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Dissertations / Theses on the topic 'The One (Philosophy)'

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Published: 4 June 2021
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1

Walden, Kenneth Edward Dale. "One and the same reason." Thesis, Massachusetts Institute of Technology, 2011. http://hdl.handle.net/1721.1/68521.

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Thesis (Ph. D.)--Massachusetts Institute of Technology, Dept. of Linguistics and Philosophy, September 2011.
Cataloged from PDF version of thesis.
Includes bibliographical references (p. 147-155).
My dissertation is about the relationship between theoretical and practical reason. I argue that these two kinds of reason are unified in important respects. In Chapter One I argue that there is a single, fundamental kind of reasoning (roughly, unrestrained self-reflection) and that theoretical and practical reason ought to be understood as instances of this more fundamental kind of reasoning, distinguished only by their subject matter. I then argue that two formulations of Kant's Categorical Imperative jointly codify the activity of this basic reasoning. Therefore, the Categorical Imperative is, in this sense, the supreme principle of reason. In Chapter Two I show how the very abstract norms formulated in Chapter One can be sharpened if we connect them to the conditions of human agency. I argue that the demands of being an agent require us to submit to a procedure of negotiation and legislation with other agents that is similar to the contractualism of Hobbes and Rawls. The difference between my view and theirs is that my contractualism, because it is tied to our agency, issues in categorical requirements. In Chapter Three I develop a theory of normative concepts that satisfies two demands that have appeared incompatible: the demand that our normative concepts be intimately connected to human nature and the demand that normative items be things we aspire to, and thus things that are relevantly beyond us and our activities. I show how we can satisfy both of these desiderata through an open-ended constructivism that understands normative items as transcendent ideals. In Chapter Four I argue that a robust, philosophically serviceable distinction between theoretical judgments about the world and practical judgments about what one ought to do cannot be sustained because these two kinds of judgments are inextricably entangled. They are entangled because we must employ both kinds of judgment to fully explain actions. This fact entails that practical and theoretical judgments occupy a single holistic theory.
by Kenneth Edward Dale Walden.
Ph.D.
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2

Heaston, Paul Bradford. "Some One." Thesis, Montana State University, 2008. http://etd.lib.montana.edu/etd/2008/heaston/HeastonP0508.pdf.

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In the wake of the emergence of the photographic portrait over the last century, I aim to examine the current relationship between the painted portrait and photography; specifically, the use of the photograph as a tool that can inform and transform the investigation of identity in painting. While a great deal of my interest lies in translating the photographic image into paint, I am more interested in what the nature of my process can reveal about the people I know. I believe my intimacy with the sitter turns the process of transcribing a clinical and often unflattering photographic examination into a more challenging psychological exploration of my relationships with both the subject and the viewer. I force myself to make editorial choices to reconcile the impartial and detached information provided by the camera with what I already know about the sitter.
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3

Lee, Yen-Yi. "One and many : rethinking John Hick's pluralism." Thesis, University of Birmingham, 2012. http://etheses.bham.ac.uk//id/eprint/3278/.

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As its criticisms have revealed, a closer look at the concept of the Real, the thesis of “all experiencing is experiencing-as,” and the criterion of the soteriological transformation have shown some difficulities in John Hick’s pluralistic hypothesis. Focusing on the theory of religious experience contended by Hick, this research explores the Kantian and Wittgensteinian elements of his hypothesis to ease the tension between its metaphysical and epistemological aspects. Since Hick’s hypothesis is based on the doctrines of religions within the Indo-European language group, this research introduces those traditions from outside this group to rethink its criteriology. These two attempts inevitably call for a refined model of Hick’s hypothesis. Both Hick’s hypothesis and the refined model reflect certain understandings of the notion of Religion. Meanwhile, every religious tradition also manifests its various dimensions. This research consequently suggests that the ideal of Religion can be considered in terms of the idea of functional unity and can be taken as the regulative principle to direct any model of religious pluralism, which is subject to be modified when it encounters any “anomalies” of religious phenomena -- this pattern can be further illustrated in light of the Confucian proposition of “the Li is one but its manifestations are many (理一分殊li-yi-fen-shu).”
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4

Nissan-Rozen, Ittay. "Doing the best one can (while trying to do better)." Thesis, London School of Economics and Political Science (University of London), 2011. http://etheses.lse.ac.uk/202/.

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The thesis explores the question of how should a rational moral agent reason and make choices when he finds himself accepting inconsistent moral judgments. It is argued that it is both conceptually and psychologically justified to describe such an agent as suffering from uncertainty. Such uncertainty, however, is not uncertainty regarding the truth of some descriptive claim, but rather uncertainty regarding the truth of a normative claim. Specifically it is uncertainty regarding the truth of a moral judgement. In the literature this is sometimes called “moral uncertainty”. Two different lines of philosophical literatures that explore the idea of moral uncertainty are discussed. The first line – the one that originated from David Lewis‟ argument against the “Desire as Belief Thesis” – explores the mere possibility of moral uncertainty, while the second line explores the question how ought a rational moral agent choose in face of moral uncertainty. The discussion of these two lines of research leads to the conclusion that a consistent account of moral decision making under conditions of moral uncertainty that will be applicable to the kind of cases that the thesis explores, must make use of degrees of beliefs in comparative moral judgements (i.e. judgements of the form “act a is morally superior to act b”) and of them alone. Specifically, no references to degrees of moral value should be made. An attempt to present such an account in the framework of an extension of Leonard Savage‟s model for decision making is carried out. This attempt leads to a problematic result. Several implications of the result to ethic and meta-ethics are discussed as well as possible ways to avoid it. The conclusion is partly positive and partly negative: While a plausible account of moral decision making under conditions of moral uncertainty is presented, an account of moral reasoning that aims at finding a complete moral theory (i.e. a moral theory that gives a prescription to every possible moral choice) is shown to be a very difficult – if not impossible - aim to achieve.
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5

Smith, Jared L. "From One to All: The Evolution of Camus's Absurdism." Kent State University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=kent1586797469986232.

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6

Lavers, Antony John. "Knowing what one believes : Substantialism and Deflationism in the philosophy of self-knowledge." Thesis, University of Bristol, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.393100.

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7

Matheis, Christian. "We who make one another: Liberatory solidarity as relational." Diss., Virginia Tech, 2015. http://hdl.handle.net/10919/72850.

