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Galron, Daniel A. "Expected robustness in dining philosophers algorithms." Connect to resource, 2006. http://hdl.handle.net/1811/6479.
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Thesis (Honors)--Ohio State University, 2006.Title from first page of PDF file. Document formatted into pages: contains iv, 103.; also includes graphics. Includes bibliographical references (p. 103). Available online via Ohio State University's Knowledge Bank.
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Danturi, Praveen Kumar. "SELF-STABILIZING PHILOSOPHERS WITH GENERIC CONFLICTS." Kent State University / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=kent1175661684.
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Idimadakala, Vijaya K. "Dining philosophers with masking tolerance to crash faults." [College Station, Tex. : Texas A&M University, 2006. http://hdl.handle.net/1969.1/ETD-TAMU-1072.
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Sigalet, Geoffrey. "Pimps, pupils and philosophers: Aristotle's politics of shame." Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=104862.
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Abstract: This essay seeks to (i) demonstrate Aristotle's philosophical view of shame, and (ii) explore the role of this view of shame in Aristotle's view of how we learn to be good, the relation between students and teachers, the relation of the philosopher to society, and Aristotle's own relationship to post-imperial democratic Athens. In part (i) of this essay I shall argue that Aristotle divides shame into different types according to its affective and cognitive qualities and referents: these being (1) Learner-True shame: occurrent and true; (2) Learner-Common shame: occurrent and doxastic (relating to doxa and nomos); (3) Mature-True shame: conditionally dispositional and true; (4) Mature-Common shame: conditionally dispositional and doxastic but false. In part (ii-α)I shall also argue that shame impact our actions in deliberation by pushing us away from what is commonly shameful, and in changing our views (both as the subjects and participants) in intersubjective shaming situations such as that which informs the very inquiry of the Nicomachean Ethics. I argue that Aristotle must look to what is commonly shameful in order to be understood by his audience, avoid being persecuted, and to effectively inquire and shame his audience. In part (ii-β) I argue that we come to feel shame by habituation and mimetic activity and that most subjects move from shame types (2) to (1) to (3) if they are born into a city with virtuous laws and allow themselves to be pushed in the right direction. Subjects pushed in the opposite direction will usually start from false type (2) and move to type (4). In part (iii) I summarize the above arguments and suggest that Aristotle's own approach to shame is what might be call "Aristotelian Respectful Shame" which involves looking to what is commonly shameful because of and in the interest of discovering what is truly shameful. As confronting shame and what is commonly shameful forms a part of philosophy that concerns human life, and philosophy is the best life for man, confronting shame is not simply a "ladder" to virtue but a fundamental part of the human experience –even at its best.Résumé: Cet essai a pour but (i) d'expliquer le point de vue philosophique d'Aristote sur la honte, et (ii) d'explorer le role de cet opinion dans le cadre du point de vue qu'a Aristote de la façon dont nous apprenons à être bons, de la relation entre maîtres et disciples, la relation entre le philosophe et la société, et la relation qu'a Aristote avec l'Athènes démocratique post-impériale. Dans la partie (i) de cet essai j'argumenterai qu'Aristote divise la honte en différentes parties selon ses qualités affectives et cognitives et leurs référents: ceux-ci étants (I) la honte Étudiant-Réelle: immédiate et vraie; (2) la honte Étudiant-Commune: immédiate et doxastique (liée à doxa et nomos); (3) la honte Mature-Réelle: de disposition conditionnelle et vraie; (4) la honte Mature-Commune: de disposition conditionnelle et doxastique mais fausse. Dans la partie (ii-α) j'argumenterai aussi que la honte a un impact sur nos actions lors de leur délibération en nous poussant à éviter ce qui est communément honteux, ainsi qu'en changeant nos points de vue(à la fois en tant que sujet et participant) lors des situations où la honte se manifeste de manière intersubjective telles que celles qui informent le sujet d'investigation de l'Éthique à Nicomaque. Je défends le point de vue selon lequel Aristote doit s'attarder à ce qui est communément honteux dans le but d'être compris de son audience, d'échapper à la persécution, et afin d'analyser et jeter la honte sur son audience. Dans la partie (ii-β) j'argumente que nous en venons à ressentir de la honte par habituation et activités mimétiques et que la plupart des sujets vont des types de honte (2) à (I) à (3) si ils sont nés dans un ville vertueuse comprenant des lois vertueuses et qu'ils se laissent pousser dans la bone direction. Les sujets poussés dans la mauvaise direction iront généralement du faux type (2) et se déplaceront tranquillement vers le type de honte (4). Dans la partie (iii) j'offre une synthèse les idées susmentionées et suggère que l'approche de la honte d'Aristote constitue ce que l'on peut désigner sous le nom de "honte respectueuse Aristotélicienne," qui implique un regard vers ce qui est communément honteux dans le but de découvrir ce qui est réellement gonteux. compte tenu du fait que la confrontation de la honte à ce qui est communément honteux constitue une partie de la philosophie qui se préoccuppe de la vie humaine, et parce que la philosophei est la meilleure vie possible pour l'homme, confronter la honte n'est pas simplement une "échelle" vers la vertu mais une part fondamentale de l'expérience humaine - même à son meilleur.
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Coates, John. "Ordinary language economics : Keynes and the Cambridge philosophers." Thesis, University of Cambridge, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.317771.
