Dissertationen zum Thema „Adam (Philosoph)“
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GUIMET, JACQUES. „Empirisme moral : francis hutcheson, adam smith“. Paris 1, 1986. http://www.theses.fr/1986PA010524.
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Hill, Lisa Ellen. „Adam Ferguson and spontaneous order : the paradox of progress and decline“. Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.386470.
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French, Edmund John. „Adam of Buckfield and the early universities“. Thesis, Queen Mary, University of London, 1998. http://qmro.qmul.ac.uk/xmlui/handle/123456789/26687.
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This thesis represents a systematic analysis of one of the commentaries of Adam of Buckfield on the physical works of Aristotle. The aim is to indicate how natural philosophy was taught in the early universities and how Aristotle's text became canonical in the arts course. The evidence, from extensive palaeographical research, is used to assess Buckfield's influence at an important time when Oxford was a young university, still shaping its curricula. It is argued that since natural philosophy was forbidden in the university of Paris during the time when Buckfield was teaching, a particular importance attaches to Oxford's interpretation of the physical works of Aristotle. The subsequent revival of natural philosophy in Paris and other universities that followed the Parisian model, it is argued, therefore owes a considerable debt to Oxford and its early masters, among whom Adam of Buckfleld was the earliest to complete a commentary on all the major physical works. The thesis examines the manuscript traditions in which Buckfield's works survives: separate copies of commentaries; whole commentaries written out in the Corpus vetustius collections of physical works; fragments of commentaries in the standard gloss in the same collection. Reasons are suggested for the difference between the natures of these manuscripts in the context of thirteenth-century teaching. A special study of Buckfleld's commentary on the De dfferentia spirilus et anime illuminates these kinds of manuscripts, indicates where further work will be profitable, and allows a reconstruction of the teaching material and techniques of Oxford regent masters of the thirteenth century.
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Leddy, Neven Brady. „Adam Smith's moral philosophy at the nexus of national and philosophical contexts : French literature and Epicurean philosophy in the Scottish Enlightenment“. Thesis, University of Oxford, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.547775.
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Müller, Leonardo André Paes. „La philosophie d'Adam Smith : imagination et spéculation“. Thesis, Paris 1, 2016. http://www.theses.fr/2016PA01H200/document.
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Dans La théorie des sentiments moraux, Adam Smith établit un schéma pluraliste, avec quatre types de jugements moraux, pour expliquer l'approbation morale : 1) par rapport au motif de l'action, le jugement en détermine la convenance ou l'inconvenance (propriety ou impropriety) ; 2) par rapport aux effets immédiats de l'action, le jugement détermine le mérite ou le démérite ; 3) analysant l'accord entre l'acte et ses règles générales de conduite, le jugement détermine si l'agent a agi conformément à son devoir ; et 4) par rapport aux effets révolus de l'acte, c'est-à-dire, à la manière selon laquelle cet acte s'insère dans le fonctionnement global de la société (ce dernier type de jugement moral est analysé sous le nom d'apparence d'utilité). Ces quatre types de jugements moraux se fondent dans l'imagination et forment la totalité du principe de l'approbation qui structure la partie spéculative de sa théorie moraleIn The Theory of Moral Sentiments, Adam Smith establishes a pluralist scheme to explain moral approbation, with four kinds of moral judgments: 1) regarding the motives of the agent, the judgment determines its propriety or impropriety; 2) regarding the immediate effects of the action, the judgement determines its merit or demerit; 3) analyzing if this act is a particular case of a general rule, the judgement determines if the agent has acted according to his duty; and 4) regarding the remote effects of the action, that is, the way this action is a part of the global operations of society (a judgement that Smith calls the appearance of utility). These four kinds of moral judgments are grounded in imagination and form the totality of the principle of approbation that structure the speculative part of his moral philosophy
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Euvrard, Jean-Louis. „Philosophie et marché chez Adam Smith : morale de l'économie, économie de la morale“. Nantes, 1997. http://www.theses.fr/1997NANT3013.
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On a trop souvent fait de Smith le fondateur de l’économie politique, occultant ainsi qu'il considérait son œuvre morale (la théorie des sentiments moraux) comme supérieure à la richesse des nations et que l’économie relevait toujours, pour lui, de la juridiction de la philosophie morale. En réalité, il n'est devenu "économiste" que pour des raisons philosophiques. Il y a un devenir-économie de l philosophie : le marche autorégulateur est l’énigme enfin résolue, la solution enfin trouvée au problème du fondement d'un lien social durable et optimal. Toutes les thèses économiques de Smith sont solidaires d'une herméneutique philosophique du marche. Pour le démontrer, on déchiffrera les vertus du marché autorégulateur en prenant comme fil conducteur l’omniprésence du concept de nature dans la richesse des nations. La société commerçante est l'actualisation du naturel anthropologique, en demeurant conforme à la version smithhienne du droit naturel. Elle incarne l’émergence d'une légalité économique "naturelle" (au sens d'un mécanisme engendrant un résultat inintentionnel qui se révèle inconsciemment ordonne au bien public). Mais les analyses de la richesse des nations semblent contredire les résultats de la philosophie morale. D'où "le problème d’Adam Smith". L'examen de la théorie des sentiments moraux montre qu'y coexistent deux modèles : celui de la fondation morale du lien social, par pleine actualisation du dispositif de la moralité naturelle et celui du retrait. La richesse des nations n'est que le devenir "économie" du retrait, comme articulation à minima de l'ordre de la coexistence morale et de l'ordre économique. Solution réaliste, de moindre mal qui réalise les fins morales, apparemment niées, par d'autres moyens. Ce en quoi réside la dignité philosophique du marche comme héritier quasi dialectique de la moralité naturelleAdam smith has all too frequently been made the founder of politiqual economy, in a hidden kind of way since he considered his moral work (theory of moral sentiments) as more important than the wealth of nations and since the economy is, for him, always grounded in moral philosophy. In realty, he only became an "economist" for philosophical reasons. There is an evolving process of the transformation from philosophy to economics : the enigma of the self regulating market is finally resolved, the solution is finally found in wich the fundamental problem of a long term social link is optimal. All economic theses are based on a paricular philosophical hermeneutic of the market. In order to demonstrate this thesis, it is intended to uncover the virtues of the self regulationg market, taking as the guideline the ever espace present concept of nature in the wealth of nations. The "commercial society" is the historical manifestation of human nature, with de smith's version of natural law. It embodies the emergence of a system of "natural" economic laws (in the sense of a mechanism tending toward an unintentional state wich reveals itself unconciously orientated towards the public good). But the analysis of wealth of nations seem to contradict the results of the moral philosophy. Hence the "adam smith problem". An examination of the theory of moral sentiments shows that two models exist: one wich links the moral to the social, by fully developing natural morality; and the other by withdrawal. The weath of nations is only the "becoming" part of this withdrawal, a minimal articulation of the order of moral coexistence and the economic order. A realistic solution is one of the lesser evil, which brings about the apparently denied moral ends by other means. It is here that lies the philosophical dignity of the market as the semi dialectic inheritance of natural morality
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Packham, Catherine Mary. „Making systems : natural philosophy and the division of knowledge in the work of Adam Smith“. Thesis, University of Cambridge, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.621947.
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Rodrigues, Alexandre Amaral. „Ambição e prudência: os sistemas econômicos de Adam Smith“. Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-02022018-114751/.
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A tese procura sustentar que Adam Smith atenua seu posicionamento crítico com relação à busca por acumulação de riquezas nas sociedades comerciais entre a Teoria dos Sentimentos Morais e A Riqueza das Nações. Tal mudança se associa a um novo personagem das relações econômicas que surge na última dessas obras: o acumulador de capital. A diferença entre a busca pela fortuna e a acumulação de capital, segundo defendemos, se associa a uma diferença conceitual entre riqueza e capital, diferença essa que se deveria, conforme nossa concepção, à influência do pensamento fisiocrático, e particularmente do Quadro Econômico de Quesnay, sobre a ideia smithiana de progresso da opulência, e mesmo, talvez, sobre sua visão geral da sociedade. Sustentamos, finalmente e esse é nosso ponto principal , que Adam Smith procurou conciliar tal mudança com o que havia escrito em sua primeira obra. Essa tentativa se patenteia por aspectos sutis, porém relevantes, das modificações que o filósofo introduziu no texto da Teoria dos Sentimentos Morais em sua última revisão, de 1790.The thesis sustains that Adam Smith attenuates his critical position with regard to the search for wealth accumulation in commercial societies between the Theory of Moral Sentiments and The Wealth of Nations. Such a change is associated with a new \"character\" of economic relations that emerges in the last of these works: the accumulator of capital. The difference between the search for fortune and the accumulation of capital, we argue, is associated with a conceptual difference between wealth and capital, which is owed, according to our conception, to the physiocrat\'s influence over the Smithian idea of \"progress of opulence,\" and perhaps even over his general view of society. Finally, we argue - and this is our main point - that Adam Smith sought to reconcile this change with what he had written in his first work. This attempt was evidenced by subtle but relevant aspects of the modifications that the philosopher introduced in the text of the Theory of Moral Sentiments in his last revision of 1790.
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Okan, Ecem. „Entre histoire et analyse : le progrès selon David Hume et Adam Smith“. Thesis, Paris 1, 2018. http://www.theses.fr/2018PA01E050.