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Which conceptions of solidarity will help subjugated, oppressed groups pose liberatory challenges to the regimes under which they suffer? Activists and scholars concerned with liberation err by constraining solidarity to the parameters outlined in conventional moral and political theory and, therefore, by imagining solidarity as dependent on models of identity and shared interests. Organized movements may aim for expanded access to institutional claims and for cultural representation, and yet liberatory movements also have more specific objectives: to challenge the legitimacy of oppressive political and moral regimes, and to put those regimes in the obediential service of the vulnerable and oppressed. I critique notions of solidarity conceived in political philosophy as shared interests, and as a functions of identity in discourses about anti-racist, feminist, and pro-indigenous movements for social justice and cultural inclusion. Using the works of Enrique Dussel, Karl Marx, Friedrich Engels, and Elaine Scarry, I argue that a notion of solidarity developed as a relational concept, primarily as a reference to the laborious activities of relating, can serve as a resource for liberatory projects once we describe the three main ideas as a coherent proposition: liberatory solidarity as relational. The concept refers to when individuals and groups continue to relate, to make one another, for the purposes of liberation despite countervailing exploitative power relations, incentives, and disincentives. Those seeking emancipatory change either labor to relate for the sake of liberation, or preserve the bigger-picture status quo in which disparate and episodic enclave movements rise and fall on the terms set by identity politics and fictive individualistic autonomy.
Ph. D.
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8

Almeida, Wellington Damasceno de 1981. "Metafisica X (Iota) 2 = sobre a Decima Primeira Aporia." [s.n.], 2010. http://repositorio.unicamp.br/jspui/handle/REPOSIP/278800.

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Orientador: Lucas Angioni
Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
Made available in DSpace on 2018-08-15T21:11:24Z (GMT). No. of bitstreams: 1 Almeida_WellingtonDamascenode_M.pdf: 1255869 bytes, checksum: 5f38aca62110ab8573d4639015f530b7 (MD5) Previous issue date: 2010
Resumo: Nas páginas que se seguem, o leitor encontrará um estudo detalhado sobre aquele que é considerado por Aristóteles o mais difícil entre os impasses formulados em Metafísica III (Beta) e que é respondido no capítulo 2 do livro X (Iota): a Décima Primeira Aporia. Em tal aporia, Aristóteles rivaliza (i) a concepção que os antigos Physiologoi tinham do Um, em que tal princípio é concebido como uma natureza subjacente que extrapola os contornos demarcados pela noção de Um, e (ii) a perspectiva platônico-pitagórica, que prefere conceber o Um em si mesmo, segundo as suas próprias determinações internas e desprovido de qualquer articulação com alguma realidade que lhe seja exterior
Abstract: In the following pages, the reader will find a detailed study of what Aristotle considered the most difficult aporia formulated in Metaphysics III (Beta), which is answered in chapter 2 of Book X (Iota): the Eleventh Aporia. In such aporia, Aristotle rivals: (i) the conception assumed by the ancient Physiologoi, which takes the One to be an underlying nature whose being is not exhausted by being One, and (ii) the Platonic-Pythagorean view, which prefers to conceive the One in itself, according to its own determinations and apart from any connection with some reality outside it
Mestrado
Filosofia
Mestre em Filosofia
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9

Glenane, Amy S. "One Mission, Many Ministries." Digital Commons at Loyola Marymount University and Loyola Law School, 2015. https://digitalcommons.lmu.edu/etd/179.

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One of the most significant outcomes of Vatican II was a revival of the role of the laity in the life of the Catholic Church. Council documents offered a new ecclesial vision comprised of people of God united in baptism, with the mission of the Church becoming outward focused and the shared responsibility of all members. Fifty years later, there still exists a great pastoral need to encourage, recruit, and offer proper training and guidance to lay volunteers. This Pastoral Synthesis Project proposes that all parishes designate a Director of Stewardship to facilitate the process of all baptized members responding to the universal call to holiness and service.
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10

Zhang, Ji. "One and many : a comparative study of Plato's philosophy and Daoism represented by Ge Hong /." Connect to thesis, 2006. http://eprints.unimelb.edu.au/archive/00002974.

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11

Cross, Michael James Rixon. "Praxis and associations : Communitarianism and Jean-Paul Sartre's Critique of Dialectical Reason volumes one and two." Thesis, Lancaster University, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.364319.

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12

Agan, Jimmy. ""Like the one who serves" : Jesus, servant-likeness and self-humiliation in the Gospel of Luke." Thesis, University of Aberdeen, 1999. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=179543.

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This study challenges the current scholarly consensus regarding Luke 22:27c and Jesus' claim to "servant-likeness" (as opposed to "servanthood", a term which obscures the force of Jesus' comparison). It investigates three facets of Jesus' claim - its significance, its basis, and its permanence. Detailed exegetical analysis of Luke 22:24-27 demonstrates that Jesus' servant-likeness is more closely related to the Lucan motif of self-humiliation than to texts in which Jesus engages in "practical service" or acts with others' interests in view. An analysis of Jesus' critique of self-exaltation in Luke's Gospel, and the application of this analysis to Luke's overall christological portrait, suggests that the basis of Jesus' claim to be "like the one who serves" is to be found in his consistent refusal to depart from the path of humiliation appointed for him as messiah. Finally, a comparison of Luke 22:27c and 12:37b serves as a starting point for assessing the permanence of Jesus' demand for and embodiment of servant-like self-humiliation. Ultimately, both verses reflect Jesus' conviction that the kingdom of God, whether present or future, is governed by the principal of status-transposition or humiliation-exaltation. According to the Lucan Jesus, the values associated with self-humiliation will find continued expression in the heavenly kingdom. For Jesus, and for Luke, the work of redemption must displace worldly concern for rank, status, and honor. To live a life that reflects this truth is what it means to be "like the one who serves".
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13

Gilbert, Tara Janet Elspeth. "The nativity of Christ in the old Saxon Heliand : a commentary on fittes one to six." Thesis, King's College London (University of London), 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.286131.

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14

Burgis, Benjamin. "Truth is a One-Player Game: A Defense of Monaletheism and Classical Logic." Scholarly Repository, 2011. http://scholarlyrepository.miami.edu/oa_dissertations/677.