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Signoriello, F. "Satire of philosophy and philosophers in fifteenth century Florence." Thesis, University College London (University of London), 2014. http://discovery.ucl.ac.uk/1430475/.
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After centuries when those who were engaged with the preservation and the transmission of knowledge were only partially devoted to intellectual activities, fifteenth-century Italy saw the rebirth of the philosopher. This thesis traces the changes that shaped the role of the philosopher during the fifteenth-century in Florence, a city whose arts, literature and philosophical heritage have been the focus of scholarly attention for many years. A feature of Quattrocento Florence that has been neglected, however, is comic literature. This thesis discusses a distinctive aspect of this literature: fifteenth century satirical comic literature progressively assumed the form of a tradition the aim of which was to mock intellectual aspirations. Through the evolution of this tradition we can follow the development of the intellectual Florentine milieu. The thesis is divided into two parts. The first deals with the development of the satire of philosophy and is made up of five Chapters, each dedicated to one or more poets who represent a different stage. In his poem Lo Studio d’Atene Stefano Finiguerri mocked the scholars of the Florentine University. Finiguerri was followed by Burchiello and his imitators, who developed a more refined style of comic poetry. Matteo Franco and Alessandro Braccesi addressed philosophers more directly, while Lorenzo de’ Medici parodied the philosophy of Marsilio Ficino. The second part of the thesis deals with the representation of the intellectual understood as the fully formed figure of the philosopher. The two most significant authors here are Marsilio Ficino and his antagonist, the poet Luigi Pulci.
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Swiboda, Marcel. "The pragmatic constructions of Deleuze, Guattari and Miles Davis." Thesis, University of Leeds, 2002. http://etheses.whiterose.ac.uk/369/.
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The aim of the following investigation is two-fold. Firstly, the project takes as its focus the growing corpus of secondary literature written on the work of the French philosophers and theorists Gilles Deleuze and Felix Guattari, whose work has generated a great deal of interest in recent years and a proportionate amount of controversy. Much of this controversy can be attributed to simplifications and misunderstandings on the part of commentators who have in some instances neglected to approach Deleuze and Guattari with sufficent rigour and care, resulting in the perpetuation of so many misunderstandings regarding their work. Secondly, the project will seek to redress some of these misunderstandings by recourse to a pragmatic embodiment of Deleuze and Guattari's concepts and ideas through a case-study based on the life and work of the African-American jazz musician Miles Davis. In attempting to provide a new and challenging case as the basis for this investigation, the overriding aim is to assess the pragmatic remit of Deleuze and Guattari's thought, in terms of aesthetics, ethics and politics, whilst remaining sensitive to the potential limitations and dangers of their project.
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Laaksoharju, Mikael. "Let us be philosophers! : Computerized support for ethical decision making." Licentiate thesis, Uppsala universitet, Avdelningen för människa-datorinteraktion, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-132779.
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This thesis presents a computerized tool for ethical decision making. For someone who is unfamiliar with the psychological theory that the tool is based on, it will perhaps first appear as a pointless piece of software. It does not give any guidance to what an ethically correct decision is, it does not suggest relevant ethical principles or guidelines and it does not even make reference to known cases of good moral conduct. In fact, it does not make any moral claims at all. The only two things that the tool does are that it stimulates reflective, analytical and holistic reasoning and blocks automatic, biased and constrained impulses. This approach is chosen to improve the decision maker's ability to consider the relevant circumstances in a situation. By focusing on relevant interests of stakeholders, the scope of consideration in a moral situation can be expanded and the impact of decisions can be evaluated with respect to these. To justify this non-normative approach, the functionality of normative ethics is analyzed. The conclusion stresses the importance of self-conscious deliberation. Further arguments for advocating a systematic, holistic and self-critical handling of moral problems are collected from both philosophy and psychology. The structure and functionality of the tool is founded in psychological theory and especially the problem of cognitive biases in moral decision making is addressed. The tool has been evaluated in two studies, which both indicate that it actually delivers what it was designed to do. Statistically significant results show that the tool helped users to expand the scope of consideration in a moral problem situation compared to using an equivalent paper-and-pen-based method.ETHCOMP
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Morris, Paul Martin. "Three Hindu philosophers : comparative philosophy and philosophy in modern India." Thesis, Lancaster University, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.278603.
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Fried, Gregory. "What theory cannot capture : Freud and four philosophers on humour." Thesis, University of Cambridge, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.616007.
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MacGillivray, Erlend D. "Laymen : Epictetus' and Philo of Alexandria's understanding of non-philosophers." Thesis, University of Aberdeen, 2018. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=237642.
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This thesis aims to contribute to the scholarly understanding of the opinion(s) that ancient philosophers had towards laymen. While various intricacies of ancient philosophical thought have been extensively probed by scholars, the understanding that philosophers had of laymen has received little attention. To begin to address this lacuna in scholarly knowledge this study will attempt to explicate and compare the opinions that two ancient philosophical thinkers had regarding laymen: namely the first century C.E. Stoic Epictetus', and the first century B.C.E. Jewish exegete and philosopher Philo of Alexandria's. Indications that Epictetus and Philo of Alexandria believe that there are ways through which people's moral advancement might be gained apart from through formal philosophical pedagogy are explored, in particular this is seen from their perspective on primeval humanity, civic law, civic religion, and exempla. This thesis shows how the records of these two thinkers' thoughts discloses their shared viewpoint about laymen: namely both believe that lay individuals are substantially different in their worldview and moral understanding in comparison to philosophical aware individuals, but both hold that there are ways in which these differences can be attenuated. With regards to Philo this study also reveals how Jews who were heavily influenced by Hellenistic philosophy could positively conceptualise non-Jews who lacked philosophical training.
