Dissertations / Theses on the topic 'Dualism'

Orientador: Marcos Antonio Alves
Banca: Mariana Cláudia Broens
Banca: Leonardo Ferreira Almada
Resumo: Neste trabalho, desenvolvemos uma análise crítica da concepção cartesiana sobre as relações entre emoções, ou paixões da alma, e ações, movimentos físicos, contrapondo-a, principalmente, à concepção proposta por Ryle, a respeito do assunto. Para Descartes, as emoções são elementos pertencentes à mente, entidade independente do físico. Não raro, tais emoções são causadas pelo corpo, cujos movimentos também podem ser impulsionados, ainda que indiretamente, por aquelas. Cabe à mente, por intermédio da razão e da vontade, através do hábito, controlar as paixões e as ações resultantes delas. Um dos críticos dessa postura é Ryle. Ao contrário de Descartes, ele não caracteriza as emoções como efeitos de uma ligação causal entre o corpo e a mente. Para esse autor, as emoções precisam ser analisadas de duas formas diferentes: uma referente às inclinações pelas quais as ações tidas como inteligentes são executadas; e, outra, que consiste no estudo explicativo das disposições ou agitações. Para ele, as inclinações e as disposições são propensões e não elementos, movimentos ou estados de uma substância distinta ou independente do corpo. Para alcançar nosso objetivo central nesta dissertação, dividimo-la em três capítulos. No primeiro deles expomos a natureza do corpo, da mente e dos hábitos, segundo Descartes. Na primeira seção apresentamos as características gerais das concepções dualistas. Na segunda seção abordamos a concepção de corpo e a noção de hábito físico para, ... (Resumo completo, clicar acesso eletrônico abaixo)
Abstract: In this work, we develop a critical analysis of the Cartesian conception about the relations between emotions, or passions of the soul, and actions, physical movements, in opposition to Ryle's conception of the subject. For Descartes, emotions are elements belonging to the mind, independent entity of the physical. Not infrequently, such emotions are caused by the body, whose movements can also be driven, albeit indirectly, by those. It is up to the mind, through reason and will, through habit, to control the passions and actions resulting from them. One of the critics of this stance is Ryle. Unlike Descartes, he does not characterize emotions as effects of a causal connection between body and mind. For this author, emotions need to be analyzed in two different ways: one referring to the inclinations by which actions taken as intelligent are performed; and another, which consists in the explanatory study of dispositions or agitations. For him, inclinations and dispositions are propensities and not elements, movements or states of a substance distinct or independent of the body. To reach our central goal in this dissertation, we divide it into three chapters. In the first of these we explain the nature of the body, mind and habits, according to Descartes. In the first section we present the general characteristics of dualistic conceptions. In the second section we approach the concept of body and the notion of physical habit, in the third section, to expose the conception of mind and the notion of mental habit. In the second chapter, we deal with the relations between emotions and actions, according to Descartes. In section 2.1 we characterize the actions and passions of the soul. In section 2.2 we show how the control ... (Complete abstract click electronic access below)
Mestre

Within the structure-agency debate the works of Margaret Archer and Anthony Giddens represent opposite opinions of the society-person connection and the status of social types. Their views are defined, respectively, by an adherence to dualism or duality. Whilst Archer's theory requires ontological proof that social structures, as emergent phenomena, exist sui generis Giddens' argument, based on a commitment to hermeneutics and pragmatism carries no such ontological baggage. I argue that the demands of Archer's and Bhaskar's realism are unmet and that duality is the most plausible position to hold in the structure-agency debate. In Chapter One I set out Giddens' theory and note his rejection of relativism in favour of pragmatism. In Chapter Two I argue that the bedrock of Archer's theory, Bhaskar's naturalism, when carried to the social sciences, is flawed by the inability to 'close' systems. In Chapter Three I show how realists have modified Bhaskar's realism in order to separate structure from agency. However, as with past attempts at basing realism on the concept of emergence this raises the spectre of reification. In Chapter Four I discuss and demonstrate the ways in which the concept of supervenience may or may not be helpful in proving the sui generis status of social facts. In the first half of Chapter 5 I make a distinction between morphological and cultural types and demonstrate that separating 'ideas' from those individuals who hold them is nonsensical and therefore dualism is fundamentally flawed. In the second half of the chapter I argue that there are logical grounds for rejecting the transposition of realism from the natural to the social sciences. In Chapter Six I defend Giddens' thesis against criticisms concerning voluntarism, the clarity of the notion of social structure and its relationship to system.

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Nesta Dissertação, abordamos a proposta do monismo dual (ou de duplo aspecto), sugerida por Thomas Nagel, para analisar os aspectos do mental como a consciência e os qualia. O estudo propõe analisar em que medida essas características mentais podem ser descritas de forma física, ou se, ao efetuar uma análise minunciosa dessas características, podemos concluir que elas não podem ser descritas da mesma forma que descrevemos eventos físicos. Para que possamos, então, as analisar, descrevemos, inicialmente, a abordagem dualista e em que medida ela contribui para nossa compreensão das características mentais como eventos não físicos. Analisamos, também seus problemas e dificuldades em se explicar a interação de processos mentais não físicos com o corpo físico. Em seguida, abordamos a concepção fisicalista, na qual, propomos descrever seus problemas e as razões pelas quais as características mentais não podem ser, simplesmente, explicadas ou mesmo descritas como processos físicos ordinários. No capítulo seguinte, descrevemos a perspectiva de Nagel, sobre a proposta do monismo de duplo aspecto, no qual o autor propõe duas perspectivas epistemológicas sobre a mente consciente, as perspectivas de primeira pessoa, restrita ao próprio ser consciente, e a perspectiva de terceira pessoa, correspondendo ao modo de abordagem típico das ciências empíricas. Nesta abordagem, as qualidades subjetivas (qualia) se restringem à perspectiva de primeira pessoa. Portanto, o monismo de duplo aspecto em Nagel pode ser caracterizado como sendo ontologicamente monista (trata-se de um só ser consciente) e epistemologicamente dualista (este ser é apreendido por si mesmo na perspectiva de primeira pessoa, e abordado cientificamente na perspectiva da terceira pessoa).
We approach the proposal of dual-aspect monism by Thomas Nagel to analyze the conscious mind and related concepts as qualia. To what extent these mental characteristics can be described in a physical way, or, by performing a thorough analysis of these characteristics, should we conclude that they cannot be described in the same way that we describe physical events? We first describe the dualistic approach and to what extent it contributes to our understanding of the mental characteristics as non-physical events. We also analyze the problems and difficulties in explaining the interaction of non-physical mental processes with the physical body. Then we approach the physicalist conception and propose to describe its problems and the reasons why the mental characteristics cannot be simply explained or even described as ordinary physical processes. In the following chapter, we describe Nagel's perspective on the proposition of dual-aspect monism, in which the author proposes two epistemological perspectives on the conscious mind, the first person perspective, restricted to the conscious being itself, and the third person perspective, corresponding to the typical approach of the empirical sciences. In his view, subjective qualities (qualia) are restricted to the first-person perspective. Therefore, dual-aspect monism in Nagel can be characterized as being ontologically monistic (we are one being, body and mind) and epistemologically dualistic (this being is apprehended by herself in the first-person perspective, and approached scientifically from the third person perspective).

The thesis entertains dualism as a valuable conceptual frame of reference in the twentieth century. For the support of this contention, the Introduction calls on the writings of Piaget, Althusser, Chomsky and Levi-Strauss. All these dualists share, in distinction from traditional past approaches to a dualistic conceptual framework, an insistance on the primacy of the empirical term (or at least on the parity of the empirical term) vis-a-vis the d')-structural or covert term in their works, which two terms, on their accounts, indismissibly underlie the phenomena they tackle in their various disciplines. The terms of the dualism of the main concern in this study, pertain to social psychology, or anthropology in the Continental sense. They are, on the one hand, (a) an updated Hegelian 'object' as contaminated with a Hegel-akin 'subject' (with the terms 'my world', 'perspective', 'lived reality', 'human reality', 'the self' as its usual expressions), and (b) the same 'object' as pure and uncontaminated with 'subject': the medium of society's 'carriership', indeed of the very being of society itself, whose positivity is overtly demonstrable in statistical charts, as Durkheim was the first to show. For that reason, not only the explicitly dualistic Continental students of the self upon whom the thesis focuses (the existentialist Sartre, Kierkegaard and Bultmann in the main), but also Durkheim figures centrally in the argument. Another task which the thesis undertook was to show that the Hegelian, implicitly dualistic element in Mead's thought (picked up by him in Berlin: the scene of his undergraduate studies), amounts, not to a flaw spoiling the orthodoxy of his behaviourism (as usually grasped), but (when pursued and pushed to its limits), to a fruitful basis of comparison with and a valuable contribution to the works of his openly dualistic European anthropologist colleagues, just listed above. Both goals are, on the whole, implicitly achieved in the thesis, as they are, in the main, phenomenologically approached, and the method of their treatment is to allow them to transpire through a structure dictated by an abandon to their implications in experience. The dualism of Sartre's social psychology provides the major basis of comparison to Mead's implicit dualism. A by-product of this circumstance is the emergence, in the course of the argument, if not of a Sartrian ethics, at least of an ethics which is very Sartrian.