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The Liar Paradox and related semantic antinomies seem to challenge our deepest intuitions about language, truth and logic. Many philosophers believe that to solve them, we must give up either classical logic, or the expressive resources of natural language, or even the “naïve theory of truth” (according to which "P" and “it is true that 'P'” always entail each other). A particularly extreme form of radical surgery is proposed by figures like Graham Priest, who argues for “dialetheism”—the position that some contradictions are actually true—on the basis of the paradoxes. While Priest’s willingness to dispense with the Law of Non-Contradiction may be unpopular in contemporary analytic philosophy, figures as significant as Saul Kripke and Hartry Field have argued that, in light of the paradoxes, we can only save Non-Contradiction at the expense of the Law of the Excluded Middle, abandoning classical logic in favor of a “paracomplete” alternative in which P and ~P can simultaneously fail to hold. I believe that we can do better than that, and I argue for a more conservative approach, which retains not only “monaletheism” (the orthodox position that no sentence, either in natural languages or other language, can have more than one truth-value at a time), but the full inferential resources of classical logic.
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15

Crawford, Matthew A. "Moral Relativism: Can One Community Give Another a Reason to Change?" Scholarship @ Claremont, 2015. http://scholarship.claremont.edu/cmc_theses/1167.

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This paper examines the popular philosophical theory of moral relativism. Traditionally, the theory argues that communities have their own conceptual frameworks of morality that are inaccessible to those outside of the community. Thus, one community cannot give another community a moral reason to change a practice. In this paper, I will examine David Velleman’s version of the theory presented in his book Foundations for Moral Relativism. This version posits that the drive towards mutual interpretability is a universal drive among human communities. From this drive stem all the practices and moral values of communities. However, Velleman does not believe that this implies that communities can understand each others’ conceptual frameworks. In this way, his account remains a normal version of moral relativism. I will argue that there are some cases in which a person can understand a different community’s conceptual framework enough to provide a reason for that community to change a practice. Importantly, my argument will not say that the reasons for change are moral reasons. They will be practical reasons based on the normative fact that human communities should strive towards mutual interpretability. Thus, my account will also maintain the crucial tenets of moral relativism. If accomplished, this argument will add a great power to the theory.
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16

King, John Barry Jr. "The one, the many, and the philosophy of science| A comparison of Trinitarian and Buddhist epistemologies." Thesis, Graduate Theological Union, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3664450.

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This dissertation compares Trinitarian and Buddhist epistemologies relative to the benchmark of scientific knowledge. To this end, it first develops a methodological framework for this comparison and then derives a comparative benchmark from the post-positivist philosophy of science. The methodological framework is developed by combining Francis Clooney's comparative theology with Robert John Russell's method for the Creative Mutual Interaction (CMI) of theology and science. The comparative benchmark is given by the Peircian triadic circuit since this circuit emerges as a methodological invariant within the post-positivist philosophy of science.

Trinitarian and Buddhist epistemologies are therefore compared in terms of their respective abilities to ground the Peircian circuit. However, since the Peircian circuit involves a harmonious integration of three distinct operations within a single noetic process, the ability to ground this circuit presupposes a solution to the one-and-many problem. Thus, Trinitarian and Buddhist epistemologies are ultimately compared in terms of their respective approaches to the one-and-many problem.

To this end, Theravada, Zen, and Tibetan Buddhist epistemologies are compared with Trinitarian epistemology. These Buddhist Schools have been chosen due to their active participation in the Buddhism-and-science dialogue. Prior to making this each tradition receives a detailed philosophical exposition in which its epistemology is derived from its metaphysical commitment to oneness, manyness, or some combination of the two. Finally, these systems are compared in terms of their respective abilities to solve the one-and-many problem and hence to ground the Peircian circuit.

This comparison shows that Trinitarian theology can ground the Peircian circuit because it has a both/and approach to the one-and-many problem and also supports an exhaustive cosmic personalism. By contrast, Theravadin Abhidhamma fails outright because its radical pluralism dissolves the human mind and hence all three Peircian operations. Between these two extremes, Tibetan Madhyamaka and Zen provide a dialectic of oneness and manyness in which the Peircian circuit is neither grounded nor destroyed. For these last two systems, therefore, the Peircian circuit emerges as a de facto structure of conventional knowledge.

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17

Navaei, R. N. "One clear harp in divers tones : Tennysons poetry and the influence of Goethes philosophy of nature." Thesis, University of Leicester, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.505734.

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18

Taub, Liba Chaia. "Philosophy and physics in book one of The Mathematical Syntaxis : an examination of the "Aristotelianism" of Ptolemy /." Full-text version available from OU Domain via ProQuest Digital Dissertations, 1987.

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19

Shek, Chung-man Niki, and 石仲文. "Reflections on the standards of judicial interpretation under "One Country, Two Systems"." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2003. http://hub.hku.hk/bib/B31228355.

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20

Ord, Jennifer. "De-scribing the Timaeus: a transgression of the (phal) logocentric convention that discourse has only one form, language." Thesis, Port Elizabeth Technikon, 2002. http://hdl.handle.net/10948/115.

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Like writing, art making is primarily a means of human expression, a means of communication – both “allow us to categorize our (inner and outer) environment as represented by symbols” (Appignanesi, 1999: 7). Yet it is language in the traditional Western garb of rational, philosophical discourse that has been perceived as the primary means of manifesting knowledge and positing truth, not only regarding the character of human existence, but also the nature of art. This infers the acceptance of both works as literally “truth of things”, and of “a language of reason” that “perfectly represents the real world” (Appignanesi, 1999: 77). Going against the grain of this traditional bias, Jacques Derrida holds that, firstly, “human knowledge is not as controllable or as cogent as Western thinkers would have it”: secondly, that language functions in “subtle and often contradictory ways” thus rendering certainty, truth, and perfect representation ever elusive to us (Lye, 1997: 2); and, thirdly, that “practices of interpretation which include art but are not limited to language, are extended discourses” (Appignanesi, 1999: 79). So, the “work of reason” (or rationalism) in this sense, is no longer the definitive “voice” of authority when it comes to ascribing meaning, proclaiming a message, defining truth, etc. Having the grip of its authority loosened and thus its rigid, imposing borders opened up, the communication of knowledge as a form of “aesthetic fiction” (Megill, 1987: 265) is allowed entry into the rarefied field of philosophical discourse. Moreover, if visual art (one such “aesthetic fiction”) is a process of sign-making, as is written and spoken language; if it therefore constitutes a signifying system, as does written and spoken language (Bal and Bryson in Preziosi, 1998: 242); and, if art is not just about autonomous, in-house formalism, then can it not, in any case, validly offer a form for discourse, albeit a different kind of discourse, a discourse that is not “truth seeking” (Sim, 1992: 33)? Here, the maker of the proposed artwork-asdiscourse would not be attempting to establish the truth or falsity of a philosophical position, but, as Derrida would have it, create a form which, without mimicry, would evocatively allude to Plato, his “deconstructor” and the maker of the proposed artwork. Discourse in this sense, then, would generate “active interpretation… infinite free association” (Megill, 1987: 283), because, as in Derrida’s writing, interpretation no longer aims at “the reconciliation or unification of warring truths (Sim, 1992: 10); in other words, it breaks with the (phal)logocentric tradition of discourse as dialectical and becomes questioning without closure. For visual art to enter the exalted arena of philosophical discourse, it cannot be selfreflexive in the Greenbergian or formalist sense – it has to be about something philosophical and this ‘something’ will be a deconstructive response to Plato’s doctrine of the two worlds in the Timaeus. What I propose presenting, then, is an imagographic rather than (phal)logocentric exposition of philosophical content where the aim is not to shape a certainty or to infer an absolute presence or essence of anything, but rather to suggest traces of the maker of the artwork reading Derrida, reading Plato. The proposed artwork as a response to texts will thus be a “pre-text” of my own endeavour.
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Hudia, Jeremy. "BEYOND TRUTH AND FALSITY: AN ANALYSIS OF PART ONE OF NIETZSCHE’S BEYOND GOOD AND EVIL." Kent State University / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=kent1248188489.