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Baird, Catherine. "The third way, Russia's religious philosophers in the West, 1917-1996." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ44354.pdf.
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Baird, Catherine 1966. "The "third way" : Russia's religious philosophers in the West, 1917-1996." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=34695.
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In 1922, the Bolshevik government expelled some 160 prominent intellectuals from Russia. Numbered among these were many of the leaders of the Religious Renaissance which had flourished since the turn of the century. They advocated a "third way": neither for the Tsarist regime nor the Bolsheviks; neither for Capitalism nor Communism; neither for Materialism nor Idealism; rather, they promoted personalist, spiritual development (Godmanhood ), Christian economic ethics (Sobornost'), and a path to knowledge informed by reason, but guided by faith (Religious-Philosophy ). Forced to join the Russian diaspora, these religious philosophers continued to advance their movement with the help of the Young Men's Christian Association. Largely at the initiative of Nikolai Berdyaev (1874--1948), they also began to interact with the French intellectual milieu in Paris in order to develop inter-confessional and cultural understandings. Although Russian religious-philosophy suffered a certain decline following World War Two, many of their writings had returned to the USSR. As Soviet intellectuals discovered these works, they gradually began to revolt against dialectical materialism, and aspire to recover the religious-philosophical tradition. In 1988, this Return was at last made possible, and religious-philosophy has been enjoying a second renaissance which continues unabated today.
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Shmikler, Joshua A. "Confronting the Philosophers: Socrates and the Eleatic Stranger in Plato's Sophist." Thesis, Boston College, 2012. http://hdl.handle.net/2345/bc-ir:104412.
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Thesis advisor: John SallisUnlike the vast majority of the Platonic dialogues, which feature Socrates as the primary interlocutor, the conversation depicted in Plato's Sophist is led by a Stranger from Elea. While some scholars claim that Socrates' silence throughout the majority of the dialogue and Plato's replacement of Socrates with another philosophic protagonist imply an abandonment of Plato's "earlier," Socratic concerns, careful attention to the Sophist suggests otherwise. In fact, the Sophist appears to be one of the few places in the Platonic corpus where Plato chooses to have two mature philosophers (Socrates and the Eleatic Stranger) confront each other. Plato's dramatic chronology suggests that the conversation depicted in the Sophist takes place the day after Socrates has heard the indictment against him. Thus, the Sophist is part of the series of Platonic dialogues that portray the last days of Socrates--the days leading up to his trial and execution at the hands of the Athenian multitude. At the beginning of the Sophist, Socrates playfully describes the Eleatic Stranger as a cross-examining philosopher-deity who has come to evaluate and judge his philosophical logoi. Additionally, Socrates encourages the Eleatic Stranger to explain the relationship between the philosopher and the sophistic appearance that the philosopher takes on before the ignorant multitude. Socrates remarks imply that while the Athenian demos may not have genuinely understood him, a more accurate inquest can be made by a fellow philosopher. In fact, in the Sophist, the Eleatic Stranger indirectly interrogates the philosophical claims made by Socrates in a variety of other Platonic dialogues. However, the Eleatic Stranger does not simply valorize Socrates' approach to philosophy. While the Eleatic Stranger and Socrates often share similar interests, concerns and conclusions, the Eleatic Stranger is also highly critical of and offers alternatives to some of Socrates' characteristic logoi. In this way, Plato appears to stage a philosophical trial of Socrates in the Sophist--one that encourages his readers to think deeply about the true character of the philosophical life. This dissertation examines the similarities and the differences between Plato's Socrates and the Eleatic Stranger in order to shed light on Plato's own conception of the nature and limits of the philosophical life. It takes the form of a commentary on Plato's Sophist and highlights the conflicts between Socrates and the Eleatic Stranger. Special attention is paid to the Eleatic Stranger and Socrates' disagreements about philosophical methodology and philosophical ontology, both of which are highlighted by the Stranger's critical remarks about Socratic logoi. It is argued that Plato does not side either with the Eleatic Stranger or with Socrates. Instead of simply dismissing one of his philosophical protagonists, Plato encourages his readers to confront both and, thus, begin the investigation of the true nature of philosophy for themselves
Thesis (PhD) — Boston College, 2012
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
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Veitch, Emma. "Early eighteenth-century British moral philosophers and the possibility of virtue." Thesis, University of St Andrews, 2017. http://hdl.handle.net/10023/11973.
