Dissertations / Theses on the topic 'Philosophys'
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Catalano, Chiara. "Philosophia mater haereticorum et errorum : Philosophies et philosophes dans l'Augustinus de Cornelius Jansénius (1585-1638)." Paris, EPHE, 2013. http://www.theses.fr/2013EPHE5005.
Full textIn the third chapter of Liber Prooemialis of the second volume of Augustinus (1640), Cornelius Jansenius (1585-1638) writes that philosophy has been in the past mater haereticorum and it is in the present mater errorum. This claim, whose source is Tertullian (Adversus Hermogenem VIII), animates all jansenian criticism against philosophy. Moving from this claim, I address Jansenius' criticism against pagan and human philosophy as inspirer of the ancient heresies (in particular the Pelagian) as well as of modern Scholastic theology too (i. E. Jesuit one). Accordingly, I analyze Jansenius’ attack against Francisco Suárez (1548-1617) and his presumed stoicism (which, according to Jansensius, would have been drawn on Julian of Aeclanum's pelagian errors), as well as against Gabriel Vásquez (1549-1604) and his aristotelianism. Jansenius’ attack is also addressed against another Jesuit, François Garasse (1585-1631). Jansensius’ friend Jean Duvergier de Hauranne (1581-1643) had already fought Garasse in the Somme des fautes et faussetés capitales contenues en la Somme théologique du Père François Garasse (Paris, Par Ioseph Boüillerot, 1626), written in response to Garasse’s La somme théologique des vérités capitales de la religion chréstienne (Paris, Chez Sebastien Chappelet, 1625). Is Jansenius another Augustine who tried to fight against new heresies of the modern era and especially against their philosophy? This is the image that I tried to reconstruct through the Augustinus
Schneider, Ulrich Johannes. "Der Stuhl." Universitätsbibliothek Leipzig, 2014. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-156944.
Full textMorris, Paul Martin. "Three Hindu philosophers : comparative philosophy and philosophy in modern India." Thesis, Lancaster University, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.278603.
Full textChabot, Pascal. "Processus techniques et processus d'individuation dans la philosophie de Gilbert Simondon." Doctoral thesis, Universite Libre de Bruxelles, 2000. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211737.
Full textSchneider, Ulrich Johannes. "Situation der Philosophie, Kultur der Philosophen." Universitätsbibliothek Leipzig, 2014. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-148897.
Full textSchneider, Ulrich Johannes. "Jurt, Joseph (ed.): Zeitgenössische französische Denker : eine Bilanz. Rombach, Freiburg im Breisgau 1998, 273 S. (Rezension)." Universitätsbibliothek Leipzig, 2014. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-151917.
Full textMichaud, Myriam. "L'acte de philosopher en Philosophie pour enfants." Thesis, Université Laval, 2010. http://www.theses.ulaval.ca/2010/27431/27431.pdf.
Full textRao, Sathya. "Philosophies et non-philosophie de la traduction." Paris 10, 2003. http://www.theses.fr/2003PA100016.
Full textThe purpose of this work is to invent a new way of thinking translation which avoids the circularity of philosophy and does not rely on its many dualisms. Firstly, several philosophies of translation will be examined to show their inner complexity and their invariant structure. Secondly, this material will be used to produce a non-philosophical theory of translation. On the basis of François Laruelle's work, its three main instances will be defined : the Un-translatable situates the cause of translation in the real, the Force (of) translation liberates the transcendental acitivity of translation, and the Unilateral translation allows the radical criticism of the philosophical use of translation and its non-dualist practice. The non-philosophical commentary of Benjamin's "Task of the translator" and the non-epistemological translation of Quine's philosophy will be carried on. The terms describing the non-philosophical translation will be gathered in a Dictionary of the Un-translatables
Schneider, Ulrich Johannes. "Der Stuhl: Philosophie im Sitzen." Leipziger Universitätsverlag, 1996. https://ul.qucosa.de/id/qucosa%3A13026.
Full textSignoriello, F. "Satire of philosophy and philosophers in fifteenth century Florence." Thesis, University College London (University of London), 2014. http://discovery.ucl.ac.uk/1430475/.
Full textEberhard, Guido [Verfasser]. "Quo vadis, Philosoph und Philosophin ? / Guido Eberhard." Kassel : Universitätsbibliothek Kassel, 2010. http://d-nb.info/1004260008/34.
Full textHöhler, Philipp. "Wittgenstein als politischer Philosoph Wittgensteins Philosophie als Grundlage für eine politische Philosophie." Hamburg Diplomica-Verl, 2006. http://d-nb.info/987556681/04.
Full textHöhler, Philipp. "Wittgenstein als politischer Philosoph : Wittgensteins Philosophie als Grundlage für eine politische Philosophie /." Hamburg : Diplomica Verl, 2008. http://deposit.d-nb.de/cgi-bin/dokserv?id=3070495&prov=M&dok_var=1&dok_ext=htm.
Full textDebaise, Didier. "Un empirisme spéculatif: construction, processus et relation chez Whitehead." Doctoral thesis, Universite Libre de Bruxelles, 2002. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211371.