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Cette thèse porte sur la relation entre histoire et analyse dans les considérations de Hume et de Smith sur le progrès. Son objectif est double. En premier lieu, elle vise à montrer que ces deux auteurs écossais articulent une approche historique, dite conjecturale, avec une autre approche historique qui relève de leur analyse de l’émergence de la société civile. Tandis que Hume rassemble ces deux approches historiques distinctes dans sa philosophie politique, Smith fait émerger son analyse économique de sa philosophie politique, qui est une histoire conjecturale de la société civile. Selon les deux auteurs, le gouvernement naît d’une inégalité de richesse au sein de la société et son but principal est de sécuriser la propriété privée. L’analyse économique de la Richesse des Nations dérive de cette théorie du gouvernement et de la justice. En second lieu, ce travail a pour but de souligner que Smith donne un moindre rôle à l’histoire dans sa théorie économique que Hume. Les attitudes divergentes de Hume et Smith vis-à-vis du problème de la dette publique britannique en témoigne. Tandis que Hume met en avant le danger provenant de la politique belliqueuse de la Grande Bretagne en traçant un parallèle avec l’Empire romain, Smith privilégie les effets économiques de la dette, qui, malgré leur nocivité, sont compensés par l’épargne privée. Une telle comparaison explique l’émergence ultérieure de l’école classique qui privilégie une analyse économique purement théorique, dépourvue de contexte historiqueThis dissertation examines the relationship between history and analysis in Hume’s and Smith's considerations on progress. Its objective is twofold. First, it aims to show that these two Scottish thinkers bring together an historical approach, i.e. conjectural history, with another historical approach stemming from their analysis of the rise of civil society. Hume conflates these two distinct historical approaches in his political philosophy, whereas Smith separates gradually his economic analysis of from his political philosophy ― which is a conjectural history of civil society. According to both of them, the government originates from the inequality of wealth within society and its main purpose is to secure private property. The economic analysis of the Wealth of Nations derives from this theory of government and justice. Secondly, this study aims to emphasize that Smith’s economic theory is less historical than Hume. This is illustrated by the difference between Hume’s and Smith’s stance on the problem of the British public debt. While Hume points out the danger proceeding from Great Britain's aggressive international politics ― by drawing a parallel with the Roman Empire ―, Smith brings to the fore the economic effects of public debt, which, despite their harmfulness, are offset by private savings. Such a comparison explains the subsequent emergence of the classical school which deploys a purely theoretical economic analysis that lacks historical context
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Kimoto, Yuataka. „L'univers passionnel de Villiers de l'Isle-Adam“. Paris 4, 2001. http://www.theses.fr/2000PA040286.
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Nous ne visons pas une étude psychologique des passions chez Villiers. Nous envisageons, en tant que problème fondamental de son écriture, les deux passions qui sont constamment mises en cause dans son œuvre : la passion de la puissance et la passion amoureuse. Noble de naissance, Villiers a cherché à prouver sa noblesse par son écriture. Celle-ci est donc fondamentalement déterminée par sa volonté de puissance. Or, chez lui, être puissant et noble, c'est, avant tout, pouvoir être soi-même. Mais, puisque l'usage du langage introduit inévitablement l'autre dans l'écriture de soi, celui qui écrit risque toujours d'être dépossédé. Pour devenir soi-même par l'écriture, il faut expulser l'autre du langage dont on use. Le problème est le même en amour, car la femme peut être à la fois l'être et l'autre de l'homme chez Villiers. De même que l'écriture poétique de soi, l'amour ne se réalise que par une lutte contre l'autre. Or, l'amour est une illusion chez Villiers. L'autre de l'homme en amour consiste donc dans la vérité. De même, l'autre qui s'exprime constamment dans la parole consiste dans sa vérité immuable, dans le sens qui se constitue par la répétition. L'amour ou la poésie dont rêve Villiers ne se réalise donc qu'en un instant illusoire, mais unique. Et pour ne pas tomber dans la répétition, il faut mourir à l'instant même où se manifeste l'idéal. L'éthique du poète chez Villiers est une éthique suicidaire. Mais l'écriture en tant que texte se donne irrémédiablement à la répétition. De là résulte l'ambiguïté fondamentale de l'écriture villierienne.
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BONFIGLIOLI, RICCARDO. „What does it mean ‘to be human’? Human nature and the self in Adam Smith’s moral philosophy“. Doctoral thesis, Università degli Studi di Cagliari, 2022. https://hdl.handle.net/11584/348737.
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The purpose of this research is the problematisation in Adam Smith's moral philosophy of a classical question in the history of thought: what does it mean ‘to be human’ from a moral standpoint? In particular, I explored the relationship between the concepts of ‘human nature’ and ‘the self’ in order to reconstruct Smith’s theory of subjectivity, in the light of which I tried to show what it means ‘to be moral human beings’ in Smith’s philosophy. After providing a systematic reconstruction of Adam Smith’s conception of ‘human nature’ and ‘the self’ – exploring some aspects of Smith’s philosophy (e.g., sympathy, nature, human nature) and their empirical expressions (e.g., conduct) – I argued that, in Adam Smith’s work, the meaning of ‘moral human beings’ depends on the human being’s effort to live in harmony with oneself and the others. For Smith, this harmony can be reached by developing responsibly/morally one’s selfhood and satisfying «the most ardent desire» of human nature in society: the consciousness of being beloved or deservedly approved by oneself and the others. Finally, in Smith, ‘harmony with oneself and the others’ would be achieved in relation to a certain kind of awareness that can be possible when the human being tries to judge the conduct and tries to act according to the impartial spectator.
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Hankins, Keith. „Embracing Moral Luck: Accidents, Apologies, and the Foundations of Social Cooperation“. Diss., The University of Arizona, 2015. http://hdl.handle.net/10150/560948.
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The norms that mediate our responses to accidents play a critical role in facilitating social cooperation. My dissertation explores these norms with an eye towards what they can tell us about the nature of moral responsibility. Drawing on Adam Smith's brief, but important discussion of moral luck, I argue that our responses to accidents reveal the extent to which the obligations we incur and the moral appraisals we make of one another are often appropriately influenced by fortune. In particular, I show how making sense of these responses requires us to embrace the idea that we can sometimes be morally responsible for things without being culpable, and I argue that doing so need not do violence to our moral intuitions.
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Lemasson, Laurent. „Les origines de la démocratie libérale moderne : Adam Smith et le tournant économique“. Paris 10, 2001. http://www.theses.fr/2001PA100124.
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Parler de la faiblesse du libéralisme pourrait sembler paradoxal au moment où celui-ci paraît devoir s'étendre à l'ensemble de la planète. Pourtant, cette faiblesse peut se mesurer au fait que la critique du libéralisme, particulièrement dans ses aspects économiques, est aujourd'hui devenue un lieu commun de la production intellectuelle dans les démocraties libérales. Ceci pourrait nous inciter à revenir aux sources théoriques du libéralisme, afin de tenter de discerner si ce dernier mérite réellement les critiques qui lui sont adressées, ou bien s'il possède en lui-même les ressources nécessaires pour faire face à ses propres imperfections. Pour ce faire, les écrits d'Adam Smith semblent de toute première importance. Bien qu'Adam Smith soit aujourd'hui surtout connu comme l'auteur de La Richesse des Nations, son oeuvre, dont l'influence fut immense, traite aussi bien d'économie que de droit, de morale, d'esthétique ou d'épistémologie. En confrontant ses principaux écrits avec ceux de Platon, Aristote et Rousseau, il paraît possible de discerner sur quels fondements repose la démocratie libérale moderne, et notamment de mieux comprendre l'importance prise par les questions économiques dans ce type de régime. Il apparaît ainsi que la défense du système de la liberté naturelle présentée par Smith ne peut pas être séparée de considérations morales, juridiques et politiques plus vastes, et que la liberté laissée à chacun d'améliorer sa condition matérielle est, selon lui, une composante essentielle d'un régime libre. Smith nous montre ainsi le lien existant entre ces éléments caractéristiques des régimes modernes que sont la liberté individuelle, le commerce, et une morale "humaniste"It might seem paradoxical to talk about the weakness of liberalism precisely when the march of liberal Enlightenment seems so irresistible. This weakness, however, displays itself in the fact that the criticism of liberalism, especially in its economical aspects, has become a staple of our intellectual lives, within the academia and outside it. This might lead us back to the theoretical roots of liberalism in order to find out if those criticism are justified, or if there are not overlooked ressources for self-criticism and justification in the liberal Enlightenment itself. To achieve this task, Adam Smith's writings seem particularly important. Although Adam Smith is known today almost only as the author of The Wealth of Nations, his writings, whose influence has been enormous, cover a wide range of subjects, from political economy to moral philosophy, rhetoric, aesthetics or epistemology. The comparison of his main works with those of Plato, Aristotle and Rousseau, could thus allow us to disclose the foundations of modem liberal democracy, and especially the economical foundations of this regime. It appears, then, that Smith's vindication of the system of natural liberty cannot be separated from broader political and moral issues and that the freedom given to everyone to better his material condition is, according to him, an essential element of a free regime. Smith, in this way, help us to perceive the link between some of the main componants of the modem regimes, such as individual freedom, commerce, and a "humanistic" ethic
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Van, der Colff Margaretha Aletta Adams Douglas. „Douglas Adams : analysing the absurd“. Pretoria : [s.n.], 2004. http://upetd.up.ac.za/thesis/available/etd-08212008-183816.
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Vieu, Patrick. „Adam Fergusson et le discours sur la société civile : un essai d'investigation archéologique du discours anthropologique“. Rouen, 2007. http://www.theses.fr/2007ROUEL560.
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Notre hypothèse de travail est la suivante : il est possible de repérer dans L'Essai sur l'histoire de la société civile d'Adam Ferguson, le déploiment d'une formation discursive, que nous appellerons "discours anthropologique" qui, à l'âge classique, régit le champ de l'histoire naturelle de l'homme. Pour mettre au jour et analyser cette figure du savoir, nous montrerons comment Ferguson, tout en prétendant asseoir son projet moral et politique sur la nécessité et l'universalité des "lois de l'esprit" censées gouverner les hommes en société, fait au contraire reposer la vérité des faits historiques sur le discours, un discours qui devient le lieu, non de la vérification des lois de la nature humaine inférées de l'observation, mais de leur réalisation. Une lecture archéologique de l'Essai permet ainsi de repérer le momet où l'histoire comme description se délie de l'histoire comme narration, où émerge un partage des savoirs entre discours historique et discours anthropologiqueThe assumption of this work is the following : it is possible to find, in Adam ferguson's Essay on the history of civil society, the deployment of a discursive formation, which we will call "anthropological discourse", that governs the field of the natural history of man at the classical age. In order to analyze this figure of knowledge, we will show how Ferguson, while claiming to base his moral and political project on the necessity and universality of the "laws of mind" that are supposed to govern men in society, has, on the contrary, based the truth of the historical facts on the discourse, a discourse that becomes the place, not of the confirmation of the laws of human nature inferred from observation, but of their realization. Thus, an archaelogical reading of the Essay makes it possible to pinpoint the moment when history as a description splits off from history as a narration, when there emerges a shared knowledge between historical and anthropological discourses
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Openshaw, James Michael. „Singular representation“. Thesis, University of Oxford, 2018. http://ora.ox.ac.uk/objects/uuid:1a411d1e-e7fb-410d-ada0-a24f39056670.
