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1
Santos, Flores Kevin A. "The Reason the Reagan Administration Overthrew the Sandinista Government." Ohio University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1268941542.
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Klafter, Craig Evan. "Reason over precedents : the origins of American legal thought." Thesis, University of Oxford, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.314982.
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Carmel, Elad. ""When reason is against a man, a man will be against reason" : Hobbes, deism, and politics." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:d0df094a-ba7f-484c-aa30-ca1dca2eeaa7.
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This thesis explores the relationship between Thomas Hobbes and English deism. It seeks to show that Hobbes's work had a significant influence upon subsequent deists, namely, Charles Blount, John Toland, Matthew Tindal, and Anthony Collins. The thesis shows that these deists were influenced by certain distinctively Hobbesian anticlerical ideas, such as his biblical criticism, his materialism and determinism, his scepticism towards present revelation, and more. The deists, who were motivated by a similar form of anticlericalism, found in Hobbes a particularly resourceful ally. Furthermore, this thesis explores how some of Hobbes's political ideas influenced the deists: particularly his concerns regarding the dangerous role that priestly interests played in society and the instability that they generated. This thesis thus argues that Hobbes can be seen as a major influence upon English deism. Secondly, it offers an examination of Hobbes's concepts of God and reason. It shows that whilst Hobbes's accounts of God and reason were multilayered and at times perhaps underdeveloped, they contained significant elements that anticipated the later positions of the deists. Finally, this thesis argues that for Hobbes, the rational potential of humankind, implanted by God, could be cultivated and fulfilled once peace and security are guaranteed. Thus, this thesis attempts to recover some of the more utopian aspects of Hobbes's thought. It concludes that both Hobbes and the deists were part of a project of enlightenment, but one which was not aimed against religion as such. They attempted to liberate natural reason from the darkness of corrupt clerics and their false doctrines: this was an anticlerical enlightenment that was partly initiated by Hobbes and developed significantly by the deists.
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Campbell, Paul. "America's Temple of Reason: Proselytizing Deism in the Early Republic." Master's thesis, Temple University Libraries, 2015. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/311219.
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HistoryM.A.
During the early American Republic the Age of Enlightenment was in its twilight years. The era of rationalism was coming to an end, much of which was due to the astounding growth of religious revivalism. Overwhelmingly, the public showed a preference for a God who appealed to emotion rather than reason. However, the Enlightenment did not quietly submit to defeat. Thomas Paine's Age of Reason, a blistering denunciation of revealed religion, created a sensation on both sides of the Atlantic. In America, a spirited minority followed in Paine's footsteps as proselytizers of deism. From November 1800 to the February 1803, they printed The Temple of Reason, a weekly newspaper that endeavored to spread the wisdom of religious toleration and a God of Reason to the public. What made these individuals unique was that they helped to bring the Enlightenment down from the confines of the intellectual elite. This thesis builds on the scholarly discussion among historians of the Early Republic that deist proselytizers attempted to attract a popular following. I further the discussion by arguing that The Temple of Reason endeavored to reach out to the middling sort and working people, typically a non-traditional audience for the Enlightenment. Constituting the majority of my sources are articles from the newspaper itself. By disseminating the content, I demonstrate that much of the language and thematic material employed were specifically designed to appeal to people from ordinary backgrounds. This was not random or coincidental, but a conscious strategy on the part of deist proselytizers to make the Enlightenment a more inclusive movement.
Temple University--Theses
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Martin, Nathan 1978. "Rameau and Rousseau : harmony and history in the age of reason." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=115640.
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Rousseau's articles on music for Diderot and d'Alembert's Encyclopedie , and to a lesser extent his Dictionnaire de musique, have rarely attracted the scholarly attention they deserve. As a result, the pivotal role that Rousseau played in the early French reception of Rameau's theory of harmony has never been fully appreciated. Far from being a quarrel over musical aesthetics, Rousseau's dispute with Rameau raised fundamental questions about the composer's theory of harmony. Rousseau interrogated the empirical adequacy of Rameau's theory, the soundness of its foundations, the logic of its derivation, and its pretension to universality. Over the course of his criticism, Rousseau came to regard tonal harmony as a historically-induced particularity of Western music to be explained through historical inquiry. In this respect, he anticipates a range of ideas that historians of music theory have associated far more readily with Francois-Joseph Fetis.
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Vandeputte, Thomas. "Critique of journalistic reason : language and history in Kierkegaard, Nietzsche and Benjamin." Thesis, Goldsmiths College (University of London), 2017. http://research.gold.ac.uk/22570/.
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This dissertation examines the significance of a theme that recurs throughout the work of Kierkegaard, Nietzsche and Benjamin but has remained largely overlooked: their preoccupation with journalism. I aim to show that the numerous reflections on journalism that punctuate their writings cannot be separated from their philosophy ‘proper’. On the contrary: as I will argue, this preoccupation plays a pivotal role in the philosophical work of each of these thinkers – in particular their reflections on the philosophy of history. This pivotal role is best understood by examining the theme of journalism in the context of Kierkegaard, Nietzsche and Benjamin’s inquiries into the conditions and possibilities of historical experience. For each of the three thinkers discussed here, the structure of our experience of history is crystallised in an exemplary manner in the figures of the journalist and the newspaper reader. To understand the conditions under which historical experience becomes possible, so their reflections on the topic suggest, would require a study of journalism and its language, its subjective types and figures, its characteristic sense of time. As such, the figure of journalism will play a distinctly ambivalent role: for Kierkegaard, Nietzsche and Benjamin alike, it will mark both the site of the breakdown of historical experience and of its possible renewal. Each of the thinkers discussed here will understand journalism as the exemplary expression of a collapse of the main categories of the philosophy of history after Hegel. At the same time, however, Kierkegaard, Nietzsche and Benjamin will treat journalism as a site from which a new experience of history may be wrested. As I will show, the images of market criers and angelic messengers, errant reports and rumours, pamphlets and ephemera that are scattered throughout their work can be seen to harbour the elements of a new conception of historical time and experience.
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Susner, Lisa Marie. "To Think for Themselves: Teaching Faith and Reason in Nineteenth-Century America." The Ohio State University, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=osu1482169008878297.
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Greenlee, Patricia Annettee. "Separation of Church and State: A Diffusion of Reason and Religion." Digital Commons @ East Tennessee State University, 2006. https://dc.etsu.edu/etd/2237.
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The evolution of America's religious liberty was birthed by a separate church and state. As America strides into the twenty first century the origin of separation of church and state continues to be a heated topic of debate. Conservatives argue that America's version of separation of church and state was birthed by principles of Christian liberty. Liberals reject this idea maintaining that the evolution of a separate church and state in America was based on enlightened thinking that demanded rational men should have religious liberty. The best way to achieve this was by erecting a wall of separation between church and state.
Sources used in this study include The Letters of Roger Williams, The Papers of Thomas Jefferson and James Madison, and the Diary of Isaac Backus, along with many other primary and secondary sources. This study concludes that America’s religious freedom, conceptualized in its separate church and state is a creation of both reason and religion.
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Moon, Suckho. "The problem of faith and history in Wolfhart Pannenberg." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Fernandez, Jose Luis. "Kant’s Proleptic Philosophy of History: The World Well-Hoped." Diss., Temple University Libraries, 2019. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/543456.
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PhilosophyPh.D.
The aim of this dissertation is to examine and helpfully elucidate Kant’s proleptic philosophy of history by pursuing lines of thought across both his critical and historical body of work. A key motivation for this goal stems from noticing certain repetitive explications of Kant’s philosophy across, among other subjects, history, biology, religion, teleology, culture, and education, which, as precise and careful in their detail, all seem to converge on key Kantian ideas of teleology and morality. Rather than concentrating on any one aspect of Kant’s proleptic philosophy, I set out to (i) investigate seemingly untenable problems with his characterization of reason in history, (ii) to counter what I take as a misreading, if not misattributions, of Kant’s proleptic, and not prophetic, thoughts on historical progress, (iii) to offer an original reflection on Kant’s use of a famous stoic phrase in two of his political essays, and (iv) to an attempt a close exegesis toward tying notions of teleology and hope with that of need. The approach that I take in these chapters is both problem centered and exegetical, and while I attempt to answer concerns in the secondary literature pertaining to Kant’s proleptic philosophy of history, I also stay close to the primary texts by providing references and citations to key claims and passages which reinforce Kant’s forceful portrait of the poietic power of human reason to create a world hospitable to its rational ends.
Temple University--Theses
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Hughes, Patrick Wallace. "Antidotes to Deism| A reception history of Thomas Paine's "The Age of Reason", 1794--1809." Thesis, University of Pittsburgh, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3573259.