Full textWillems, Sandrine. "L'instant retrouvé: temps et mouvement dialectique chez Georges Bataille." Doctoral thesis, Universite Libre de Bruxelles, 1994. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212668.
Full textCamino, Macedo Federico. "Note on the Doxographic Tradition of the Terms 'Philosopher' and 'Philosophy'." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/112999.
Full textLa nota es una presentación, que no pretende ser exhaustiva, de los principales momentos de la tradición doxográfica sobre los términos filósofoy filosofía mostrando sus variaciones de significado. Se discute la atribución a Pitágoras de la creación de esos términos a partir de la importancia decisiva de Platón y Aristóteles en el establecimiento y configuración de la doxografía.
Georgandas, Alexandre. "Philosophie et communication : la "pratique philosophique", une méthode entre sophistique et philosophie académique." Thesis, Cergy-Pontoise, 2016. http://www.theses.fr/2016CERG0801/document.
Full textThe objective of this work is twofold: to contribute to the theory of the so-called New Philosophical Practices, on one hand, and provide methodological support to those working or wish to engage in this discipline , the other. It will establish a bridge between the New Philosophical Practices, as they are now developing and academia, to give philosophy students an outlet other than professional academic teaching or research. It appears that the lack of professional opportunities for philosophy in France, apart from teaching and academic research, partly student disaffection for this matter and that it would do well to open for business practices that today meet a real demand from the public and whose primary interest is to provide relevant public education tool
Kabisa, Bular Pawen Jean-Baptiste. "Singularité des traditions et universalisme de la démocratie: étude critique, inspirée d'Eric Weil, sur l'espace négro-africain dans la "mondialisation"." Doctoral thesis, Universite Libre de Bruxelles, 1998. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211992.
Full textSchneider, Ulrich Johannes. "Situation der Philosophie, Kultur der Philosophen: über die neudeutsche Universitätsphilosophie." de Gruyter, 1996. https://ul.qucosa.de/id/qucosa%3A12752.
Full textOkitadjonga, Anyikoy Wa Anyikoy Gaspard. "Les enjeux de la différance chez J. Derrida: prolégomènes à une praxis de la responsabilité." Doctoral thesis, Universite Libre de Bruxelles, 2003. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211296.
Full textLa première consiste à se demander si la déconstruction derridienne de la métaphysique traditionnelle ne joue pas, au su ou à l’insu de Derrida, un double rôle :d’une part, délimiter les prétentions de ladite métaphysique à révéler et/ou à livrer la présence pleine du sens ou de la vérité et, d’autre part, constituer le fondement de la logique de la différance. Celle-ci, posée comme ‘’principe des principes’’ de la pensée de Derrida, jouerait un rôle unificateur de son œuvre, en dépit de l’argument commun aux disciples de l’impossibilité de fixer son travail en aucune forme d’unité. Derrida n’est-il pas, soutient-on, le penseur de la fragmentation, à l’opposé de Heidegger qui, lui serait le philosophe du rassemblement ?
Contrairement à cette thèse, nous posons la différance comme tissu de l’unité de fond sans fond de l’œuvre de Derrida ou, plus précisément, comme clef interprétative obligée permettant d’aborder son travail sous la forme d’une unité en différance et fragmentée. La différance commanderait ainsi l’ensemble de l’œuvre de Derrida comme une sorte de logique non-logique à l’œuvre, partout et toujours déjà, active dans chaque champ de son déploiement. Au lieu de constituer un auxiliaire à la déconstruction, la différance en commanderait la genèse et l’économie.
Notre seconde hypothèse repose sur l’idée que la différance, érigée en logique non logique, déborderait le contexte et le champ de recherche que lui assignerait son auteur. De sorte qu’il deviendrait possible de la mettre en dialogue avec la révolution linguistico-pragmatique pour, d’une part décloisonner le terrain de la théorie du performatif et des speech acts et, d’autre part, envisager une transgression de ladite révolution par des thématiques dont elle revendiquerait l’exclusivité en montrant qu’elle reste incapable d’en rendre rigoureusement compte. L’incapacité de la révolution linguistico-pragmatique à rendre compte, par exemple, de la pratique de l’événement sous forme de la promesse à la fois possible et impossible, du don de rien, du pardon sans demande ni repentir, de l’hospitalité inconditionnelle offerte et donnée à/par l’étranger en tant qu’arrivant en général, de la décision impossible, en un mot de la responsabilité incalculable sous le régime de l’aporie, témoignerait de sa restance dans l’orbite du logocentrisme ou, simplement, de la logique identitaire de tout ou rien. Il appert ainsi que la volonté affichée par ce tournant de dépasser la métaphysique traditionnelle tourne à l’échec, à telle enseigne que seule la prise en compte de la logique non oppositionnelle de la différance présenterait une alternative nouvelle. Cette dernière serait de nature non seulement à déconstruire la métaphysique de la présence et à délimiter les prétentions du Linguistic-turn mais aussi à tracer la voie vers une praxis de la responsabilité non réductrice, encore moins répressive de l’incommensurable altérité de l’autre, voire de son autre, en général.
La question reste ouverte de savoir si Derrida peut être considéré comme un ‘’métaphysicien’’ à la recherche du dépassement de la métaphysique et de tout ce qui pourrait s’y rattacher ou un philosophe de l’action tendant à subvertir la morale, au moyen de la différance, en vue d’une nouvelle praxis.