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The general aim of this thesis is to further undermine the convention that British moral philosophy of the early eighteenth century is best conceived as a struggle between rationalist and sentimentalist epistemologies. I argue that the philosophers considered here (Samuel Clarke, Francis Hutcheson, Gilbert Burnet, John Balguy and John Gay) situated their moral epistemologies within the wider framework of an attempt to prove the ‘reality' of virtue in terms of virtue being an achievable, practical endeavour. To this end, they were as much concerned with the attributes that motivated or caused God to create in the way that he did – his communicable attributes - as they were with our own natural moral abilities. I maintain that this concern led Clarke, Burnet and Balguy to look beyond a rationalist epistemology in an attempt to account for the practical possibility of moral action. I claim that it led Hutcheson to develop a moral theory that reflected a realist theistic metaphysics that went some way beyond an appeal to providential naturalism. I argue that it led Gay to try to synthesise the approaches of rival moral schemes in order to offer a unified account of agency and obligation. The thesis has three key objectives: 1) to examine the relationship of rationalism to obligation and motivation in the work of Clarke, Burnet and Balguy, and 2) to explore the relative roles of sense and judgment in the moral epistemologies of Hutcheson, Burnet, Balguy and Gay and to (re) examine the nature of Hutcheson's moral realism, and 3) to investigate the theistic metaphysical claims made by all parties with respect to their arguments about moral realism.
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Keele, Lisa. "Theories of continuity and infinitesimals four philosophers of the nineteenth century /." [Bloomington, Ind.] : Indiana University, 2008. http://pqdtopen.proquest.com/#abstract?dispub=3319910.
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Thesis (Ph.D.)--Indiana University, Dept. of Philosophy, 2008.Title from PDF t.p. (viewed on May 13, 2009). Source: Dissertation Abstracts International, Volume: 69-08, Section: A, page: 3174. Adviser: David C. McCarty.
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Goncalves, Teixeira Ligia Alexandra. "Rhetoric for philosophers : an examination of the place of rhetoric in philosophy." Thesis, London School of Economics and Political Science (University of London), 2007. http://etheses.lse.ac.uk/2936/.
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The debate between rhetoricians and philosophers goes back to the origins of the understanding of what philosophy is, which we can trace to Plato and the immediate Platonic tradition. I suggest that this tradition was not a disinterested one. Its concern was to carve out and develop a particular kind of discourse (i.e., what it takes to be the philosophical enterprise) for its own purposes (i.e., to marginalise its competitors). It did this in a particularly successful way, to the extent that it is difficult for us even to consider what the alternatives might have been. However, there are residual problems in the way that it conceives of the philosophical project, and this question is related to the widespread tendency of contemporary thinkers to view rhetoric as pompous vacuousness or mere trickery. Despite the theoretical questions posed, this thesis focuses primarily on concrete works, especially those of Plato, Aristotle, Cicero, Renaissance thinkers, Hobbes, and Locke. I analyse the rhetorical discourse in some of rhetoric's staunchest opponents, and some of its most well-known advocates for a very specific purpose. First, I am trying to show that all these philosophers, whether pro or against the art of rhetoric, recognise the danger of 'sophistic tricks', and acknowledge (more or less reluctantly) that rhetoric potentially represents a dangerous threat to the moral basis of political life, but follow different paths. Next, and this is a fundamental part of my argument, that in the works of philosophers who are widely regarded as some of rhetoric's staunchest opponents, we can find clear evidence, not only of the use of rhetoric to fight rhetoric, but allusions to what they see as a 'true' or legitimate rhetoric. In other words, echoing Plato, two forms of persuasion are alluded to in their works: (i) a rhetoric that produces persuasion for belief in the absence of knowledge, and (ii) a genuine or 'true' art of rhetoric, the sort of that produces knowledge (episteme) in the privileged sense. So in the Phaedrus, Plato suggests that the philosopher is the true rhetorician; for Hobbes the only 'true' rhetorician is, of course, the sovereign; and for Locke, any truly free and rational individual can, at least in theory, be a good rhetorician. At a more general level, and this constitutes the underlying theme of the thesis, I hope to show that philosophy itself, like all discourses, does not exist in a linguistic vacuum. Philosophy, like rhetoric and history, is deeply implicated in the social and political order that produces it.
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CARVALHO, RAFAEL MONTEIRO HUGUENIN DE. "THE PRESOCRATICS AND PERFORMANCE: STUDY ON THE FIRST PHILOSOPHERS WAYS OF COMMUNICATION." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2013. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=23919@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROEssa tese examina o texto dos primeiros filósofos gregos, em especial os textos em fragmentos de Xenófanes e Parmênides. Faz-se necessário destacar que se lidará com os textos porque é muito comum, dado o estado incompleto de seus ipissima verba, os estudiosos tentarem superar as dificuldades de interpretação a partir de fontes secundárias e de interpretações de autores tardios. Deste modo, acabam separando não apenas a forma e o conteúdo de suas mensagens, mas também alienando estas mensagens mesmas dos contextos específicos em que foram emitidas. Para superar estes problemas, abordaremos os fragmentos destes filósofos a partir de seus próprios contextos e das formas específicas de comunicação que utilizaram. Sob esta perspectiva, será demostrado que suas doutrinas procuravam antes depurar e aperfeiçoar a linguagem e a tradição em que estavam inseridos do que oferecer uma reflexão sistemática, ainda que incipiente, sobre os princípios básicos da realidade.