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In the Anglo-American world of the late 1790s, Thomas Paine's The Age of Reason (published in two parts) was not well received, and his volumes of Deistic theology were characterized as extremely dangerous. Over seventy replies to The Age of Reason appeared in Britain and the United States. It was widely criticized in the periodical literature, and it garnered Paine the reputation as a champion of irreligion.
This dissertation is a study of the rhetoric of refutation, and I focus on the replies to The Age of Reason that were published during Paine's lifetime (d. 1809). I pay particular attention to the ways that the replies characterized both Paine and The Age of Reason, and the strategies that his respondents employed to highlight and counteract its “poison.” To effectively refute The Age of Reason, Paine's respondents had to contend not only with his Deistic arguments, but also with his international reputation, his style of writing, and his intended audience. I argue that much of the driving force behind the controversy over The Age of Reason stems from the concern that it was geared towards the “uneducated masses” or the “lower orders.” Much of the rhetoric of the respondents therefore reflects their preoccupation with Paine's “vulgar” style, his use of ridicule and low-humor, his notoriety, and the perception that The Age of Reason was being read by common people in cheap editions. For Paine's critics, when the masses abandon their Christianity for Deism, bloody anarchy is the inevitable result, as proven by the horrors of the French Revolution.
This dissertation argues that while Paine's respondents were concerned about what he wrote in The Age of Reason, they were more concerned about how he wrote it, for whom he wrote it, and that Paine wrote it. Drawing on Jürgen Habermas's theories of the bourgeois public sphere, I focus on how respondents to The Age of Reason reveal not only their concerns and anxieties over the book, but also what their assumptions about authorial legitimacy and expectations about qualified reading audiences say about late eighteenth century print culture.
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Brown, Bruce Alan. "Justice, Patience, Reason: The Writings of Virginius Dabney on Matters of Race." W&M ScholarWorks, 1987. https://scholarworks.wm.edu/etd/1539625417.
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Worley, Katherine E. "Reason sways them: Masculinity and political authority in the English Civil War." View abstract/electronic edition; access limited to Brown University users, 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:3318372.
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Eger, Elizabeth. "The Nine Living Muses of Great Britain : women, reason and literary community in eighteenth-century Britain." Thesis, University of Cambridge, 1998. https://www.repository.cam.ac.uk/handle/1810/272422.
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Otto, Jennifer. "Reason, revelation and ridicule: assessing the criteria for authoritative allegorical interpretations in Philo and Augustine." Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=67046.
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This thesis explores the interplay between reason and revelation in determining authoritative allegorical exegeses of Old Testament texts. Departing from Augustine's ridiculing of Philo's exegesis of the Ark door in Genesis 6:16 as a human anus, this thesis examines the criteria by which Augustine is able to assert that said door is correctly to be identified as the wounds of Christ. Both exegetes understand allegorical interpretation to be a rational exercise, following similar philosophically-derived exegetical principles. However, both Philo and Augustine agree that meaningful allegorical truths can only be discerned from texts whose divine provenance and authority is determined by revelation experienced either by the reader himself or a reliable witness. The conceptualization of salvation both as understood rationally and as experienced beyond reason is a crucial point of divergence. Philo's exegesis– taken by Augustine as representative of contemporary Jewish praxis– is ridiculous not in its methodology but in its failure to recognize the salvific presence of Christ within the Genesis text revealed through the Incarnation.Cette thèse examine l'entremêlement des rôles de la raison et de la révélation déterminant l'autorité des exégèses allégoriques de l'Ancien Testament. Abordant l'analyse par la dérision d'Augustin envers l'exégèse de Philo qui interprète le portail de l'Arche du livre Genèse 6 :16 comme un anus humain, cette thèse explore les critères par lesquelles Augustin, lui, revendique que le portail soit interprète comme étant les plaies du Christ. Les deux exégètes comprennent que l'interprétation allégorique est une exercice rationnelle dont l'exégèse se voit déterminée par des principes philosophiques. Philo et Augustin s'entendent toutefois que des vérités allégoriques pertinentes peuvent seulement être discernées par une révélation vécue soit par le lecteur soit un témoin fiable. Le point de divergence se voit dans l'idée de la conceptualisation du salut par la logique ainsi que par comment celui-ci s'interprète au-delà de raison. L'exégèse de Philo, ainsi considéré par Augustin comme représentatif de la praxis de la communauté Juive de l'époque, est traitée de ridicule non pas a cause de sa méthodologie, mais pour son incapacité d'apercevoir la présence rédemptrice du Christ dans le texte de Genèse révélée de par l'Incarnation.
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Silva, Roberto Rivelino Evangelista da. "A relação entre o supra-sensível e o sensível: estética e teleologia na filosofia kantiana da história." Programa de Pós- Graduação em Filosofia da UFBA, 2006. http://www.repositorio.ufba.br/ri/handle/ri/11351.
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Para Kant, a razão não pode apreender-se a si mesma fora de suas determinações no tempo. Ao afetar a si mesma pela forma do tempo, a razão se divide em duas partes: a parte ativa e incondicionada que circunscreve o domínio da liberdade (o supra-sensível) e a parte passiva que se manifesta como sujeito empírico determinado pelo encadeamento na série do tempo. Ao contrário do que ocorre em Platão, o suprasensível e o sensível estão definitivamente ligados em Kant. Embora o supra-sensível esteja fora do tempo, ele nada é sem o tempo. É preciso então que as duas partes do sujeito se aproximem ao máximo a ponto de o supra-sensível (enquanto liberdade) se fenomenalizar no tempo e remodelar a face do mundo. Tal processo deve ser possível através da história, que inclui a cultura, a política e o direito. Em Kant, a filosofia da história é uma teoria forjada pelo livre exercício da faculdade de julgar que, por meio do juízo teleológico reflexionante, interpreta a série do tempo e a natureza como favoráveis à realização dos fins supremos da razão humana no mundo sensível. Por outro lado, mediante o entusiasmo, o afeto suscitado pelo juízo estético reflexionante do sublime, vemos, na filosofia kantiana da história, uma certa impaciência da razão em pretender realizar, de uma só vez, a liberdade na série do tempo. Ora, o absoluto, que é a liberdade, não pode se realizar de uma só vez no tempo sem que provoque uma dissolução da série do tempo. Denominamos sublime histórico a leitura que o juízo estético reflexionante faz do tempo histórico como sofrendo rupturas pelo exercício da liberdade sobre o sensível. Enquanto passagem do sensível ao supra-sensível, o sublime, ao anunciar a disposição moral no homem, vai revelar a possibilidade do progresso moral da humanidade, deixando, na memória dos homens, a lembrança de que a efetivação da liberdade no mundo é possível. Se a teleologia nos apresenta uma temporalidade histórica que conspira, subordinada à astúcia da natureza, para o desenvolvimento gradual da espécie humana em direção a sua mais alta destinação, a estética tornará possível a interpretação do tempo não mais subordinado à artimanha da natureza, mas capaz de sofrer rupturas através do poder da causalidade pela liberdade. Estética e teleologia, dois pontos de vista sobre o tempo histórico que irão promover passagens entre o sensível e o supra-sensível.
Salvador
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Dove, Bryan T. "Theology beyond reason : an interdisciplinary study of the fantastic in British literature." Thesis, University of Glasgow, 2010. http://theses.gla.ac.uk/2292/.
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Johnston, Alexandre Charles. "Time, alternation, and the failure of reason : Sophoclean tragedy and Archaic Greek thought." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/29592.