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This thesis is a study of aboutness. It defends the claim that we have singular thoughts about ordinary objects and argues that an essential part of how we do so is by maintaining singular representations. This proposal allows us to avoid traditional, unsatisfying conceptions of the scope of singular thought while restoring the sense in which such thought is a distinctively epistemic achievement. Reconnecting the study of aboutness with epistemology promises to alleviate the sense of directionlessness in the contemporary literature, offering a firmer grip on the phenomenon along with new, systematic resources for its investigation. Chapters 1-2 explore the effects of contextualist machinery on orthodox views about singular thought. It is widely thought that if there is to be a plausible connection between the truth of a de re attitude report about a subject and that subject's possession of a singular thought, then there can be no acquaintance requirement(s) on singular thought. Chapter 1 shows that this view rests on a faulty picture of how we talk about attitudes. Indeed, the truth of a de re attitude report cannot be taken to track the singular/non-singular distinction without collapsing it. A new, contextualist picture is needed. That there must be a distinction between singular and non-singular intentionality is emphasized in Chapter 2, where a key explanatory role for singular thought - brought out by a thought experiment due to Strawson - is examined. I show that the role does not call for any distinctive kind of mental content. Once we abandon the two widespread views questioned in Chapters 1-2, our grip on the phenomenon of singular aboutness is loosened: it is not constitutively tied to the kinds of attitude-reporting data or mental content by which it is often assumed to be revealed. Where are we to look for insight? What makes something the object of a singular thought? According to Russell, it is a datum of intuition that singular thought involves a kind of knowledge; a theory of aboutness will precisify the intuitive notion of 'knowing which thing one is thinking about' in order to capture this demand in a philosophically revealing way. If Russell is right, teasing out this connection to knowledge will allow us to see what it takes for a particular thing to be the immediate subject matter of thought. Chapter 3 discusses Evans's theory of this kind. Chapter 4 examines recent work by Dickie. While serious concerns emerge in each case, insights recovered are used to precisify Russell's requirement, leading to a novel picture of singular representation and the epistemic character of this achievement. While the chapters follow a narrative, providing an extended rationale for the proposal in Chapter 4, each may be read in isolation by those familiar with the philosophical issues. For those who are not, the Introduction provides sufficient background.
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Joubert-Fouillade, Véronique. „L'insolite dans les Contes de Villiers de l'Isle-Adam“. Paris 4, 1998. http://www.theses.fr/1998PA040017.
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Notre sujet, « l'insolite », est une notion malaisée à définir : l'insolite est un regard décalé sur la réalité, à la fois curieux de la modernité et la refusant, traquant le merveilleux du quotidien tout en dénonçant les abus d'une époque tout entière tournée vers le progrès et le profit. Villiers, le témoin : loin de se réfugier dans le rêve, le conteur est attentif à la modernité et joue le rôle d'un Daumier littéraire. Nombre de contes ont pour cadre la société contemporaine et mettent en scène deux de ses composantes : la bourgeoisie et le demi-monde. Villiers part d'une observation minutieuse de ses contemporains pour en brosser un tableau au vitriol. En donnant à voir un autre aspect de la réalité, les contes insolites créent, à partir de tableaux quotidiens, une nouvelle image des lieux de la modernité : les rues et les cafés. Villiers, le peintre : Villiers est avant tout un visuel. Il s'attache aux objets, leur donnant une signification particulière et les détournant de leur usage banal. L'utilisation des couleurs chez Villiers n'a pas, à notre connaissance, fait l'objet d'une étude approfondie. Or la présence de certaines couleurs, essentiellement le noir, le rouge et le blanc, contribue à la création d'un univers symbolique. Villiers bouscule certains codes traditionnels en inversant le sens attribué à chaque teinte. L'insolite fondateur ; la typographie particulière des contes. Il s'agit pour Villiers de produire par la typographie ou l'agencement du paragraphe un effet instantané dont la soudaineté même provoque un choc chez le lecteur. L'insolite est le trait d'union entre rêve, ironie et pensée. Le décalage insolite permet au rêveur la fantaisie de l'imagination, la liberté verbale et au railleur la satire, l'humour noir. L'humour insolite de Villiers dénonce les erreurs de son époque et sa décadence mais dépasse largement le cadre d'une satire datée, celle de la société du XIXe siècle. En contestant le règne de la masse par la pensée d'un seul individu créateur, il nous prouve la force des idées - et des mots dans un monde de plus en plus tourné vers la matière. Le regard insolite nous trace le chemin de la liberté de pensée : Auguste Villiers de L’Isle-Adam est un auteur étrangement moderneWe hold our interest for Villiers' tales from the genuine and personal sense of humor, made of scathing mockery and imaginativeness which confers to the short texts all their flavor and modem character. The “insolite” approach means looking at reality from aside, both by showing some interest for modernity and refusing it, on the look for the presence of the fabulous in our daily routine while, at the same time, denouncing the abuses of an era that is entirely turned towards progress and profit. Villiers is a close witness of modernity and plays the part of a literary Daumier. By presenting a different aspect of reality, the “insolite” tales built from daily scenes tend to present a new picture of such places of modernity as the streets and cafes. Villiers is a painter who grows fond of objects by giving them a singular meaning and by distracting them from their current one. To our knowledge, the in-depth study of Villiers' use of colors remains to be done; yet, the presence of such colors as black, red and white contribute to his creation of a symbolic universe. Thus Villiers shakes up certain traditional codes and plays on the blending of colors. The founding “insolite” the typography of the tales is peculiar : Villiers wants to create an instant impact on the reader who will thus be kept in a state of shock. We qualify Villiers' language as “insolite” because of its constant way of going a bit overboard when he imitates the style of a fossilized speech in order to denounce the excesses that can be found in advertising, journalism or scientific exposes. The insolite is at the junction of dream, irony and thought; it enables the dreamer to use imagination, to speak freely and the mocker to use satire and black humor. By challenging the reign of the masses with the thought of the single, creative individual, “insolite” humor shows the strength and importance of ideas and words in a world which is turning more and more towards matter. The insolite approach opens the way to the freedom of thought; indeed, Villiers is a surprisingly modem author
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Nicolai, Katherine Cecilia. „'Scottish Cato'? : a re-examination of Adam Ferguson's engagement with classical antiquity“. Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/8248.
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Adam Ferguson (1723-1816) was one of the leading figures of the Scottish Enlightenment, an influential eighteenth-century moral and political philosopher, as well as a professor of ethics at the University of Edinburgh from 1764 to 1785. There has been a wealth of scholarship on Ferguson in which central themes include his role as a political theorist, sociologist, moral philosopher, and as an Enlightenment thinker. One of the most frequent topics addressed by scholars is his relationship to ancient philosophy, particularly Stoicism. The ease with which scholars identify Ferguson as a Stoic, however, is problematic because of the significant differences between Ferguson‟s ideas and those of the „schools‟ of classical antiquity, especially Stoicism. Some scholars interpret Ferguson‟s philosophy as a derivative, unsystematic „patchwork‟ because he drew on various ancient sources, but, it is argued, did not adhere to any particular system. The aim of my thesis is to suggest an alternative interpretation of Ferguson‟s relationship to ancient philosophy, particularly to Stoicism, by placing Ferguson in the context of the intellectual history of the eighteenth century. The first section of this thesis is an examination of Ferguson‟s response to the Quarrel between the Ancients and the Moderns, modern eclecticism and the experimental method to demonstrate how Ferguson‟s approach to and engagement with ancient philosophy is informed by these intellectual contexts. The second section is a close analysis of the role that ancient schools play in his discussion of the history of philosophy as well as the didactic purpose found in his lectures and published works thereby determining the function of ancient thought in his philosophy. The third section is a re-examination of Ferguson‟s concept of Stoicism and his engagement with Stoic ethics in his moral philosophy re-interpreting his relationship to the ancient school. With a combination of a new understanding of Ferguson‟s methodology and new assessment of his engagement with ancient thought, a new interpretation of Ferguson‟s moral philosophy demonstrates his unique contribution to eighteenth-century thought.
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Hurtado, Prieto Jimena. „La philosophie économique de Jean-Jacques Rousseau, Adam Smith et Jeremy Bentham à la lumière de Bernard Mandeville“. Paris 10, 2004. http://www.theses.fr/2004PA100052.
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Cette thèse étudie la philosophie économique de J. -J. Rousseau, A. Smith et J. Bentham dans une confrontation avec l'oeuvre de B. Mandeville. Elle établit les points de rapprochement et de rupture entre ces trois auteurs au regard de leur réponse à la question centrale de toute philosophie économique : quelle est la nature et le statut de l'économie par rapport à la morale et à la politique ? Les réponses de Rousseau et Smith confrontent la théorie économique à un choix. Pour le premier l'économie est soumise au politique, tandis que pour le second elle est une sphère bien identifiée de l'activité humaine. Bentham croit pouvoir esquiver ce choix et relance la voie tracée par Mandeville. Selon lui, le principe de l'utilité peut rendre compte du comportement humain dans n'importe quelle sphère de l'organisation sociale, posant ainsi les bases de la philosophie économique de la théorie contemporaineThis dissertation confronts the economic philosophies of J. -J. Rousseau, A. Smith and J. Bentham to B. Mandeville's work. It establishes the points the three authors concord and those that show their disagreement as regards their answer to the central question of any economy philosophy : what is the nature and the status of economics in relation to morals and politics ? Rousseau's and Smith's answers face economic theory with a choice. According to the former economics is subsidiary to politics whereas fot the latter it corresponds to a well identified sphere of human action. Bentham ignores this choice and renews Mandeville's analytical option. Bentham considers the utility principle is capable of accounting for human behaviour in any of the constituting spheres of social organisation. Thus, he lays the foundations of contemporary economic theory
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Sund, Elizabeth M. K. A. „Literature and the Moral Imagination: Smithean Sympathy and the Construction of Experience through Readership“. Digital Archive @ GSU, 2010. http://digitalarchive.gsu.edu/philosophy_theses/61.
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In this thesis I argue literary readership allows us to gain imagined experiences necessary to sympathize with people whose experiences are different from our own. I begin with a discussion of Adam Smith’s conception of sympathy and moral education. Although sympathy is a process we take part in naturally as members of a society, we can only be skilled spectators if we practice taking the position of the impartial spectator and critically reflect on our judgments. As I will argue in this thesis, literature provides a way for us to practice spectatorship without the consequences that come along with making mistakes when judging real people. Literature also provides a way to build up a stock of experiences, which can be applied together with our personal life histories to create the most informed judgments possible.