A lo largo de este trabajo de investigación se van a analizar las raíces del concepto de bipolaridad y su relación con la idea de libertad tal y como ha sido desarrollada por el filósofo Rudolf Steiner. Comenzaremos con una investigación acerca de la idea de libertad en el siglo XIX y las influencias filosóficas que partiendo de Kant y Hegel han llevado a Rudof Steiner a elaborar su particular concepción acerca de la libertad humana. A continuación iremos señalando las sucesivas influencias históricas que han forjado en la filosofía de Rudolf Steiner la relación entre la bipolaridad y la libertad. Continuaremos con un análisis de la teoría del conocimiento de Goethe, que es en la que se basa el aparato filosófico de Steiner, con la intención de fundamentar gnoseológicamente la posibilidad de la libertad Partiendo de la mitología y la filosofía griegas analizaremos la contribución de las estructuras de sizigia que se encuentran en el gnosticismo y el maniqueísmo en la elaboración del concepto de bipolaridad en la filosofía de Steiner. Siguiendo el hilo cronológico que la propia obra de Rudolf Steiner señala de manera clara abordaremos la manera en que el misticismo renacentista ha contribuido a desarrollar la idea de bipolaridad a través de los conceptos de subjetividad y objetividad desde un punto de vista emocional y gnoseológico. La gran influencia de Rudolf Steiner en cuanto a destacar la bipolaridad como una estructura fundamental a la hora de abordar el estudio de los fenómenos ha sido Goethe. Para arrojar luz sobre la importancia estructural de la idea de bipolaridad pondremos de relieve los enunciados y conclusiones de Goethe que Steiner ha hecho suyos partiendo de los estudios del poeta acerca de las plantas y la luz, y de la relación entre Fausto y Mefistófeles. A través de un análisis de la evolución del idealismo alemán tal y como ha sido desarrollado por Fichte, Schelling y Hegel, destacaremos las influencias que a nivel metodológico y axiomático han contribuido a fundamentar filosóficamente la relación entre la bipolaridad y la construcción de la idea de Yo en la filosofía de Rudolf Steiner. Finalmente desarrollaremos ampliamente la idea de libertad en relación con el pensamiento intuitivo tal y como ha sido elaborada por Rudolf Steiner en su obra “La filosofía de la libertad. Líneas de una concepción moderna del mundo” (1894). Asimismo pondremos de relieve la relación entre la bipolaridad, la libertad y la resolución de su movimiento en el concepto de tripartición tal y como fue propuesto por Rudolf Steiner desde un punto de vista individual y social.
Throughout this research work we will analyze the roots of the concept of bipolarity and its relationship with the idea of freedom as it has been developed by the philosopher Rudolf Steiner. We will begin with an investigation about the idea of freedom in the 19th century and the philosophical influences that starting from Kant and Hegel have led Rudof Steiner to elaborate his particular conception about the “Urphänomen” of human freedom. Then we will point out the successive historical influences that have forged in the philosophy of Rudolf Steiner the relationship between bipolarity and freedom. We will continue with an analysis of Goethe's theory of knowledge, which is the basis of Steiner's philosophical approach, with the intention of substantiating the possibility of freedom. Starting from Greek mythology and philosophy we will analyze the contribution of the “syzygy” structures found in Gnosticism and Manichaeism in the elaboration of the concept of bipolarity in Steiner's philosophy. To shed light on the structural importance of the idea of bipolarity we will highlight the statements and conclusions of Goethe that Steiner has made his own from the studies of the poet about plants and light, and the relationship between Faustus and Mephistopheles. Through an analysis of the evolution of German idealism as it has been developed by Fichte, Schelling and Hegel, we will highlight the influences that at a methodological and axiomatic level have contributed to philosophically ground the relationship between bipolarity and the construction of the idea of I in the philosophy of Rudolf Steiner. We will develop widely the idea of freedom as intuitive thinking as it has been elaborated by Rudolf Steiner in his work: "The philosophy of freedom. Lines of a modern conception of the world ". Finally we will develop the practical application of the idea of freedom through the model of social triformation developed by Rudolf Steiner.

This paper explores whether Cartesian dualism prioritizes the masculine over the feminine. Feminist authors have argued that due to the prioritization of the mind over the body in Cartesian dualism and the association of the masculine with the mind and the association of the feminine with the body, the masculine is prioritized. This paper analyzes both this prioritization of the mind over the body and the association of the masculine with the mind and the feminine with the body.

Thesis (M. Phil.)--University of Sydney, 2009.
Title from title screen (viewed October 8, 2009) Submitted in fulfilment of the requirements for the degree of Master of Philosophy to the Centre for Medieval Studies, Faculty of Arts. Appendix: leaves 158-162. Includes bibliographical references. Also available in print form.

Philosophy
Ph.D.
The Exclusion Argument for physicalism maintains that since every physical effect has a sufficient physical cause, and cases of causal overdetermination (wherein a single effect has more than one sufficient cause) are rare, it follows that if minds cause physical effects as frequently as they seem to, then minds must themselves be physical in nature. I contend that the Exclusion Argument fails to justify the rejection of interactionist dualism (the view that the mind is non-physical but causes physical effects). In support of this contention, I argue that the multiple realizability of mental properties and the phenomenal and intentional features of mental events give us reason to believe that mental properties and their instances are non-physical. I also maintain (a) that depending on how overdetermination is defined, the thesis that causal overdetermination is rare is either dubious or else consistent with interactionist dualism and the claim that every physical effect has a sufficient physical cause, and (b) that the claim that every physical effect has a sufficient physical cause is not clearly supported by current science. The premises of the Exclusion Argument are therefore too weak to justify the view that minds must be physical in order to cause physical effects as frequently as they seem to.
Temple University--Theses

Den bild av Emil Kléen som övervägande presenteras i allehanda litteraturöversikter och artiklar är en ung legend, som inte blivit legendarisk av sin egen skaparkraft, utan mestadels på grund av att han figurerar i Strindbergs, Söderbergs och andra mer eller mindre kända sekelskiftesförfattares litterära verk. Bilden som förmedlas i dessa verk är den dekadente Baudelaire-efterliknaren (inspirerad även av Verlaine och Rimbaud), som dock inte själv lyckas med att skapa lyrik som skiljer sig från den rådande nittitalismen. Starkt metriskt bundna verser (t.ex. sonetter) med blommor och prålig landskapsanknytning är det som i forskningen mestadels nämns om Kléens egna skapelser. Detta trots att inte många av hans dikter är analyserade till innehållet i de artiklar som jag läst. Att de är strikt metriskt bundna stämmer dock. Lasse Söderberg nämner, utan att precisera sig nämnvärt, att innehållet i Kléens diktning, och ”de sidorna som vetter mot Baudelaire, Verlaine och dekadenterna” är det intressanta. Christina Sjöblad pekar på Baudelaireinspirerade exempel i Kléens poesi och Folke Isaksson sticker ut ur mängden med sina påståenden om de dekadenta och livsnihilistiska dragen i Kléens dikter, dock utan fördjupning. Det är här jag vill börja formulera en frågeställning. Går det att finna ”dekadenta” inslag i Kléens lyrik, och i så fall var, och hur? Dessutom måste självfallet begreppet ”dekadent” definieras, och anknytas till den tidens fin-de-siècle-mentalitet. Kléen var enligt samstämmiga källor privat en dekadent rumlare i Lund som tillsammans med Lidforss och Böök ägnade otaliga pubkvällar åt Absint och filosofi. En outgiven sonett (bifogas på blad 2) av Kléen är ett mycket bra tecken på att det borde finnas mer att finna i hans publicerade lyrik när det gäller den innehållsliga särart som möjligen skiljer honom från nittitalismen, trots den strikta formen som dikterna har. Dessutom har inga djupgående tematiska analyser av dikterna gjorts så vitt jag kunnat utröna. Detta är skissartat det jag vill problematisera i min uppsats.

Defining art has been one of philosophy of art’s biggest projects. However, no definition offered has achieved to account for all objects we consider art. In this paper, I argue that normative dualism, an unjustifiable Western prejudice for the mental, plays a big part in this failure. The division between fine art and utilitarian and “low” art has been perpetuated because the former is associated with the mental processes involved in its appreciation and, thus, considered more valuable. Theories of art also tend to exclude production (a physical process), concentrating mostly on the appreciation of art (a mental process). Ridding theory of the bias of normative dualism, by abolishing the division that sets fine art apart as more valuable and writing theory that takes art production into consideration, is the only way art theory will succeed in accurately describing art objects.

This thesis analyzes the philosophical origins of dualism in Western culture in the Classical period in order to examine dualist modes of representation in the history of Western portraiture. Dualism - or the separation of soul and body - takes the form in portraiture of the representation of the head or head and shoulders at the expense of the body, and since its emergence in Classical Greece, has been the major influence on portraiture. In this respect the modern portrait's commonplace attention to the face rests on the dualist notion that the soul, and therefore the individuality of the subject, rests in the head. Art historical literature on portraiture, however, fails to address the pictorial, cultural and theoretical complications arising from various forms of dualism and their different artistic methodologies, such as that of the physiognomy (the definition of personality through facial characteristics) in the 19th century. That is, there is a failure to identify the complexities of dualism's relationship to the traditional honorific aspects of the portrait (the fact that historians are inclined to accept at face value the fact that portraits historically have tended to honour the achievements and social status of the sitter). Indeed, scholars have a propensity to romanticise the humanist individualists inherent to this long history of the honorific, particularly in canonic portrait practices such as Rembrandt's and Picasso's.

O objetivo deste trabalho foi realizar uma pesquisa qualitativa de natureza bibliográfica que aprofundasse a analogia feita por Freud sobre sua Teoria Pulsional e a Teoria sobre Eros de Platão. Para isso escolhemos o tema do dualismo antagônico como elemento de semelhança, depois de ter observado as várias aproximações que outros autores já haviam estudado. Num primeiro capítulo, analisamos como se apresentava este dualismo antagônico nas teorias dos três filósofos originários, a saber, Tales, Anaximandro e Anaxímenes, depois analisamos o mesmo tema nas teorias de Heráclito e Empédocles, e por fim, estudamos as obras Fédon, Banquete, República e Fedro, de Platão, para encontrar nelas o dualismo antagônico nas suas concepções de alma e de Eros. Num segundo capítulo, apresentamos o contexto epistemológico do conceito de pulsão, para a partir dele estudarmos na obra de Freud o dualismo antagônico entre pulsões de autoconservação e pulsões sexuais na Primeira Teoria das Pulsões, passarmos pela libido narcísica, e estudarmos esta oposição entre as pulsões de vida e pulsão de morte, na Segunda Teoria das Pulsões. No terceiro capítulo passamos a comparar o elemento escolhido dualismo antagônico encontrando-o primeiro no modus operandi de Platão e de Freud, que esforçando-se por explicar o homem de modo racional, não puderam deixar de acolher nas suas teorias o contraditório do mito e da metafísica. Passamos a estudar as aproximações feitas por diversos autores para, enfim, estudar as semelhanças e dessemelhanças na teoria do Eros e da Libido, e acabamos concluindo que o dualismo das pulsões longe de ser contraditório é concorrente e confluente, no sentido de ambos se ajudarem mutuamente na sua própria oposição. Isto nos permitiu aproximar-nos de três autores que indicam este tipo de oposição: Garcia-Roza, André Green e Ivan Corrêa. No entanto, o nosso estudo longe de apresentar uma conclusão fica aberto para aprofundar este modo de oposição que gera vida.
This study aimed to perform a qualitative bibliographic research that probes Freud‟s analogy about his Pulsional Theory and the Eros of Plato Theory. For that, we choose the topic of antagonistic dualism as a similarity factor after we had observed several themes which were studied by other authors. In the first chapter we analyzed how this antagonistic dualism was shown in the theories of three original philosophers, Thales, Anaximader and Anaximenes. After, we analyzed the same topic in relation to Heraclitus‟s and Empedocles‟ theories and we studied the antagonistic dualism conceptions of soul and Eros in the compositions of Phaedo, Symposium, The Republic and Phaedrus from Plato. In the second chapter we studied present the epistemological context of the urge concept. From this point we studied Freud‟s composition and its antagonistic dualism between self-preservation and sexual drives in the First Drive Theory. We then went through the narcissistic libido and studied this opposition between life and death urges in the Second Drive Theory. In the third chapter we first started to compare the antagonistic dualism in Plato‟s and after in Freud‟s modus operandi. By trying to explain the man under a rational perspective, these philosophers couldn‟t had left the contradictory of myth and metaphysics in their theories. We then started studying the approximation made by different authors in order to understand the similarities and dissimilarities in the theory of Eros and the Libido. We concluded that the urge dualism is far from being contradictory and is a competitor and confluent in the sense of they both help each other in its own opposition. This fact allowed us to get close to three authors who point to this type of opposition: Garcia-Roza, André Green and Ivan Corrêa. So that our study is far from presenting a conclusion and it will remain open to reinforce in this opposition that generates life.

