1613, the Mellerios ancestors benefited from the following privilege to ‘wear and sell cut crystal, ironmongery and other trinkets’ throughout the French Kingdom. Even though their small jewellery business prospered around the end of the 18th Century, it was at the start of the 19th Century that the Mellerios were fully settled in Paris. Their business reached its peak, from an economic and artistic view point, between the July Monarchy and the Second Empire. Their business succeeded not only in adapting to the fashions of the day but in setting the trends. Studying this family business leads us to touch upon all questions relative to the history, the types, techniques and methods of designing jewellery, as well as the stylistic evolution and the artistic influences of the Mellerios throughout 1830 – 1870, the most revealing and productive period for their firm

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Edwardes, Lorelei Kaye. "New historicism and Shakespeare's first tetralogy of history plays /." Title page and introduction only, 1995. http://web4.library.adelaide.edu.au/theses/09AR/09are2477.pdf.

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Spencer, Stephen Christopher. "The decline of historicism in William Temple's social thought." Thesis, University of Oxford, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.305001.

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Lai, Chung-Hsiung. "Spectrohistory : new historicism and beyond in Salman Rushdie's novels." Thesis, University of Nottingham, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.311724.

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Yoneta, Lawrence Masakazu. "Shelley's reception of Greek antiquity : rationalism, idealism and historicism." Thesis, University of Bristol, 2015. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.682720.

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The central argument of this thesis is that Percy Bysshe Shelley perceived modern relevance in the experience of the ancient Greeks. While their art, architecture, literature, philosophy and mythology were a constant inspiration for his thought and writing, a knowledge of their moral values, religious beliefs, social customs, political institutions and historical events provided him with clues to ideal society. Three chief factors are identified that determined the ways in which Shelley formed an idea of Greek antiquity: rationalism, idealism and historicism. Rationalism was an intellectual legacy from the Enlightenment of the late-seventeenth and eighteenth centuries. It played a principal role in his evaluation of the Greek achievement. Its central criteria were reason, wisdom and benevolence. These qualities were polemically opposed to tyranny and superstition. Greek philosophy, literature and morality were celebrated for their power of reason, as a source of wisdom, and as exemplifying the spirit of benevolence. While rationalism concerned value judgment, idealism was a form of poetic representation. It found expression in Shelley's tendency to present Greece as perfection, often as more perfect than his actual historical perception would have allowed it to be. In his poetic imagination Greece figured either as a metaphor for ideal qualities or as a land where great bards and sages had once lived and bequeathed examples of excellence. Historicism was a habit of mind that became prominent in Shelley's commentary on the Greeks later than the other two elements, namely in the Italian period between 1818 and 1822. The historicist approach -- an approach in which cultural particularities are examined in the light of contextual factors -- led him to conceive the character of the ancients in contradistinction to that of modern Europeans. His exploration of the Greek character was based on the principles of Enlightenment historiography including the spirit of systematisation and the consideration of causality and environmental influence; among notable historians of the eighteenth century were Montesquieu, Voltaire, Hume and Gibbon. The cultural dualism between ancient Greece and modern Europe had its immediate sources and specific intellectual context in the historicist discourse of German Hellenists in the latter half of the century, especially Winckelmann and August Schlegel.

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Campbell, Timothy P. "Commercial temporality and modern historicism in Britain, 1745-1819." [Bloomington, Ind.] : Indiana University, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3324508.

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Thesis (Ph.D.)--Indiana University, Dept. of English, 2008. Title from PDF t.p. (viewed on May 12, 2009). Source: Dissertation Abstracts International, Volume: 69-08, Section: A, page: 3158. Adviser: Deidre Lynch.

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SAMMER, RENATA. "THE HISTORICIST ETHICS OF JOHANN GUSTAV DROYSEN." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2012. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=20749@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO Esta dissertação é dedicada à proposta de Johann Gustav Droysen de fundar uma disciplina, a história, na ética. Portanto nos concentraremos em sua principal obra teórica, a Historik. Consideraremos inicialmente o contexto do pensamento histórico alemão do século XIX, e, em um segundo momento, a filosofia kantiana como o fundamento da Historik droyseana (sendo Humbold a ponte entre ambos, como não deixou de notar o próprio Droysen). Em terceiro lugar consideraremos a ética aristotélica com a qual Droysen mantém um denso e constante diálogo. Examinando estes tópicos, estabeleceremos os elementos fundamentais da ética droyseana – o particular ser Eu (Ichsein), o geral Eu da humanidade (Ich der Menschheit) e os atos de vontade (Willensakte) – e sua singular relação com a experiência e com o pensamento históricos. Finalmente, nos perguntaremos se Droysen de fato estabeleceu uma filosofia política moderna ao delimitar o cosmos do mundo ético-histórico. Como conclusão deste trabalho, apresentaremos a Historik de Droysen como uma ética (historista) moderna. This dissertation is dedicated to Johann Gustav Droysen’s suggestion to install the discipline of History on ethics. Therefore we shall concentrate on his theoretical work, Historik. Firstly, we will consider the wilder context of German XIXth century historical thought, secondly the Kantian philosophy as the foundation of Droysen’s Historik (von Humboldt being the link between them, as Droysen noted himself), and thirdly the Aristotelian ethics with which Droysen maintains a vivid dialogue. By examining these topics, we will establish the fundamental elements of Droysen’s ethics – the particular be I (Ichsein), the general Humankind I (Ich der Menschheit) and the acts of will (Willensakte) - and their singular relations with historical experience and thought. Finally, we will raise the question whether Droysen did design a modern political philosophy by delimitating the cosmos of the ethical-historical world. As a conclusion we will present Droysen’s Historik as a modern (historicist) ethics.