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Romeo, Isabella Lombardo. „The Smith-Inspired Interpenetrating Spheres of Association Model: An Analysis of the Shortcomings of Rationality as Self-Interest for Women’s Double Binds in the Workplace“. Scholarship @ Claremont, 2018. http://scholarship.claremont.edu/cmc_theses/1931.
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Under what is arguably the single most dominant approach in modern economic theory, to act rationally is to act in accordance with one’s self-interest, and it is only “rationality as self-interest” that explains behavior in the market sphere. Many economists attribute this idea to Adam Smith, often referred to as the “father of economics.” Yet, in his The Theory of Moral Sentiments, Smith expands the notion of rationality to reasonableness, or the standards one has reason to value and act on, and includes in this concept both self-interested virtues, such as prudence, and other regarding virtues, such as beneficence. Other academics, such as Elizabeth Anderson, have followed Smith’s lead in expanding the notion of rationality to include values outside of self-interest, but have failed to integrate fully Smith’s moral framework as they accept the problematic tenet of reasonableness as self interest in the market sphere. In this thesis, I propose and explore in four chapters the Smith-inspired interpenetrating spheres of association model as a framework for decision-making that is superior both to the economist’s rationality as self-interest model and to Anderson’s sphere differentiation model. Importantly, the model I propose transcends these former models by concurrently assuaging collective action problems, revealing the immorality of women’s double bind situations in the workplace, and sustaining efficient market transactions.
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Testa, Denise A. „'A bastard Gaelic man' : reconsidering the highland roots of Adam Ferguson“. Thesis, View thesis, 2007. http://handle.uws.edu.au:8081/1959.7/38582.
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This thesis attacks the neglected and unresolved historiographical problem connecting Adam Ferguson’s work, in particular, his Essay on the History of Civil Society, to his early life experience. During the 1960s and 1970s, the issue of Ferguson’s Highland background first came to the fore. A knowledge of Gaelic marked Ferguson out from his colleagues, denoting his status as a Highlander. Michael Kugler’s 1994 study examined how Ferguson and his contemporaries constructed an idealised representation of Highland society. My investigation takes a novel approach by concentrating on matters relating to the concrete reality of the locale, language and vestigial shame-honour culture. These were imbibed by Ferguson during his childhood and early adult life. During these phases, Ferguson became conversant in the Gaelic language which acted as a conduit for the mores, history and legends of Highland communities. The elements of the shame-honour culture, the neural pathways generated by Gaelic, and Highland orality, all left their mark on him. Evidence of these component influences can be identified in his Essay, correspondence and other works. An analysis of Ferguson’s correspondence confirms his native-like control of the Gaelic sound system, indicating fluency from a young age. Ferguson experienced a traditional, communal way of life in transition. During his lifetime, there was an increasing drive to modernise the rural parts of Scotland. His insider-knowledge of two cultures, together with his familiarity of two naturally acquired grammatical systems, provided him with some unique intuitive perceptions. Ferguson’s works and his success as a university lecturer testify to his assimilation and integration into mainstream Scotto-British eighteenth-century intellectual culture. Nevertheless, his writing bears some hallmarks of alternating cultural loyalties and the occasional affirmation of his first culture. This thesis provides a new dimension to the understanding of Ferguson’s early enculturation, by inviting fresh explication of important passages of his writing.
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Glazer, Walter Philip. „The Justificatory Role of Habit in Hegel's Theory of Ethical Life“. Digital Archive @ GSU, 2010. http://digitalarchive.gsu.edu/philosophy_theses/64.
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Recent scholarship on Hegel has employed the Wittgensteinian concept of a "form of life" in order to explain how sociality shapes and determines the reflective practices of self-conscious individuals. However, few of these scholars have considered how the non-reflective aspects of inhabiting a form of life- especially the abilities to form habits and to have feelings- contribute to the reflective aspects. In this thesis I argue that this oversight leads to serious exegetical and philosophical problems for making sense of Hegel's theory of ethical life. Not only does Hegel regard habit and feeling as playing a necessary role in the justification of our reflective practices, but he is right to do so, since, were he not to consider these factors, he could not account for how any of our moral claims could be justified.
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Martins, Paulo Antonio Rodrigues. „A MORALIDADE NO DIREITO CONTRATUAL BRASILEIRO: UM ESTUDO A PARTIR DA FILOSOFIA DE ADAM SMITH“. Pontifícia Universidade Católica de Goiás, 2012. http://localhost:8080/tede/handle/tede/2645.
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Previous issue date: 2012-08-20This study aims to investigate the philosophy of Adam Smith, founded in feelings, in which participation in the situation of others creates a reciprocity of sensations and emotions, which serve as input for the establishment of moral valuation. A morality constructed from synthetic judgments of fact 'a posteriori', that generate causal reasoning and factual perceptions of others. A reflective practice, ethics and pedagogy. Understanding will be that the moral and philosophical ideas of Adam Smith were not properly distributed, and a partial view of his works obnubilaram true knowledge of his genius. In addition, perquirir will be what are the moral foundations of economic and contractual obligations, based on a movement of reconciliation between ethics and economics. Therefore, context will be all these inventions with contract principles, the Brazilian Civil Code, changed with the incorporation of standard terms (social function, good faith and trust), which require the hermeneutist rigor and creativity in completing and setting their senses. Curriculum: The moral philosophy of Adam Smith is based on the usefulness and self-interest? Or that selfinterest is morally and socially conditioned? You can establish business relations and ethical, ie, it is possible to enrich acting with fairness and probity? Hypothesis: The Moral Sentiments by Adam Smith have foundations in establishing social relationships right and fair, and the individual self-interest is calibrated by the interest of preserving the species itself and the contractual arrangements Brazil is also based on these ideas. The methodology favored the literature and historical analysis, through hypothetical-deductive method of construction of conjectures and eliminate errors. Conclusion: It is possible to contract being ethical and fair, profiting individually and socially enriching, through the process proposed by the sympathetic Smithian moral.
Este estudo tem como objetivo investigar a filosofia de Adam Smith, fundada nos sentimentos, no qual a participação na situação alheia gera uma reciprocidade de sensações e emoções, que servem de subsídio para o estabelecimento da valoração moral. Uma moralidade construída a partir de juízos de fato sintéticos a posteriori , que geram raciocínios causais e fáticos das percepções do próximo. Uma prática reflexiva, ética e pedagógica. Perceber-se-á que as ideias filosóficas e morais de Adam Smith não foram devidamente difundidas, sendo que uma visão parcelar de suas obras obnubilaram o verdadeiro conhecimento de seu gênio. A par disso, perquirir-se-ão quais são os fundamentos morais das obrigações contratuais e econômicas, com base num movimento de reconciliação entre ética e economia. Por conseguinte, contextualizar-se-ão todas essas invenções com a principiologia contratual do Código Civil brasileiro, transformada com a inclusão de cláusulas gerais (função social, boa-fé e confiança), que exigem do hermeneuta rigor e criatividade no preenchimento e definição de seus sentidos. Problematização: A filosofia moral de Adam Smith tem por base a utilidade e o auto-interesse? Ou esse auto-interesse é socialmente e moralmente condicionado? É possível estabelecer relações negociais sendo ético, ou seja, é possível enriquecer agindo com lealdade e probidade? Hipótese: Os sentimentos morais de Adam Smith têm alicerces no estabelecimento de relações sociais corretas e justas, sendo que o auto-interesse individual é calibrado pelo interesse da preservação da própria espécie e o regime contratual brasileiro também se fundamenta nessas ideias. A metodologia privilegiou a pesquisa bibliográfica e a análise histórica, através do método hipotético-dedutivo de construção de conjecturas e eliminação de erros. Conclusão: É possível contratar sendo ético e leal, lucrando individualmente e enriquecendo socialmente, através do processo simpatético proposto pela moral smithiana.
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Napiorkowska, Marta Maria. „The perduring sublime| The poetics of post-sublime recovery in the poems of Adam Zagajewski, Miroslav Holub, and Allen Grossman“. Thesis, The University of Chicago, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3568409.
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Theorists of the sublime have struggled to make the category coherent because they have collapsed its causes, the experience of the event itself, its subsequent effects on a subject, the symptomatic appearance of those effects in written texts, and the effects such texts have on a readership or audience, all into one concept: "the sublime." However, by slowing down the sublime event, parsing out its stages temporally, and drawing out their distinctive qualities, we not only can make some parts of the total sublime experience effable and coherent, but also we can discover meaning and significance in texts, such as strange or difficult poems, that may otherwise seem to be incomprehensible, irrational, or irresponsible uses of language. In turn, because such sublime texts refer both to experiences and to the subject that has them, such readings invite expanded understandings of human being (noun) and human being (gerund). This hypothesis is not new, but I complicate it by understanding human being through not one but at least three interrelated lenses: existential/experiential, biological/embodied, and social/civilizational. Therefore, to show adequately the sublime event's reputed "interruption of being", its continued relevance to the study of being, and what it reveals about human being, I analyze three types of poetries interested in these three aspects of human being.
In my introductory chapter, I critically review arguments made about the sublime in literary history, both canonical – such as Longinus's, Burke's, and Kant's – and more recent, such as Suzanne Guerlac's, Francis Ferguson's, and Neil Hertz's. I attend to the sublime's delineations as well as its rewards and risks. I differ, however, when I conclude that the cause is a perception that interrupts meaning-making and self-making cognitive processes. I clarify why the experience of the event is reputably private, contingent, and virtually ineffable. I argue that the sublime can only enter public discourse through the logic of symptom, of which poems can be examples. In other words, because poems are in and of language, they show a recovery from the sublime event, to which they can refer but which they cannot represent. I read Sappho's Ode and a section of Wordsworth's "Prelude" to demonstrate the effectiveness of reading poems in this way.
In each of the chapters that follow, I read both typical poems and sublime recovery poems, highlighting the qualities that make a sublime recovery poem recognizable within the context of its respective poet's work. Thereafter, I discuss the consequences of the meaning these poems make. In my analysis, I remain faithful to the terms the poet develops across his body of work.