Lean, with its origins at the Toyota Motor Company, is a concept that is known to increase effectiveness in manufacturing. The Lean concept is now argued to be relevant not only in manufacturing but in service and health-care delivery as well. The reported results of Lean implementation efforts are divided. There are reports that most of the Lean implementation efforts are not reaching the goal; on the other hand, there are reports of promising results. The divided results from Lean implementation efforts show how important it is to research and identify factors that are barriers to successful implementation of Lean. This thesis aims to contribute knowledge about barriers to Lean implementation by collecting empirical findings from manufacturing and health care and structuring the perceived barriers and difficulties to Lean implementation. My first study aimed to compare similarities and divergences in barriers to Lean described by key informants in manufacturing and health care. The data was collected via semi-structured interviews. Findings showed that the perceived difficulties and barriers are much the same in manufacturing and health care. The second study was a case study at a manufacturing firm, researching how the views on Lean of the managers implementing Lean influence its implementation. Data was collected via semi-structured interviews with 20 individuals and covered all hierarchical management levels in the company. Findings showed that managers' views on Lean influence the implementation but also that learning during the implementation process can alter managers' views of Lean. The third study aimed to research how management of Lean is described in the literature. This was done through a literature review. The findings showed that Lean management is a matter of dualism, consisting of two complementary systems of action, management and leadership, which are related to the two basic principles of Lean, continuous improvement and respect for the people.

Lean, with its origins at the Toyota Motor Company, is a concept that is known to increase effectiveness in manufacturing. The Lean concept is now argued to be relevant not only in manufacturing but in service and health-care delivery as well. The reported results of Lean implementation efforts are divided. There are reports that most of the Lean implementation efforts are not reaching the goal; on the other hand, there are reports of promising results. The divided results from Lean implementation efforts show how important it is to research and identify factors that are barriers to successful implementation of Lean. This thesis aims to contribute knowledge about barriers to Lean implementation by collecting empirical findings from manufacturing and health care and structuring the perceived barriers and difficulties to Lean implementation. My first study aimed to compare similarities and divergences in barriers to Lean described by key informants in manufacturing and health care. The data was collected via semi-structured interviews. Findings showed that the perceived difficulties and barriers are much the same in manufacturing and health care. The second study was a case study at a manufacturing firm, researching how the views on Lean of the managers implementing Lean influence its implementation. Data was collected via semi-structured interviews with 20 individuals and covered all hierarchical management levels in the company. Findings showed that managers' views on Lean influence the implementation but also that learning during the implementation process can alter managers' views of Lean. The third study aimed to research how management of Lean is described in the literature. This was done through a literature review. The findings showed that Lean management is a matter of dualism, consisting of two complementary systems of action, management and leadership, which are related to the two basic principles of Lean, continuous improvement and respect for the people.

QC 20131206

Thesis (M.A.)--East Tennessee State University, 2004.
Title from electronic submission form. ETSU ETD database URN: etd-0727104-124449 Includes bibliographical references. Also available via Internet at the UMI web site.

Thesis (Ph.D.)--Boston University PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
The present dissertation examines the ontological status of consciousness. It argues that consciousness is physical, even though it appears not to be, and shows that consciousness' manner of appearing as something non-physical admits of a physical explanation. The dissertation responds to specific epistemic arguments against physicalism. The arguments in question are epistemic because they purport to establish an ontological gap between phenomenal facts and physical facts on the basis of an epistetnic gap between phenomenal truths and physical truths. Epistemic arguments against physicalism contend that the reason why consciousness and the physical nature of the brain appear to be different -- viz., the reason why phenomenal truths cannot be a priori deduced from physical truths -- is because consciousness and the brain are ontologically distinct. The dissertation responds to such arguments in two steps. The first step is to analyze the nature of phenomenal concepts. The second step is to demonstrate the following four theses: (1) that phenomenal concepts are conceptually isolated from physical ot functional concepts; (2) that conceptual isolation is responsible for and explains the failure of a priori entailment of phenomenal truths by physical truths; (3) that phenomenal concepts ultimately pick out physical entities; and (4) that there is a physicalistically acceptable account of phenomenal concepts. Hence, far from being indicative of an ontological gap between physical facts and phenomenal facts, the exceptional epistemic status of phenomenal truths is merely the consequence of how we conceptualize phenomenal facts.

In this paper we propose to put in tension the approaches of Donald Davidson and Gilles Deleuze, belonging respectively to the analytical and continental philosophy. The aim is to remain in some of the tense areas arising around the question of to what extent language determines or is determined by the real. We propose to consider how both authors jointly address the condition of social and creative language, and thus offer us two ways to address dualistic thinking –from Davidson’s anomalous monism and Deleuze’s monism as synonymous with pluralism– and to promote democratization of language use. Two lines which, in our perception, have not yet been sufficiently worked out regarding their deep relations.
En esta ponencia nos proponemos poner en tensión los enfoques de Donald Davidson y Gilles Deleuze, pertenecientes respectivamente a la filosofía analítica y a la continental. El objetivo es detenernos en algunas zonas de tensión suscitadas alrededorde la pregunta sobre en qué medida el lenguaje determina o es determinado por loreal. Vamos a considerar cómo ambos autores abordan conjuntamente la condición desocial y de creativo del lenguaje, y de esta manera nos ofrecen dos vías para enfrentardesde el monismo anómalo davidsoniano y el monismo como sinónimo de pluralismode Deleuze al pensamiento dualista, así como para promover la democratización del uso del lenguaje. Dos líneas que, según nuestra percepción, no han sido aún losuficientemente trabajadas en sus profundas articulaciones.

This thesis examines theoretical and popular ways of knowing the prostitute and the client. Its purpose is to intervene in contemporary ways of knowing and articulate a more consistent feminist stance on prostitution. Currently, the prostitute is known predominantly through the discourse of psychology whilst the client is known through the discourse of sexology. She is deviant and he is normal. She is a victim and he is an agent. The issue of inconsistency in the feminist stance on prostitution is related to the recognition that these dualisms figure in the way in which all knowledge of the client and the prostitute is organised. Within feminist theory the prostitute is known through the dualism of victim and agent whilst the client is known through the sex/gender distinction. The former perpetuates certain ways of knowing the prostitute that cannot embrace the complexity and ambivalence of prostitution for women. If she is a victim she is only passive and exploited. If she is an agent she is both active and free. Utilising the latter allows the client to escape scrutiny. This thesis will argue that this is for two reasons. Firstly, because feminists have tended to support the idea of the prostitute as agent within the victim/agent dichotomy. Within such a way of knowing, any critique of the client became a critique of the livelihood of the prostitute, and is best avoided. Secondly, because feminists tend to work within the sex/gender distinction and its associated dualisms of mind and body, nature and culture. As such, they tend to perpetuate, rather than challenge, the sexological relationship between the sexual and the social. In both analyses, the sexual urge is ultimately natural, albeit modified by society. Analyses that argue for the social constitution of sexuality (rather than simply its social construction) still perpetuate the sex/gender distinction by claiming the validity of the mind/body dualism for their analyse. This thesis will argue that these dualisms structure an impossible choice for feminists and help to position them within the divisive prostitution debate. In a political climate that perpetuates only two ways of knowing prostitution, to critique prostitution is to be anti-sex, moralising, prudish and conservative. In contrast, to support prostitution is hailed as pro-sex, pro-women and pro-choice. Within this dichotomising of the political issue, feminists gain either conservative or libertarian allies. Within such a political climate, a consistent feminist position is lost. In order to counter this political and theoretical inconsistency, this thesis argues for a connection between the dualisms through the organisation of modern liberal democracies. To know the prostitute through the victim/agent dichotomy and the client through the sex/gender distinction (and associated dualisms of mind and body, nature and culture) is also to call upon the public/private split as their organising feature. The public/private split gives meaning to the dualisms of victim and agent, sex and gender, mind and body, through its role in the perpetuation of associations between victim, body, sex, private and women, and between agent, gender, mind, public and men. This thesis will argue that these dualisms are not useful for explaining the ambivalent and contradictory status of prostitution as both work and sex, public and private, rational and irrational, embodied and disembodied, sexual and social. However, not only does prostitution challenge the explanatory value of these dualisms, but the experience of prostitution for the prostitute and the client both subverts and inverts these dualisms. The usual configuration of the dualisms public/private, worker/consumer, male/female, mind/body, rationality/irrationality, are public, worker, male, mind, rationality, in contrast to private, consumer, female, body, irrationality. The prostitute is positioned in and through modern liberal democracies as embodied, but claims the status of worker through her experience of disembodiment. The client is positioned in and through modern liberal democracies as disembodied, and continues this proprietorial relationship with his body during the prostitution contract. She becomes the embodied worker and he becomes the disembodied sex partner. This further demonstrates the inability of a dualistic conception of prostitution to take into account the ambivalent and contradictory status of the prostitute and the client. Whilst this thesis will suggest that such an ambivalent status is to be found in all relations between men and women in modern liberal democracies, it will also propose the political implications of this theoretical reconfiguration for the feminist position on prostitution.