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BLAHNIK, GARY A. "EXPERIMENTALISM: INTEGRATING MIND & BODY, SPIRIT & MATTER, THE ONE & THE MANY." University of Cincinnati / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1185550468.

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23

Knight, Jonathan Morshead. "Disciples of the beloved one : a study in the Ascension of Isaiah, with reference to its christology, social setting, and relevance for New Testament interpretation." Thesis, University of Cambridge, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.292031.

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Boende-Wa-Boende, Jean-Robert. "La vérité comme intersubjectivité dans la théorie de la connaissance de Jean Ladrière: contribution à l'éthique et à la politique à l'âge de la techno-science." Doctoral thesis, Universite Libre de Bruxelles, 2005. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211031.

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Dans cette thèse, nous essayons de déconstruire et reconstruire le projet épistémologique de Jean Ladrière, inspiré par des préoccupations métaphysiques et théologiques en prenant pour cible le concept de vérité-adéquation dont la nature est à la fois une et trine; absolue et universelle en Jésus.

Contrairement à Ladrière nous disons que le concept de la vérité ayant comme lieu le langage via la proposition accomplissant sa triple fonction de cognition, expression et communication n'est pas une simple adéquation. Elle est intersubjectivité.

En tant que telle, la vérité est une norme pour l'organisation du pouvoir par la démocratie, de la gestion de l'avoir par la solidarité et de la promotion du savoir grâce à la discussion à l'âge de la techno-science.
Doctorat en philosophie et lettres, Orientation philosophie
info:eu-repo/semantics/nonPublished

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Piasentier, Marco. "The dancing God : one monotheism, two doctrines : Giorgio Agamben, Roberto Esposito, and Davide Tarizzo on the philosophy of biopolitics." Thesis, University of Kent, 2015. https://kar.kent.ac.uk/48035/.

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In this thesis, I propose a theoretical framework to understand the process of secularization produced by the revolutions of language and life. Thanks to the linguistic turn it has discovered that knowledge is kept within language. As Agamben explains, the Copernican revolution of language has made us “the first human beings who have become completely conscious of language. For the first time, what preceding generations called God, Being, spirit, unconscious appear to us as what they are: names for language. This is why for us, any philosophy, any religion, or any knowledge that has not become conscious of this turn belongs irrevocably to the past”(Agamben, 2005a: 45). Thanks to the vitalist turn, modern thought has found out that human beings are natural beings and, in spite of the peculiarity of their characteristics, their origin is the result of the natural process of evolution. I will maintain that this process of secularization leads to a new theological way of thinking definable as secularized theology. The peculiarity of secularized theology lies in the fact that it finds its ownmost reason of existence in the demonstration of the “death of God” but, the absence of revelation becomes the true revelation. The absence of the theological God reveals a secularized form of God – the God of those who believe of being without God. The name of this new divinity comes from Nietzsche who wrote that he would believe only in a God able to dance: The Dancing God. In La vita. Un’invezione recente, the Italian philosopher Davide Tarizzo argues that before modernity human beings did not exist “in the sense that the question of the humanity of man was not being asked, nor was there any ‘analysis of finitude’ in which ‘man’s being is always maintained, in relation to man himself, in a remoteness and a distance that constitute him”(Tarizzo, 2011: 53). Modernity becomes the process of secularization whereby the human being no longer measures himself against God, but becomes the measure of himself. The human being himself is the subject and the object of his own inquiry. The linguistic and the vitalist turns are, first and foremost, a reaction to theology. If in theology human being measures himself with respect to God, the disappearance of God makes human being size of himself. What distinguishes and opposes them is the definition of the human being, the unit of measure used to establish the humanity of man. On the one hand, the essence of the human being becomes language, on the other, the nature of the human being starts being biological life. Modernity is the epoch of the Dancing God and language and life are the two opposing doctrines fighting for the orthodoxy. The ultimate reason for this conflict is the definition of the essence or nature of the human being. In order to let emerge the fracture between the linguistic and the vitalist turns, I will address the question of the philosophy of biopolitics. Biopolitics is the discipline aimed at envisioning a politics able to give voice to the nature of the human being. Before proposing a biopolitical account it is therefore necessary to answer the philosophical question concerning the definition of the human being. I will claim that the fracture between the linguistic and the vitalist turn in defining what it means to be human is the source of modern monotheism. Thinking beyond secularized theology ultimately means to challenge the Copernican revolution of language and the Darwinian revolution of life in order to envision a new ontology grounded on a different understating of the human being. In the present work – which represents the pars dentures of this theoretical project – I will demonstrate that the revolution of language and life has to be understood as a form of revelation, more precisely, as the revelation of the lack of revelation. I will enquiry the linguistic and vitalist approach to the philosophy of biopolitics through the analysis of the work of three contemporary Italian philosophers: Giorgio Agamben, Roberto Esposito, and Davide Tarizzo. The decision to focus on Italian biopolitical theory is determined by the conviction that this philosophical approach offers one of the clearest and best-articulated insights into the fracture between life and language.
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Rudžianskaitė, Ieva. "Mistinės Vienio patirties verbalizavimo problema (Plotinas, Pseudo-Dionisijus, Wittgensteinas)." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2012. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2012~D_20120626_111351-11092.