I introduce the existential sublime event through Zagajewski's poetry. I build the contextual background that the sublime event interrupts through an overview of Zagajewski's more typical Dasein poems. Against this background, his sublime recovery poems emerge. They expand the meaning of human being (gerund) to include atemporal experiences – a virtual contradiction in terms considering that being happens in time and that time plays a strong role in Zagajewski's poetics. As a consequence, I argue, his sublime poems propose to the reader possible being that is non-ethical, asocial, and transcendent and that contrasts with Zagajewski's speaker's more usual ethical stance of praise. They also invite important questions about human consciousness that can reinvigorate our understanding of Dasein.
In chapter three, I examine the biological sublime, an interruption in Holub's organic, empirical context that typically acknowledges both failure and paradox in science, thought, and art. In response, poems act as intensive care for being by holding off the encroachment of non-being, which threatens in moments of failure or paradox. In "Transplantace Srdce," however, Holub's speaker adopts uncharacteristic language associated with sublime recovery and reaches unempirical, rational certainty about being's presence where non-being should be. This conclusion redefines the parameters of embodied being.
In chapter four, I begin with the civilizational sublime, to which Grossman's elaborate edifice of poetic theory and poems, on which he seeks to hang the value of persons, responds. The rupture in civilization is marked by Trinity, the first atomic explosion that entered social consciousness and ushered in the use of nuclear weapons and the ever-imminent threat to repeat sociability's utter failure. Grossman's search for a non-violent account of representation that protects sociability culminates in a collection of poems distinguished by their inclusion of others' speech, which I read as a poetics of courtesy that is not violent. Courtesy requires the simultaneous presence of both the speaker and the one who is offered a chance to speak; otherwise, it fails.
In the Coda, I discuss the relevance of my approach to other theories of the sublime, to the study of poetry, and to the philosophy of consciousness. (Abstract shortened by UMI.)
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Cerveux, Alexandre. „La place de la musique dans l'enseignement juif médiéval : analyse du discours sur la musique dans les textes hébreux provençaux et espagnols (1167-1505)“. Thesis, Sorbonne université, 2019. http://www.theses.fr/2019SORUL027.
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Au vu des monographies récentes portant sur les sciences juives médiévales, Musique est la petite sœur oubliée. Elles sont héritées des sciences, de la méthode philosophique et de la partition du savoir arabes, qui constituent un enseignement où la musique est pourtant inscrite. Elle apparaît notamment dans des classifications arabes des sciences, et des traités lui ont été consacrés, dont certains sont fameux. À en juger par les textes hébreux médiévaux qui nous sont parvenus, les textes arabes ont influencé le discours juif sur la musique. Nous qualifions de « discours sur la musique » l’ensemble des parties textuelles relatives à la musique, dont nous fournissons une traduction française inédite. Il s'agit de textes hébreux produits dans le rayonnement de la culture juive andalouse entre le XIIe et le XVe siècle, traduits ou adaptés de l'arabe et, dans une moindre mesure, d'autres langues, et de textes originaux. Ces textes sont de nature pédagogique et de genres différents : classifications des sciences ou encyclopédies, dialogues, commentaires ou super-commentaires, traités, sermons et notes éparses. Dans cette étude, nous retraçons l'histoire des idées et notions musicales introduites dans les textes juifs, d'une part ; nous déterminons les raisons pour lesquelles leurs auteurs convoquent ces idées et notions, d'autre part. Cette thèse vise à montrer que la musique, considérée par les savants juifs des points de vue rationnel, psychologique ou éthique, est à la fois une des sciences et un des principes unificateurs des différents corps de la connaissance juive médiévaleMusic appears to be an overlooked subject in recent monographs focusing on medieval Jewish sciences. Medieval Jewish scholars are indebted to Arab-Muslim scholars : the former received the philosophical method and the branches of knowledge that the latter conceived. However, music was part of the Arab philosophical education. For instance, it appears in classifications of sciences ; scholars compiled treatises on that matter. Judging by medieval Hebrew texts that have been handed down to us, Arabic texts that circulated have influenced the way Jewish scholars speak about music. The corpus of texts upon which this study is based is constituted of texts or excerpts that can be related to music. They all constitute what will be called « discourse on music ». These Hebrew texts all account for the influence of Judaeo-Spanish culture on Provençal Judaism between the 12th and the 15th centuries. Some of them are original texts ; others are translations or adaptations from texts originally written in Arabic or, to a lesser extent, in other romance languages. These texts are essentially pedagogical and belong to various textual types. The first aim of this study is to trace musical ideas and concepts that are found in Jewish texts ; the second aim is to determine the reasons why Jewish scholars rely upon musical ideas and concepts in texts that are not devoted to the subject. This thesis shall prove that music, a subject that Jewish scholars considered alternatively in a rational, psychological, or ethical way, turns out to be one of the medieval Jewish sciences, and one of the unifying principles of the various bodies of Jewish medieval knowledge
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Bréban, Laurie. „Éléments pour une théorie morale de la décision : Adam Smith sur le bonheur et la délibération“. Paris 1, 2011. http://www.theses.fr/2011PA010062.
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Cette thèse porte sur l'œuvre d'Adam Smith en relation avec la théorie de la décision individuelle et, plus généralement, avec des questions qui concernent l'économie normative. Elle rassemble cinq essais qui constituent soit des articles en voie de publication, soit des projets d'articles. Ils s'articulent pour faire apparaître, au sein de l'œuvre de Smith, une construction dont les enjeux relèveraient, aujourd'hui, de la théorie de la décision, et qui traverse tant ses écrits plus spécifiquement économiques que sa morale. Après avoir analysé le contenu de la conception smithienne de la sympathie (chap. 1), elle s'appuie sur l'idée d'une sensibilité asymétrique aux événements adverses et prospères (chap. 2) afin de faire apparaître le fonctionnement d'une théorie gravitationnelle du bonheur (chap. 3 et 4). Ces éléments permettent de dégage les caractéristiques d'une théorie morale de la décision capable d'expliquer le comportement économique des acteurs de la Richesse des nations (chap. 5).
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Kowalik, Adam Ch [Verfasser]. „Das Verhältnis von Staat und Wirtschaft bei Friedrich August von Hayek : Am Beispiel von Privatisierung und Deregulierung (Hayeks politische Kosmologie des 20. Jahrhunderts) / Adam Ch Kowalik“. Aachen : Shaker, 2004. http://d-nb.info/1170531385/34.
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Hyard, Alexandra. „Le Whiggism de Dugald Stewart : une synthèse des visions britannique et française de la société commerçante“. Paris, EHESS, 2004. http://www.theses.fr/2004EHES0142.
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"L'objet de cette thèse est d'étudier la pensée politique de Dugald Stewart (1753-1828). Ce professeur de philosophie morale de l'université d'Edimbourg développe une vision politique de la société commerçante, qui s'inspire, à la fois, de la monarchie anglaise et de la monarchie rationnelle des "économistes" français. Sa réflexion politique s'articule à ses idées d'économie politique, qui sont elles-mêmes empreintes des systèmes d'Adam Smith et de Quesnay. Cette synthèse des conceptions politiques de la société commerçante est réexaminée par ses élèves, qui, au début du XIXè siècle, contribuent le plus à la célèbre Edimburgh Review : Sydney Smith, Francis Jeffrey, Francis Horner, Henry Brougham et James Mill. Ils donnent une issue pratique au projet politique de leur maître, puisqu'ils recommandent d'appliquer des réformes modérées, issues des principes de l'économie politique, à la constitution britannique afin que celle-ci puisse s'adapter à la société commerçante en mutation. "The object of the thesis is to study the political thought of Dugal Stewart (1753-1828). This professor of Moral Philosophy at the Edinburgh University develop a political vision of the commercial society, which is influenced by the English monarchy and the rational monarchy of the French "économistes". His political thought articulates with his ideas about political economy, which are marked by the systems of Smith and Quesnay. This synthesis of the political conceptions of the commercial society is reappraised by his pupils, who are, in the early nineteenth century, the principal contributors of the famous Edinburgh Review : Sydney SMith, Francis Jeffrey, Francis Horner, Henry Brougham and James Mill. They give a practical outcome to the Stewart's political project, because they urge to apply some moderate reforms issued from principles of political economy to the British constitution in order to adapt it to the transformations of the commercial society
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Boyer, Jean-Daniel. „Architecture du système d'Adam Smith“. Université Louis Pasteur (Strasbourg) (1971-2008), 2006. http://www.theses.fr/2006STR1EC07.
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Cette thèse s’interroge sur la structure de l’œuvre d’Adam Smith. Elle tente de montrer que sa cohérence peut être décelée en se laissant guider par l’idée selon laquelle l’auteur s’inspire de certains des principes méthodologiques de Newton. Nous nous interrogeons sur l’évocation explicite de la gravitation, censée expliquer le fonctionnement des sociétés. Les normes sociales graviteraient en effet autour de lois naturelles, tout comme les prix de marché graviteraient autour des prix naturels ou de la valeur des marchandises. Est en outre évoquée implicitement l’existence d’une force d’attraction régissant le devenir des sociétés humaines qui tendraient, à travers le temps vers une Cité idéale. Un tel procès serait la cause de la nécessaire affirmation d’une institution de justice particulière : l’Etat. Adam Smith mettrait finalement en valeur un libéralisme de la liberté et de la justiceThis thesis examines the structure underlying Adam Smith’s work. It attempts to show that its coherence may be discerned as we let ourselves be guided by the idea that some of the author’s methodological principles are drawn from Newton. We wonder about the author’s explicit evocation of gravitation which is assumed to explain the way societies work. For social norms indeed, appear to be revolving round natural laws, just as market prices are, round natural prices or round the value of commodities. There also lies the implicit evocation of a force of attraction governing the destiny of human societies that would in time, tend towards an ideal City. Such a process would then be at the root of the need for the implementation and establishment of a specific institution of justice: the state. And Adam Smith would eventually emphasize the liberalism of liberty and justice
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Dellemotte, Jean. „Individu et coexistence sociale chez Thomas Hobbes et Adam Smith : une enquête sur le mythe fondateur de la science économique“. Paris 1, 2002. http://www.theses.fr/2002PA010053.