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This thesis examines the place, influence, and deployment of archaic Greek thought in Sophocles’ extant tragedies, paying close attention to the ethical and theological content of the plays as well as to their dramatic and literary fabric. I use archaic thought as an umbrella term for a constellation of ideas on the human condition and the gods which is first attested, in Greece, in Homeric epic, but has a long and variegated existence in other contexts and after the archaic period. The thesis consists of six chapters, divided in two parts. The first part provides a general conceptual framework, which is then applied in the detailed readings of Sophocles constituting the second part. The first chapter examines some of the main texts of archaic Greek thought, and offers an interpretation of it as a coherent nexus of ideas gravitating around the core notions of human vulnerability, short-sightedness, and the principle of alternation. Using the examples of Homer’s Iliad and Solon’s Elegy to the Muses, I argue that the narrative structure of archaic poetry can be used to formulate and “perform” archaic ideas. The second chapter formulates the principal argument of the thesis: that archaic thought is central to the ethical and religious content of tragedy as well as to its dramatic and literary fabric, that is, to the form of tragedy as a complex artefact designed to be performed on stage. I explore possible models for the interaction between archaic thought and literature and tragedy, from Aristotle’s Poetics to recent interpretations of tragedy as a hybrid of other literary and intellectual forms. I then examine the ways in which archaic ideas are deployed and performed in tragedy, both in passages that are explicitly archaic in content and diction, and in the complex interactions of dramatic form and intellectual content. This general discussion is illustrated with preliminary readings of four Sophoclean plays: Ajax, Oedipus Tyrannus, Philoctetes, and Oedipus at Colonus. The third chapter contextualises the approach adopted in the thesis as a whole by exploring two interpretations of Sophocles in German Idealist thought: Solger’s reading of Ajax and Hölderlin’s reading of Oedipus Tyrannus. It argues that these analyses, albeit under anachronistic conceptual categories such as “the tragic”, seize on some of the fundamental questions of archaic and tragic ethics and theology: the relationship between the human and divine spheres, and the limits of language and human understanding. In Chapters 4, 5, and 6, I offer detailed readings of Trachiniae, Antigone, and Electra, three plays chosen to reflect the diversity of contexts in which archaic ideas exist in Sophocles. I argue that archaic thought is central to the intellectual and dramatic fabric of all three plays, even though the deployment and emphasis of archaic patterns and ideas differs from one tragedy to the next.
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Uranga, Olivia Michelle. "Reason and Revelation: Averroes and the Evolution of Islamic Rationalism in Egypt." Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/cmc_theses/464.
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In this work I explored discussions of Islamic rationalism in the medieval Islamic period and the contemporary period in Egypt. I examine the evolution of Islamic rationalism from the works of Averroes (Ibn Rushd) to Muhammad 'Abduh in Egypt and subsequently his influence on the formation of the Wasat (Center) Party in Egypt after the wake of the Arab Spring.
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Nadai, Bruno. "\"Teleologia e história em Kant: a Idéia de uma história universal de um ponto de vista cosmopolita\"." Universidade de São Paulo, 2007. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-01112007-152730/.
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Esta dissertação pretende abordar o artigo Idéia de uma história universal de um ponto de vista cosmopolita a partir de sua inserção no interior do sistema da filosofia kantiana. Tentaremos mostrar que a Idéia de uma história universal pode ser interpretada à luz do sistema da filosofia crítica. No \"Apêndice à dialética transcendental\" da Crítica da razão pura, o princípio racional da unidade sistemática dos conhecimentos do entendimento abre a perspectiva de ordenação da natureza de acordo com leis teleológicas. Segundo entendemos, é de acordo com esta representação teleológica da natureza que a Idéia de uma história universal de um ponto de vista cosmopolita é redigida. Adotando como fio condutor o direito cosmopolita, Kant expõe o conjunto das ações humanas como um progresso contínuo da humanidade em direção à realização de todas as suas disposições naturais racionais, como se a espécie seguisse a um propósito da natureza.This dissertation intends to examine the article Idea for an universal history with a cosmopolitan purpose considering its insertion into Kant´s philosophical system. The claim is to show that this article can be interpreted according to the system of critical philosophy In the Transcendental Dialectic of Pure Reason´s Appendix, the rational principle of systematic unity of cognitions of the understanding allows the organization of nature by teleological laws. We think that the Idea for an universal history with a cosmopolitan purpose was written according to this teleological representation of nature. Adopting cosmopolitan right as a guide principle, Kant establishes the human actions as a continuous progress of humanity towards the realization of all rational natural dispositions, as if the species followed a principle of nature.
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Flores, Norma Lisa. "When Fear is Substituted for Reason: European and Western Government Policies Regarding National Security 1789-1919." Bowling Green State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1350932743.
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Wegener, Sarah Caroline. "Popery, publics, and plots: public use of reason and history in the controversy over the "popish plot" in late seventeenth century England." The Ohio State University, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=osu1258658709.
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Marling, Thomas Oliver. "The magician of reason, the plaything of enlightenment: grotesque fantasy and tabloid speculative fiction, 1900-1911 /Marling Thomas Oliver." HKBU Institutional Repository, 2017. https://repository.hkbu.edu.hk/etd_oa/375.
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The final decade of the Qing Dynasty, 1901-1911, witnessed a proliferation of works of fiction that incorporated, to a large extent for the first time, themes and images relating to material and technological progress. These "science fantasies" of global and interplanetary peregrination and travel across epochal time have typically been situated along various degrees of confederacy with the values and ideology of modernising China at large. This study however addresses the complex and oft-obfuscated relationship between much of this speculative fiction and the late-Qing tabloid press, which is more closely associated with the satirical, grotesque, narcotic and libidinal. By investigating the subverting and distorting of nominally positivist images like imagined futures, space travel and utopia, the dissertation explicates the possibility for these works of fiction to express a cynical and critical subjectivity toward the ideology of "modern China" that was taking shape at this time. The study incorporates new perspectives on oft-encountered novels, like Wu Jianren's New Story of the Stone, alongside more marginal texts, like the popular sequels to the classics authored by Lu Shi'e, and several unattributed pseudonymous works of short experimental fiction. Through close analysis of these texts, I argue that the arena of "tabloid speculative fiction" was thematically united at the level of their "grotesque fantasies," in which the images of fantasy and the values of modernity were subverted by sexuality, lassitude and boredom. In highlighting this critical grotesquery, the study stresses the internal discontinuities that undergird the superficial homogeneity often attributed to late-Qing speculative fiction.
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Gruber, Karoly. "From the beginning of reason until the end of history : the politics of postmodernism and ethnonationalist renaiss[a]nces of pre-post(?)-modern natures." Thesis, University of Sussex, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.297956.
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Bowman, Caroline. "The Demand for the Unconditioned in the Antinomies: A Defense of Kant." Scholarship @ Claremont, 2016. http://scholarship.claremont.edu/cmc_theses/1320.
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I interpret and defend Kant's criticism of traditional metaphysics and his indirect proof of transcendental idealism in the first Critique's Antinomy of Pure Reason. Throughout my thesis, I focus on the role of the principle "P2" in the Antinomy ("If the conditioned is given, then the whole sum of conditions, and hence the absolutely unconditioned, is given"). I first defend Kant's use of the principle to motivate the proofs of the Thesis and Antithesis arguments in the second antinomy, which concerns composition, and the third antinomy, which concerns causality. I then explain how the role of P2 in the proofs exposes Kant's indirect proof of transcendental idealism to a significant challenge, to which I develop a response. Finally, I pose the question of whether Kant ultimately argues that the unconditioned exists, or whether he argues that it is merely possible that the unconditioned exists. I explore both options and outline avenues for further consideration of this question, which I argue is crucial to understanding Kant's critical project.
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Dyck, Timothy Lee. "Proper basicality for belief in God : Alvin Plantinga and the evidentialist objection to theism." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23330.
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This study explores how successful Alvin Plantinga is in his contention that belief in God can be obtained and maintained in a basic way that attains and retains rationality for reflective persons. Plantinga indeed calls into question any confident presumption that theistic belief is epistemically irresponsible. He not only seriously challenges the necessity for propositional evidence to be available for such belief to be justified, he also supplies significant support for the conclusion that it remains legitimate even if it faces a preponderance of contrary considerations. However, Plantinga does not convincingly demonstrate that basic theistic belief merits privileged status by virtue of a character sufficiently analogous to paradigmatic perceptual, memory and ascriptive beliefs. Nor does he adequately argue its independence from the bearing of evidentialist concerns, especially regarding its background moorings. He needs to do more work to show the full warrant for theistic belief.
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Haram, Nissreen. "Four scholars on the authoritativeness of Sunnī juridical Qiyās." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61859.
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Sipert, Claudio 1976. "A modificação de sentido do sumo bem na filosofia tardia de Kant." [s.n.], 2013. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281327.