This thesis examines the texts of the first greek philosophers, especially the Xenophanes and Parmenides fragments. It s necessary to say that we will deal with the texts because it s very common, in face of the incomplete state of their ipissima verba, that scholars try to overcome the difficulties by reading secundary fonts and by interpretations of late-period authors. In this way, they not only separate the form and the content of the philosophers messages, but also alienate the messages from the specific context in which they were formulated. To overcome these problems, we will examine the philosophers fragments by their own historical context and by their concrete and specifics ways of communication. Under this perspective, it will be demonstrated that their teachings was more ocupied with an efforce to depurate and to improve the language and the tradition in which they were inserted than with a systematic although incipient refletion concerning reality s first basic principles.
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ACOSTA, GABRIEL GIBSON. "WHY PHILOSOPHERS SHOULD BE FED: THE QUESTION OF A UNIVERSAL BASIC INCOME." Thesis, The University of Arizona, 2016. http://hdl.handle.net/10150/612464.
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The aim of this thesis is to give a critical examination to a philosophical argument in favor of a
Universal Basic Income. I will argue that (i) the current state of resource distribution is unjust,
according to principles espoused by Robert Nozick, and (ii) that Karl Widerquist’s conception of
ECSO Freedom is a cogent conception of freedom that gives moral grounding to a Universal
Basic Income. Then I analyze arguments against a Universal Basic Income by considering if
different systems of resource distribution would more effectively adhere to ECSO Freedom. In
the end, I conclude that (iii) transfers should be paid unconditionally and (iv) that transfers
should be “basic”.
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Bdaiwi, Ahab. "Shi'i defenders of Avicenna : an intellectual history of the philosophers of Shiraz." Thesis, University of Exeter, 2014. http://hdl.handle.net/10871/16550.
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This dissertation is a study of the intellectual history of Ṣadr al-Dīn Dashtakī (d. 903/1498) and Ghiyāath al-Dīn Dashtakī (d. 949/1542), two important Shirazi philosophers and Shi'i thinkers who lived in the late Timurid and early Safavid period. It argues that Avicennan philosophy was revived and provided with a new impetus at a time when it was under attack by Ash'ari thinkers belonging to the later tradition. Paradoxically, many of the later Ash'ri thinkers saw it fit to engage in metaphysical speculations that took the Avicennan tradition as its basis. Yet, these same thinkers accused Avicenna and his followers of advancing specious arguments and for making incoherent statements about God, the cosmos, religious matters, and the general nature of things. So overarching was this later Ash'ari tradition, that it became the intellectual tradition par excellence in the centuries leading up to the Safavid period. In many of their major philosophical writings, the Dashtakīs sought to decouple Avicennan philosophy from Ash'ari kalām, and, at the same time, to attack the foundations of the Ash'ari tradition. In doing so, the Dashtakīs proposed a particular reading of Avicenna that was purified of Ash'ari influences and closer to philosophical Shi'ism.
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Rhodes, James W. Jr. "An Analysis of Visual and Verbal Appropriates in Mark Tansey's Philosophers Paintings." VCU Scholars Compass, 1997. http://scholarscompass.vcu.edu/etd_retro/37.
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Critics have considered the work of Mark Tansey either simplistic or accessible only to viewers with extensive art historical backgrounds. His paintings hang in the best museums of the world, from the Metropolitan Museum of Art to the Museum Moderner Kunst, Vienna. However, an inherent conflict arises. For critics, Tansey must be either accessible or inaccessible, and not both. Yet, Tansey's paintings operate precisely on this edge between the extraordinarily simple and the overwhelmingly complex. To understand the complexities of this dilemma it would be helpful to analyze Tansey's paintings that deal with philosophers and literary critics, which are the most complicated works in his oeuvre. The philosophers included within these paintings are: Roland Barthes, Jean Baudrillard, Harold Bloom, Paul DeMan, Jacques Derrida, Michel Foucault, Geoffrey Hartman, and Jean-Francois Lyotard. All are postmodernists working in opposition to the reductionist rhetoric of mid-twentieth century modernism. This thesis will consider his images of philosophers that include Mont Sainte-Victorie (1987), The Bathers (1987), Derrida Queries DeMan (1990), and Constructing the Grand Canyon (1990) as the confluence and conflict of ideas that deal with words and images.
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Connor, Martin J. "The stoics on nature and truth." Thesis, Durham University, 2000. http://etheses.dur.ac.uk/4346/.
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First, this thesis outhnes part of the thought of some pre-Socratic thinkers, particularly Heraclitus. In doing this, I explore the historical provenance of certain ideas which came to be important in Stoicism. It then moves on to look at the Stoic view of 'physics', including some comparison with Epicurus and Aristotle, and with a focus on the concept of the continuum. The third chapter attempts to synthesise a common problem arising from a belief in the continuum, namely a problem of indeterminacy. In the fourth chapter, certain characterisations of Stoic epistemology are considered, along with an overview of recent interpretations of the Stoic theory of impressions. It concludes with the thought that at certain crucial points - such as whether impressions themselves are to be thought of as true and false - the Stoic position is underdetermined with respect to the evidence. Pursuing this thought into the fifth chapter, we see the evidence as being equivalently consistent with a 'two-tier’ theory of perception, where impressions themselves are understood as neither true nor false in any sense, but iu which 'the true' arises as a result of the transformative effect of reason. This theory is shown to connect with verbalisation through the 'rational impression'. This leads to the suggestion that the Stoics had a linguistic diagnosis for some problems in philosophy, arrived at by their reflections on ambiguity and etymology. In the final chapter, an account of intersubjectivity is explored, which preserves for the Stoics the claim that their truth has an objective character and is thus appropriate for a 'dogmatic' philosophy.