Doctorat en philosophie et lettres, Orientation philosophie
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Goncalves, Teixeira Ligia Alexandra. "Rhetoric for philosophers : an examination of the place of rhetoric in philosophy." Thesis, London School of Economics and Political Science (University of London), 2007. http://etheses.lse.ac.uk/2936/.
Full textMassamba, Makoumbou Jean-Serge. "Philosophie de l'africanité et africanité de la philosophie dans la "Revue philosophique de Kinshasa" et "Philosophia Africana"." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEH171.
Full textLike many ethnic philosophies, the emergence of African philosophy remains dependent on the definition by this new discipline of its epistemological status. This does not seem to be the case of the Afro-American philosophy, which, from a problematological perspective, is trying to help black populations to assume their existence in a difficult context. The two philosophical approaches nevertheless overlap around the mission assigned to all the adjectivations of philosophy that are necessary in a history that involves disciplinary, intellectual, political and ideological issues. We are, indeed, in the face of philosophies born of the struggle for the rehabilitation of the figure of the black man under the influence of slavery, colonization and neo-colonialism.In this perspective, this research questions the philosophy of Africanity and the Africanity of African philosophies. It reflects on their African uniqueness as it is deciphered in the Kinshasa Philosophical Review and Philosophia Africana. Concomitantly, it is about answering the question of how these philosophies try to help Africans and African Americans to think about a Negro-African identity
Schneider, Ulrich Johannes. "Jurt, Joseph (ed.): Zeitgenössische französische Denker : eine Bilanz. Rombach, Freiburg im Breisgau 1998, 273 S. (Rezension)." Stauffenburg-Verl. Brigitte Narr, 1999. https://ul.qucosa.de/id/qucosa%3A12903.
Full textBraverman, Charles. "Kant, philosophe français du XIXe siècle : entre science, philosophie et épistémologie." Thesis, Université de Lorraine, 2017. http://www.theses.fr/2017LORR0399.
Full textKantian studies can look at Kant’s body of work, as well as the way it was received and how it has contributed to the emergence of original philosophical reflections. This thesis examines the latter path, through the peculiar prism of circulation between science, philosophy and epistemology. The goal is therefore to show how scholars understood and used Kant. Ampère, Brunschvicg, Comte, Couturat, Gergonne, Lacroix, Léchalas, Littré, Milhaud, Poincaré, Renouvier, Rey, Ribot, Paul Tannery, Wronski and Wyrouboff are but a few examples of more or less renowned thinkers with a scientific education who used Kant. However, rather than offering a litany of studies dedicated to these scholars, this thesis follows the main circulation networks of pictures and uses of Kantianism all through the XIX century in France. From the Prussian Academy of Sciences to the Francophone reviews at the end of the century, references to Kant were being more and more institutionalized, which implied many interactions between science, philosophy and epistemology. However, Kant was notably used to acknowledge the importance of the subject’s activity in constituting knowledge and to raise the epistemological issue of correspondence between representations and reality. The concept of realism was then given a bit of a stretch. Several scholars seized Kantianism to build up original philosophical options, which rethought the connections and oppositions between empiricism, idealism and skepticism. For instance, a form of structural realism associated with a reflection on belief and probabilities appeared as soon as the beginning of the XIX century. It can be found, for example, under various forms in Ampère, Cournot or even Tannery. Moreover, Kantianism was used as a philosophical melting pot to think out the founding principles of sciences. Geometry and arithmetic were at the heart of the debates. It was especially the case at the end of the century, thanks to the rebirth of Non-Euclidian geometries and the development of links between mathematics and logic. However, these problematics had roots that were older and the matrices of Kant’s uses emerged as soon as the beginning of the century. Finally, it is not uncommon to observe that scholars used Kant to think out rational mechanics or even cosmology. As such, this study reports how references to Kant worked to think out these sciences. According to these perspectives, Kant is indeed an influential actor in epistemology and philosophy of science in the XIX century in France
Lacrosse, Joachim. "Le statut métaphysique du noûs (intellect) et sa pratique discursive dans la philosophie de Plotin." Doctoral thesis, Universite Libre de Bruxelles, 1998. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211994.
Full textSANTOS, PAULO CESAR CARLOS DOS. "THE PHILOSOPHER AS CIVILIZATION`S PHYSICIAN: LANGUAGE AS PHÁRMAKON IN NIETZSCHE`S PHILOSOPHY." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2005. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=6706@1.