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Orientador: Zeljko LoparicTese (doutorado) ¿ Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
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Resumo: Na Crítica da razão pura, Kant empreende uma investigação sobre a própria razão, avaliando seus limites e suas possibilidades, com o intuito de dar uma resposta aos problemas metafísicos que surgem da necessidade de a razão pensar o incondicionado e conceber a sua possibilidade como objeto. Para dar conta do problema do incondicionado, a razão estende-se por meio de sua forma puramente lógica a um pretenso conhecimento de objetos suprassensíveis por meio de juízos sintéticos a priori. O resultado da Crítica apontou que se trata de uma ilusão da razão, mostrando que a validade de um juízo sintético a priori tem como condição de possibilidade a sua referência a um domínio de dados possíveis na intuição sensível e que o seu uso não pode ultrapassar os limites da experiência possível. Sendo assim, a possibilidade lógica dos conceitos e juízos não pode ser tomada pela possibilidade do seu objeto. Também no domínio prático, a razão depara-se com a necessidade de um incondicionado enquanto objeto total e completo de uma vontade finita moralmente determinada, a saber, o sumo bem. De modo análogo ao que se dá com os problemas da razão teórica, o problema fundamental de sentido da ideia do sumo bem reside na impossibilidade de conceder-lhe uma referência objetiva no domínio da experiência possível, isto é, no domínio das ações executáveis pelo agente humano. Entretanto, segundo regras práticas a priori, a impossibilidade do seu objeto implicaria em uma suspeita sobre a lei moral, pois, nesse caso, como princípio supremo da vontade, a lei conduziria o agente humano à representação de um fim para sua vontade que é vazio de sentido. Na Segunda Crítica, Kant apresenta uma solução mediante o recurso ao mundo inteligível e à doutrina dos postulados da razão prática. Mas os dois postulados que garantem a realidade objetiva do sumo bem, a existência de Deus e a imortalidade da alma, são transcendentes e, consequentemente, o sumo bem é admitido como um objeto transcendente. Faz-se assim um uso transcendente da razão que nos conduz a juízos que carecem de objeto. A fim de evitar a permanência num discurso sem sentido, isto é, sem um objeto prático, propomo-nos a mostrar que o sentido transcendente do sumo bem é progressivamente abandonado nos textos tardios de Kant e passa por uma mudança de xiv sentido, a fim de dar lugar a um conceito apto para o uso na vida dos homens, que será definido como sumo bem moral-físico. Essa modificação de sentido será provada a partir de uma Antropologia de um ponto de vista pragmático, que nos abre um domínio de dados sensíveis em referência aos quais se torna possível interpretar e conceder sentido ao sumo bem, reabilitando-se, assim, o seu uso prático na perspectiva de uma história da felicidade e da moralidade na espécie humana
Abstract: In the Critique of Pure Reason Kant undertakes an investigation of reason itself, assessing their limits and their possibilities, in order to respond to problems that arise from need of reason to think the unconditioned and conceive its possibility as object. To cope with the problem of unconditioned reason extends through its purely logical domain to an alleged supra-sensitive objects that she seeks to know through synthetic judgments a priori. To cope with the problem of unconditioned reason extends through its purely logical domain to an alleged super-sensitive objects she seeks to know through synthetic judgments a priori. The result of the criticism pointed out that it is an illusion of reason, showing that the validity of a synthetic a priori judgment has as its condition of possibility reference to a domain of possible data in sensuous intuition and its use cannot exceed the limits of experience possible. Thus being, the logical possibility of concepts and judgments cannot be made for the possibility of its object. Also in the field practical reason is faced with the need of the unconditioned as full and complete object of a finite will morally determined, namely, the highest Good. Similarly to what happens with the problems of theoretical reason the fundamental problem of the sense of the idea of highest good, lies in the impossibility to grant him an objective reference in the domain of practical experience as possible, i.e., in the domain of executable actions the agent human. However, according to the practical rules a priori highest good is imposed as necessary object to one sensitive will determined by the moral law, so that the impossibility of its object would imply in a suspicion on the moral law, since in that case the law as the supreme principle will lead the human agent to the representation of an end to his will which is void of meaning. The second critique, Kant presents a solution by use of the intelligible world and the doctrine of the postulates of practical reason. But the two postulates that guarantee the objective reality of the highest good, the existence of God and the immortality of the soul, are transcendent and therefore the highest good is admitted as a transcendent object. It is thus a transcendent use of reason that leads us to a court that lacks subject. To avoid the risk of falling into a meaningless discourse, that is, without a practical object, we will take as the guiding xvi philosophy critical theory of a transcendental semantics with the proposal to show that the transcendent sense of the highest good is phased out in late texts of Kant and undergoes a change of direction to give rise to a concept suitable for use in human life, which will be defined as highest good moral-physical
Doutorado
Filosofia
Doutor em Filosofia
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Rehfeld, Daniel. "O jovem Hegel leitor de Kant: crítica, reflexão e especulação." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-11032013-121349/.
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Este trabalho tem como objetivo abordar a leitura que o jovem Hegel faz da filosofia kantiana, tendo como foco o desenvolvimento da noção de especulação a partir da relação estabelecida com a reflexão, característica fundamental daquela filosofia. Através do reconhecimento da presença de idéias especulativas nessa filosofia, Hegel orienta sua interpretação pela crítica ao caráter formal das filosofias da reflexão e ao princípio da subjetividade no qual elas se enraízam. Sua leitura é conduzida pela tentativa de restituir a idéia da razão, como unidade primordial e absoluta do sujeito e objeto, que na filosofia crítica somente pôde ser vislumbrada enquanto tarefa, mas cuja realização se encontra ali de antemão impedida. Pretende-se, ao longo do trabalho, acompanhar como Hegel chega a constatar a ambigüidade inscrita na reflexão filosófica kantiana e de que maneira ele a submete a uma reinterpretação especulativa que destaca, de sua interpretação finita (crítica), uma reflexão especulativa como instrumento positivo do conhecer absoluto. Através do reconhecimento destas duas formas distintas de interpretar o sentido da reflexão e de sua atividade, voltamo-nos ao modo com que Hegel desenvolve a distinção kantiana entre Razão e Entendimento, porém agora não mais compreendidas enquanto faculdades do espírito, mas como modos distintos de interpretação do real.The aim of this work is to approach the reading by the young Hegel of the Kantian philosophy, with the focus on the development of the notion of speculation out of the relationship established with the reflection, which fundamentally characterizes that philosophy. Through the recognition of the presence of speculative ideas in this philosophy, Hegel guides his interpretation by a critique to the formal character of the reflection philosophies and to the principle of subjectivity upon which they stand. His reading is guided by an attempt to reestablish the idea of reason as the foremost and absolute unity of the subject and object, which in the critical philosophy can only be envisaged as a task, which can not then be accomplished. The intention along this work is to follow how Hegel arrives at the finding of the ambiguity embedded in Kants philosophical reflection and how he submits it to a speculative reinterpretation, which distinguishes from within its finite interpretation (critical) a speculative reflection as a positive instrument of the absolute knowledge. Through recognizing these two distinct forms of interpreting the sense of the reflection and of its activity, we turn back to the manner which Hegel develops the Kantian distinction between Reason and Understanding, no longer seen as faculties of the spirit, but as two distinct ways of interpreting reality.
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Vincent, Leah C. ""La división del mundo entre los que se rehúsan a ser comprendidos y los que buscan darse a entender sin que esto les aporte privilegio alguno": Vindication of Land and Reason in Saraguro, Ecuador." Ohio University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1268859422.
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Österberg, Sophie. "The IP & Stories." Thesis, Linnéuniversitetet, Ekonomihögskolan, ELNU, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-19574.
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I do through this thesis aim to reflect upon the reasonableness to why one should write a thesis. I do this by sharing with you four different parts. The first part is that of foragers and our common human heritage. The second one is set in the middle ages and the foundation of universities. In the third part the modern research university is examined whilst the fourth part aims to provide a sensible understanding of today. I do look at the reasonableness to undergo the work for a thesis in all of these parts whilst proposing an idea concerning human confusion and our need for belonging which leads us to believe in an imperative prerogative (IP) which may be said to be the context in which we find ourselves.The IP would further dictate what knowledge is and is not, which would highly relate to the reasonableness of conducting a thesis. In an IP there are various stories, and one of them is that of education and writing a thesis. I ask of you as a reader to reflect upon and view our current higher educational system in a historical perspective. I, thus, aim not to provide you with innovative new knowledge in business but rather to reflect upon our current educational system in our society, which I would argue, is taken over by the businesses and its rules and norms.
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França, Lincoln Menezes de. "Filosofia da história hegeliana : liberdade, razão e o mundo germânico /." Marília : [s.n.], 2010. http://hdl.handle.net/11449/93149.