This thesis examines theoretical and popular ways of knowing the prostitute and the client. Its purpose is to intervene in contemporary ways of knowing and articulate a more consistent feminist stance on prostitution. Currently, the prostitute is known predominantly through the discourse of psychology whilst the client is known through the discourse of sexology. She is deviant and he is normal. She is a victim and he is an agent. The issue of inconsistency in the feminist stance on prostitution is related to the recognition that these dualisms figure in the way in which all knowledge of the client and the prostitute is organised. Within feminist theory the prostitute is known through the dualism of victim and agent whilst the client is known through the sex/gender distinction. The former perpetuates certain ways of knowing the prostitute that cannot embrace the complexity and ambivalence of prostitution for women. If she is a victim she is only passive and exploited. If she is an agent she is both active and free. Utilising the latter allows the client to escape scrutiny. This thesis will argue that this is for two reasons. Firstly, because feminists have tended to support the idea of the prostitute as agent within the victim/agent dichotomy. Within such a way of knowing, any critique of the client became a critique of the livelihood of the prostitute, and is best avoided. Secondly, because feminists tend to work within the sex/gender distinction and its associated dualisms of mind and body, nature and culture. As such, they tend to perpetuate, rather than challenge, the sexological relationship between the sexual and the social. In both analyses, the sexual urge is ultimately natural, albeit modified by society. Analyses that argue for the social constitution of sexuality (rather than simply its social construction) still perpetuate the sex/gender distinction by claiming the validity of the mind/body dualism for their analyse. This thesis will argue that these dualisms structure an impossible choice for feminists and help to position them within the divisive prostitution debate. In a political climate that perpetuates only two ways of knowing prostitution, to critique prostitution is to be anti-sex, moralising, prudish and conservative. In contrast, to support prostitution is hailed as pro-sex, pro-women and pro-choice. Within this dichotomising of the political issue, feminists gain either conservative or libertarian allies. Within such a political climate, a consistent feminist position is lost. In order to counter this political and theoretical inconsistency, this thesis argues for a connection between the dualisms through the organisation of modern liberal democracies. To know the prostitute through the victim/agent dichotomy and the client through the sex/gender distinction (and associated dualisms of mind and body, nature and culture) is also to call upon the public/private split as their organising feature. The public/private split gives meaning to the dualisms of victim and agent, sex and gender, mind and body, through its role in the perpetuation of associations between victim, body, sex, private and women, and between agent, gender, mind, public and men. This thesis will argue that these dualisms are not useful for explaining the ambivalent and contradictory status of prostitution as both work and sex, public and private, rational and irrational, embodied and disembodied, sexual and social. However, not only does prostitution challenge the explanatory value of these dualisms, but the experience of prostitution for the prostitute and the client both subverts and inverts these dualisms. The usual configuration of the dualisms public/private, worker/consumer, male/female, mind/body, rationality/irrationality, are public, worker, male, mind, rationality, in contrast to private, consumer, female, body, irrationality. The prostitute is positioned in and through modern liberal democracies as embodied, but claims the status of worker through her experience of disembodiment. The client is positioned in and through modern liberal democracies as disembodied, and continues this proprietorial relationship with his body during the prostitution contract. She becomes the embodied worker and he becomes the disembodied sex partner. This further demonstrates the inability of a dualistic conception of prostitution to take into account the ambivalent and contradictory status of the prostitute and the client. Whilst this thesis will suggest that such an ambivalent status is to be found in all relations between men and women in modern liberal democracies, it will also propose the political implications of this theoretical reconfiguration for the feminist position on prostitution.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
Cultural and Historical Studies
Full Text

Thesis (M.A.)--Georgia State University, 2008.
Title from file title page. Eddy Nahmias, Andrea Scarantino, committee co-chairs; Sebastian Rand, committee member. Electronic text (42 p.) : digital, PDF file. Description based on contents viewed September 17, 2008. Includes bibliographical references (p. 39-42).

Mental causation between the material and the immaterial has been problematic for interactionist substance dualism ever since its first major proponent René Descartes. The contemporary philosopher Jaegwon Kim believes he has found an argument that shows exactly why an immaterial event cannot be said to cause a material event; he calls this the pairing problem argument. This thesis will argue that there is actually sufficient empirical evidence to suggest that Kim’s argument is unsuccessful due to one of its premises being false. Furthermore, this thesis will also argue that interactionist substance dualism is actually a philosophically viable alternative, and lastly ways are sketched of how one might go about constructing such a view responsibly.

The Christian church was begun in 19Ih century in the traditionally multi-religious society in Korea. Christianity holds a major position in Korea today and has for the past 20 years been growing rapidly in numbers. Despite its phenomenal growth, the churches. and Christianity in general, have been suffering from several ailments, of which dualistic thinking is not the least. Anthropological dualism amounts to not only distinguishing between soul and body, but also ascribing a separate and independent existence to each of these "components" of the human being. This dualism (as well as others) developed in the church under the influence of traditional Korean religions such as Buddhism, Confucianism and Shamanism that have been teaching such dualisms. The Korean Christian mindset has to this day been dualistic both as a result of such cultural and philosophical influences and o€ ideas brought by the early missionaries to Korea. The influence of Platonic dualism is still widespread in the conservative and gospel church. This study focuses on: + examining the nature of the problem of anthropological (and other forms of) dualism + how the problem has been manifesting itself in Korean churches and in church education + the most momentous influences on Korean Christianity and churches resulting in a dualistic mindset regarding life in general and the human being in particular + the impact of anthropological dualism on church life and especially on education in the context of the church + the Biblical view of the human being, and on + how the pervasive problem of anthropological dualism can be eradicated. It was found that, although the Bible uses a whole variety of words that somehow relate to or describe the human being, these words or t e n s do not refer to "parts" or "components" but rather to different facets of the human being, much like one can refer to the different facets of a polished diamond. Whenever a word is used, it refers to a particular perspective from which the human being is approached or viewed but in the final analysis, it refers to the whole being. Discovery of this perspective was important in view of the dualistic tendencies in Korean churches and in church education. Application of a holistic view of the human being enables one to approach education as the guiding, leading, enabling, equipping and discipling of educands (those who are being guided etc.) as whole, total and integrated persons.
Thesis (Ph.D. (Education))--North-West University, Potchefstroom Campus, 2007.

Thesis (MPhil)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: The aim of this thesis is to investigate the possible influence of Persian religion on dualism in Jewish apocalyptic literature, with particular attention to 1 Enoch. Many studies have been conducted on Jewish apocalyptic, although relatively few studies concentrate on Persian religious influence. One of the main reasons for this is the problematic dating of Persian sources, all of which appear to date to a later period than the Jewish apocalyptic texts they are suspected of influencing. Scholars who believe in the antiquity of the traditions underlying the Persian texts, such as Boyce, Otzen and Silverman, tend to be positive about the possibility of influence, whereas scholars such as Hanson and VanderKam insist that the origins of apocalyptic traditions can be found within Jewish religion and Mesopotamian culture, respectively. The dualism between God and evil plays a central role in Jewish apocalyptic. This basic dualism manifests itself in various dualities and on four levels. Firstly, on the cosmic level God is pitted against an agent of darkness (Satan/Belial/Mastema/Azazel) and good angels oppose fallen angels or demons. Secondly, in the physical universe God manifests in order, whereas evil shows itself in every area where God’s order is transgressed. Thirdly, on an anthropological-ethical level, mankind is divided into the righteous and the wicked according to the path each individual chooses within himself. Finally, on an eschatological level, the evils of the present age are contrasted with a glorious future that will begin when the messiah has appeared and the final judgment, which is sometimes linked with a resurrection, has taken place. In order to calculate when this new age will dawn, apocalyptic writers divide history into periods. Each of the abovementioned aspects finds a parallel in Persian religious thought, which revolves around the dualism between Ahura Mazda/Spenta Mainyu and Angra Mainyu/Ahriman. Each of the dualistic principles is supported by a host of divine beings and the battle involves nature and mankind, who are expected to choose a side. There is a strong messianic expectation, as well as a well-developed concept of a final judgment that involves resurrection, and the periodization of history is fundamental to the religion. This thesis attempts to trace the development of the abovementioned concepts in Jewish thinking, depending mainly on the Hebrew Bible as representative of ancient Israelite religion. Where discrepancies between Jewish apocalyptic and the ancient religion become evident, the possibility of Persian influence is considered. The investigation will show that each of the abovementioned aspects of the dualism between God and evil in Jewish apocalyptic contain traces of what might be the influence of Persian religion.
AFRIKAANSE OPSOMMING: Die doel van hierdie tesis is om die moontlike invloed van Persiese godsdiens op die dualisme in Joodse apokaliptiek te ondersoek, met spesifieke verwysing na die Ethiopic Book of Enoch. ‘n Groot aantal studies is reeds uitgevoer rondom Joodse apokaliptiek, alhoewel relatief min daarvan fokus op die invloed van Persiese godsdiens. Een van die hoofredes hiervoor is die probleme rondom die datering van Persiese tekste, waarvan almal uit ‘n latere tydperk as die meeste Joodse apokaliptiese tekste blyk te dateer. Diegene wat vertroue het in die antiekheid van onderliggende tradisies in Persiese tekste, soos Boyce, Otzen en Silverman, is geneig om positief te wees oor die moontlikheid van invloed, terwyl ander soos Hanson en VanderKam daarop aandring dat die oorsprong van apokaliptiese tradisies te vinde is in Joodse godsdiens en die kultuur van Mesopotamië. Die dualisme tussen God en die bose speel ‘n sentrale rol in Joodse apokaliptiek. Hierdie basiese dualisme manifesteer in verskeie dualiteite en op vier vlakke. Eerstens, staan God op die kosmiese vlak teenoor ‘n agent van duisternis (Satan/Belial/Mastema/Azazel), en sit goeie engele slegte engele of demone teë. Tweedens manifesteer God in die orde van die fisiese heelal, terwyl die bose manifesteer in die oortreding van God se orde. Op die derde, antropologies-etiese vlak, is die mensdom verdeel tussen goed en kwaad op grond van die weg wat elke individu in homself kies. Laastens word die boosheid van die huidige era op die eskatologiese vlak gekontrasteer met die glorieryke toekoms, wat sal aanbreek wanneer die messias gekom het en die laaste oordeel, wat soms verband hou met ‘n opstanding, plaasgevind het. Apokaliptiese skrywers verdeel gereeld die wêreldgeskiedenis in tydperke om sodoende te bereken wanneer die toekomstige era sal aanbreek. Elkeen van die bogenoemde aspekte vind ‘n parallel in die Persiese godsdiens, wat gebaseer is op die dualisme tussen Ahura Mazda/Spenta Mainyu en Ahriman/Angra Mainyu. Elkeen word ondersteun deur ‘n leer van goddelike wesens en die stryd sluit die natuur en mensdom, van wie verwag word om ‘n kant te kies, in. Daar is ‘n sterk messiaanse verwagting, sowel as ‘n goed-ontwikkelde konsep van ‘n laaste oordeel, wat gepaard gaan met ‘n opstanding. Die verdeling van wêreldgeskiedenis in tydperke is ook fundamenteel tot die godsdiens. Hierdie tesis poog om die ontwikkeling van bogenoemde konsepte in die Joodse denkwyse na te volg en maak hoofsaaklike staat op die Hebreeuse Bybel as verteenwoordigend van oud-Israelitiese godsdiens. Waar diskrepansies tussen Joodse apokaliptiek en die antieke godsdiens vorendag kom, word die moontlikheid van Persiese invloed oorweeg. Die ondersoek sal toon dat elkeen van die bogenoemde aspekte van die dualisme tussen God en die bose in Joodse apokaliptiek moontlike tekens van Persiese invloed toon.