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Šiame darbe aptariama mistinės Vienio patirties verbalizavimo problematika, analizuojant Plotino, Pseudo-Dionisijaus ir Wittgensteino tekstus. Tyrimo metu atskleidžiama Plotino, Pseudo-Dionisijaus ir Wittgensteino Vienio bei pasaulio visumos bendri suvokimo bruožai, kalbinės raiškos ribos ir galimybės mistinės patirties apibūdinimuose.
This work discusses the problem of verbalization of One's mystical experience analyzing texts of Plotinus, Pseudo-Dionysius and Wittgenstein. The research part develops character of perception of One and the whole world in general in works of Plotinus, Pseudo-Dionysius and Wittgenstein, also discusses limits of language and its possibilities in describing mystical experience.
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Johansson, Hanna. "Reproduktiva rättigheter i en överbefolkad värld : En moralfilosofisk överblick av situationen, problemen och de potentiella lösningarna." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-140291.

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The purpose of this essay is to examine the relation between reproductive rights and overpopulation. The main research question is whether the increase of the population size can affect the moral aspects of the reproductive rights. Relying on, and building upon arguments already developed by a number of philosophers, I show that although some restrictions might be justified, these restrictions cannot completely rule out the basic right to reproduction. Based on this, I then proceed with an overview of the possible solutions. In the subsequent discussion, a one-child-per-couple philosophy stands out as the best option. This would be morally justified according to the initial statements, as well as the most effective alternative when it comes to initiating a significant population decline. The one-child-per-couple philosophy is then contested by several problems that could theoretically arise, but none of these problems are, according to my discussion, strong enough to dispute the positive aspects of the theory. The conclusion of this essay is that we, as a species, have a moral obligation to limit our numbers and that we ought to start acting accordingly.
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Bruhn, Tara Jenkins. ""I Am An Island To Myself": How One Veteran English Teacher's Beliefs, Experiences, and Philosophy Translate into Classroom Practice." Digital Archive @ GSU, 2006. http://digitalarchive.gsu.edu/msit_diss/7.

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The purpose of this qualitative study was to investigate the beliefs, philosophy, and experience of a veteran English teacher and how each of these constructs informed her classroom practice. This research, conducted in a metropolitan high school in the South, provides insight into the way a veteran teacher believes, practices in her classroom, and relates to her greater teaching milieu. The study is theoretically framed in Greene's (1971) notion of "doing philosophy" in which a teacher makes meaning from her reflected, lived-through experience, and Applebee's (1996) notion of curriculum as conversation for the teaching of language arts discourse. Research indicates that teacher's beliefs are personal (Munby, 1984; Pajares, 1992; Nespor, 1987), and transactional with practice (Richardson, 1991). Other research shows that beliefs may be tacitly or overtly held without manifestation (Fenstermacher, 1978; Green, 1971) but that they are the best gauges for the choices people make throughout their lives (Bandura, 1986; Nisbet & Ross, 1980). This study seeks to understand what a veteran teacher believes that may explain her practice. Data were collected over 15 weeks of an 18 week semester via observations, formal and informal interviews, and a researcher's log. Using a constant comparative method (Glaser & Strauss, 1967) the researcher determined recurring themes and structures in the data to explain beliefs into practice. The findings of this study showed that a veteran English teacher's beliefs were overtly held and practiced as a result of personal background, cumulative teaching experience, and certain conditions within the immediate and greater instructional setting. The study further indicated the teacher created personal meaning for herself and students, respectively, through practicing a form of professional autonomy from the greater teaching milieu and by creating a specialized learning community in her classroom. The results of this study suggest veteran teachers form self-inclusive practice based on beliefs and experiences, especially when conditions exist environmentally requiring the teacher be a self-sufficient practitioner.
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Bruhn, Tara Jenkins. "I am an island to myself : how one veteran English teacher's beliefs, experience, and philosophy translate into classroom practice /." unrestricted, 2005. http://etd.gsu.edu/theses/available/etd-07202006-114858/.

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Holst, Oscar. "Becoming The Chosen One : The Choice, Identity and Destiny of Harry Potter." Thesis, University of Kalmar, School of Human Sciences, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:hik:diva-897.

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The paper examines the philosophical themes of Free Will as opposed to Determinism/Predestination and how they are portrayed in the seven books about Harry Potter. It is discussed whether the character of Harry Potter, but also the world itself in which he acts, seem to be governed primarily by forces of Free Will and/or Determinism. The author concludes that though Harry is indeed strongly tempted to believe in Determinism, influential figures around him direct him towards a different choice - making himself believe in Free Will instead.

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Ge, Yonghua. "The many and the one : the metaphysics of participation in connection to creatio ex nihilo in Augustine and Aquinas." Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708985.

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Collette, Bernard. "Hénologie et idée de système chez Plotin: étude sur les fondements et la nature de la détermination du réel." Doctoral thesis, Universite Libre de Bruxelles, 2004. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211113.

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Mon travail a pour objet l’étude de l’idée de système telle qu’elle est pratiquée par Plotin et l’analyse du type de détermination hénologique que sous-entend une telle idée. Pour ce faire, j’ai axé mes recherches sur trois pôles :premièrement, sur le rôle que joue l’indétermination dans la constitution du système de l’être ;deuxièmement, sur le nombre comme manifestation de la détermination du réel ;troisièmement, sur la présence de l’indétermination dans le système de l’être. Mes recherches montrent qu’il existe une perméabilité du système de l’être relativement à la double indétermination qui l’entoure, à savoir celle de l’Un et celle de la matière dernière. Cette perméabilité est ce qui assure au système une vitalité interne, vitalité dont témoigne le double mouvement de procession et de conversion qui le caractérise./

My work’s object is the study of the idea of system which is practised by Plotinus and the kind of henological determination implied by this idea. In that perspective, my researches are shared out in three mains subjects :firstly, the function of the indetermination in the constitution of being’s system ;second, the number as expression of the determination of reality ;third, the presence of the external indetermination inside the being’s system. My researches show the existence of a system’s permeability with regard to the double indetermination which surrounds it, namely those of the One and of the ultimate Matter. This permeability ensure a vitality to the system, vitality of which the double movement of procession and conversion testifies.
Doctorat en philosophie et lettres, Orientation philosophie
info:eu-repo/semantics/nonPublished

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Keefe, Brianne. "One Educator's Personal Mission to Create a Balanced Teaching Philosophy and a Fulfilling Career: Implications for Professionals and Students K-12." ScholarWorks @ UVM, 2017. http://scholarworks.uvm.edu/graddis/706.