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Orientador: Pedro Geraldo Aparecido NovelliBanca: Arlenice Almeida da Silva
Banca: Alfredo de Oliveira Moraes
Resumo: A filosofia hegeliana tem como princípios fundamentais os conceitos de liberdade e razão. Para Hegel, é possível que a liberdade e a razão se realizem. Mas essa possibilidade só é efetiva a partir da perspectiva do pensamento especulativo. No desenvolvimento de seu pensamento, Hegel reconheceu que a verdadeira liberdade não pode ser imposta, mas efetivada, a partir de uma concepção ontológica fundada na realização da ideia que é Espírito. Essa concepção sistemática fundamenta a filosofia da história madura hegeliana, caracterizando a História enquanto manifestação do Espírito. Para Hegel, a História Mundial tem como necessidade a suprassunção da exterioridade do tempo, a qual se exprime na determinidade fixa dos espíritos dos povos. Em suas Lições sobre a Filosofia da História Mundial Hegel traça um processo histórico no qual o Espírito se desenvolve na realização de sua verdade, da liberdade e da razão, na suprassunção das determinações contingentes dos povos, sendo que cada povo histórico-universal serve à realização do Espírito do Mundo em seu auto-reconhecimento racional e livre, sendo o Mundo Germânico o momento culminante até então desse desenvolvimento histórico no qual o Espírito se recolhe em si mesmo, suprassumindo a exterioridade do tempo, realizando a perfectibilidade de Deus, numa teodicéia na qual a História Mundial suprassume toda a finitude, na autodeterminação espiritual. Neste trabalho, discutimos as motivações hegelianas para a fundamentação de sua filosofia da história madura, empreendendo um estudo sintético acerca de seu sistema filosófico, buscando o porquê de o Mundo Germânico, e não outro período da História Mundial carregaria consigo, para Hegel, a tarefa de exprimir no mundo a ideia racional e livre em seu reconhecimento
Abstract: Hegel's philosophy has as fundamental beginnings the concepts of freedom and reason. For Hegel, it is possible that freedom and reason take effectiveness. But that possibility is only effective starting from the perspective of the speculative thought. In the development of his thought, Hegel recognized that the true freedom cannot be imposed, but executed, starting from a ontological conception founded in the accomplishment of the idea that is Spirit. That systematic Hegel's conception bases the old philosophy of the history, characterizing the History while manifestation of the Spirit. For Hegel, the World History has as need the overcome of the exteriority of the time, which expresses in the fixed determinations of the spirits of the people. In his Lessons on the Philosophy of the World History, Hegel traces a historical process in which the Spirit grows in the accomplishment of its truth, of the liberty and of the reason, in the overcoming of the contingent determinations of the people, and each historical-universal people serves to the accomplishment of the Spirit of the World in its rational and free self recognition, being the Germanic World the culminating moment of that historical development in which the Spirit is picked up in itself, overcoming the exteriority of the time, accomplishing the perfectibility of God, in a theodicy in which the World History overcomes the whole finiteness, in the spiritual self-determination. In this work, we discussed Hegel's motivations for the foundation of his matured philosophy of history, undertaking a synthetic study concerning his philosophical system, looking for the choice of the Germanic World, and not other period of the World History would carry with himself, for Hegel, the task of expressing in the world the rational and free idea in its recognition
Mestre
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Filho, Adauto Lopes da Silva. "HistÃria, RazÃo Instrumental e EducaÃÃo Emancipativa." Universidade Federal do CearÃ, 2007. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=1002.
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CoordenaÃÃo de AperfeiÃoamento de NÃvel SuperiorO trabalho tem como questÃo central de anÃlise a sociedade industrial avanÃada do ponto de vista da Teoria CrÃtica, no sentido de repensar o significado da dominaÃÃo e da barbÃrie que nela impera, evidenciando o papel ativo do homem na sua historicidade, como tambÃm o papel da educaÃÃo nesse modelo de sociedade, atravÃs do pensamento de Marx, Marcuse e Adorno. Para isso destaca, de Marx, os pressupostos ontolÃgicos das relaÃÃes histÃrico-sociais dos homens enfatizando sua concepÃÃo de histÃria, bem como a alienaÃÃo socialmente construÃda pelo prÃprio homem. De Marcuse, enfatiza sua crÃtica à RazÃo instrumental, destacando os novos padrÃes da individualidade, surgidos na sociedade tecnolÃgica, como tambÃm sua defesa para o resgate do pensamento negativo como condiÃÃo para superaÃÃo e transformaÃÃo desse modelo de sociedade. Quanto à Adorno, demonstra a anÃlise que ele faz das relaÃÃes sociais dominantes, atravÃs da indÃstria cultural, que culminou com a destruiÃÃo da dimensÃo humana do indivÃduo e, a partir dessa anÃlise, a defesa que ele faz da necessidade de resgatar a humanizaÃÃo do homem, capacitando-o para o esclarecimento e para a reflexÃo crÃtica, a fim de libertÃ-lo das condiÃÃes de opressÃo e de menoridade em que se encontra. Enfatiza sua crenÃa numa educaÃÃo emancipatÃria, que conduz o homem para a transformaÃÃo da sociedade. Finalmente o trabalho mostra as contribuiÃÃes de Marx, Marcuse e Adorno que apontam e viabilizam essa educaÃÃo crÃtica e emancipatÃria
The central issue in this work is the analysis of the advanced industrial society in the Critical Theory point of view, and re-thinking the meaning of barbarism and domination that is imperative in this viewpoint. Thru Marxâs, Marcuseâs and Adornoâs thinkings, we evidence menâs active role in their historicism, as well as the educational role in this society model. For this purpose we point out Marxâs ontological presuppositions of sociohistorical menâs relations, emphasizing his conception of History and the alienation socially constructed by men themselves. We also emphasize Marcuseâs critique of the Instrumental Reason, pointing out the new individuality patterns that emerge from the technological society, as well as his defense in rescuing the negative thinking as a condition to overcome and transform this society model. We demonstrate Adornoâs analysis of the dominant social relations through culture industry, which ended destroying the individual humane dimension. Based on his analysis, we point out his claims to rescue menâs humanization enabling them to enlightenment and critical reflection, so that they can free themselves of oppression and domination circumstances. We emphasize his beliefs in an emancipatory education which conducts men to the transformation of society. Finally, our work presents Marxâs, Marcuseâs and Adornoâs contributions in making possible this emancipatory and critical education
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Klein, Joel Thiago. "O PROBLEMA DA FUNDAMENTAÇÃO DE UMA HISTÓRIA UNIVERSAL NO SISTEMA CRÍTICO-TRANSCENDENTAL DE KANT." Universidade Federal de Santa Maria, 2008. http://repositorio.ufsm.br/handle/1/9045.
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Coordenação de Aperfeiçoamento de Pessoal de Nível SuperiorThis thesis deals with the problem of the foundations of a Universal History on the bases of the Kantian critical-transcendental system. Its objective is to demonstrate that the theme of Universal History possesses transcendental legitimacy, that is to say it can be seen from the horizon of the Copernican Revolution of thinking. In the first chapter, the nature of the project of a Universal History is characterized and it is sustained that the reflections about history form a unitary and coherent doctrine. In the second chapter, the transcendental legitimacy of the notion of teleology is reconstructed from the Critique of Judgement and it is shown how teleology determined the conception of history. In the last chapter, it is defended that Universal History should be seen as a response to the question what may I hope? and, consequently, as founded on a particular human interest of reason.
Este trabalho de mestrado aborda o problema da fundamentação de uma História universal sobre as bases do sistema crítico-transcendental kantiano. Seu objetivo é mostrar que o tema da história possui legitimidade transcendental, isto é, que ele pode ser visto a partir do horizonte da revolução copernicana do pensamento. No primeiro capítulo, caracteriza-se a natureza do projeto de uma História universal e sustenta-se que as reflexões sobre a história formam uma doutrina unitária e coerente. No segundo capítulo, reconstrói-se, a partir da Crítica da faculdade do juízo, a legitimidade transcendental da noção de teleologia e se mostra como ela determina a concepção de história. No último capítulo, defende-se que a História universal deve ser vista como uma resposta à pertunta que me é permitido esperar? e, por conseguinte, como fundada sobre um particular interesse da razão humana.
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Pereira, Bruno Maciel. "“Un privilegio particular del Principe” Política, religião e moralidade na teoria da razão de estado de Fernando Alvía de Castro." Universidade Federal de Juiz de Fora, 2014. https://repositorio.ufjf.br/jspui/handle/ufjf/603.
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CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
O objetivo deste estudo é compreender o conceito de Razão de Estado de Fernando Alvía de Castro (1572-1642?) a partir da análise de sua obra: Verdadera Razon de Estado (1616). Enfatiza o modo como o tratadista logroñes orienta a conduta dos governantes, realçando as permissividades e interdições de sua Teoria da Razão de Estado. Ancorado no método de Quentin Skinner– conforme o historiador inglês o apresenta em Fundações do Fundamento Político Moderno –, busca remontar as origens do conceito Razão de Estado, bem como compreender as relações da obra de Alvía de Castro com a intelectualidade de seu tempo. Complementarmente analisa o modo em que Alvía de Castro interpreta as obras de Aristóteles, Cícero, Sêneca e Tácito e a importância desses autores para formulação de sua Teoria da Razão de Estado.