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L'histoire de notre discipline fait état d'une période charnière, les 17e et 18e siècles, au cours de laquelle l'économie se serait progressivement émancipée de la philosophie politique et morale en résolvant les problèmes de la coexistence pacifique et de la régulation sociale. On attribue généralement à Adam Smith un rôle capital au sein de ce mythe fondateur. Notre principal objectif est de questionner le bien fondé de ce mythe de l'émancipation sur lequel l'économie contemporaine s'appuie pour revendiquer son autonomie, ainsi que le statut de "père fondateur" attribué à Smith. Dans cette perspective, nous revenons sur les réponses concurrentes de T. Hobbes et A. Smith à la problématique de la régulation sociale. Les oeuvres de ces deux auteurs mettent en effet en évidence l'existence d'un fondement moral à la régulation; se pose alors la question de l'autonomie réelle de notre discipline, ainsi que celle, plus générale, des conditions de possibilité de la "société marchande".
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Beşeoğlu, Gökhan. „Le vrai sens de la main invisible : la fin d'un mythe ?“ Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM1114.
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L'objet de cette recherche est de découvrir le vrai sens de la fameuse « main invisible » d'Adam Smith à travers la nature humaine en insistant surtout sur le rôle de l'imagination humaine. Afin d'éclairer le plus grand mythe de toute l'histoire de l'économie moderne, on va faire référence aux différents concepts du maître écossais comme la philosophie, la sympathie, le spectateur impartial, la surprise, l'étonnement, l'admiration ou encore les vertus. Dans cette démarche, il sera sans doute essentiel d'insister sur les caractéristiques de l'homme à savoir son amour pour des systèmes cohérents, réguliers, harmonieux et simples, pour améliorer sa condition, sa recherche pour plus de commodités, son désir d'approbation ou encore son aversion pour une désapprobation de la part d'autrui. L'objet de ses différentes références est de prouver une cohérence évidente et intelligible non seulement en ce qui concerne l'unicité de la philosophie smithienne mais aussi en ce qui concerne le vrai sens de la main invisible du père fondateur de l'économie moderneThe purpose of this research is to discover the true meaning of the famous "invisible hand" of Adam Smith through human nature with particular emphasis on the role of human imagination. To inform the biggest myth in the history of the modern economy, we will refer to different concepts of the Scottish master as the philosophy, sympathy, impartial spectator, surprise, wonder, admiration or virtues. In this approach, it may be essential to emphasize the characteristics of man namely his love for coherent, regular, harmonious and simple systems, to improve his condition, his search for convenience, his desire to approval or his aversion for disapproval from others. The purpose of its various references is to prove an evident and intelligible consistency not only regarding to the uniqueness of the Smithian philosophy but also regarding to the true meaning of the invisible hand of the founding father of the modern economics
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Armbrust, Robert [Verfasser], Ada [Akademischer Betreuer] Borkenhagen, Elmar [Akademischer Betreuer] Brähler und Heribert [Gutachter] Kentenich. „Einstellungen von deutschen Kinderwunschpaaren gegenüber dem Umgang und dem moralischen Status von kryokonservierten Eizellen im Vorkernstadium und kryokonservierten Embryonen / Robert Armbrust ; Gutachter: Heribert Kentenich ; Ada Borkenhagen, Elmar Brähler“. Leipzig : Universitätsbibliothek Leipzig, 2013. http://d-nb.info/1238366376/34.
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Fornander, Rosell Lucas. „Skulden från paradiset : Arvsyndslärans utmaningar i nutida världsbild“. Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-385093.
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Dépinoy, Raphaël. „La représentation économique de la consommation : trois tentatives pour intégrer le lien social et moral : Adam Smith, Gabriel Tarde et Thorstein Veblen“. Paris 10, 2007. http://www.theses.fr/2007PA100022.
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La question de la bonne consommation a disparu des préoccupations de la théorie économique contemporaine. Pensée à travers l’exercice d’une rationalité instrumentale, la décision du consommateur se fonde désormais sur un rapport technique avec les biens dans lequel autrui est écarté. La consommation consiste alors en l’exaltation d’une volonté qui n’est entravée que par une contrainte de revenu. Nous proposons ici de relire trois auteurs qui se sont préoccupés de l’influence du regard d’autrui dans le choix de l’acteur tout en refusant d’assimiler celle-ci à la contrainte sociale à la manière de la sociologie classique. Peu étudiés dans cette perspective, nous montrons qu’Adam Smith, Gabriel Tarde et Thorstein Veblen ont consacré une grande partie de leur œuvre à la question de la formation des interactions sociales par la consommation et ont insisté sur son influence dans la constitution des individus. Par une lecture attentive de leur théorie sociale, nous essayons en particulier d’identifier ce qui dans le rapport à l’autre permettrait au consommateur de se protéger du risque de perte dans l’illimitation de son désirThe issue of good consumption is no longer a concern for economics. The decision of the consumer, described in terms of instrumental rationality, is based on a relationship with commodities from which other people are excluded. Consumption consists of the exaltation of a will which is only subject to a budget constraint. I analyse three authors who did examine the influence of others on an individual’s choice while refusing to resume it by a social constraint as in traditional sociology. Rarely studied from this point of view, I show that Adam Smith, Gabriel Tarde and Thorstein Veblen devoted most of their work to the question of the formation of social interactions through consumption, and insisted on its influence in the construction of an individual. By studying their social theory, I try to identify what element in the relationship would protect the consumer from the risk of loss due to his illimitated desire
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Hastings, Jason Michael, und University of Lethbridge Faculty of Arts and Science. „Christian rebellion theories as delivered by St. Paul from Mars Hill by Augustine, Calvin and Adams“. Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Arts and Science, 2003, 2003. http://hdl.handle.net/10133/181.
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This thesis explicates teh rebellion theories of three reowned Christian political thinkers and evaluates the extent that each can communicate an intelligible rebellion theory to a non-Christian audience. Augustine of Hippo, at a dawn of the medieval ages, John Calvin of Geneva during the Reformation and John Adams of the USA in the midst of the Enlightenment are the three thinkers selected for consideration. These thinkers have produced ideas that have transcended time and geographical location. Rebellion is an issue of the utmost political importance as it reveals the limits, and the first principles of politics. The issues surrounding the involovement of religion in politics have created a place for confusion in minds of many people today. The issues surrounding religion and politics need further elucidation. The way these thinkers were able to translate the divine command from Romans 13:1, which decrees an absolute prohibition against rebellion, into an intelligible rebellion theory to non-Christians, is an important consideration in this thesis.ix, 158 leaves ; 28 cm.
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Stroud, Ian Cecil. „Morality's Alpha: A Case Study Determining Whether Morality Must Be the Basis of Capitalism“. Walsh University Honors Theses / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=walshhonors1588161944422878.
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Natij, Salah. „Adab : recherches sur la pensée éthique, esthétique et politique dans la littérature arabe classique“. Thesis, Paris 4, 2013. http://www.theses.fr/2013PA040246.
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Ce travail se propose d’apporter une contribution à la reconstruction et à l’étude de la pensée arabe classiques développée dans le champ de l’adab. Remarquons que nous disons bien la pensée arabe classique développée dans le champ de l’adab, car nous pensons que si nous voulons connaître la manière dont la pensée arabe classique avait tenté de construire une vision éthique et esthétique, c’est dans l’espace de questionnement propre à l’adab qu’il faut la chercher. C’est dire que ce n’est ni dans la philosophie dite islamique, ni dans le système moral mis en place par l’Islam qu’il serait possible de trouver la vision éthique arabe ancienne telle qu’elle avait tenté de s’élaborer et de s’exprimer. En effet, si la pensée arabe classique avait et a encore quelque chose d’original à apporter à la pensée et à la culture universelles, ce ne serait ni à travers le système moral élaboré par la religion islamique, ni au moyen des réflexions menées par les philosophes, mais grâce aux idées développées dans le champ de l’adab. C’est en effet dans et à travers la pensée de l’adab que la culture arabe classique se présente comme étant véritablement elle-même, c’est-à-dire telle qu’elle nous parle à travers les éléments qui lui appartiennent proprement et intrinsèquement. Car si, comme il est souvent dit, la poésie constitue le Diwān des Arabes, c’est-à-dire l’archive de leurs traditions et de leurs sentiments, l’adab, lui, constitue à la fois leur sagesse, leur éthique et leur esthétiqueThis work aims to contribute to the reconstruction and the study of classical Arab thought developed in the field of adab. Note that we say good classical Arabic thought developed in the field of adab, because we believe that if we want to know how the classical Arabic thought had tried to build an ethical and aesthetic vision is in space specific to the adab questions must be sought. This means that it is not in the so-called Islamic philosophy, or in the set up by Islamic moral system it would be possible to find old Arabic ethical vision as had tried to develop and express themselves. Indeed, While classical Arabic thought had and still has something original to bring to the mind and universal cultural thing would not be developed through the Islamic religion moral system, or through discussions by philosophers, but thanks to the ideas developed in the field of adab. Indeed, it is in and through the thought of the classical Arabic adab culture as truly present itself, that is to say, as it speaks to us through the elements that belong to it properly and intrinsically. For if, as is often said, poetry is the Diwān of the Arabs, that is to say, the archive of their traditions and their feelings, adab, he is both their wisdom, ethics and aesthetics
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Peters, Uwe. „Does the mind leak? : on Andy Clark's extended cognition hypothesis and its critics : a thesis submitted in fulfilment of the requirements for the degree of Master of Arts in Philosophy /“. Thesis, University of Canterbury. Humanities, 2009. http://hdl.handle.net/10092/3613.
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A growing controversy at the interface of philosophy and cognitive science concerns the question of where cognition is located. In the paper “The Extended Mind” (1998), the book Supersizing the Mind (2008) and many other publications, Andy Clark contends that cognitive processes do not only occur in the head but also physically extend into the environment. In contrast and critical response to Clark, Adams/Aizawa (2008) and Rupert (forthcoming) hold that cognition is an entirely brain-bound affair. In the present thesis, I will argue that Clark’s extended cognition hypothesis as well as Adams/Aizawa’s and Rupert’s brain-bound accounts should be rejected because they lack plausibility and are cognitive-scientifically gratuitous. However, even though I dismiss Adams/Aizawa’s and Rupert’s specific brain-bound views, I will reach a conclusion similar to theirs: contra Clark, cognition remains an internal phenomenon.
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Dayan-Herzbrun, Sonia. „L'Investissement politique du mouvement ouvrier : Ferdinand Lassalle et la démocratie“. Paris, EHESS, 1987. http://www.theses.fr/1987EHESA001.