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This thesis follows my journey as an educator to find purpose and fulfillment in a career whose demands make it challenging to maintain balance between work and life. The mental, emotional, and physical energy that working in a "helping" or "giving" profession demands often poses a threat to valuable personal and family time, as well as a struggle to keep professionals working in these fields.
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Judge, Daniel W. "The Impact of individual religiousness on depression in patients with schizophrenia at admission and one-month follow-up." Xavier University / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=xavier1386595909.

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Ingram, David. "Using systems theory to do philosophy : one approach, and some suggested terminology : a thesis submitted in fulfilment of the requirements for the degree of Master of Arts in Philosophy in the University of Canterbury /." Thesis, University of Canterbury. Philosophy and Religious Studies, 2007. http://hdl.handle.net/10092/1022.

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This thesis employs perspectives inspired by General Systems Theory to address issues in philosophy, including moral philosophy and philosophy of mind. I present an overview of a range of ideas from the study of physical systems that may be used to provide a firm physicalist foundation to explorations of some common questions in philosophy. I divide these topics into three categories: the Physical Category, the Relevance Category and the Signal Elements Category. I interpret concepts from General Systems Theory, including information and entropy, in a way that I believe facilitates their incorporation into philosophical discussion. I also explain various points arising from General Systems Theory, such as order and disorder, stability, complexity, and self-organisation, and show how ideas from these areas can be applied to certain philosophical problems. I explain relevance in terms of stability, in order to link these scientific perspectives to questions in moral philosophy. I suggest a possible physical foundation for a theory of morality, which takes the form of a variety of Utilitarianism, intended to balance the competing needs of open systems to manage entropy. Such a theory of morality must be capable of dealing with limitations arising from the physicality of information; I propose game theory as a solution to this problem. This thesis also covers issues connected to the above points regarding the nature of consciousness and communication. In particular, I examine the role of linguistic associations in consciousness; and some related features of language and other non-linear representational schemes.
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Saxen, Colleen Q. "A Participatory Action Research Study with One Emancipatory School Garden." Wright State University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=wright1607604443577643.

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Long, Polly. "Diminishing the Discipline Gap: Restorative Justice as a Promising Alternative in One Urban School." University of Dayton / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1436815423.

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Edries, Rabia. "Experiences of a ‘thinking schools’ initiative: a case study of one Western Cape primary school." Thesis, University of the Western Cape, 2012. http://hdl.handle.net/11394/3988.

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Magister Educationis - MEd
In this study I researched the effectiveness of a ‘Thinking Schools’ initiative at a local primary school between April 2010 and September 2011. I looked at how the school began the journey, what has changed in the school, the contextual factors that have influenced the process and what has sustained the school’s progress. As background to the study I discuss the importance and relevance of learned intelligence as explained by Vygotsky, thinking skills and cognitive education, and the whole school approach as opposed to individual teacher initiatives, as introduced by Burden in the United Kingdom. A local adaptation of Lipman’s ‘Philosophy for Children’ was the focus of this study, as it was chosen by the school as the starting point on their road to becoming a Thinking School. A qualitative research approach was used, using a constructivist paradigm and case study methodology, following the guidelines established by Stake (1995) and Yin (2003). The participants included the principal, together with selected teachers and learners and a curriculum advisor. Data collection took the form of interviews and a rating scale. The study found positive changes in teacher and learner thinking, supported by the ethos and stability of the school environment. The major challenge was that not all stakeholders were involved.
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Jannarelli, Vicente Claudio. "As novas formas de controle em One Dimensional Man, de Herbert Marcuse." Pontifícia Universidade Católica de São Paulo, 2010. https://tede2.pucsp.br/handle/handle/11536.

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One-Dimensonal Man deals with certain basic tendencies in contemporary industrial society which seem indicate a new phase of civilization. These tendencies have engendered a mode of thought and behavior which undermined the very foundations of the traditional culture. The main characteristic of this new mode of thought and behavior is the repression of all values, aspirations, and ideas which cannot be defined in terms of operations and attitudes validated by the prevailing forms of rationality. The consequence is the weakening and even the disappearance of all genuinely radical critique, the integration of all opposition in the established system. Herbert Marcuse develops, in One-Dimensional Man, a model both of his critical social theory and of his critical philosophy inspired by his philosophical studies and his work with the Frankfurt School. Also describes a the mechanisms through which the advanced industrial society integrates individuals into its world of thought and behavior. Identifying these mechanisms - the new forms of control , according to Marcuse - their origin, the relationship and synergy amongst themselves are the main scopes of this present job
One-Dimensional Man trabalha com certas tendências básicas da sociedade industrial avançada que parecem indicar uma nova fase de civilização. Tais tendências geraram uma forma de pensamento e comportamento que minou a base da cultura tradicional. A principal característica dessa nova forma de pensamento e de comportamento é a repressão de todos os valores, aspirações, e idéias que não podem ser definidas em termos de operações e atitudes validadas pelas formas prevalecentes de racionalidade. A conseqüência é o enfraquecimento e mesmo o desaparecimento de toda crítica genuinamente radical, a integração de toda oposição no sistema estabelecido. Herbert Marcuse desenvolve, em One-Dimensional Man, não apenas um modelo de crítica social, como também sua filosofia crítica inspirada por seus estudos filosóficos e por trabalho desenvolvido junto à Escola de Frankfurt. Descreve também os mecanismos através dos quais a sociedade industrial avançada integra indivíduos em seu mundo de pensamento e comportamento. Identificar esses mecanismos as novas formas de controle , conforme Marcuse sua origem, o relacionamento e sinergia entre eles são os principais objetivos da presente dissertação
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Hamel, Krista. "Cultivating Well-Being and Contemplative Ways of Knowing through Connection: One Woman's Journey from Monastic Living to Mainstream Academia." ScholarWorks @ UVM, 2016. http://scholarworks.uvm.edu/graddis/555.