The objective of this study is to understand Fernando de Castro's (1572-1642?) concept of Reason of State, from the analysis of his work: Verdadera Razon de Estado (1616). The study emphasizes how the Logroñes treatisewriter guides the conduct of rulers, highlighting the permissiveness and restrictions of his Theory of the Reason of State. Anchored in the method of Quentin Skinner – as the English historian presents in the Foundations of Modern Political Thought – this is an attemptto trace the origins of the Reason of State concept, as well as to understand the relationship of the work of Alvía de Castro with the intellectuals of his time. In a complementary manner, the study analyzes the way in which Alvía de Castro interprets the works of Aristotle, Cicero, Seneca, and Tacitus, and the importance of these authors in formulating his Theory of the Reason of State.
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França, Lincoln Menezes de [UNESP]. "Filosofia da história hegeliana: liberdade, razão e o mundo germânico." Universidade Estadual Paulista (UNESP), 2010. http://hdl.handle.net/11449/93149.
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A filosofia hegeliana tem como princípios fundamentais os conceitos de liberdade e razão. Para Hegel, é possível que a liberdade e a razão se realizem. Mas essa possibilidade só é efetiva a partir da perspectiva do pensamento especulativo. No desenvolvimento de seu pensamento, Hegel reconheceu que a verdadeira liberdade não pode ser imposta, mas efetivada, a partir de uma concepção ontológica fundada na realização da ideia que é Espírito. Essa concepção sistemática fundamenta a filosofia da história madura hegeliana, caracterizando a História enquanto manifestação do Espírito. Para Hegel, a História Mundial tem como necessidade a suprassunção da exterioridade do tempo, a qual se exprime na determinidade fixa dos espíritos dos povos. Em suas Lições sobre a Filosofia da História Mundial Hegel traça um processo histórico no qual o Espírito se desenvolve na realização de sua verdade, da liberdade e da razão, na suprassunção das determinações contingentes dos povos, sendo que cada povo histórico-universal serve à realização do Espírito do Mundo em seu auto-reconhecimento racional e livre, sendo o Mundo Germânico o momento culminante até então desse desenvolvimento histórico no qual o Espírito se recolhe em si mesmo, suprassumindo a exterioridade do tempo, realizando a perfectibilidade de Deus, numa teodicéia na qual a História Mundial suprassume toda a finitude, na autodeterminação espiritual. Neste trabalho, discutimos as motivações hegelianas para a fundamentação de sua filosofia da história madura, empreendendo um estudo sintético acerca de seu sistema filosófico, buscando o porquê de o Mundo Germânico, e não outro período da História Mundial carregaria consigo, para Hegel, a tarefa de exprimir no mundo a ideia racional e livre em seu reconhecimento
Hegel's philosophy has as fundamental beginnings the concepts of freedom and reason. For Hegel, it is possible that freedom and reason take effectiveness. But that possibility is only effective starting from the perspective of the speculative thought. In the development of his thought, Hegel recognized that the true freedom cannot be imposed, but executed, starting from a ontological conception founded in the accomplishment of the idea that is Spirit. That systematic Hegel's conception bases the old philosophy of the history, characterizing the History while manifestation of the Spirit. For Hegel, the World History has as need the overcome of the exteriority of the time, which expresses in the fixed determinations of the spirits of the people. In his Lessons on the Philosophy of the World History, Hegel traces a historical process in which the Spirit grows in the accomplishment of its truth, of the liberty and of the reason, in the overcoming of the contingent determinations of the people, and each historical-universal people serves to the accomplishment of the Spirit of the World in its rational and free self recognition, being the Germanic World the culminating moment of that historical development in which the Spirit is picked up in itself, overcoming the exteriority of the time, accomplishing the perfectibility of God, in a theodicy in which the World History overcomes the whole finiteness, in the spiritual self-determination. In this work, we discussed Hegel's motivations for the foundation of his matured philosophy of history, undertaking a synthetic study concerning his philosophical system, looking for the choice of the Germanic World, and not other period of the World History would carry with himself, for Hegel, the task of expressing in the world the rational and free idea in its recognition
37
Su, Hsiao-Chun. "Cogito et raison : l’épreuve de la folie." Thesis, Paris 10, 2015. http://www.theses.fr/2015PA100047/document.
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Cette thèse prend son point de départ dans la Première Méditation de Descartes. Le fil deconducteur cartésien nous mène à la fameuse « querelle de la folie » entre Foucault etDerrida, où se pose la question du statut de la folie face au cogito et à la raison. Dansl’Histoire de la folie Michel Foucault défend l’idée que la folie se voit non seulement rejetée àl’extérieur de la souveraineté du cogito, mais également exclue de la société. Dès lors,Foucault envisage, d’un côté, les critiques du philosophe Jacques Derrida, de l’autre, cellesde psychiatres et d’historiens de la psychiatrie. En dépit de la rupture du dialogues entre lesdeux philosophes, ainsi que de l'incompatibilité des positions respectives de la philosophiefoucaldienne et de la médecine, une tentative est envisagée ici de repenser à nouveaux fraisle couple folie/raison, ainsi que le rapport de la maladie mentale à la santé. Kant nous offre,au tournant de la modernité, des ressources philosophiques permettant d’envisager cesdifficultés, et ouvre d’autre part un un chemin vers l’Antiquité, lieu d’une entente possibleentre la philosophie et la médecine. La philosophie antique nous apparaît alors comme unetradition susceptible d’enrichir des enjeux tels que le rapport de la folie à la raison, ouencore de la thérapie de l’âme à la quête de la sagesse. Nous suivons cette piste kantienne, etremontons aux pensées antiques afin de réexaminer raison et cogito dans leur confrontationà l’épreuve de la folieThis phD takes its beginning from the interpretations of Descartes’ Meditations on FirstPhilosophy. According to Madness and Civilization of Foucault, in the Western history,madness was excluded in order to legitimate the cogito and the reason, and mad peoplewere excluded by the social forces from the end of the 18th century on. A seriousdisagreement raised between two great French philosophers, Foucault and Derrida. On theother hand, the psychiatrists attack Foucault’s abstract theory and defend their practicalknowledge. How to think about the relationship between raison and madness? Kant, as aphilosopher of modernity, offers a solution to these problems, by his vision, not yetdisconnected from the views of the antique world, where philosophy and medicine shared acommon field. From the ancient wisdom to the contemporary, this phD aims at clarifyingthe complicated relationship between the cogito and the reason, confronted as they are tothe existence of madness
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Traesel, Clório Erasmo. "Filosofia e direito: a filosofia da consciência e o fenômeno jurídico." Universidade do Vale do Rio dos Sinos, 2011. http://www.repositorio.jesuita.org.br/handle/UNISINOS/4799.
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A História proporciona, em certa medida, um relato da sociedade na qual se está envolvido no presente. É naquela que está a possibilidade de respostas a certas inquietações, sem que tais respostas transbordem da sua condição de respostas para a de soluções. Mas olhar a História é, com efeito, olhar a tessitura e os vários “textos” que a formam. Os vários “eventos” devem ser considerados nesse contexto. No correr da História, no tempo e no espaço do Ocidente, ela sempre foi vista como uma sucessão de etapas, etapas vistas como mudanças que, por sua vez, decorriam de escolhas e supressões. O posterior, se não moralmente, ideologicamente superior ao anterior. Para essa narrativa ser possível, mister uma estrutura conceitual filosófica que representasse e justificasse os valores envolvidos nas escolhas: a Filosofia. A partir da filosofia grega, constitui-se um esteio justificador que permeou todas as demais instituições, especialmente o Estado e o Direito. Efetivamente as escolha são feitas; o que predomina, porém, jamais se demite da sua experiência anterior, pois não há rigorosamente nada de originário. O evento, seja o Estado, seja o Direito, sempre está vinculado ao contexto. Um contexto de ações, atitudes, de cultura, em um sentido amplo, envolvendo todos os comportamentos, modos de pensar e agir do homem; envolvendo o ethos; isso é o originário. Na dinamização da cultura é que se pode observar o valor das ações. O valor atribuído a elas é o critério usado para se proceder às escolhas e configura, portanto, o núcleo ético-mítico no espaço e no tempo da civilização ocidental. Se desde sempre se está em um mundo de escolhas, desde sempre se está num mundo prático. A Filosofia no entanto, transformada em metafísica, esconde essa questão originária da escolha, ao cindir a razão e subordinando a razão prática à razão teórica, na medida em que esta fornece os elementos estruturais necessários (transcendentes) para a formulação dos juízos. Cindir a razão é uma escolha, vinculada a um modo de agir, a uma atitude, a um ethos. Isso está repercutido na forma como a História é considerada (etapas sucessivas e superiores) e na fundamentação filosófica do Estado e do Direito. O exemplo da Modernidade é eloquente, pois, a pretexto de superar o Medievo, recupera materiais da Antiguidade clássica, sem dar-se conta, no entanto, que o Medievo sequer rompera com a Antiguidade. Assim, é possível olhar a História não na linearidade da sucessão de fases e períodos, mas como um desdobramento cultural em espaço definido. Esse ponto de vista permite identificar nas manifestações políticas (Estado) e jurídicas (Direito) a natureza das escolhas a partir da fundamentação filosófica. Estado e Direito, em que pese serem conquistas (no sentido positivo) da civilização ocidental, conservam a originariedade do ethos civilizatório. O desvelamento é possível a partir da filosofia hermenêutica ou da hermenêutica filosófica. Retirar o véu encobridor das relações, não apenas revela os tantos problemas sociais, deixa implícita uma contradição: mantém-se um discurso que substitui a realidade (o uno) pela aparência (a igualdade entre o uno e outro) e a verdade, com efeito, é entregue à retórica, ao argumento. A hermenêutica filosófica não é normativa, mas apenas por meio dela é que se pode dizer que desde sempre se está na razão prática, desde sempre se faz escolhas, na História e na Linguagem.