Full textA associação que procuramos fazer entre a linguagem na filosofia de Nietzsche e a idéia do termo grego phármakon nos apareceu quando da leitura de O Nascimento da Tragédia. Segundo Nietzsche, a origem da tragédia se deu na busca de realizar a união da embriaguez com a lucidez, numa experiência de simultaneidade dos impulsos artísticos apolíneo e dionisíaco. É nesse ponto que, para ele, se configura a função terapêutica da linguagem, como o principal elemento apolíneo a incorporar os impulsos dionisíacos através da união e harmonização do texto com a música. Mas por outro lado, Nietzsche atribui a Sócrates a responsabilidade pela decadência da arte trágica por meio da influência sobre Eurípides, traduzida na supervalorização da linguagem frente à música em suas peças, com a conseqüente perda da tensão dramática e da força artística, em virtude de uma maior clareza intelectual da história representada. O que para Nietzsche acaba por se tornar um veneno que veio a matar a tragédia antiga. Ou seja, a problematização nietzschiana acerca da origem e ocaso da tragédia sugere a idéia de que a primeira investida do racionalismo sobre a cultura grega se deu justamente sobre o domínio da linguagem. O nosso objetivo no presente trabalho é ampliar a análise de Nietzsche a respeito do papel da linguagem no nascimento e ocaso da tragédia grega a todo o percurso de sua filosofia, e com isso fazer uma releitura do seu pensamento a partir da sua concepção acerca da linguagem.
This thesis associates language in Nietzsche`s philosophy with the Greek concept of phámakon. In The Birth of Tragedy, Nietzsche claims tragedy was born when drunkenness and soberness were combined in one art form that was driven simultaneously by Apollonian and Dionysian artistic drives. In this context, language, an Apollonian element, has a therapeutical function - it integrates Dionysian drives and get music and text together harmoniously. In spite of this, Nietzsche blames Socrates` influence on Euripides for the death of tragedy. The Greek playwright emphasized language and rationality over music in his plays, losing dramatic tension and artistic power. It turned into the poison that ultimately exterminated ancient tragedy. Therefore, Nietzsche argues that the first rationalist assault over Greek culture was made through language. In this thesis, we try to broaden Nietzsche analysis about the role of language on the birth and death of Greek tragedy, studying his works from his ideas about language.
Ossenkopp, Jörg [Verfasser]. "Was ist ein Philosoph? : Philosophie und Autobiographie bei René Descartes / Jörg Ossenkopp." Berlin : Freie Universität Berlin, 2012. http://d-nb.info/1026694485/34.
Full textMatheis, Manfred. "Signaturen des Verschwindens : das Bild des Philosophen in Literatur und Philosophie um 1800 /." Würzburg : Königshausen & Neumann, 1997. http://catalogue.bnf.fr/ark:/12148/cb37110893r.
Full textVogel, Jean. "Les métamorphoses de la pensée politique de Fichte: du cosmopolitisme républicain au messianisme national allemand." Doctoral thesis, Universite Libre de Bruxelles, 2003. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211222.
Full textSoulié, Charles. "La fabrique des philosophes, ou des usages sociaux de l'UFR de philosophie de Paris I." Paris, EHESS, 1994. http://www.theses.fr/1994EHES0339.
Full textThe subject of this work concerns socially differenciated uses made by paris 1 u. F. R. Philosophy students of their study. After describing these students and their professional destinations, i studied their relationship to culture, their pedagogical choices and their research practices in the master degree. The last element allowed me to treat in a concrete way the question of social determination in philosophy research. This is shown to be highly related to teaching programmes and specifically to the agregation exam. But variables such as scholarly capital (khagne, e. N. S etc. ), social origin, and gender, also play a determining role. I have thus been able to expose the relationship between the research subject treated and the student profil. The study was enlarged to encompass master students in the parisian area, and then doctoral students. This confirmed, taking account of the level of study, the afore-mentionned relationship. The conclusion emphasises the weight of secondary teaching, via the philosophy agregation and the system of preparatory classes, on french university philosophy teaching and its research activities
Nkulu, Kabamba Olivier. "Ethique et démocratie: la problématique du personnalisme de Jacques Maritain :essai d'éthique politique." Doctoral thesis, Universite Libre de Bruxelles, 1995. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212507.
Full textGuèye, Thierno. "Les nanotechnologies ou l'impensé de l'épistémologie : d'une science qui représente à une science qui intervient." Thesis, Grenoble, 2014. http://www.theses.fr/2014GRENP001.