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Stamatellos, Giannis. "Plotinus and the presocratics : a comparative philosophical study of presocratic influences in Plotinus' Enneads." Thesis, University of Wales Trinity Saint David, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683206.
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Laver, Sue 1961. "Poets, philosophers, and priests : T.S. Eliot, postmodernism, and the social authority of art." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=37755.
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This comprehensive analysis of T. S. Eliot's literary-critical corpus provides both a long-overdue reassessment of the nature and extent of his commitment to notions of aesthetic autonomy, and an Eliotic critique of the hypostatization of art that characterizes both philosophical postmodernism and its literary-theoretical derivatives.The broader context for these two primary objectives is the "ancient quarrel" between the poets and the philosophers and its various manifestations in the work of a number of prominent post- and anti-Enlightenment thinkers. Accordingly, I begin by highlighting several fundamental but much-neglected (or misunderstood) features of Eliot's critical canon that testify to his life-long preoccupation with this still resonant issue. Specifically, I demonstrate that there is a logical connection between his sustained opposition to those who seek in literature a substitute for religious faith or at least philosophic belief, his critique of various more or less sophisticated forms of generic confusion, and his robust defence of the integrity of different discursive forms, social practices, and disciplinary domains. In anticipation of my Eliotic critique of philosophical and literary-theoretical postmodernism, I then locate Eliot's account of these characteristic features of "the modern mind" within the context of Jurgen Habermas remarkably congenial The Philosophical Discourse of Modernity.
In successive chapters, I next provide detailed analyses of Eliot's account of the discursive and functional integrity of art, literature, poetry, and criticism. By way of providing additional support for the concept of "integrity," and indicating its relevance to contemporary debates about the relationship between literature, criticism, and philosophy, I advert to the work of a number of other contemporary philosophers, John Searle, Goran Hermeren, Monroe Beardsley, Peter Lamarque, Paisley Livingston, and Richard Shusterman chief among them. I then demonstrate that Eliot's critique of the hypostatizing and levelling tendencies of many of his predecessors and contemporaries can itself legitimately be brought to bear on the similar practices of contemporary postmoderns such as Jacques Derrida and Richard Rorty.
I conclude by suggesting that a return to Eliot's literary critical corpus is both timely and instructive, for it provides a much-needed corrective to some late twentieth-century trends in literary studies, and, in particular, to the influence of philosophical postmodernism upon it.
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Porreca, David. "The influence of hermetic texts on Western Europe philosophers and theologians (1160-1300)." Thesis, University of London, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.404021.
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Sen, Joseph. "The soul, its powers and possibilities in Plotinus and some post-Aristotelian philosophers." Thesis, King's College London (University of London), 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.300426.
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Gordan, Christina Ann. "The accidental thesis : playing Go with Deleuze and Guattari /." Curtin University of Technology, School of Communication and Cultural Studies, 2002. http://espace.library.curtin.edu.au:80/R/?func=dbin-jump-full&object_id=14902.
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This thesis uses a reading of Deleuze and Guattarian philosophies, drawn in the main from their companion texts Anti-Oediuus and A Thousand Plateaus, to explore ways in which popular cultural events and texts construct the way we think. The thesis explores how popular narrative produces the conditions of thinking in terms of a state model of subject-identity, and the manner in which this thinking constructs desire in terms of a desire for its own repression. Of particular concern is the danger this thinking has in constructing a populace conductive to the formation of social conditions marked by fascistic political practices. In considering this kind of thinking and its modes of construction, Deleuze and Guattari make a significant shift away from dominant theoretical analysis of power to argue that desire and the capture of desire are the primary agents of state control.The thesis draws on a number of popular cultural mediums and events, working towards a particular exemplary focus on the social conditions in contemporary Australian society. Integrating dialogues with several other key theorists across a broad spectrum of cultural studies concerns, it concludes that the state model reproduces itself throughout history and within different historical and cultural formations as a repetition of minority desires controlling the majority populous through refrains that appropriate plurality and difference. Further, while collective social revolutionary movements have ultimately failed in the past to overcome this repetition, the thesis suggests that Deleuze and Guattaris concepts of becoming through a molecular revolution, aimed at re-constructing the way we think, remains as a positive hope for liberation.
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DeSisto, John. "Nietzsche: A Response to Kant's Sundering of the World." Thesis, Boston College, 2003. http://hdl.handle.net/2345/430.