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This thesis examines how different types of connection – intimacy, community, and compassion – can positively impact the cultivation of well-being and ways of knowing. Using Scholarly Personal Narrative methodology (narrative storytelling supported by scholarship) I describe my journey from the 15-years I lived as a monastic yogic nun, followed by a period of heartbreak, to my recent experience as a tip-toeing Buddhist and mid-life graduate student who yearned for community, a place to belong, and an opportunity to be heard, seen and valued. I explore how the pain and suffering of loneliness, grief, loss, and change, when met by presence, patience, awareness, care and flexibility, can help to strengthen one's relationships with the self, others and surrounding environment. I close by outlining how contemplative pedagogy (learner-oriented, introspective and experiential learning) can help to create new ways of knowing, improve cognitive functioning and well-being, and cultivate compassion. I demonstrate how these three connections can transform the higher education learning experience from an abstract, impersonal view of reality to an authentic, interconnected, and intimate one that help students develop long-lasting and meaningful relationships well beyond the classroom walls.
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Agulhas, Ronald. "The perceptions of intermediate phase educators about the implementation of stories for thinking in one Western Cape Education Department region." Thesis, University of the Western Cape, 2011. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_7756_1355407161.

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South Africa had a change in government and in education after the 1994 elections. A new curriculum was introduced and some of the underlying critical outcomes were to develop the learners to become critical thinkers. The methodology by which to teach these outcomes was not clear. An intervention programme, Philosophy for Children (P4C) is used in some countries across the world to promote thinking. Research across the world has shown that this programme has the ability to enhance the cognitive abilities of learners exposed to it. Stories for Thinking (SFT) is an intervention programme based on the principles of Philosophy for Children and was introduced in some schools in an Education District of the Western Cape. This study investigates the perceptions of Intermediate Phase educators about the implementation of Stories for Thinking in this Education District. Educators were asked their strengths and challenges of the approach, their way of using it and the support they received. A qualitative research method was used and data were gathered to answer the research questions by means of questionnaires and interviews. Research findings indicate that educators perceived that Stories for Thinking was able to enhance the reading ability of the learners, it showed a significant improvement in their confidence levels, and a positive change in their general behaviour. Language was seen as a barrier to learning, but the evidence indicates that the community of inquiry can be used as a tool to overcome some of the barriers. It seems as if educators valued the support from the project leaders. It is concluded that this kind of intervention programme is worth introducing as long as all the role-players play their part and the setting is conducive.

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Barbosa, Luciana Hsiao Tebaldi de Queiroz. "A justiça perdida nas Mil e Uma Noites." Pontifícia Universidade Católica de São Paulo, 2013. https://tede2.pucsp.br/handle/handle/6129.

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Conselho Nacional de Desenvolvimento Científico e Tecnológico
This dissertation investigates the notion of justice embedded in the Arab-Islamic philosophy from the standpoint of the representational imagery provided in the One Thousand and One Nights (often known in English as the Arabian Nights). In so doing, this paper provides a comparative analysis of the ontological gnoseology of law and justice in the philosophical thinking of Western civilization and the Arab-Islamic culture to establish the dynamic character and autopoietic quality of the objects. The bibliographical research and the comparative method are of great importance on the research methodologies presented in this dissertation. The importance is justified by the fact that the Western civilization has a poor understanding of the islamic law and the concept of justice in Islam, and therefore this dissertation intends to contribute to a better understanding of such concepts. However, the study has an innovative trend, having as the core a prominent literary of Arab-Muslim culture which is the fantastic book One Thousand and One Nights. The value of justice is relative, since the presented hypothesis is answered by the autopoietic character of the Law and by consequence, of the justice. As a result, we can gather a better understanding of the context of the Arab-Muslim world, for greater tolerance among the people and exercising the gift of charity, the supreme manifestation of love, being able to contemplate a more peaceful and harmonious coexistence of human beings on earth
A presente dissertação tem por objetivos a intelecção da justiça no pensamento filosófico oriental árabe-muçulmano, sob o espectro do Livro das Mil e Uma Noites e a análise comparativa entre a ontognoseologia do direito e da justiça no pensamento jusfilosófico ocidental e na tradição oriental árabe-islâmica, buscando o caráter dinâmico e a poética dos objetos. A pesquisa bibliográfica e o método comparativo perfazem eminentes nas metodologias de pesquisa que instruem o presente trabalho. A importância justifica-se no fato de que o mundo ocidental pouco compreende o direito islâmico e o conceito de justiça no Islã, e por conseguinte, o presente trabalho pretende contribuir para uma melhor compreensão de tais conceitos. Contudo, o estudo possui um viés inovador, que é ter como cerne o expoente literário da cultura árabe-muçulmana que é o fantástico livro das Mil e Uma Noites. O valor da justiça é relativo, pois a hipótese aventada responde-se pelo caráter autopoiético do direito e por consequencia, da justiça. Como resultado, pode-se inferir uma melhor compreensão do contexto do mundo árabe-muçulmano, para uma maior tolerância entre os homens e o exercício do dom da caridade, a suprema manifestação do amor, tendo-se possibilidade de vislumbrar uma convivência harmônica e mais pacífica dos homens sob a face da terra
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43

McGrath, Austin J. "A Solution to the Problem of Affection." Ohio University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1397208293.

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44

Hucker, Graham. "The rural home front : a New Zealand region and the Great War 1914-1926 : a thesis submitted in partial fulfilment of the requirements for the degree of Doctor of Philosophy in History at Massey University." Massey University, 2006. http://hdl.handle.net/10179/1103.

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New Zealand’s First World War studies have traditionally focused on the soldier and battlefield experiences. ‘The Rural Home Front’ breaks with that tradition and focuses on the lives of people and the local communities that the soldiers left behind in the predominantly rural region of Taranaki in New Zealand. ‘The Rural Home Front’ is essentially a study of the impact and effects of the First World War on rural society. By focusing on topics and themes such as ‘war enthusiasm’, the voluntary spirit of fund raising and recruiting, conscription, attempting to maintain normality during wartime, responses to war deaths, the influenza epidemic, the Armistice and the need to remember, this thesis argues that civilians experienced the Great War, too, albeit differently from that of the soldiers serving overseas.
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Jackoby, Henry Benjamin EdD. "The Crossover Project: A Case Study of One High School's Effort to Provide Skill-Deficient Students the Opportunity to Cross Over Into a College Preparatory Math Track." Miami University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=miami1303424503.

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Curry, Fred Foster. "Motivation Matters: A Critical Analysis and Refutation of Evolutionary Arguments for Psychological Altruism." Bowling Green State University / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1174953093.

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47

Jeong, Sun-Baek. "Science du Milieu (Philosophie du Milieu)." Thesis, Paris 10, 2016. http://www.theses.fr/2016PA100012/document.