Full textThis thesis focuses on the consideration of a question that the advent of what is called nanotechnology makes it increasingly urgent to philosophy in general and the philosophy of science in particular because of the inexistence of the “nanotechnology” stricto sensu, the lack of good definition and the default of something like a “nanophilosophy”. We critique the latter based on some philosophical, representative and sufficiently original theories of science, developed by Thomas Kuhn, Imre Lakatos, Ian Hacking and Serge Robert. Different discourses on nanos and more specifically the concept of nanotechnology proved, at least, polysemous and sometimes describe an activity which in the strict sense does not exist prematurely. Thus, we have reclassified the concept of nanotechnology "nanotechnoscience" and proposed a more rigorous definition emphasizing the hybrid nature of this activity, both theoretical and practical, scientific and technological. Then we compared the philosophies of science that we have selected to make them confront what appears to be an unthought of their philosophies, including the technological dimension of science often known and recognized, but "outsourced" and relegated to better secondary. Our research has therefore focused on each of the philosophies that we announced on the nanotechnosciences themselves, philosophy of technology, but also on emerging technosciences and nanotechnoscience not forgetting our opening for heuristic purposes on the philosophy of language of Austin and praxeology of Denis Vernant. Then, we carefully examined the different philosophies of science which seemed appropriate to consider the emerging nanotechnosciences so as to see what in these doctrines would help envisaging a philosophical reflection on the Nano. Knowing that these thoughts favor representing rather than intervening, we questioned the role of technology in these philosophical systems with the idea that technology is a necessary though not sufficient condition for any claim of technoscientific or nanotechnoscientific philosophy. It is in this context that we solicited the paradigms theory, then the sophisticated falsificationism reviewed and corrected by Robert's correctionism before attempting interventionism Hacking's interventionism. During this exercise we have seen the pervasiveness of technology as well as the heterogeneity of the place it is granted in these philosophical theories. The entanglement or intertwining between science and technology inspired us two analogies: the first with the idea of "context of oral performance" by Mamoussé Diagne, analogous itself to the second, performativity introduced and initiated by Austin's reflections on ordinary language. Our investigation takes on the appearance of a testing of all these philosophies in terms of the place of technology in their respective systems. To achieve this, we resorted to the comparative analysis of philosophical discourse on science and what we have learned about scientific practices, complemented by a lexicometric approach based on the corpus of the principal works published from Kuhn, Lakatos, Robert and Hacking. From our critique we have tried to draw lessons that inspired the conceptual requalification of the activity that this morpheme is intended to mean into "nanotechnoscience" which we have redefined. This established at the end of this analysis, we could say that neither the philosophy of Kuhn or Lakatos, nor that of Robert leave enough space for technology to position itself as philosophies of technosciences. The one which seems the most appropriate is the interventionism defended by Hacking, but which Gilbert Hottois criticized for not having taken the step that would have led to a philosophy of authentic technosciences. It was then that tracks to Bacon and Peirce are suggested respectively by Hacking and Schmidt and Nordmann
Jonmarie, Diana. "The Loss of the Philosophic Tradition and the Rise of the Positive Philosophy of Auguste Comte." Thesis, University of Nevada, Reno, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3707845.
Full textThis study examines the loss of original principles that distinguish ancient Western philosophy as a valid conceptual framework for political theory and practice. I explore how the Philosophic Tradition as a centuries-old foundation of inquiry and discourse loses its significance and finally its authority in the postmodern world. With the exclusion of metaphysical reflection and reason as a basis for understanding human existential and political phenomena, the transition to Historicism and Philosophic Positivism effectively redefined the nature and application of politics. Critical to this research and serving as a focal point of this study are the works of theorist and originator of the Positive Philosophy, Auguste Comte. I analyze the author's several volumes, these dedicated to establishing a new foundation of political thought, one in which scientific inquiry would serve as the ground for seeking truth and knowledge and as a basis for methodologically directing social and political reorganization. Essentially, Positive politics would as the theorist proposed, be free of abstract speculation (metaphysics) and work to reframe human nature by achieving a universal social state defined by `Order and Progress' and a futuristic system of advancement alike to no other period in human history. As this study examines this prophesy, it takes into view the rise and popularity of the Positive Philosophy from ancient perspectives to modern and postmodern Western thought. It further illustrates the resistance to and eventual replacement of traditional theoretical foundations leaving an indelible imprint on political philosophy which had experienced a profound transformation from its pre-scientific origins. Once as truth-seeking, self-critical and reflective as to moral values and ethical considerations of justice, prudence, and the public good, the Positive Philosophy would serve instead as the ground and authority for, as Comte envisaged, a modification of human existence. Thus politics reformulated was set to task in ordering the social world into its mission of productivity and progress and reconciling its vision of human perfectibility with a proposed end to political conflict.
Davieau, Nicolas. "Le corps des philosophes : traditions biographiques et construction de la personne du philosophe chez Diogène Laërce." Thesis, Paris 1, 2015. http://www.theses.fr/2015PA010629.
Full textBased on an analysis of the biographical traditions compiled and preserved by Diogenes Laertius, this thesis assesses the significance of anecdotes depicting the body of philosophers in the development of the figure of an ideal philosopher and in these philosopher’ building of their own persona. Whilst ancient philosophers are primarly known to us through texts and doctrinal systems, the insights into their bodily pratcices and their reflections on the subject – diet, physical activity, clothing health – which are reported in ancient biographical testimonies are also worth investigating. This study examines the extent to which and the different ways in which the body can be ssen as the field of practice for the theories and for the philosopher’s relationship to their own mortal body (disease, old age and death). The investigation also provides a pragmatic reading of the work of Diogene Laertius, considered as an author and not merely as a compiler
Oulahbib, Lucien-Samir. "Éthique et épistémologie du nihilisme : les meurtriers du sens /." Paris ; Budapest ; Torino : l'Harmattan, 2002. http://catalogue.bnf.fr/ark:/12148/cb38894781f.
Full textDaled, Pierre-Frédéric. "Le matérialisme occulté et la genèse du sensualisme: histoires écrite et réelle de la philosophie en France." Doctoral thesis, Universite Libre de Bruxelles, 2005. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211068.
Full textOcculted Materialism and the Genesis of « Sensualism ».