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Thesis advisor: Vanessa P. RumbleFriedrich Nietzsche is one of the most revolutionary and influential philosophers of post-Romantic Germany. He called into question ancient habits of mind and ingrained moral prejudices prevalent in European culture since the rise of Christendom. The intellectual and popular communities, in Germany and Europe at large, primarily disregarded Nietzsche's work until after his death. However, contemporary continental thinkers have been greatly influenced by Nietzsche and his provocative rhetoric. Nietzsche's work is particularly remarkable in light of his upbringing and childhood experiences. The scion of a long line of Lutheran ministers, Nietzsche mounted a critique of traditional piety and religious institutions that was unprecedented in its force and insight. Nietzsche came from an intellectual family and was inspired by the considerable efforts of earlier German thinkers. In general, the development and articulation of any philosopher's ideas are dependent on the environment in which he or she exists. For this reason, and to gain a better understanding of Nietzsche's personality, this study will place great emphasis on the biographical information pertaining to both Nietzsche and other German thinkers who influenced him. It is impossible to fully understand the position and concerns of philosophers like Nietzsche and Kant without first delving into their childhood and education. In the case of Nietzsche, a whole tradition of German intellectualism affected his view of the world and the ideas that he adopted and later reshaped into a penetrating examination of the foundations of Western European culture
Thesis (BA) — Boston College, 2003
Submitted to: Boston College. College of Arts and Sciences
Discipline: Philosophy
Discipline: College Honors Program
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Hughes, C. T. "Philosophers, theologians and evil : toward a union of philosophical and theological concerns in theodicy." Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.253788.
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Wenzel, Aaron Walter. "Pots of Honey and Dead Philosophers: The Ideal of Athens in the Roman Empire." The Ohio State University, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=osu1243876996.
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Alsharif, Mona. "Sufi Mystics and Christian Philosophers on Knowledge of God (1100-1800): A Comparative Study." Thesis, The University of Sydney, 2018. http://hdl.handle.net/2123/18707.
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This study is a comparative analysis that attempts to explore knowledge of God from the perspective of philosophers, mystics and poets. It investigates how intellect and revelation relate in the issue of knowledge of God and how the concept of the universal/perfect man is achievable. To further illustrate points of comparison, four case studies are presented to clarify the different expressions of knowledge of God; namely, al-Ghazālī and Descartes, Ibn ‘Arabī and Aquinas, ‘Aṭṭār and Dante, and finally, Rūmī and Donne. Each case study explores a major framework that both authors discuss; namely, the role of doubt, the role of imagination and being, the soul’s penitence and purification that must be undertaken in this endeavour, and finally the role of love in achieving the objective.
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Hansen, Julie Vinsonhaler 1961. "The philosophers of laughter: Velazquez' portraits of jesters at the court of Philip IV." Thesis, The University of Arizona, 1990. http://hdl.handle.net/10150/291615.
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Previous art historical scholarship has approached the portraits of court jesters painted for the Buen Retiro Palace by Diego Velazquez between the late 1620s and 1630s as fascinating character studies that provided the artist with the opportunity to display psychological nuances and to experiment with painterly techniques that were precluded in his formal portraits of the royal family and members of the court. In addition, they have been discussed as an interesting intermingling of Northern and Southern Italian traditions of jester and dwarf imagery. This thesis will show that Velazquez was also deliberately including sophisticated references to prevailing philosophical ideas concerning inverted realities, and that these paintings, as well as their placement, provide information about the function of the jester as an instrument of opposition and comparison for the monarch at the court of Philip IV.
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Rowe, M. Edward (Montie Edward). "A Content Analysis of Citations to Four Prominent Philosophers of Science in Selected Sociology Journals." Thesis, North Texas State University, 1985. https://digital.library.unt.edu/ark:/67531/metadc330872/.
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Numerous studies have attempted to measure scientists' influence by measuring the quantity of citations to their works. The problem with "citation counting," as it is called, is that it assumes that each listing of an author in a citation index is equal to another without bothering to explore the substantive uses of citations in the source article. The present study attempts to alleviate this problem by content analysis of citations in a limited sphere: reference to major philosophers of science by sociologists. In just over 100 sociology journals, citations to Thomas Kuhn, Karl Popper, Ernst Nagel, and Carl Hempel (overall, the most frequently cited philosophers of science) from 1971-1982 were randomly sampled. Each citation was classified according to the following criteria: 1) philosopher cited; 2) work cited, 3) exclusivity (whether cited with others); 4) multiplicity (number of citations by the philosopher in the same article); 5) type of article; and 6) purpose of citation. Purposes of citation included seven categories: 1) listing as relevant literature; 2) definition of a concept; 3) modification or extension of a philosopher's theory; 4) formulation of a research problem; 5) interpretation of results; 6) critical of philosopher's work; and 7) other. Analysis of these data revealed the following conclusions: 1) the major use of philosophy was the furnishing of concepts and their definitions; 2) philosophy of science played little or no role in directing research or interpreting results; 3) the use of citations differed greatly among the philosophers; 4) simple citation counting would have severely distorted the relative influences of each philosopher; and 5) the dialogue between sociology and the philosophy of science has, in the last decade, been dominated by Kuhn's theory of scientific revolutions.
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Martins, João Carlos Gilli [UNESP]. "Sobre revoluções científicas na matemática." Universidade Estadual Paulista (UNESP), 2005. http://hdl.handle.net/11449/102083.