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L'oeuvre politique de ferdinand lassalle, fondateur du premier parti ouvrier allemand, l'adav, a ete progressivement occultee au fur et a mesure que se construisait le "marxisme", puis definitivement condamnee, dans le processus de bolchevisation. Cette condamnation permettait de masquer les failles et les contradictions de la pensee politique de marx. Lassalle, au contraire, a constitue une theorie coherente et unitaire de l'etat, du parti et de l'identite nationale. Il a impulse un mouvement articule sur cette theorie, dans lequel l'obtention du suffrage universel et donc la democratie devenaient pour les ouvriers allemands la voie d'acces au socialisme. L'elimination de lassalle hors de la memoire ouvriere doit donc etre interpretee comme une elimination de la democratieThe political work of ferdinand lassalle, founder of the first german labour party, the adav, has been progressively overshadowed, with the making up of "marxism",- then definitely condemned, as the process of bolchevization went on. This conviction permitted to conceal the flaws and the contradictions of marx's political thought. On the contrary, lassalle built up a coherent and unitary theory of state, party and national identity. He impulsed a movement linked with this theory, in which the obtention of universal franchise and therefore democracy, became, for german workers, the way to socialism. Lassalle's elimination out of labour memory should be interpreteted as an elimination of democracy
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Fouquet, Etienne. „Morale et économie : une recherche de principes de limitation de la pensée économique : applications particulières aux cas de Adam Smith, John Rawls et Amartya Sen“. Poitiers, 2010. http://www.theses.fr/2010POIT5003.
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La question de savoir s'il est possible de trouver un ou des principes permettant de limiter l'influence que peuvent exercer sur la société la pensée économique, et les comportements qui lui sont associés, a souvent été évoquée par la philosophie. L'influence de cette dernière semble aujourd'hui affaiblie par le développement d'une science économique moderne d'inspiration libérale, tout particulièrement dans le monde anglophone. L'œuvre de trois penseurs qui en sont issus est analysée de manière détaillée : celles d'Adam Smith, de John Rawls, et d'Amartya Sen, économiste de renom ouvert aux questions philosophiques soulevées par les deux premiers. Sans recourir à un système de pensée préétabli à partir de considérations philosophiques, morales, ou religieuses, cet examen approfondi est stimulé par la question initiale. L'évolution de la pensée économique est étudiée en parallèle, avec un accent mis sur le monde anglo-américain où l'influence de la doctrine utilitariste a été particulièrement marquée. Ce n'est qu'au terme de ces recherches que peut se préciser l'axe principal d'une critique de la pensée économique : ses bases anthropologiques apparaissent comme des plus limitées, ce que les développements mathématiques impressionnants qui l'ont accompagnée finissent par occulterThe issue of knowing whether it is possible to find one or several principles able to limit the influence on society of economic thought, and associated behaviour, has often been raised by philosophy. To-day, the latter’s influence appears weakened by the development of modern liberal economic science, particularly in the English speaking world. The work of three of its representative thinkers, namely Adam Smith, John Rawls, and Amartya Sen, a prominent economist opened to philosophical issues raised by the first two, is scrutinized. Without any preconceived thought based on philosophical moral or religious considerations, this scrutiny is stimulated by the opening question. The progress of economic thought is reviewed in parallel, mainly in the English and American world where the influence of utilitarianism has been particularly strong. It is only when these inquiries have been completed that can be specified the main axis of a critique of economic thought: the limits of its anthropological basis tends to be occulted by its impressive mathematical developments
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Fisk, William M. „The Horse's Ass: A Survey of Comediology“. ScholarWorks@UNO, 2017. https://scholarworks.uno.edu/td/2404.
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What is comedy? Can someone learn to be funny? Are there rules or guidelines for the production of laughter, the universal language? This paper, which outlines an investigation of successful comedians and the production of a short film, determines to aggregate as many of the relevant prerequisites of inducing giggles as possible, especially as they relate to the audiovisual medium of cinema.
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Shin, Hyun-Tak. „La grille de lecture de l'économie de marché et du capitalisme chez Aristote, A. Smith, K. Marx et F. Braudel“. Electronic Thesis or Diss., Paris 10, 2012. http://www.theses.fr/2012PA100058.
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Notre travail consiste à faire une grille de lecture de nos principaux pères fondateurs de l'économie politique, en l'occurrence, Aristote, A.Smith et K.Marx et ceci, à travers un historien français, F.Braudel, de ses outils conceptuels et de ses problématiques défendues, en particulier, son schéma de tripartition de l'économie, - la vie matérielle, l'économie de marché et le capitalisme -, dans son ouvrage «Civilisation Matérielle, Economie et Capitalisme XVe-XVIIIe siècle». Nous effectuons une sorte de relecture ou revisite braudélienne dans la source de l'économie politique et de ses trois principaux fondateurs cités ci-dessus. Nous cherchons à vérifier certaines interprétations sur les conceptions de l'«économie de marché» de nos trois auteurs de l'économie politique. L'essentiel de notre travail consiste à saisir la présence du lien entre l'économie et la morale sociale chez nos fondateurs de l'économie politiqueOur study is an reading grid of our main founders of political economy, Aristotle, and this A.Smith and K.Marx and this, through a French historian, F.Braudel, his conceptual tools and problematic issues, in particular, the tripartite of the Economy - Material life, Market economy and Capitalism – he has defended in his book "Material Civilization, Economy and Capitalism XVth-XVIIIth century." We perform a braudelian proofreading or revisits in the source of political economy and of its three main founders mentioned above. We try to verify certain interpretations of theirs concepts of "Market Economy". Our study focus on the relation between the Economics and the Social ethics in our founders of political economy
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Holm, Cyril. „F. A. Hayek's Critique of Legislation“. Doctoral thesis, Uppsala universitet, Juridiska institutionen, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-236890.
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The dissertation concerns F. A. Hayek’s (1899–1992) critique of legislation. The purpose of the investigation is to clarify and assess that critique. I argue that there is in Hayek’s work a critique of legislation that is distinct from his well-known critique of social planning. Further that the main claim of this critique is what I refer to as Hayek’s legislation tenet, namely that legislation that aims to achieve specific aggregate results in complex orders of society will decrease the welfare level. The legislation tenet gains support; (i) from the welfare claim – according to which there is a positive correlation between the utilization of knowledge and the welfare level in society; (ii) from the dispersal of knowledge thesis – according to which the total knowledge of society is dispersed and not available to any one agency; and (iii) from the cultural evolution thesis – according to which evolutionary rules are more favorable to the utilization of knowledge in social cooperation than are legislative rules. More specifically, I argue that these form two lines of argument in support of the legislation tenet. One line of argument is based on the conjunction of the welfare claim and the dispersal of knowledge thesis. I argue that this line of argument is true. The other line of argument is based on the conjunction of the welfare claim and the cultural evolution thesis. I argue that this line of argument is false, mainly because the empirical work of political scientist Elinor Ostrom refutes it. Because the two lines of argument support the legislation tenet independently of each other, I argue that Hayek’s critique of legislation is true. In this dissertation, I further develop a legislative policy tool as based on the welfare claim and Hayek’s conception of coercion. I also consider Hayek’s idea that rules and law are instrumental in forging rational individual action and rational social orders, and turn to review this idea in light of the work of experimental economist Vernon Smith and economic historian Avner Greif. I find that Smith and Greif support this idea of Hayek’s, and I conjecture that it contributes to our understanding of Adam Smith’s notion of the invisible hand: It is rules – not an invisible hand – that prompt subjects to align individual and aggregate rationality in social interaction. Finally, I argue that Hayek’s critique is essentially utilitarian, as it is concerned with the negative welfare consequences of certain forms of legislation. And although it may appear that the dispersal of knowledge thesis will undermine the possibility of carrying out the utilitarian calculus, due to the lack of knowledge of the consequences of one’s actions – and therefore undermine the legislation tenet itself – I argue that the distinction between utilitarianism conceived as a method of deliberation and utilitarianism conceived as a criterion of correctness may be used to save Hayek’s critique from this objection.
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Tesrif, Moulay Mustapha. „La šu'ubiyya et la recherche d'un passé mythique commun dans l'adab du IIIe/IXe siècle : exemples d'al-Gahiz et d'Ibn Qutayba“. Thesis, Lyon, 2017. http://www.theses.fr/2017LYSE2138.
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Cette thèse se propose de montrer, à partir d’exemples concrets de textes anti-Šu‘ūbiyya tirés des œuvres d’al-Ğāḥiẓ (m. 255/869) et d’Ibn Qutayba (m. 276/889), la prégnance de la période préislamique sur l’adab du IIIe/IXe siècle. La méthode retenue est la confrontation critique notamment de la version numérisée de ces textes. Cette approche permet d’alimenter l’hypothèse d’une représentation magnifiée de l’Arabie préislamique : une image qui a fondé une part non négligeable des symboles identitaires de la culture arabo-musulmane, nourrie d’un passé mythique dans lequel peuvent se retrouver tous les musulmans sans préjuger de leurs ascendances.En effet, entendant par « mythe » les récits des origines qui cherchent à expliquer des données de la réalité en les inscrivant dans une dimension transcendée et surnaturelle, le symbolisme de l’adab situe l’essence des valeurs qu’il défend dans l’héritage des anciens Arabes. Cherchant à expliquer le monde, les udabā’ feront de la ğāhiliyya la source des vertus et le berceau de la langue arabe la plus pure. Inventant de nouvelles généalogies « fédératrices », ils s’attacheront à mettre en avant la maîtrise des traditions arabes préislamiques. Ainsi, nos deux auteurs situent la naissance de la civilisation arabo-musulmane dans des récits hors du temps et en rupture avec le présent. Les musulmans non-arabes peuvent donc ne plus se réclamer de leurs passé « réaliste » et prendre plutôt racine dans un passé qui favorise une culture commune inscrite dans un temps autre que le temps historique. Nos auteurs inventent une manière de culture vierge qui, seule, peut permettre à leurs yeux le commencement absolu. Par conséquent, les référents à la supériorité devraient être bouleversés par « l’effet anti-Šu‘ūbiyya » puisque l’origine ethnique ou la réalité historique ne sont plus le seul sens de l’existenceBased on concrete examples from anti-Šu‘ūbiyya texts pulled from works of al-Ğāḥiẓ (d. 255/869) and Ibn Qutayba (d. 276/889), this thesis aims to demonstrate the pre eminence of the pre-Islamic period on the adab of the IIIe/IXe century. From a methodology which consists in a critical confrontation between these texts (especially the digitalized version of the texts), our point is to fuel the hypothesis of an adorned representation of pre-Islamic Arabia : This image produced a very important part of identical symbols of the Arab-Muslim culture, based on a mythical past in which all the Muslims without prejudice to their ancestries can find themselves."Myth" meaning the narratives of the origins created to explain data of the reality by registering them in a transcent and supernatural dimension, the symbolism of the adab places the essence of the values it is based on in the inheritance of the former Arabs. Trying to explain the world, the udabā’ made of the ğāhiliyya the source of the virtues and the cradle of the purest Arabic language. They devised new common genealogies to put forward the knowledge of the pre-Islamic Arabic traditions. Our two authors stand out the birth of the Arab-Muslim civilization in timeless narratives and in breach with the present time. Thus the non-Arabic Muslims can not refer anymore to their "historical" past and to take rather roots in a past which supports a common culture registered in a not historical time. Only this kind of blank culture, invented by our two authors, could allow the absolute beginning. Consequently, the markers of the supposed superiority could be shaken by the "anti-Šu‘ūbiyya effect" since the ethnical origin or the historical reality are not the only sense of the existence anymore
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Wu, Jheng-yu, und 吳政諭. „An Enquiry Concerning Adam Smith’s Moral Philosophy“. Thesis, 2012. http://ndltd.ncl.edu.tw/handle/58883559546891949615.