Histories, Written and Real, of Philosophy in France
This thesis reveals the historic schemes and the intentional occultations of materialism as imposed in France by the uniform conceptions of the writing of the history of philosophy of Degérando, Cousin and Damiron. Beside the anti-materialism generalized by the early nineteenth-century historians of philosophy, with the exception of Paul-Marie Laurent, the author also underlines the genesis of their conceptual innovations :the appearance, between 1801 and 1804, through Kant and Villers, of the doctrinal category of « sensualism », at that time unheard of in France. The effects of both omissions and innovations are still affecting us today. Forgetting them brings about a good bit of anachronisms.
Agrégation de l'enseignement supérieur, Orientation philosophie et lettres
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Fontbonne, Gaspard. "Les philosophes et le réel." Thesis, Paris, EHESS, 2017. http://www.theses.fr/2017EHES0163/document.
Full text"In France, Philosophy is deemed to be one of the main disciplines from which the Human Sciences were formed following a process of specialization. This prestigious, wide-ranging domain, formerly deeply rooted within the scholarly sphere spawned a number of intellectual "defectors" involved in the construction of new disciplines (such as Sociology, Anthropology, Psychology, or Psychoanalysis). In a reflexive perspective on the conditions of emergence and empowerment of disciplines, we have undertaken an investigation dedicated to clarifying the principles of one distinct feature of the intellectual history of the country: the frequency of conversion of philosophers towards other regions of academia. We will also attempt to measure the effects. The period ranging from the late 1960s to the end of the 1970s strikes us as being of particular interest due to the profound changes undergone in the university world, and therefore constitutes a privileged field of inquiry. "
Kuroda, Akinobu. "Enjeux, possibilités et limites d'une philosophie de la vie : Kitarô Nishida au miroir de quelques philosophes français." Université Marc Bloch (Strasbourg) (1971-2008), 2003. http://www.theses.fr/2003STR20019.
Full textThe current work proposes to offer a precise expression of the philosophy of Kitarô Nishida (1870-1945) in a French philosophical language, while developing in a clear and harmonious perspective a thematic network constituted by his fundamental theses. The author has constructed a coherent study on the phenomenological concept of life, by presenting several original elaborations of Nishida around this concept, and that reflected by French phenomenology. As for methode, a comparative procedure was adopted, consisting of interpreting and analyzing Nishida's philosophy as reflected by several French philosophers such as Maine de Biran, Merleau-Ponty, and Michel Henry, under different perspectives, all the while following the main theme, which is the notion of life, in order to raise up the key points around which a space of interrogation or dialog is opened, where the problematic of Nishida can be deepened or eventually be developed beyond the range envisaged by the philosopher himself. It is a question of apprehending the phenomenal logic of life which appears to itself, that is to say directly taken in us in the world where we live. With Nishida and Maine de Biran, we examine the interior life experienced immediately in our corporeal being. With Nishida and Merleau-Ponty, we ponder the theme of the perceptive life lived by our own bodies, which is at the same time seeing-visible and acting-passible. Through a confrontation between Nishida and Henry, we enter into a decisive question for this project, that of self-donation of life, by probing the depth as well as the limits of their questioning of which is more real
Des, Armier David R. Jr. "Techniques to promote active learners in introductory philosopy courses a curriculum for a philosophy 101 course /." [Denver, Colo.] : Regis University, 2009. http://adr.coalliance.org/codr/fez/view/codr:105.
Full textBéthencourt, Julien. "Philosophie et société : esquisse d'une contribution à la définition de la fonction sociale du philosophe." Phd thesis, Université Toulouse le Mirail - Toulouse II, 2011. http://tel.archives-ouvertes.fr/tel-00674934.
Full textColrat, Paul. "Le mythe du philosophe-roi : savoir, pouvoir et salut dans la philosophie politique de Platonε." Thesis, Normandie, 2019. http://www.theses.fr/2019NORMC005.
Full textThe question of the philosophers’ reign can only be understood at the cost of a detour through the margins of classical politics. First of all, I have shown that these margins have historically been defined by a discourse focusing on the relationship between kingdom, knowledge and salvation (chapter 1). I have then shown that the notion of kingdom itself, when it is attributed to philosophers, positions itself in the margins of the notion of basilein, while actively subverting its classical meaning (chapter 2). The discourse about the philosophers’ reign must therefore be understood as an attempt coming from the margins of politics to use the traditional relation between the muthos and political unification, in order to subvert it, namely, to depose it. This required me to explore the way in which the philosopher can simultaneously be in the margins of politics and at the very foundation of politics (chapter 4). The philosopher’s position in the city is doubly marginal: first, he is not subject to the imperative to be useful to the city (chapter 5), and secondly, he is not subject to the imperative to ground knowledge in experience (chapter 6). Finally, I have set out to show that the philosophers’ reign inscribes itself within a quest for the city’s salvation, a theme that is itself marginal in Plato studies, and deserves more attention than it has hitherto received (chapter 7)
Bethencourt, Julien. "Philosophie et société : esquisse d'une contribution à la définition de la fonction sociale du philosophe." Thesis, Toulouse 2, 2011. http://www.theses.fr/2011TOU20144/document.