History provides, to a certain extent, a report of the society in which it is involved at the present. It is in that which is the possibility of responses to certain concerns, without which such answers exceeds its condition of answers to solutions. But looking at History is, in fact, look at the structure and the various "texts" that forms it. The various "events" should be considered in this context. In the course of History, time and space in the West, it has always been seen as a succession of steps, steps seen as changes which, in its turn, resulted from choices and omissions.The latter, if not morally, ideologically superior to the former. To be possible this narrative, it is necessary a philosophical conceptual framework that could represent and justify the values involved in the choices: Philosophy. From the Greek philosophy, is a mainstay justifier that permeated all the other institutions, especially the State and the Law. Effectively the choices are made; what predominates, however, never resigns from his previous experience, because there is absolutely nothing of originating. The event, being it the State, being it the Law, is always linked to the context. A context of actions, attitudes, culture, in a wide sense involving all behaviors, ways of thinking and acting of the human being, involving the ethos, that is original. In fostering the culture that it is possible to observe the value of the actions. The value assigned to them is the criteria used to make the choices and configures, therefore the ethical and mythical nucleus in both space and time of Western civilization. If since always one is in a world of choices, since always is in a practical world. Philosophy, however, turned into metaphysics, hides this original question of choice, splitting the reason and subordinating practical reason to theoretical reason, in so far as that it provides the necessary structural elements (transcendent) for the formulation of judgments. Split the reason is a choice, linked to a way of acting, to an attitude, to an ethos. This is reflected in the way history is considered (successive and superior stages) and the philosophical foundation of the State and Law. The example of Modernity is eloquent, thus the pretext of overcoming the Medieval period, recovers materials of classical antiquity, without realizing, however, that the Medieval period even broken with the antiquity. Thus, it is possible to look at History not in the linearity of the succession of phases and periods, but as a cultural unfolding in definite space. This point of view allows the identification of the political demonstrations (state) and legal (law) the nature of the choices from the philosophical foundation. State and Law, although being conquests (in the positive sense) of Western civilization, retain the originating of ethos civilization. The unveiling is possible from the hermeneutic philosophy or of philosophical hermeneutics. Remove the veil that covers the relationship, not only reveals the many social problems, but it is implicit a contradiction: it remains a discourse that replaces the reality (the sole one) by the appearance (equality between the one and another) and the truth, indeed, is given to rhetoric, to the argument.The philosophical hermeneutics is not normative, but only through it is possible to say that since one is always in practical reason, one always makes choices, in the History and Language.
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Tosh, Nicholas John. "History, truth and reasons : a critique of historiographical antirealism." Thesis, University of Cambridge, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.612326.
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Lindh, Sundquist Jessica. "Antroposofisk medicin och dess vetenskapliga värde." Thesis, Högskolan i Gävle, Akademin för utbildning och ekonomi, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-12084.
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SAMMANFATTNING Syftet med denna litteraturstudie har varit att pröva den antroposofiska rörelsens vetenskaplighet. Jag har då valt att göra detta genom att studera deras medicin, deras bild av människan, deras syn på hälsa, sjukdom samt läkemedel och sedan göra en jämförelse med dagens skolmedicin. Resultatet visar att det föreligger klara skillnader i begreppet vetenskaplighet mellan skolmedicinen och antroposofin. Skillnader som idag inte har överbryggats. Den naturvetenskapliga evidensbaserade medicinen forskar för att få fram mätbara reproducerbara fakta. Antroposoferna talar istället om en andevetenskap vilken alla kan få tillgång till genom att följa den antroposfiska kunskapvägen. Skolmedicinens läkemedel är kemiskt framställda för att påverka processer eller organ i kroppen till det bättre medan antroposoferna hävdar att allt i naturen från människa till sten är besläktat med och påverkar varandra. Utifrån detta sysätt har antroposoferna valt ut vilka växter och metaller som ska användas som läkemedel och de använder sig sedan av en potentieringsprincip och ett rytmiskt skakande i framställningen av läkemedlen, principer vilka skolmedicinen helt förkastar. Ur skolmedicinsk naturvetenskaplig synvinkel är inte antroposofin en vetenskap och har därför inget vetenskapligt värde. Nyckelord: antroposof*, människobild/människosyn, kunskapsväg/utveckling, hälsa och sjukdom/läkekonst/medicn.
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Torri, Elena. "Les Revendications: Christianisme et raison chez Joseph Ratzinger." Doctoral thesis, Universite Libre de Bruxelles, 2015. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/209129.
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La thèse porte sur la réflexion de Ratzinger sur la "raison". La critique de la raison moderne, ainsi que l'éléboration d'un modèle alternatif de raison, permet de cerner les enjeux de la théologie de Ratzinger et de saisir le fil conducteur de ses nombreuses batailles.Doctorat en Philosophie
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Strandglim, Jonas. "Den stereotypa bildens konsekvenser : En semiologisk analys av myten om samerna och deras renar." Thesis, Högskolan i Gävle, Akademin för utbildning och ekonomi, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-6881.
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Intentionen med denna uppsats var att, genom att göra en semiologisk analys av myten om samerna och deras symbiotiska förhållande till renarna, få klarhet i vilka konsekvenser denna stereotyp har, och har haft, för det samiska folket. Undersökningen visar inte bara negativa konsekvenser, så som nedvärdering och förskjutning, utan att bilden även har en positiv sida. Idag när myten mer eller mindre avslöjat sig själv, givetvis mycket tack vare mytkonsumenternas ökade intresse och förståelse för ursprungsbefolkningar, blir stereotypen avmytifierad – d.v.s. den blir åter en symbol för samerna och det samiska. Samerna kan nu själva, i förmedlandet av den egna historien, använda sig av bilden och medverka till att den förändras.
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Daniel, Dafydd Edward Mills. "Conscience and its referents : the meaning and place of conscience in the moral thought of Joseph Butler and the ethical rationalism of Samuel Clarke, John Balguy and Richard Price." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:427a4657-7701-4c68-bb05-353100ee9a73.
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Joseph Butler's moral thought and the ethical rationalism of Samuel Clarke, and his followers, John Balguy and Richard Price, are frequently distinguished, as a result of: (a) Butler’s empirical method (e.g., Kydd, Sturgeon); (b) Butler's emphasis upon self-love in the 'cool hour passage' (e.g., Prichard, McPherson); (c) Butlerian conscience, where, on a neo-Kantian reading, Butler surpassed the Clarkeans by conveying a sense of Kantian 'reflective endorsement' (e.g., Korsgaard, Darwall). The neo-Kantian criticisms of the Clarkeans in (c) are consistent with (d) Francis Hutcheson's and David Hume's criticisms of the Clarkeans; (e) modern criticisms of rational intuitionism that follow Hutcheson and Hume (e.g., Mackie, Warnock); and (f) the contention that the Clarkeans occupied an uneasy position within 'post-restoration natural law theory' (e.g., Beiser, Finnis). (d)-(e) thus underpin the distinction between Butler and the Clarkeans in (a)-(c), where the Clarkeans, unlike Butler, are criticised for representing moral truth as the passive, and self-evident, perception of potentially uninteresting facts. This study responds to (a)-(f), by arguing that Butlerian and Clarkean conscience possessed more than one referent; so that conscience meant an individual's experience of his own judgement and God’s judgement and the rational moral order. As a result of their shared theory of conscience, Butler and the Clarkeans held the same theory of moral development: moral agents mature as they move from obeying conscience according to only one of conscience's referents, to obeying conscience because to do so is to satisfy each of conscience's referents. In response to (a)-(b), this study demonstrates that the Clarkeans agreed with Butler’s method and 'cool hour': natural considerations of individual judgement and self-interest were necessary aspects of the progress towards moral maturity in both Butler and the Clarkeans. With respect to (c), it is argued that Butler and the Clarkeans shared the same understanding of practical moral reasoning as part of their shared understanding of conscience and moral development. This study places limits upon proto-Kantian readings of Butler, and neo-Kantian criticisms of the Clarkeans, while making it inconsistent to divide Butler and the Clarkeans on the basis of Butlerian conscience. In answer to (c)-(f), Clarkean conscience shows that the Clarkeans were neither complacent nor ‘externalists’. Clarkean conscience highlights how the Clarkeans positioned themselves within the tradition of Ciceronian right reason and Thomistic natural law. Consequently, in both Butler and the Clarkeans, the intuition of moral truth was not the passive perception of an 'independent realm' of normative fact, but the active encounter, in conscience, with reason qua the law of God’s nature, human nature, and the created universe.