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GUIMARAES, GESSICA GOES. "THE TASK OF THE HISTORIAN IN THE DAWN OF HISTORICISM." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2007. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=11402@1.

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CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO O presente trabalho analisa a construção do conceito historicismo na Alemanha - no limiar do século XVIII - a partir de sua relação com o Iluminismo e a sua constituição como uma nova weltanschauung e uma nova prática historiográfica, sobretudo nos trabalhos de Herder, Humboldt e Ranke. O estudo abarcou três características centrais do historicismo: primeiramente, a tensão entre o universal e o singular; em segundo lugar, o conflito entre a idéia de progresso e a concepção da história como um processo de amadurecimento; e, finalmente, sua relação muito próxima com o luteranismo e, em especial, com a religiosidade pietista. The standing work analyzes the building of the concept historicism in the Germany - in the border of the XVIIIth century - from its relation with the Enligthenment and its constitution as a new Weltanschauung and a new historiographical practice, above all at the works of Herder, Humboldt and Ranke. This study has comprised three central characteristics of historicism: firstly, the tension between the universal and the singular; secondly, the conflict between the idea of progress and the conception of history as a process of maturity; and, finally , its close relation with the lutheranism and, specially, with the pietist religiousity

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Marcotte, Chénard Sophie. "La philosophie politique et I'histoire : Léo Strauss et Raymond Aron face au problème de l'historicisme." Paris, EHESS, 2016. http://www.theses.fr/2016EHES0055.

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Dans cette thèse, nous examinons les enjeux épistémologiques, philosophiques et politique du concept d'historicisme à partir d'une étude des œuvres du philosophe politique allemand émigré aux États-Unis Léo Strauss, et du penseur politique, philosophe et sociologue français Raymond Aron. Que signifie, pour l'un et pour l'autre, la «crise de l'historicisme » (1870-1930) et quels sont ses effets sur la conception des fondements et des tâches de la philosophie politique ? Nous entendons parcourir le champ ouvert par cette interrogation à partir d'une étude comparative des interprétations de l'historicisme développées par les deux auteurs. En établissant un dialogue entre les philosophies politiques de Strauss et d'Aron et en comparant leur traitement respectif des mêmes thèmes - la naissance de l'École historique allemande et l'émergence de l'épistémologie de la connaissance historique, la crise de l'historicisme et le problème du relativisme historique, la relation entre historicisme et interprétation, la pensée de Max Weber et la question des jugements de valeur, le statut de l'histoire politique chez Thucydide, -, nous procédons à une évaluation des arguments avancés par l'un et l'autre pour répondre aux défis théoriques et pratiques posés par l'historicisme. Ce faisant, nous tentons d'éclairer la façon dont les deux auteurs redéfinissent l'exercice de la rationalité et conçoivent la tension entre l'universalité des normes morales et politiques et la singularité de l'expérience historique This doctoral dissertation addresses the general problem of the relationship between contemporary political philosophy and history. It does so through a study of the philosophical epistemological and political dimensions of the crisis of historicism (1870-1930) in German thought. Through a comparative analysis of the interpretations of historicism and historical relativism in the work of political philosophers Leo Strauss and Raymond Aron, I seek to assess the theoretical and practical challenges raised by the crisis of historicism. In continuing the dialogue between the two authors on common themes - the development of the German historical school, the problem of historical relativism, Max Weber's epistemology and the problem of value judgment, the lessons of Thucydides' political history - I seek to uncover the conceptions of reason in Strauss's and Aran's thought and to assess their philosophical positions towards the tension between universal moral and political norms and the singularity of historical experience

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Kwetana, Washington Mntuwoxolo. "A critical exposition of historicism and implicit activism in Elundini Lothukela." Doctoral thesis, University of Cape Town, 2000. http://hdl.handle.net/11427/11766.

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Bibliography: leaves 186-193. It is the gentle but sharp manner of refutation of negative labels that early Europeans, through negative and undermining othering, attached to the Nguni in South Africa, that was investigated and discovered in this novel, that the author of this thesis is putting under the spotlight here. This thesis seeks to demonstrate that this novel is one radiant example of typical combative, counter-hegemonic, and engage works in Xhosa literature, the kind of resistance and indictment literature where the message on national liberation lies embedded in its and groundwork; in it we see graphic reflections of the pre-colonial Nguni Indigenes in South Africa, their admirable and glorious which manifested itself in a virile political pattern, orderly social-religious systems, and structured industrial practices. We use these aspects to reinforce our exposition of this novel as a work of art that refutes all negative labels that were attached to the Nguni Indigenes.

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Frisch, Walter. "Historicist Modernism in Reger’s Bach and Beethoven Variations." Internationale Arbeitsgemeinschaft für die Musikgeschichte in Mittel- und Osteuropa an der Universität Leipzig, 2017. https://ul.qucosa.de/id/qucosa%3A32333.

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The term ‘historicist modernism’ refers to the way Reger – distinctively among his contemporaries in the years around 1900 – forges a contemporary musical language from a distinctive engagement with the music of the past, especially the works of Johann Sebastian Bach, Ludwig van Beethoven, and Johannes Brahms. In this essay, I will focus especially on two major works of Reger, the Variations and Fugue on a heme of Bach, op. 81, and the Variations and a Fugue on a Theme of Beethoven, op. 86, both from 1904.

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Dissertations / Theses on the topic 'Historicisme'

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