Full textThis doctorial dissertation is an attempt to contribute to the following question: how to practise philosophy today in order to not only interpret the world in various ways, but also to participate in changing it ?To do that this doctorial thesis aims to define the social function of the material practice of the philosopher in philosophical, cultural and social production systems. Relying on both the conceptual tools of Freudřs psychoanalytical theory and those of the theory of historical materialism as used by Marx, Engels and Althusser, this thesis specifies :- The practices of discursive production accomplished by the philosopher within the framework of his or her specific production system.- The cultural function these practices have for the productive forces, the relationships and the production systems of dominant and (or) emerging ideological discourses, scholarly discourses in the humanities and the arts, and discourses aimed at the general public.- Finally the general social function of these practices
Todes, Samuel. "The human body as material subject of the world." New York : Garland Pub, 1990. http://catalog.hathitrust.org/api/volumes/oclc/20828551.html.
Full textMendonça, José Carlos [UNESP]. "Repensando o sentido formativo da atividade filosófica à luz do “Trabalho sobre si-mesmo” de Wittgenstein: se filosofar é trabalhar sobre si, o que se trabalha quando se filosofa?" Universidade Estadual Paulista (UNESP), 2016. http://hdl.handle.net/11449/136480.
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Outra
Cette recherche a pour objectif d'analyser la problématique formative de l'activité philosophique à la lumière de la notion “travail sur soi-même” du philosophe Ludwig Wittgenstein, afin de repenser un sens autre que celui “philosopher éduque”. Dans cette direction, Wittgenstein sera pris comme référence, autant que le propre témoin des mouvements que sa notion renvoie à l'acte de philosopher. Tout particulièrement l'exercice de soi sur soi, témoignages des carnets d'annotations et les observations de Remarques mêlées, qui finisse par caractériser sa philosophie le rapprochant des entraînements que Pierre Hadot nommait “exercices spirituels”; lesquels, sur tel point de vue, finissent par caractériser l'acte de philosopher comme une expérience formative, ce qui déplace le sens de l'activité philosophique par le contexte d'un art d'apprendre á vivre” et non “d'enseigner à vivre”. Raison pour laquelle on peut dire qu'il y a dans sa proposition philosophique un “tournant formatif”, car, principalement avec la notion de “travail sur soi-même”, il est exigé de l'activité philosophique d'autres mouvements que ceux strictement conceptuels discursifs. Sous ce “nouveau” point de vue, attaché au vivant, (l'acte de) philosopher se montre comme “l'art d'apprendre à vivre” – à travers “des exercices” et “une manière de vivre” qui prend soin – consiste dans cette action liée á la “première personne”. De cette forme, si philosopher “travesti comme manière de vivre qui exerce” vise à la constitution d' un “discours interne” avec comme fin d'opérer la transformation de soi, l'activité philosophique se voit comme face à une “nouvelle” proposition, dont le “jeu de la vérité” – de base éthique et non épistémologique – finit par demander l'actualisation de son sens éducatif. Ainsi, à partir des références mentionnées et de l'objectif proposé, et marquée par une recherche bibliographique de méthodologie théorico-philosophique, le travail prend pour axe les trois mouvements qui s'imposent comme variables d'analyse sur la question formative présupposée dans la notion wittgenstienne – “si la philosophie est-elle un travail sur soi-même, qu'est-ce qu'on travaille sur soi quand on philosophe?” – dont les principaux mouvements font que le propre sens formatif de l'activité soit repensé :1) expérience de soi dans la pratique de l'exercice ou de l'exercice comme pratique de soi ; 2) expérience de soi dans la langage; 3) expérience éthique de soi comme pratique de la vérité de soi-même.
Esta pesquisa tem por objetivo analisar a problemática formativa da atividade filosófica à luz da noção “trabalho sobre si-mesmo” do filósofo austríaco Ludwig Wittgenstein, no intuito de repensar um sentido outro ao “filosofar que educa”. Nessa direção, Wittgenstein será tomado como o referencial, bem como a própria testemunha dos movimentos a que a sua noção faz remeter o filosofar. De modo particular o exercício de si sobre si, testemunhado pelos cadernos de anotações e as observações de Remarques mêlées, que acaba por caracterizar o seu filosofar aproximando-o de uma exercitação que Pierre Hadot denominou de “exercícios espirituais”; os quais, sob tal viés, acabam por caracterizar o filosofar como uma experiência formativa, o que desloca o sentido da atividade filosófica para o contexto de uma “arte de aprender a viver” e não “ensinar a viver”. Razão pela qual pode-se dizer que há em sua proposta filosófica um ‘giro formativo’, pois, principalmente com a noção de “trabalho sobre si-mesmo” é exigido da atividade filosófica movimentos outros que não o estritamente conceitual discursivo. Sob este ‘novo’ viés, atrelada ao viver, o filosofar se mostra como “arte de aprender a viver” porque a prática, via “exercício” e “maneira de viver” que cuida, consiste nesta ação vinculada à “primeira pessoa”. Dessa forma, se o filosofar “travestido como maneira de viver que exercita” visa à constituição de um “discurso interno” com o fim de operar a transformação de si, a atividade filosófica se vê diante de uma “nova” proposta, cujo ‘jogo da verdade’ – de base ética e não epistemológica – acaba por demandar a atualização de seu sentido educativo. Assim, a partir dos referenciais mencionados e ao fim proposto, e pautado por uma pesquisa bibliográfica de metodologia teórico-filosófica, o trabalho toma por eixo três movimentos os quais se impõe como variáveis de análise à questão formativa pressuposta na noção wittgensteiniana – “Se a filosofia é um trabalho sobre si-mesmo, o que se trabalha sobre si quando se filosofa?” –, cujos principais movimentos fazem com que o próprio sentido formativo da atividade seja repensado: 1) experiência de si na prática da exercitação ou do exercício como prática de si; 2) experiência de si na linguagem; 3) experiência ética de si como prática da própria verdade.