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Jakobsson, Gunilla. "Skratt till förändring : gyckel och dårskap i kristendomens historia: uppsats med exempel ur medeltida gycklartradition." Thesis, University of Gävle, Ämnesavdelningen för religionsvetenskap, 2005. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3600.
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Syftet med denna uppsats är att beskriva skrattets, humorns och komikens roll inom religionen i allmänhet och kristendomen i synnerhet.
Min frågeställning är: Har skratt, humor och komik påverkat och förändrat förhållanden inom religionen, tron, kyrkan? Har skrattet påverkat det bestående, den regerande uppfattningen som förfäktades av dem som innehade makten inom samhälle och kyrka?
Min tes är att skratt och humor tillsammans med många andra fysiska och kroppsliga uttryck har en viktig roll i att budskapet tolkas rätt och rättvist.
För att uppnå detta syfte vill jag
- ge en bakgrund där jag beskriver några teorier om skrattets och humorns väsen och funktion med särskild fokus på förändring och påverkan.
- beskriva ett antal exempel ur kyrkohistorien som beskriver hur humor, ironi och gyckel använts dels för att tydligare förmedla budskapet och dels för att visa på hur makt och överhet förvanskat detta budskap. Exemplen är valda utifrån att det kan tas för troligt att de har påverkat sin samtids utveckling.
Utifrån frågeställningen om förändring av rådande förhållanden i sin tid har jag valt
- att återge i referatform samt analysera fyra gycklarspel från medeltiden, sammanställda av Dario Fo, där gycklet i komik och allvar verkade förändrande i sin ursprungsmiljö men också skulle kunna påverka och förändra i vår tid.
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Hughes, Stuart. "Brother Lawrence of the Resurrection and Mindfulness in Buddhism : A comparison between the teachings and practices of Brother Lawrence and Ajahn Sumedho." Thesis, Högskolan i Gävle, Avdelningen för kultur-, religions- och utbildningsvetenskap, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-12138.
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This work will explore some of the possible relationships between the teachings and spiritual practices of two religious teachers – Brother Lawrence of the Resurrection and Ajahn Sumedho. Brother Lawrence was a Discalced Carmelite brother that lived in France during the 17th century. Ajahn Sumedho is a monk within the Thai Forest Tradition of Theravadan Buddhism, who currently lives in Hertfordshire, UK. This exploration will include even a description of their respective religious heritage, together with a short discussion of the value or shortcomings of the comparative method of research.
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Shah, Rajiv Eric. "Reasons for unjust enrichment." Thesis, University of Cambridge, 2019. https://www.repository.cam.ac.uk/handle/1810/290112.
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Birks' unjust enrichment formula was intended to provide a common descriptive structure to all the instances where there was recovery. He did not, however, engage in an analysis of the various reasons why courts awarded restitution. My thesis seeks to fill this gap. I argue that without such an account Birks work is incomplete. According to Birks, for example, money and services both amounted to enrichments and so should be considered together. But there are some differences and similarities between money and services. In order to be able to group them together Birks needs to be able to say that the reasons for giving recovery in money and service cases are similar enough that they can be grouped together. The same goes for all the unjust factors. The point is, the generalisation that Birks sought to do, can only properly be done if one is attuned to the reasons why recovery is granted in each of those cases. If the reasons are similar then the generalisation makes sense. But if they are not then it does not make sense to so generalise. The argument of the thesis is that there three relevant principles to justifying unjust enrichment: the Property Principle, the Benefit-Burden Principle and the Autonomy Principle. The Property Principle states that one should not have property belonging to another. The Benefit-Burden Principle states that if one takes a benefit then one must bear the associated burdens; to put it more colloquially: you have to take the rough with the smooth. These first two principles provide reasons for considering a situation to be defective and the last principle provides a constraint for the operation of the first two. It is there to ensure that the imposition of liability will not unduly affect the autonomy of the defendant. Based on that the thesis proposes that the scope of the unjust enrichment formula be trimmed down to only cover defective transfers of money and other assets. For the other cases, a different analytical structure is needed. This is because the reasons for recovery in those cases are different.
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Johnson, Roger James. "Ronald Reagan and the mythology of American history." Thesis, University of Sussex, 2010. http://sro.sussex.ac.uk/id/eprint/2354/.
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The concept of myth has been central to the interpretation of President Ronald Reagan. This is a complex and ambiguous association. Myth is variously defined, referring to fable and falsehood as well as symbolic narratives of memory and identity. It is also variously applied, to Reagan's character, ideology, communication and legacy. Reagan's relationship to American mythology has been incompletely defined, and is in need of a synthesis which shows the connections between its different facets and processes, while identifying the problems of such an approach. Analysing the extensive literature on Reagan, using his public papers and published writings, and based on original research at the Reagan Presidential Library and at Stanford University, this thesis considers the presence and functions of American myth in Reagan's presidency in five distinct ways. Firstly, I look at the mythic narratives of Reagan's life in his biography. Secondly, I define his own perception of American history. Thirdly, I describe his distinctive, but constrained engagements with national commemoration. Fourthly, I explore the politicised historical interpretations of two central events of his presidency, the end of the Cold War, and the Iran/Contra affair. Lastly, I examine how his presidential library works to define his varied meaning in American history and mythology. The thesis concludes by surveying Reagan's meaning in twenty-first century America, and the tension between his national and partisan symbolism. Reagan built a reputation on his successful appeals to American myth, memory and identity and maintains a charged and contested symbolism. This association and this success have become the definitive factor of his image as his own mythology emerges in American national culture.
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Bane, Birgitta. "Längtan efter helhet : Svenska kyrkan mellan arv och förnyelse : en analys av tanke och handling inom Svenska kyrkan i några av dess möten med nutida sökande efter helhet." Thesis, University of Gävle, Ämnesavdelningen för religionsvetenskap, 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3658.
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An issue of central interest today is the aspiration for wholeness, on the one hand referring to the concept of “healing” (swed: helande), on the other hand to being “whole” (swed: hel); body, mind, soul, spirit and relations. The need and desire to offer a more holistic experience is becoming prominent also within the Swedish Church. This paper addressed some events within the Swedish Church that cater to experiences of wholeness, with the aim of exploring how this is done in practise and how it’s rooted in Christian thought. Events were experienced by participant observation as far as possible and theoretical/theological issues addressed in interviews with initiators, as well as extracted from some current literature. The material was analysed from a hermeneutically inspired stance, addressing different possibilities of interpretation. The study found that the material could be roughly divided into two groups; one turning back toward patrimony and lost traditions for renewed nourishment and enhanced experience, the other turning toward foreign or newer religious/spiritual traditions and movements, applying new practices and concepts. It was noted that current theological discussion of innovation was lagging far behind what was actually being performed in various parishes. Theological debate also seemed to neglect the concept of “healing”, while this aspect came across as being of major importance in most observed events. Theory and practise seemed to live in separate realities. Although lacking in clarity, in common grounds and common values, the Swedish Church was seen to offer a broad and interesting range of holistic experiences, with or without Christian connections.
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Kupersavage, Christina. "Major tax cuts of U.S. history : Kennedy, Reagan, Bush /." Staten Island, N.Y. : [s.n.], 2005. http://library.wagner.edu/theses/business/2005/thesis_bus_2005_kuper_major.pdf.
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Bates, Toby Glenn. "The Reagan rhetoric : history and memory in 1980s America /." Full text available from ProQuest UM Digital Dissertations, 2006. http://0-proquest.umi.com.umiss.lib.olemiss.edu/pqdweb?index=0&did=1273095661&SrchMode=1&sid=1&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1193075944&clientId=22256.
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