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碩士國立中山大學
政治學研究所
100
The crucial purposes of this thesis have two folds. Firstly, I will reconstruct Adam Smith’s (5 June 1723-17 July 1790) thought through re-conceptualising the doctrine of the human nature in his theory. In doing this, I will give you reasons that the so-called ‘Das Adam Smith Problem’ is founding on the wrong problematic concern in interpreting Smith’s doctrine. The bulk of ‘the problem’, having raised from the incessant controversy about whether Smith’s theory is a coherent system built upon either sympathetic-based or interested-based foundation, but, as my kernel problematic concern in this thesis, I will argue that, neither side alone captures comprehensively about Smith’s own understanding of human nature. Through presenting Smith’s conception of the development of our moral judgement and his construction of operational principal of our market bahaviour, his doctrine of man should be orientated towards our intellectual capacity, especially on how do human cultivate their own moral judgement and the proper way of mutual understanding in everyday life. To accentuate the development of our capacity of judgement or reflection is the way I argue to understand Smith’s conception of man correctly. Secondly, another controversy about Smith’s doctrine lies on the contradiction among the concepts of ‘propriety’ and ‘virtue’ in his moral philosophy, while the former is the general standard attainable by the majority, and the latter with the stricter normative standard only a few men can achieve. My argument is, if man’s intellectual capacity, such as judgement and reflection, having been regarded as essential concepts that Smith used to supersede the deficiency of one-sided understanding of human, then, his conception of impartial spectator and spectatorship’s approach also gives the priority to cultivate our moral judgement and our capacity of reflection. Smith’s primary concern, if I conceive it rightly, is to inspire our moral potential through disclosing the general principle lies behind our moral learning which terminated in the judgement made by impartial spectator, further, the concept of impartial spectator is also a linkage of different normative standards prescribed by propriety or virtue. Finally, In the conclusion part, I will connect my argument about moral potential with Smith’s conception of human nature which tries to prove that, as the practical moralist, who considered man as intellectual animals that who deserves this privileged claim when who urges himself in enlarging and improving his own mentality.
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Richardson, Guy. „Adam Smith in Immanuel Kant’s moral philosophy“. Thesis, 2018. http://hdl.handle.net/2440/113100.
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In The Theory of Moral Sentiments Adam Smith develops a moral philosophy that uses a psychological idiom to describe morality as a social practice. This description of morality goes entirely against the moral metaphysics Immanuel Kant develops in works like his Groundwork and the second Critique, which describe morality as a ‘fact of reason’ and the categorical imperatives of an ahistorical moral will. Despite this stark contrast, in 1771 Kant was recorded praising Smith’s work. This thesis explains Kant’s praise by developing an original interpretation of the relationship between the two thinkers. First, the two thinkers are situated as representing two divergent streams of Western thought to illustrate the scope of their philosophical antagonism. Second, the existing interpretations of the Kant-Smith relationship are critiqued for ignoring or downplaying this antagonism. Third, an original study of Kant’s intellectual development is presented that shows how Smith’s descriptions of morality and politics may have influenced Kant’s moral and political philosophy. While developing its new interpretation of the Kant-Smith relationship this thesis raises some new exegetical questions and problems that are intended be of interest not only for Kant scholars but political philosophers in general. Drawing upon my interpretation of Kant’s transcendental project, John Rawls’ use of Kant’s theory of moral reason to justify his own theory’s claims to universality is critiqued. Similarly, in light of Smith’s possible influence upon Kant, the idea that Kant’s political cosmopolitanism is grounded on rationally justifiable rights is called into question. Finally, this thesis challenges Kant’s traditional classification as a pillar of explicitly normative and prescriptive political and moral philosophy. The thesis seeks to do this by showing how Kant ultimately naturalises morality and politics into historical practices that are describable without reference to first principles.Thesis (Ph.D.) -- University of Adelaide, School of Social Sciences, 2018.
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Schliesser, Eric. „Indispensible Hume : from Isaac Newton's natural philosophy to Adam Smith's "Science of man" /“. 2002. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3070205.
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Rochon, Odile. „La philosophie morale dans l'oeuvre d'Adam Smith : retour sur le Das Adam Smith Problem“. Mémoire, 2009. http://www.archipel.uqam.ca/2701/1/M11219.pdf.
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Deux cent cinquante ans après la publication de la Théorie des sentiments moraux, quelle place accorde-t-on à la philosophie morale dans l'oeuvre d'Adam Smith? Le présent mémoire porte sur cette question et, en particulier, le débat que suscite le Das Adam Smith Problem. Afin de dresser un portrait de l'état actuel du débat, nous analysons une sélection de livres et d'articles ayant été publiés sur le sujet au cours de la période 2002-2008, qui précède le 250e anniversaire de la publication de la Théorie des sentiments moraux (1759-2009). Le chapitre l propose, en guise d'entrée en matière, une section consacrée au Siècle des Lumières en Écosse. Nous présentons ensuite les événements marquants de la vie de Smith ainsi que les principaux penseurs ayant influencé son oeuvre, notamment Francis Hutcheson, David Hume et les stoïciens. Le chapitre suivant est centré sur les thèses principales énoncées dans la Théorie et La Richesse des nations. Nous entendons mettre en évidence les diverses idées formulées par Smith dans ces oeuvres, qui sont susceptibles d'éclairer sa philosophie morale. Une fois jetées ces bases, nous abordons au chapitre III le sujet précis du Problème, d'abord en faisant un survol historique au cours duquel nous retraçons les origines du débat et présentons les auteurs importants y ayant contribué aux XIXe et au XXe siècle. Pour ce faire, nous nous référons aux analyses incontournables de la question, notamment « The Consistency of Adam Smith » (Oncken, 1897) et « Adam Smith and Laissez Faire » (Viner, 1927).
Nous démontrons que le débat concernant la cohésion entre les deux oeuvres majeures de Smith est bien vivant au XXle siècle et que les avis vont généralement dans le même sens. En effet, la majorité des interprètes actuels de la pensée de Smith ne croient pas que les deux oeuvres divergent sensiblement. Cela constitue toutefois un des seuls points communs de ces auteurs. Leurs textes concernant le Problème prennent appui sur des analyses distinctes qui ont marqué le débat depuis deux cents ans. Suivant l'analyse de Leonidas Montes (2003), qui établit trois phases caractérisant le débat entourant le Problème depuis le bicentenaire de la Richesse en 1976, nous mettons en avant l'idée selon laquelle le débat comporterait une quatrième phase. Celle-ci se caractérise par le fait que les auteurs de la période 2002-2008 proposent une vision renouvelée de ces théories classiques.
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Penaud, Alexis. „Philosophie en pièces(s) : la poétique métaphysique dans Axël de Villiers de l’Isle-Adam“. Thesis, 2020. http://hdl.handle.net/1866/25069.
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Si Platon a souvent été très critique à l’égard du théâtre et de la littérature en général, reprochant aux poètes d’introduire « un mauvais génie dans l’âme de chacun », le genre dramatique va revêtir, au XIXe siècle, une dimension philosophique nouvelle. À l’heure de la comédie de boulevard et de la « pièce bien faite », un théâtre d’idées commence à émerger et Villiers de l’Isle-Adam fait figure de précurseur de ce nouveau théâtre. Sa pièce Axël s’est rapidement imposée comme l’œuvre matricielle du drame symboliste. Dans ce mémoire, il s’agit d’étudier le caractère philosophique d’Axël, pièce publiée à titre posthume en 1891, et les procédés dramaturgiques employés par l’auteur pour revitaliser un genre littéraire qu’il jugeait lui-même en décrépitude. Dans ce travail, nous repérons les fragments des théories idéalistes de
Hegel et Schopenhauer que Villiers réutilise dans sa pièce pour consacrer sa philosophie personnelle : l’illusionnisme. Nous nous intéressons aussi à la manière dont Villiers parvient, en renouvelant les canons de la dramaturgie classique, à insuffler le soupçon de vie nécessaire pour « faire d’une abstraction philosophique une réalité dramatique ». Finalement notre mémoire tend à vérifier l’hypothèse de Camille Dumoulié, exposée dans son essai Littérature et Philosophie, qui fait de la littérature l’Idée de la philosophie.If Plato often criticized theater and literature, faulting poets of “implanting an evil constitution in the soul of man”, theater dons, nonetheless, a new philosophical dimension in the 19th century. At a time of boulevard comedy and of “well-made play”, a theater of ideas begins to emerge. Villiers de l’Isle-Adam is a precursor of this new theater thanks to his play Axël, who quickly became the template of symbolist theater. In this thesis, we will study the philosophical features of this play, published posthumously in 1891, and the dramaturgical methods employed by the author to give a new life to this literary genre, which he himself considered as dying. In this work, we will find fragments and references to the idealist theories by Hegel and Schopenhauer, which Villiers used in his play to illustrate his personal philosophy: Illusionism. We will study the ways in which Villiers, by renewing the classical techniques of play writing, brings in the dialogues the new life necessary to “make of an abstract philosophy a tangible play”. Finally, this thesis, has a propensity to verify the hypothesis of Camille Dumoulié, exposed in his essay Littérature et Philosophie, which argues that literature is the idea of philosophy.