This research aims to analyze the formative problem of philosophical activity in the light of the notion "work about itself" of the Austrian philosopher Ludwig Wittgenstein, in order to rethink a sense other to "philosophize that educates." In this way, Wittgenstein will be taken as the reference, as well as the very witness of the movements that its notion does refer philosophizing. Particularly, the exercise about itself, witnessed by notebooks of Notes mêlées, which ultimately characterize your philosophy approaching it from a Pierre Hadot´s practice called "spiritual exercises"; which ones, under such bias, characterize the philosophy as a formative experience, that shifts the philosophical activity senses to the context of an "learning to live science" and do not "teaching to live science". Reason why it can be said that is in its philosophical proposal as a 'formative turning' because, mainly with the "work about itself" notion is required from philosophical activity movements other than strictly discursive conceptual. Under this 'new' bias, linked to live philosophizing shown as "learning to live science" because the practice, through the "exercise" and "way of life" that cares, it consists in this linked action to the "first person". Thus, if the philosophizing "disguised as a way of living that exercise" aimed at the establishment of an "inner speech" in order to operate the transformation of the self, philosophical activity is faced with a "new" proposal, whose 'game the truth '- ethics and not epistemological basis - ultimately require updating its educational sense. Thus, from the aforementioned references and the proposed end, and guided by a literature review of theoretical and philosophical methodology, the work takes axle three which movements is imposed as analysis variables to the question formative presupposed in Wittgenstein's notion – “If the philosophy is a work of self, which works on itself when it philosophizes” –, whose main movements cause the formation direction of the activity itself to be rethought: 1) experience of itself in the practice of drilling or exercise as practice itself; 2) experience in the language itself; 3) ethical experience itself as a practice of truth itself.
Tannoch-Bland, Jennifer, and J. Tannoch-Bland@mailbox gu edu au. "The Primacy of Moral Philosophy: Dugald Stewart and the Scottish Enlightenment." Griffith University. School of Humanities, 2000. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20030303.100636.
Full textSchramm, Helmar. "Karneval des Denkens : Theatralität im Spiegel philosophischer Texte des 16. und 17. Jahrhunderts /." Berlin : Akademie Verlag, 1996. http://catalogue.bnf.fr/ark:/12148/cb37539660h.
Full textBoutevin-Bonnet, Valérie. "Aspects du sujet dans la philosophie du langage ordinaire." Thesis, Bordeaux 3, 2012. http://www.theses.fr/2012BOR30022/document.
Full textWhat kind of a notion of subject do we need in order to account for our practices, and especially our practice of language? The issue of subject and subjectivity is raised anew within the ordinary language philosophy, more particularly within J.L. Austin's speech acts theory. As a matter of fact, if language has a meaning only inasmuch as it is a speech—the speech act of a subject—language cannot be a process devoid of subject. There must be an agent to perform an act, and if the act is a speech act, the agent must be able to understand what is meant, in other words, what seems to be needed is a thinking, psychological subject. Austin's first interpretations actually went down that path. Speech acts gave birth to a new theory: pragmatics, in which intention plays a key role in meaning. Nevertheless, ordinary language philosophy is in continuity with the original project of analytical philosophy as conducted by Frege, Russell and the first Wittgenstein, who separated the meaning from the subjectivity of representations and linked it instead to the reference or denotation. The psychological subject is then excluded from the field of thought and truth. Austin continues and toughens that project. Within the speech acts theory, truth becomes the assessment dimension of some utterances within the more general category of felicity—such an assessment being possible only when the issuing of the utterance is inserted in its whole context. Therefore, what enables comprehension is context, not inwardness. So, the subject of speech acts isn't the intentional subject of mentalism. In fact, it's a subject whose thought is to be read in their behaviour, a subject whose public thought is based on and expressed in social conventions which make them responsible for what they say. The speaking subject is a social subject whose issue is to find their voice and make themselves heard, although they speak in other people's words, a responsible subject in a vulnerable position as they must answer for more than they care for
RIBARD, ISABELLE. "Vivre raconter penser. Recherches sur le statut litteraire du philosophe : les vies de philosophes en france 1650-1766." Paris 3, 2000. http://www.theses.fr/2000PA030142.
Full textBöge, Ulrike. "Die Inbesitznahme Goethes durch die Philosophie : Goetherezeption bei deutschsprachigen Philosophen in der ersten Hälfte des 20. Jahrhunderts /." Kiel : [s.n.], 2001. http://www.loc.gov/catdir/toc/fy0701/2005433244.html.
Full textSchneider, Ulrich Johannes. "Eklektizismus in der Philosophie Europas." Universitätsbibliothek Leipzig, 2015. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-175107.
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