Religion
M.A.
This discussion aims to demonstrate how the project of identifying the nature of humanity is ongoing. The dominant models have their own flaws to contend with, and in the end we are still left uncertain of what constitutes our nature. Of the two views vying for prominence (dualism vs. materialism) neither is indubitable, nevertheless their are faithful proponents on each side. In a debate of belief vs. theory we see these seemingly disparate realms come together in a resignation to faith that their option is an adequate representation of human nature.
Temple University--Theses

This thesis is entitled ‘Rearticulating knowledge management: an alternative perspective informed by the Buddhist epistemology’. It examines the knowledge management perspectives with specific reference to the philosophical foundation of the knowledge management discipline. Building on the Western knowledge foundation, which is widely discoursed in this discipline, this thesis extends the existing knowledge by drawing on the Buddhist epistemological perspective. This endeavour leads to bridge the Western and Eastern perspectives and derives insights from the Buddhist perspective for the betterment of organisational knowledge management. In conclusion, the thesis enlightens on a humanist approach to managing knowledge of knowledge workers.

The book presents an argument for moral objectivity based on non-dualism, drawing on the Buddhist tradition but argued from first premises in relation to Western philosophical understandings of ethics. The first part consists of a critique both of the theoretical and practical shortcomings of views of ethics which rely on positive or negative metaphysical claims about the foundation for universal ethics or about its absence. The dualism underlying these two alternatives is understood in terms of a psychological model according to which the rational ego utilises metaphysical belief to separate itself from the remainder of the psyche and its associated alternative grounds of belief. Metaphysical beliefs are shown to be related to egoistic psychological dispositions through the use of philosophical, historical, and psychological evidence, and this account used as the basis of a criticism of all the main existing ethical theories in Western philosophy. In the second part a more positive account is provided of a non-dualistic Middle Way, which attempts to show that there is an alternative to the dualism revealed in Part 1. This Middle Way unites systematic metaphysical agnosticism in philosophy with moral practice that attempts to integrate the ego incrementally with the remainder of the psyche. Psychological integration thus becomes the basis of a new way of understanding moral (and other types of) objectivity without positive or negative metaphysical assumptions. To understand integration as a basis of ethics requires the systematic incrementalisation of the dualisms on which Western philosophy habitually relies, such as subject-object, fact-value, mind-body, and freewill-determinism. Without these dualistic prior assumptions, a balanced investigation can be made into all the conditions which influence our moral judgements. Personal and group virtue can be cultivated, and specificity of guidance on areas of moral judgement where we are ignorant imported by the balanced use of moral expertise. Supporting materials for this thesis are available on http://www.moralobjectivity.net and a published version is available on http://www.lulu.com/product/paperback/a-theory-of-moral-objectivity/15123628?showPreview .

In this dissertation, I re-interpret Spinoza's parallelism theory in the Ethics according to an original ontological, dualistic and idealistic perspective. The main thesis I put forward is that parallelism, and the dualism it harbours, is the only possible mediation between Spinoza's monism and his pluralism, i.e. between the unique substance and the 'infinite things in infinite modes' that follow from it. Second, I argue that the theory of parallelism is both coherent and unitary and no fracture should be viewed between Proposition 7 of Part II of the Ethics and its following Scholium. This interpretative strategy is original as it takes a route that is generally neglected by Spinoza scholarship, and thus is in contrast to those interpretations that see an unsurmountable contradiction in Spinoza's parallelism or that distinguish an ontological variant from an epistemological variant of it. Moreover, my interpretation of parallelism originally clarifies some obscure passages in later parts of the Ethics, such as the Spanish poet anecdote and the eternal mind doctrine. My interpretation is the result of a full-fledged idealistic interpretation that is based on the pronounced pre-eminence of the attribute of thought in Spinoza's system and that leads me to originally re-interpret some key doctrines of Spinoza's metaphysics, such as the conceptual independence of attributes that can be found in Proposition 10 of Part I. Additionally, in my dissertation, I draw some theoretical and historico-philosophical comparisons between Spinoza and past thinkers or his contemporaries (Scholastic authors, Descartes, Leibniz) as they clearly indicate that parallelism is an original and unprecedented thesis in the history of philosophy.

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O Liber de duobus principiis é uma das poucas fontes deixadas pelos dissidentes dualistas medievais tradicionalmente conhecidos por cátaros. Composto, na primeira metade do século XIII, na Lombardia, por um anônimo pertencente à igreja de Desenzano ou também conhecida como igreja dos albanenses, o escrito figura-se como um esboço de teologia dualista. Nele, percebe-se um esforço do heresiarca, ainda nutrido pelo catolicismo, em definir a crença dos dois princípios - um bom, criador do mundo espiritual e eterno e outro mau, criador do mundo material e transitório -, a partir das autoridades escriturárias, sobretudo, mas também dos métodos intelectuais em voga nos círculos universitários. Propomo-nos nesta dissertação analisar a natureza do dualismo exposto pelo dissidente, bem como pontuar suas implicações com o método escolástico
The Liber de duobus principiis is one of the few sources left by medieval dualistic dissidents traditionally known Cathars. Composed in the first half of the thirteenth century in Lombardy, by an anonymous belonging to the church of Desenzano or also known as Church of albanenses, the composition figures as an outline on dualistic theology. In it, we find an effort by the heresiarch, still nourished by Catholicism, in defining the belief of the two principles - a good, the creator of the spiritual world and the eternal and the other bad, the creator of the material and transitional world – based mostly on the Catholic texts written at the time, but also on the intellectual methods in vogue in university circles. We intend in this paper to analyze the nature of dualism exposed by such dissident as well as its implications on scholastic methods

Orientador: Ruy de Oliveira Andrade Filho
Banca: Andreia Cristina Lopes Frazão da Silva
Banca: Terezinha Oliveira
Resumo: O Liber de duobus principiis é uma das poucas fontes deixadas pelos dissidentes dualistas medievais tradicionalmente conhecidos por cátaros. Composto, na primeira metade do século XIII, na Lombardia, por um anônimo pertencente à igreja de Desenzano ou também conhecida como igreja dos albanenses, o escrito figura-se como um esboço de teologia dualista. Nele, percebe-se um esforço do heresiarca, ainda nutrido pelo catolicismo, em definir a crença dos dois princípios - um bom, criador do mundo espiritual e eterno e outro mau, criador do mundo material e transitório -, a partir das autoridades escriturárias, sobretudo, mas também dos métodos intelectuais em voga nos círculos universitários. Propomo-nos nesta dissertação analisar a natureza do dualismo exposto pelo dissidente, bem como pontuar suas implicações com o método escolástico
Abstract: The Liber de duobus principiis is one of the few sources left by medieval dualistic dissidents traditionally known Cathars. Composed in the first half of the thirteenth century in Lombardy, by an anonymous belonging to the church of Desenzano or also known as Church of albanenses, the composition figures as an outline on dualistic theology. In it, we find an effort by the heresiarch, still nourished by Catholicism, in defining the belief of the two principles - a good, the creator of the spiritual world and the eternal and the other bad, the creator of the material and transitional world - based mostly on the Catholic texts written at the time, but also on the intellectual methods in vogue in university circles. We intend in this paper to analyze the nature of dualism exposed by such dissident as well as its implications on scholastic methods
Mestre

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)
A experiência consciente é uma das coisas das quais estamos mais certos no mundo, mas ela é um grande mistério. Não temos uma teoria amplamente aceita que justifique racionalmente de que modo um sistema físico como o cérebro pode experienciar (um sabor, a felicidade, a dor, etc), e que esclareça qual a natureza das experiências conscientes. De forma mais clara, experiências conscientes têm uma fenomenologia, isto é, características qualitativas distintas que são apreendidas subjetivamente. Tais propriedades são os qualia e foram associados à consciência fenomênica, pois estes são acessíveis pela consciência do organismo que experiencia. Entretanto, não sabemos como conciliar a experiência consciente com o que sabemos, na medida em que suas propriedades parecem ser essencialmente subjetivas e, portanto, inescrutáveis e indescritíveis sob um ponto de vista de terceira pessoa. Como então conciliar a objetividade de nossas explicações com a subjetividade da consciência? Inúmeros filósofos e filósofas da mente defendem que os qualia são propriedades nãofísicas, adotando um dualismo entre corpo e mente. Neste intricando e complexo debate entre materialistas e antimaterialistas, os últimos costumam elaborar argumentos que desafiam os primeiros. Assim, o capítulo 1 é dedicado ao amplamente debatido argumento do conhecimento de Frank Jackson. Após a apresentação deste argumento, o submeteremos a uma série de objeções que tentam derrubar a sua conclusão antimaterialista. Então, trataremos das respostas que foram oferecidas às objeções. Por fim, ponderaremos as objeções e as respostas fazendo um balanço deste debate. O capítulo 2 é dedicado ao controverso argumento dos zumbis de David Chalmers. Trataremos inicialmente de algumas noções teóricas necessárias para o compreendermos e, então, o apresentaremos. Após isso, o submeteremos a várias objeções que tentam bloquear a sua conclusão antimaterialista e trataremos das respostas às objeções. Então, faremos um balanço das objeções que lhe foram opostas. Em nossas considerações finais sobre a discussão envolvida nos capítulos 1 e 2, será feita uma avaliação global deste debate entre materialistas e antimaterialistas indicando qual o lado tem melhores argumentos.
Conscious experience is one of things that we are more certain in the world, but it is a great mystery. We do not have a broadly accepted theory that rationality justifies how a physical system like a brain can experience (a taste, happiness, pain, etc) and clarify what is the nature of conscious experiences. More clearly, conscious experiences have a phenomenology, that is, distinct qualitative features that are subjectively apprehended. These properties are qualia and they were associated to phenomenal consciousness, because qualia are accessible for the consciousness of the organism that has the experience. However we do not know how to reconcile the conscious experience with our knowledge, insofar as their properties seem to be essentially subjective and inscrutable and indescribable under a third person point of view thus. How reconcile the objectivity of our explanations with the consciousness subjectivity? Several philosophers of mind defend which qualia are non-physical properties, adopting a mind-body dualism. In this puzzling and complex debate among materialists and anti-materialists, it is common the latter make arguments that challenge the formers. Thereby the chapter 1 is dedicated to broadly debated Frank Jackson´s knowledge argument. After the presentation of knowledge argument, I will submit it to several objections that try overthrow its antimaterialist conclusion. Then I will deal with the responses that were provided to these objections. Finally I will ponder objections and responses making a balance of this debate. The chapter 2 is dedicated to controversial David Chalmer´s zombie argument. Initially I will deal with some necessary theoretical notions to we grasp it and then I will present the zombie argument. Thereafter I will submit it to several objections which try overthrow its anti-materialist conclusion and I will deal with the responses to these objections. Then I will make a balance about the objections against zombie argument. In our final considerations about the discussion engaged on chapters 1 and 2, will be make a global evaluation about this debate among materialists and anti-materialists indicating what side have better arguments.