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Au début du nouveau millénaire, aujourd’hui même, nous entendons sans cesse de part en part des clameurs sur la lutte entre les philosophies et entre la science et la philosophie, et des nouvelles de la fin de la philosophie au pireC’est pourquoi nous devons rechercher une Science radicale et universelle sans hiérarchie, ni primauté sur les autres. Or, dans les philosophies de la Différence contemporaines, l’autorité de la Différe(a)nce comme l’invariant philosophique s’installe subrepticement dans l’immanence qui retombe dans la transcendance métaphysique. Le cercle vicieux de la dualité transcendante y continue au nom du retour éternel, de la répétition, du chiasme du logos, et puis du Vide. Il semble que l’errance de la pensée contemporaine nous ramène à l’absurdité aporétique. En occurrence, Laruelle F. nous démontre une pensée du Milieu apaisant la dépression et le tourbillonnement de la pensée contemporaine. La non-philosophie dont le Milieu immanental parvient à la Science générique plus universelle comme avant-première. Du coup, cette Science générique forgée de la non-philosophie est sobre, mais libre à la force de l’immanence de l’Un ou/et de la Vision-en-Un. Par ailleurs, par les recherches et les expérimentations de la pensée du Milieu en Asie : le Vide (空性 Gongxing, śūnyatā) dans la théorie de Chungguan (中觀 Madhyamaka) comme la Vision-en-Milieu de Nāgārjuna, le Zhenru (眞如 tathatā) de Weishi (唯識 vijñāna–mātráta) comme l’Un et la Vision-en-UN, et puis le Yixin ermen (一心二門) comme la Dualité unilatérale dans Daichengqixin lun, nous pensons plus profondément au Milieu immanent et transcendantal comme Milieu-en-Un. Si bien que nous pouvons atteindre une Science du Milieu rigoureuse en vertu de la rencontre de la Science générique et des pensées du Milieu en Asie. Par conséquent, nous pratiquerons la Science du Milieu universelle à travers la Détermination de l’Homme en-dernière-instance ou de l’Homme-en-personne. La Détermination-en-dernière-instance consiste dans le Milieu-en-Un, la Dualité unilatérale de la Vision-en-Milieu et de la Vision-en-Un, ou de la Vision-en-Milieu-en-Un
As the new millennium dawns, there is a growing debate about the conflict between philosophies and between science and philosophy, and even about the end of philosophy itself. For this reason, we must seek out a radical and universal science that does not claim hierarchical importance or primacy over the others. Yet in the contemporary philosophies of Difference, the overriding importance of Difference as the philosophical invariant finds its place in the theory of immanence and, in juxtaposition, metaphysical transcendence. The vicious circle of the transcendent duality persists here in the name of the eternal recurrence, repetition, the chiasmus of the logos, and Emptiness. It would appear that the meanderings of contemporary thinking about these matters is leading us towards aporetic absurdity. In this regard, F. Laruelle demonstrates one thought of the Middle, which alleviates the depression and chaos of contemporary thinking. (Non-) philosophy, such as the immanental Middle, manages to make Generic science more universal as an avant-première. Generic science carved out from non-philosophy is sober, but free from the power of immanence of One or immanence of the Vision-in-One. Besides, through the research and experimentation of the thinking of the Middle in Asia – Emptiness (空性 Gongxing, śūnyatā) in the theory of Chungguan (中觀 Madhyamaka), the Vision-in-Middle of Nāgārjuna, Zhenru (眞如 tathatā) of Weishi (唯識 vijñāna–mātráta), such as the One or the Vision-in-One, Yixin ermen (一心二門) and the Unilateral Duality in Daichengqixin lun – we now consider more clearly the immanent and transcendental Middle as the Middle-in-One. This enables us to attain a rigorous science of the Middle thanks to the coming together of Generic Science and the thinking of the Middle in Asia. As a result, we will be able to practice the universal Science of the Middle through the Determination of the man in-the-last-instance or the Man-in-person. The Determination-in-the-last-instance takes on board the notions of the Middle-in-One, the Unilateral Duality of the Vision-in-Middle and of the Vision-in-One, or of the Vision-in-Middle-in-One
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Huang, Chun Yuan. "A Record of a Tibetan Medieval Debate: History, Language, and Efficacy of Tibetan Buddhist Debate." Thesis, Harvard University, 2014. http://dissertations.umi.com/gsas.harvard:11432.

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This dissertation is intended to serve as a thorough examination of a particular debate between Lho pa Thugs rje dpal and Rong ston Shakya rgyal mtshan (1367-1449). According to the colophon of this medieval Tibetan debate record, which also appears to be the only currently surviving medieval Tibetan debate record in Tibetan literature, this debate took place in Sa skya and was recorded by both debaters' disciples without bias. The date of this debate was sometime between 1388 and 1393 during Rong ston's first visit to the Gtsang area.
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Stainthorp, Clare Georgina. "'[T]hese seemingly rival spheres constitute but one cosmos' : Constance Naden as scientist, philosopher, and poet." Thesis, University of Birmingham, 2017. http://etheses.bham.ac.uk//id/eprint/7290/.

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Through her poetry and essays Constance Naden (1858-1889) sought to create an interdisciplinary philosophy predicated upon finding unity in diversity. By providing close-readings of Naden’s poetry, essays, and unpublished notebooks, and thus considering the full breadth of her intellectual pursuits, this thesis demonstrates the extent of her secular world-scheme which attempted to synthesise science, philosophy, and poetry. I begin with an intellectual biography that situates Naden’s scientific education, philosophical ideas, and poetic output in their nineteenth-century contexts. This creates a framework for understanding the trajectory of Naden’s endeavours as scientist, philosopher, and poet. The subsequent chapters demonstrate how these three strands of her life were fundamentally intertwined. Chapter Two focuses upon Naden’s engagement with scientific ideas and the scientific imagination, specifically examining the importance of light as it manifests in the study of botany, astronomy, physics, and physiology. Chapter Three turns to Naden as philosopher, teasing out the details of her childhood faith (newly demonstrated by the notebooks) and analysing the development of her relationship with the freethought movement and wider philosophical discourses. Chapter Four analyses Naden’s equivocal relationship with poetic tradition, focusing on her shifting engagement with Romanticism, and her use of the lyric ‘I’ and the comic mode.
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Woods, Evan T. "The Problems of the Many." The Ohio State University, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=osu1563318642660876.

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