Kada je profesor renesansneknjiževnosti na UCLA dr Majkl Alen krajemprošlog i početkom ovog veka počeo daobjavljuje svoje prevode dela Marsilija Fičinasa latinskog na engleski jezik, moglo bi se rećida je započeo novo poglavlje u šekspirologiji.Neuporedivo veća dostupnost ovih,svojevremeno izuzetno uticajnih, a umeđuvremenu gotovo zaboravljenih tekstovadovela je do obnove interesovanja književnokritičkihkrugova za fenomen poznat kaorenesansni neoplatonizam, praćene povećanomsvešću o tome koliko je sveobuhvatan isveprožimajući uticaj koji je ovaj neobični ieklektički sistem misli ostvario na Šekspirovadela, kao i dela mnogih njegovih savremenika.Renesansni neoplatonizam, iako niranije nije bio nepoznat šekspirolozima, dugo je bio zanemarivan pri tumačenjima Šekspirovihdela – posebno onih „ozbiljnijih“ – kao suvišemarginalan ili, u najboljem slučaju, suvišeoptimističan skup ideja o harmoniji kosmičkihsfera. Detaljnije čitanje Fičinovih tekstova, kaoi dela drugih neoplatoničara i njihovih drevnihizvora, pruža neprocenjiv uvid u „mračnu“stranu neoplatonizma, ali i „mračnu“ stranuŠekspirovih „mračnijih“ drama.Ovaj uvid nije zanimljiv samo saaspekta tumačenja književnosti. Šekspirovodoba, koje se sada najčešće naziva ranimmodernim periodom upravo iz tog razloga, dobaje u kome su utemeljeni mnogi kulturni obrascikoji su i dalje u opticaju. Upravo su Šekspirovadela u velikoj meri poslužila kao provodnik zaveliki broj tih obrazaca zbog široke i dugotrajnerecepcije koju su uživala.Polazeći od pretpostavke da se bazičnimetafizički koncepti mogu lako prenositi iugrađivati u temelje raznih ideologija unajširem smislu te reči i da su stoga njihovoiznošenje na površinu i analiziranje posebnozanimljivi i korisni, ova disertacija za svojfokus uzima jedan metafizički koncept koji činiosnovu renesansnog (a i svakog drugog)neoplatonizma. Taj metafizički koncept jestehijerarhijska i gotovo uvek rodno determinisanadihotomija duh/materija, čije se „mračnije“manifestacije u renesansnom neoplatonizmučesto zanemaruju ili pogrešno pripisujuhrišćanskim uticajima.Cilj ove disertacije je da se identifikujuoni aspekti Šekspirovih dela – pre svegatragedija i takozvanih „problemskih drama“ –koji su u saglasju sa dualističkom metafizikomrenesansnog neoplatonizma, zatim da seznačenja tih aspekata analiziraju u okviru temetafizike, te da se time iznađu daljeimplikacije ne samo za tumačenja Šekspirovihdela, već i za bliže razumevanje čitave našecivilizacije, koja bi se, pre no posthrišćanskom,moga slobodno nazvati postneoplatoničarskom.Kao hipoteza se postavlja očekivanje daće dualistički koncepti koji potiču izrenesansnog neoplatonizma biti pronađeni nanekolikim nivoima Šekspirovih odabranihtekstova, od zvučnog, preko metaforičkog, doalegorijskog. Daleko od toga da ponudinekakvo konačno tumačenje Šekspirovih dela,ova analiza će, nadamo se, prosto povećati brojnjihovih mogućih interpretacija.Metodi koji će biti korišćeni sueklektični. Najčešće će se koristiti klasičnakomparativna analiza – s jedne strane,metafizičkih sistema dostupnih Šekspiru putemrenesansnog neoplatonizma i, s druge strane,Šekspirovih dela (pre svega tragedija itakozvanih „problemskih drama“). Stavoviautorki i autora koji pripadaju feminizmu,novom istorizmu, dekonstrukciji i psihoanalizibiće citirani, a neke tehnike u okviru ovih školatumačenja korišćene pri daljoj analizi. Uznatnom delu disertacije koristiće sefeminističko čitanje metafizike, jer jeutvrđivanje rodno zasnovanih hijerarhija istereotipa jedna od implikacija metafizičkogdualizma duha i materije.Prva tri poglavlja ove disertacije suuvodna, od čega drugo i treće pružaju kratkiosvrt na razvoj dualizma duh/materija i samogkoncepta materije kroz istoriju evropskefilozofije i religije. Koncept femininodeterminisane, haotične i mračne materije,suprotstavljen konceptu maskulinodeterminisanog, racionalnog i svetlog duha,prati se u drugom poglavlju od svojih začetakau orfizmu, dionizijskim i eleuzinskimmisterijama i pitagorejskom pokretu, prekosvog najuticajnijeg proponenta Platona injegovih sledbenika, sa posebnim osvrtom naneoplatoničare, do mnogobrojnih dualističkihpokreta koji su pod njihovim direktnim iliindirektnim uticajem nicali diljem antičkog isrednjovekovnog sveta. Radikalni iliemanativni, prokosmički ili antikosmički,dualizam duha i materije – prenošen kroz spise iusmena učenja hermetičara, gnostika,manihejaca, bogumila i katara, pa katkad i krozsamo hrišćanstvo, koje mu je zvaničnosuprotstavljeno – pokazuje se kao neprekinutanit u istoriji evropske civilizacije.Treće poglavlje bavi se dualizmom duhai materije u renesansnom neoplatonizmu.Eklektičan, kompleksan i imanentnoparadoksalan fenomen poznat kao renesansnineoplatonizam nastaje kao rezultat snažnogistovremenog upliva više tipova dualizma ujudeohrišćansku misao – Platonovi rukopisistižu u zapadnu Evropu zajedno sa rukopisimaneoplatoničara i hermetičara, ali i pravim, živimkabalistima – koji sa oduševljenjem prihvataju,prisvajaju i prerađuju tzv. „hrišćanski“neoplatoničari na čelu sa Marsiliom Fičinom. Uokviru renesansnog neoplatonizma može seizdvojiti nekoliko sasvim različitih i međusobnonekompatibilnih struja: „čist“ neoplatonizam,magija, alhemija, gnosticizam, kabala ihermetizam. Sve one, bile prokosmičke iliantikosmičke, imaju u svojoj osnovi rodnodeterminisan hijerarhijski dualizam duha imaterije i, u najmanju ruku, ambivalentan odnosprema telu i kosmosu, a u odnosu na samumateriju – odnosno, šta se sa njom može ilimora činiti – mogu se uočiti tri široke kategorijekoje se mogu ilustrovati kroz primerdualističkih alegorijskih tumačenja mita oNarcisu.Plotinovo viđenje Narcisa kao prikazduha prevarenog  sopstvenim odrazom u kaljuzimaterije poredi se sa gotovo identičnim, alidrugačije percipiranim događajem opisanim uhermetičkom spisu Pimander, gde je pad duha umateriju u kojoj se ogleda opisan kao kreativničin ljubavi iz koga nastaje kosmos. Takoantikosmički nastrojeni Plotin moli čitaoca dase vine ka pravom duhovnom izvoru svog lepoglika, jer je druga opcija pad u kal materije.Treća opcija, koju nudi prokosmičkihermetizam, jeste ljubavni spoj duha i materijeu kom superiorni ali benevolentni maskuliniduh svojevoljno svojim odrazom formirainferiornu ali prijemčivu femininu materiju.Ove tri opcije se ogledaju u Šekspirovimdelima u centralnom delu disertacije (poglavlja4-9), koji se sastoji od komparativne analizepristupa materijalnom i telesnom u, s jednestrane, različitim strujama renesansnogneoplatonizma i, s druge strane, Šekspirovimdelima, najpre tragedijama i problemskimdramama.Pojedinačna poglavlja središnjeg deladisertacije bave se mogućim pristupimamateriji, ali takođe i mogućim koracima najednom neoplatoničarskom putu krozmaterijalni svet.Taj put počinje u „Tamnici“, kojom sebavi četvrto poglavlje. Istraživanjeantikosmičkih stavova prema materijalnom itelesnom u Šekspirovim tragedijama iproblemskim dramama dovodi do zaključka dasu oni u skladu sa antikosmičkim učenjimagnostika, manihejaca, bogumila, katara, ipesimista među neoplatoničarima. JunaciŠekspirovih tragedija i problemskih drama(Hamlet, Romeo, Kleopatra, Lir, Gloster, TitAndronik) svet i telo eksplicitno doživljavajukao tamnicu duše, a često se takva osećanja ipoređenja javljaju u doslovnim tamnicama (kaošto na svojoj koži iskuse Ričard II, Lir,Malvolio, Klaudio i Barnardin). Mora seprimetiti da su antikosmički stavovi kodŠekspirovih junaka najčešće posledicanekakvog šoka ili razočarenja.Mikrokosmosi drama kao što su Hamlet,Magbet, Kralj Lir i Mera za meru mogu se čitatikao alegorijski prikazi neoplatoničarskog paklau kome vlada haos mračne materije, a njihovivladari-uzurpatori kao zločesti demijurzi.Primećuje se dvojaka subverzivnost – ureligijskom i političkom smislu – korišćenjafigure kralja kao demijurga, kao i činjenice dapomoć utamničenima u njegovom mračnomdomenu uvek dolazi spolja, obično u figuridoketskog Hrista, koji dolazi da probudiuspavane iskre (Vojvoda u Meri za meru, duhHamletovog oca, Kordelija u Kralju Liru).Kada se svet posmatra kao tamnica čijije glavni tamničar lažljivi uzurpator, samaakcija postaje problematizovana i lako se nailazina stav da je kontemplacija bezbednija i čistijaopcija. Tako se Hamletov čuveni solilokvijmože čitati i kao suprotstavljanje opcije „biti“ ufiksnom, nepromenljivom duhu opciji „ne biti“u fluidnom i iluzornom svetu stalnog nastajanjai nestajanja materije. Mnogi Šekspirovi junaciizbegavaju da uprljaju ruke i odriču se svega,između ostalog i ljubavi, zarad viših ciljeva(Hamlet; Vojvoda, Izabela i Anđelo u Meri zameru).Ovo se u sledećem poglavlju,„Uznošenje“, pokazuje, opet uneoplatoničarskom diskursu, kao potencijalnopogrešan korak. U neoplatonizmom inspirisanojrenesansnoj teoriji ljubavi, čiji su najuticajnijipropagatori Fičino i Bruno, upravo se krozerotsko dostiže božansko, ali uz bitnoupozorenje da erotski poticaj mora dolaziti odnebeske, a ne zemaljske Venere, i da ne smeimati za cilj brak ili, još gore, blud. Narcis kojise ogleda u baruštini materije mora znati da jezaljubljen u sopstveni lepi odraz, a ne u tu baru,i mora se vinuti naviše, ka čisto duhovnombožanstvu kome je suštinski istovetan.Analizom Šekspirovih dela se utvrđuje da seprimeri uspešnog erotskog uzdizanja odmaterijalnog i telesnog mogu naći uglavnom ukomedijama, dok je u mračnijim dramamafigura nebeske Venere uvek bar donekleproblematizovana, kao što je to Dezdemona uOtelu. Takođe se dolazi do zaključka da je erosdualizma po definiciji narcisoidan, jer je uvektežnja istog za istim – duha za duhom,razdvojenim samim od sebe Drugim materije – ida je ovakva idealizovana ljubav, bilo semanifestovala homoerotski ili heteroerotski (aobe manifestacije se mogu naći kod Šekspira)neumitno neprijateljski nastrojena prema svakojstvarnoj ženskoj osobi pojedinačno i ženskomtelu uopšte.Poglavlje „Enoza“ bavi se stanjem kojepredstavlja krajnji cilj dualističke erotskežudnje, a to je mistično potpuno utapanje svakeiskre u svoje božansko izvorište. Svrhanarcisoidnog erosa dualizma se ispunjava takošto se maskulini duh sjedinjuje sam sa sobom.Iako je nijedna pravoverna monoteističkareligija ne priznaje kao legitimni cilj vernika,enoza je eksplicitno postavljena kao ishodištesvake duše u Fičinovom sistemu „hrišćanskog“neoplatonizma, bilo kao ishod čistekontemplacije ili vatrene žudnje. Kod Šekspirase figura enoze javlja uglavnom u ovomdrugom obliku, i to nikada bez poveće dozeambivalencije prema erotskom. Antonijevdijalog sa Erosom ilustruje nekoliko aspekataerotske enoze: brisanje granica izmeđuljubavnika i voljenog, onostranu prirodu„istinske“ ljubavi, povezanost seksualnosti ismrti, konačno nepostojanje identiteta iništavilo smrti kao krajnji cilj i ishod svakežudnje. Ovi aspekti se dalje istražuju i ilustrujukroz svoje manifestacije u Šekspirovimtragedijama i problemskim dramama (Hamlet,Romeo i Julija, Otelo, Troil i Kresida, Mera zameru, Julije Cezar, Timon Atinjanin). Zaključakje da Šekspir uvek zadržava ambivalencijuprema erotskom i da se svaka erotska smrt možetumačiti i kao enoza i kao pad.Sedmo poglavlje, „Silazak“, bavi seonim što se zbiva kada Narcis, zavedenodrazom svog duha u njima, zakorači u vodematerije. Fičino i Bruno su u svojim teorijamaljubavi jasni: ukoliko ljubavnik napravi kobnugrešku i posegne za telom osobe za koju mu seučini da ga erotski privlači, umesto da se,inspirisan njenom lepom formom, vine kačistoti duha odakle ta forma potiče, upašće upakao materijalnog. Zemaljska Venera možepod maskom nebeske zavesti naivnog i nevinogljubavnika i odvući ga u dubine materijalnogsveta, naizgled nudeći mu mogućnost uzleta kanebeskim visinama. Za to je dovoljna jedna noćprovedena sa njom. Ovaj zaplet se može naći, urazličitim varijacijama, u mnogim Šekspirovimdelima: Sve je dobro što se dobro svrši, Troil iKresida, Mera za meru, Romeo i Julija i Otelo.U svima je dovoljna jedna noć provedena sanjom da se nebeska Venera volšebnotransformiše u zemaljsku – čista Dijana ubludnu Jelenu, devica u kurvu – i utamničizlosrećnog ljubavnika u telesnost braka ilibluda, ili, još gore, na samo dno pakla ženskeseksualnosti, u haotično ništavilo pramaterije.Osmo poglavlje, „Ništavilo“, bavi seupravo onime što se nalazi na dnuneoplatoničarskog kosmosa – ništavilom koje seistodobno otkriva kao neoplatoničarska primamateria. Ona je uvek feminino determinisana –u neoplatonizmu je Hekata identifikovana samaterijom, a figura Hekate se i umikrokosmosima Šekspirovih mračnijihkomada pokazuje kao prava vladarka paklenogdomena zločestog uzurpatora (Ledi Magbet,Tamora, pa čak i Gertruda). Femininadeterminisanost pramaterije ogleda se kodŠekspira i u višeznačnom i često ponavljanomglasu, ili slovu, ili cifri – „O“ ili „0“ – kojemože biti matematički izraženo ništavilopramaterije, ali i oznaka za vaginalni otvor.Ovom višeznačju doprinosi i činjenica da se reč„nothing“ („ništa“), uvek zlokobno značajna rečkod Šekspira, mogla u jeziku ŠekspiroveEngleske koristiti u oba smisla. „O“ je i oznakaza matericu u kojoj se ljudsko biće, potadašnjim teorijama, zdušno prihvaćenim odstrane neoplatoničara, materijalizuje od očevogduha i majčine materije, i time materinstvodobija izrazito negativan prizvuk. Majka je takoja doprinosi materiju u procesu reprodukcije,čineći nas time smrtnim i pravdajući čestupovezanost figura materice i grobnice(„womb/tomb“), kao i očajnički pokušaj nekihjunaka – primerice, Koriolana – da se odmaterinskog tela radikalno odvoje, što čestodovodi do nasilnog i krvavog vraćanja u njega.Neoplatoničarska majka, pokazuje se, čestoproždire sopstvenu decu.U mnogim tragedijama se junak suočavasa pramaterijom koja se pojavljuje doslovnouobličena u „O“: primeri za ovu figuru supaklena jama u šumi višestruko povezana saTamorom i vaginalno determinisana u TituAndroniku, grobnica Kapuleta u Romeu i Juliji,veštičiji kotao u Magbetu, kao i vaginalni pakaokroz koji prolaze Lir i Timon u svojoj mašti.Hamlet se spušta u tri gradirana ponorapramaterije u svojoj istrazi o tome odakle dolazitrulež u Danskoj: Ofelijina, zatim Gertrudinaodaja, i na kraju otvoreni grob u koji uskače.Suočavanje sa materijalnom osnovom kosmosa,premda u tragedijama uglavnom najviše služitome da ilustruje paklene dubine do kojih sejunak i/ili njegov svet srozao, može dovestijunaka i do neke vrste regeneracije i ponovnogrođenja, kao što je slučaj sa Lirom.Suočavanje sa neformiranom materijommože dovesti neoplatoničarskog junaka i doprokosmičkih tendencija: može poželeti da u tajmračni haos unese red i lepotu forme iz višihkosmičkih sfera. Time se bavi poslednjepoglavlje centralnog dela disertacije, nazvano„Teurgija“. Narativ iz Pimandera oprimordijalnom duhovnom Čoveku kojiogledanjem u njenim tamnim vodamasvojevoljno daje formu voljenoj materijalnojPrirodi je, u kombinaciji sa Jamblihovomteorijom teurgije, dao podsticaj Fičinu daosmisli sopstvenu, i pored svog stalnoambivalentnog stava prema bilo kakvojinterakciji maskulinog duha sa femininommaterijom. Teurgija – koja može obuhvatatirituale, praktičnu magiju i alhemiju, ali i druganeimenovana delanja – nalazi se naprokosmičkom ekstremu neoplatonizma, kaoaktivan napor svakog pojedinca da uvede red ukosmos i, kao demijurg, i sam formira materijukoja mu je na raspolaganju.Kod Šekspira se primeri uspešneteurgije uglavnom mogu naći u kasnijimkomadima (takozvanim „romansama“), doktragedije i problemske drame obično prikazujuobrnut proces, u kome se kosmos svodi na haospramaterije. Ubijanje ili uklanjanje uspešnihteurga, koji održavaju red na svim nivoima –pojedinac, država, kosmos – dovodi do padačitavog domena u haos, kao što se može videti uMeri za meru, Hamletu i Magbetu. Figurauspešnog teurga ili maga oslikava se kaoneoplatoničarsko sunce koje oplođava i formiramrtvu materiju, dajući joj život, kao što je slučajsa solarnim kraljem Dankanom. Uspešan teurgje dobar kralj, otac, oličenje božanstva, što seistražuje kroz metaforu kovanja novca, koje,kao davanje svog lika i forme bezobličnommetalu, kao pravo pripada upravo ovimfigurama. Lirova izjava da sme da kuje novacpošto je on kralj se, međutim, može čitati i kaoizjava bilo kog teurgijski nastrojenog pojedinca,jer po metafizici prokosmičkih struja uneoplatonizmu svaka iskra duha ima pravo iobavezu da formira materiju po svomuzvišenom liku i uvodi poredak u nju.Prokosmički dualizam se time pokazuje kaopotencijalno politički i religijski čaksubverzivniji od antikosmičkog.Teurgija kao koncept je, dalje seprimećuje, ugrađena u nekolike diskriminatorneideologije: mag može figurirati kao kolonizatorkoji civilizuje inferiornije, telesnije,materijalnije „varvare“ ili kao krotitelj, opet,inferiornijih, telesnijih, materijalnijih žena. UBuri se, recimo, jasno vide oba procesa, kao iparadoks po kome je muškarac koji menja ikontroliše prirodu (Prospero) moćni mag, dok ježena koja čini to isto (Sikoraks) zlokobnaveštica.Ženske figure se u slikama vezanim zateurgiju javljaju u dve najčešće varijante. Uprvoj su predstavnice feminine materije, koja uprokosmizmu može biti „dobra“ ukoliko jedovoljno poslušna i prijemčiva kontroli iformiranju od strane maskulinog duha, koji timepostaje direktno odgovoran za nju, što dovodido pojačane anksioznosti. Neposlušna materijaje kod Šekspira često predstavljena kroz figureneposlušnih žena. Analiziraju se zanimljiveslike u kojima se pobuna kćerki (Šajlokove iLirovih) opisuje kao pobuna materijalnog itelesnog protiv duha koji daje život.Potencijalno neposlušna žena, doživljena kaopreviše materijalna i telesna jer aktivnimiskazivanjem ljubavi pre braka (Dezdemona,Julija, Kordelija) daje signal ocu i/ili mužu dajoj je požuda preča od dužnosti, može bitiodbačena, i tu se oslikava druga varijantaženske figure – kao spone kosmosa.Naime, Šekspirovi junaci, koji usledimanentne paradoksalnosti neoplatonizmanikada ne mogu znati kako se odnositi premaženskim figurama, često prave i grešku upravosuprotnu, ali isto tako fatalnu, kao što je padpred požudom zemaljske Venere, a to jeodbacivanje ženske ljubavi iz straha da je upitanju puka požuda. Ispostavlja se da je taljubav, kao što je slučaj u Kralju Liru i Otelu,ali i Zimskoj bajci, bila neoplatoničarski zlatnilanac ljubavi, spona kosmosa, koja ga je držalau harmoniji, a da bez nje haos pramaterijeponovo dolazi. Šekspir ovime dekonstruišedihotomiju ljubav/dužnost, i to koristećineoplatoničarsku metafiziku, u kojoj su obapojma sinonimi za harmoniju kosmosa kojuodržava uzvišena božanska ljubav. Kodelijinodgovor Liru da ga voli „according to my bond“(dužnost i spona su samo neka od mogućihznačenja ove reči) time dobija dodatne mogućeinterpretacije.Još jedna dihotomija koju Šekspirdekonstruiše upravo putem neoplatoničarskemetafizike jeste, u njegovo doba popularna,umetnost/priroda. Umetnost se – u smislu svegaumetnog i artificijelnog i svakog umeća, veštinei delanja koje uređuje i menja datost – čestosuprotstavljala „Bogom danoj“ prirodi upokatkad žestokim debatama, od kojih su nekeumele da potkače i pozorište. Ono po čemu seneoplatonizam razlikuje od pravovernihmonoteizama jeste, između ostalog, dvojakostshvatanja prirode i neinsistiranje na njenojnormativnosti. Dve prirode u neoplatonizmu,viša i niža, duhovna i materijalna, aktivna ipasivna, korespondiraju sa Venerom i Hekatom,a ova podvojenost prirode se najizrazitijeispoljava u Kralju Liru, ali se njenemanifestacije mogu naći i u Hamletu i Magbetu.Viša priroda koja kultiviše nižu kao što vrtlarkultiviše vrt – što je česta figura, kako kodrenesansnih neoplatoničara, tako i kod Šekspira– poistovećuje se sa umetnošću.Pozorišna umetnost kao ogledalo prirodeu Hamletovoj izjavi može se uneoplatoničarskom ključu čitati i kao teurgijskoupodobljavanje niže prirode višoj, a ne samokao puki mimetski prikaz čulne stvarnosti.Dramaturg se tako pokazuje kao teurg kojionom materijom koja mu je na raspolaganjumanipuliše e da bi i nju (svoje glumce,scenografiju i pozorište) i publiku transformisaoi preuredio po liku više prirode koja je njemu,po platoničarskim teorijama božanske poetskeinspiracije, dostupnija. Dok u tragedijamateurgijske umetničke tendencije ostajuneispoljene, a njihovi nesuđeni agenti (kao štosu Lavinija u Titu Androniku i Kasio iDezdemona u Otelu) obogaljeni i/ili ubijeni,usled čega kosmos ponovo postaje haos, uromansama se pojavljuju i uspešni umetniciteurzi.Paulina u Zimskoj bajci i Prospero u Burisu možda najbolji primeri, koji svojim„nadilaženjem“ prirode i ukazivanjem na višuistinu putem pozorišne iluzije pokazuju da jedramaturg verodostojniji stvaralac oddemijurga.Posle kratke rekapitulacijeparadoksalnih i često međusobnonekompatibilnih tumačenja Šekspirovih dela naosnovu aspekata metafizičkog dualizmapreuzetog iz renesansnog neoplatonizma, uzaključku ove disertacije predlaže se detaljnije idublje izučavanje uticaja neoplatoničarskogkoncepta materije, kao i dihotomijeduh/materija, na dalju književnost i kulturu.Ovo bi moglo da ima implikacije za studijeknjiževnosti, ali i studije kulture, rodne i kvirstudije.
We have in the past two decades, owingto the recently appearing translations of Ficino’sworks into English, witnessed a revival ofinterest in the phenomenon known asRenaissance Neoplatonism. Although notunknown to Shakespearologists, RenaissanceNeoplatonism has long been neglected ininterpretations of Shakespeare’s works –especially the “darker” ones – as an overlymarginal, eccentric, or optimistic concoction ofnotions on the harmony of the spheres. A deeperreading of Ficino’s texts, as well as those ofother Renaissance Neoplatonists and theirancient sources, offers an invaluable insight intothe “dark” sides of both Neoplatonism andShakespeare’s “darker” plays.This insight is also intriguing for areasof research other than literary criticism. It was in Shakespeare’s age – now usually referred toas the early modern period precisely for thisreason – that many of our own current culturalpatterns were shaped, and Shakespeare’s workscertainly served as one conduit. Using as itsstarting point the assumption that basicmetaphysical concepts can with great ease betransferred over time and space and built intothe foundations of differing ideologies in thebroadest sense of the word, and that unearthingand analyzing them is therefore an especiallyrewarding and useful endeavor, this dissertationchooses to focus on a metaphysical conceptwhich lies at the very basis of (Renaissance)Neoplatonism. The metaphysical concept inquestion is the nearly invariably gendered andhierarchized spirit/matter dichotomy, whosemore sinister and “darker” manifestations inRenaissance Neoplatonism have frequently beenneglected or misattributed to Christianinfluences.The aim of this dissertation is to identifythose facets of Shakespeare’s darker plays –primarily his tragedies and “problem plays” –that resonate well with the dualistic traditionsextant in Renaissance Neoplatonism, analyzetheir possible meanings within the contextsoffered by these religious and philosophicalsystems, and hopefully discover their furtherimplications for understanding bothShakespeare and certain aspects of so-calledWestern cultures. The hypothesis is that thedualistic concepts derived from RenaissanceNeoplatonism will resonate well with parts ofShakespeare’s work, revealing in theiroriginative context further notions illuminatingfurther meanings attributable to Shakespeare’stext and our cultural atmosphere, many of whichwill be paradoxical and contradictory – muchlike Renaissance Neoplatonism itself.The central portion of this thesis consistsof a comparative analysis of approaches to thematerial and the carnal existing in, on the onehand, various branches of RenaissanceNeoplatonism, and, on the other, Shakespeare’swork, primarily his tragedies and so-called“problem” plays. The individual chapters dealwith possible approaches to matter and alsopossible steps along a Neoplatonic journeythrough the material world. This journey beginsin “The Prison,” where the hero experiencesthose Neoplatonic sentiments that are on theanti-cosmic end of the spectrum. This, manyNeoplatonists would hope, can induce him toattempt an “Ascent” towards the purely spiritualspheres. This ascent is often also inspired byfemale figures stripped of all carnality. Theultimate goal of Neoplatonic ascent is“Henosis,” in which the hero becomes one withthe One. If the hero is not careful, allowinghimself to be lured downward by carnal femalefigures, or if he is very adventurous indeed, hecan instead begin a kenotic “Descent” into thedepths of matter. This descent will allow him toface the “Nothing” of formless prime matterwhich is at the basis of the cosmos and his ownmortal body. Faced with it, he will, someNeoplatonists would hope, realize that it is thisnothing that everything comes from, and willstrive to help the spiritual forces in the universe,of which he ultimately is one, form it lovingly.This is known as “Theurgy.”As predicted, the analysis shows that thedualistic concepts originating from RenaissanceNeoplatonism can indeed be found on severallevels of Shakespeare’s “darker” plays. Farfrom providing definitive answers to questionsraised by Shakespeare’s work, the profferedanalysis, as expected, merely increases thenumber of its possible interpretations.It is concluded that the Neoplatonicconcept of matter and its spirit/matterdichotomy exerted a formative influence notonly on Shakespeare and his age, but the agesthat followed as well, our own included. Thisinsight offers implications for further researchnot only in literary criticism, but also cultural,gender and queer studies.

This investigation can be described as a long journey to a final destination: a truth in religion. We start by considering dualism of the subjective and the objective, the classical model of cognition that underlies notions of truth. Dualistic notions of cognition lead to serious problems, especially for religious truth. Religions claim to state truths about the nature of the universe and human destiny, but these truths are incompatible. With a dualistic model this problem of diversity of religious truths leads to fundamentalism or relativism. Thus, this research aims to turn to the roots of the cognitive situation and investigate the way we cognize and relate to the world to provide a better model. As we consider the philosophical theories and empirical investigations of cognition, we come to the conclusion that dualism of the subjective and objective is not tenable. As the findings of contemporary mind sciences and phenomenologically oriented research indicate, human cognition is embodied, embedded, enacted, extended, and shaped by language. Thus, I propose to re-conceptualize the cognitive situation to provide a better philosophical account. I put forward a tripartite model of cognition, which unites language, action, and environment. The consequent application of this model to the issues of truth and religion shows that we can avoid the problem of diversity of truth claims. A tripartite model allows us to explain how we can maintain religion as true, despite the diversity of religious truth claims. Additionally, as this model is fundamental, its application leads to various new findings and inferences, which render anew the world and the way humans relate to it. Thus, our journey brings us to new frontiers of investigation.

The contemporary study in the philosophy of language concentrates extensively on a cluster of questions defining the problem of linguistic knowledge (Evans 1981, Davies 1989, Dummett 1991). What explains a speaker's language mastery? Is it knowledge that underwrites our linguistic abilities, and if so, what is the nature of this knowledge? Is rationality an intrinsic feature of language mastery, and if so, how does an account of linguistic knowledge accommodate the connection between language and rationality? While philosophers emphasize the importance of such questions for an account of language, the only systematic response to them has been based almost exclusively on research in psycho-linguistics, and in cognitive science, generally. And prominent cognitivists, such as Chomsky, use their view of linguistic knowledge to promote fervently the naturalistic ideal that the language researcher adhere faithfully to the methodology of the natural scientist, and to provide a thorough critique of any alternative (i.e., non-naturalistic or dualist) approach to language (Chomsky 1995a).
In the thesis, I respond to the negative side of cognitivism, and defend a non-naturalistic approach to linguistic knowledge which I call interpretivism. I argue that when applied to interpretivism the cognitivist's critique is rather inconclusive. And, by itself, the cognitivist's explanation of language does not imply that interpretivism is invalid, but rather leaves room for it. The cognitivist explicates linguistic knowledge either as a system of computational states (Stich 1975) or as a set of intentional states (Dwyer and Pietroski 1996). And while under the computationalist construal the cognitivist cannot address the rationality of language, under the intentionalist construal he does not do full justice to it. The interest of interpretivism lies thus in its emphasis on the rational aspects of language, and on the related idea that linguistic knowledge is multifarious: not only intentional or computational, but also similar in kind to the capacity for thought. Following Sellars [1960/1963], I introduce a broad view of explanations of human behaviour within which both the cognitivist and the interpretivist model of explanation are tenable. I conclude that there is room and a need for a non-naturalistic approach to linguistic knowledge, and that naturalism cannot be the only defensible strategy in the study of language.

This thesis explores the phenomenon of mind-brain dualism in contemporary Western psychiatry from an anthropological and social psychological perspective. In a first chapter, it reports on an empirical study involving 127 staff psychiatrists and psychologists at McGill University who responded to a questionnaire based on clinical vignettes. Results revealed a latent process of judging patients' responsibility for illness, where the more a behavioural problem was seen as 'psychological,' the more the patients tended to be viewed as responsible and blameworthy for their symptoms, while behaviours with 'neurobiological' causes showed the opposite tendency. A second chapter reviews the history of psychosomatic medicine and argues that specific biomedical and psychological sick roles exist for patients that determine the ways in which their actions are judged, as well as how the functions of the rational mind are commonly understood. Insights from evolutionary psychology are used in a third chapter to speculate on new models of mental illness that may provide new contexts for negotiating mind-brain dualism and judgements of responsibility.