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Tem sido unanimidade entre os filósofos da Matemática a compreensão de que as revoluções científicas, na forma como são apresentadas em A Estrutura das Revoluções Científicas, de Thomas S. Kuhn, não ocorrem na Matemática. Este trabalho pretende o contrário: fundado no Modelo Teórico dos Campos Semânticos e tendo a história da Matemática como cenário mais especificamente, a história da Álgebra esta tese foi elaborada para mostrar que a obra Kitab al mukhtasar fi hisab al-jabr wa l-muqabalah, de al- Khwarizmi, inaugura o primeiro período de pesquisa normal no desenvolvimento da Álgebra na Europa, um período altamente cumulativo e extraordinariamente bem sucedido em seus objetivos paradigmáticos e que se estendeu até as décadas iniciais do século XIX. Mostramos, ainda, que a demonstração do, hoje denominado, Teorema Fundamental da Álgebra, por Gauss, e a publicação do trabalho Sobre a resolução algébrica de equações, de Abel, trouxe à luz, na forma de um fato, uma anomalia irresolúvel do primeiro paradigma da Álgebra no Velho Continente. A partir daí, abriu-se um período de pesquisa extraordinária no âmbito dessa disciplina um período revolucionário de onde viria emergir um novo período de pesquisa normal, um novo paradigma para a Álgebra os sistemas algébricos abstratos fundado nas realizações matemáticas de Galois, Peacock e Hamilton.
Thus far, all the Mathematical Philosophers have unanimously agreed that the scientific revolutions, as it is presented in The Structures of the Scientific Revolutions, by Thomas S. Kuhn, do not take place in Mathematics. This paper intends to prove just the opposite: founded on The Theoretical Models of the Semantic Fields and considering the History of Mathematics as the scenery in question more precisely, the History of Algebra this thesis was prepared to show that the work Kitab al mukhtasar fi hisab al-jabr wa l muqabalah, by al-Khwarizmi, gives birth to the first period of normal research in the European development of Algebra, a highly cumulative and extraordinarily well succeeded period in its paradigmatic objectives, which extended until the first decades of the Nineteenth Century. We further show that the proof of the so called The Fundamental Theorem of Algebra, by Gauss, and the publication of Abel's work on The Algebraic Solutions of Equations, brought to light, as a fact, an unsolvable anomaly of the first paradigm of Algebra in the Old Continent which, from there on, caused the beginning of an extraordinary research period in this particular field in fact, a revolutionary period from which would surface a new time of normal research, a new algebraic paradigm the abstract algebraic systems based on the mathematical achievements of Galois, Peacock and Hamilton.
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Dietze, Carola Plessner Helmuth. "Nachgeholtes Leben : Helmuth Plessner ; 1892 - 1985 /." Göttingen : Wallstein-Verl, 2007. http://deposit.ddb.de/cgi-bin/dokserv?id=2815464&prov=M&dok_var=1&dok_ext=htm.
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Šcepanovic, Sandra. "Αἰών and Χρόνος : their semantic development in the Greek poets and philosophers down to 400 BC." Thesis, University of Oxford, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669922.
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Ginn, William Thomas. "Philosophers and artisans : the relationship between men of science and instrument makers in London 1820-1860." Thesis, University of Kent, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.281045.
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Shahan, John S. Jr. "Spies, Detectives and Philosophers in Divided Germany: Reading Cold War Genre Fiction from a Kantian Perspective." University of Cincinnati / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1511800100648654.
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Harrison, John. "From the constructs and methods of the philosophers to a model for improved discourse between disciplines." Master's thesis, Faculty of Engineering and the Built Environment, 2020. http://hdl.handle.net/11427/32265.
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We have problem areas which are beyond the scope of a discipline, but we are generally educated in just a single discipline. I explored our philosophy of work to see how we became disciplinary, where the disciplines came from, what philosophy underlies our way of working, and what philosophy underpins work that is beyond the scope of a discipline. The underlying philosophy leads to the research question. My hypothesis is that a systems engineer can create a model which networks the disciplines using constructs from philosophy, the tiers of disciplines in transdisciplinarity, and systemic and holistic thinking. This will provide a way of working on problem situations which transgress the boundary of a discipline. Using constructs from philosophy, the methods of the philosophers, hermeneutics, systems thinking and soft systems methodology I proceeded to create a conceptual model and showed conceptual examples of how to use the model. The client for the model is the interdisciplinary researcher who is seeking a way of working to manage problem areas that transgress disciplinary boundaries. The recommendation is made for using critical, systemic and holistic thinking and a network model of disciplines to manage our approach to problem situations which are beyond the scope of a discipline. The model is developed in the incremental sequence: disciplinary, multidisciplinary, interdisciplinary, transdisciplinary and gets as far as catering for tiers of disciplines (one aspect of the large and complex field of transdisciplinarity). Therefore, the model is suitable for interdisciplinary research, but can be developed further in future projects. The importance of the model is that it provides a practical way of working to manage problem situations which transgress disciplinary boundaries whilst accessing the expertise of disciplined practitioners. The model can find wide applicability. It is not necessary for the user of the model to be comfortable with the abstract philosophy used to create it. Users will need the will for uncoerced mutual understanding or free communication, along with their disciplinary expertise. The reader of the dissertation however should be comfortable with abstractions such as ideas about reality and actuality, form and class, subject and object, truth and justice, truthfulness and functional fit. Future work may reduce the method to practice in the academy and extend the method to bridging silos in learning organisations in the workplace. The work was conducted independently, and an original model was created.
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Selinger, William. "Philosophers in Parliament: The Crises of Eighteenth-Century Constitutionalism and the Nineteenth-Century Liberal Parliamentary Tradition." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:23845479.
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A crucial commitment of nineteenth-century French and English liberalism was to parliamentary government. Liberal authors including Benjamin Constant, John Stuart Mill, Francois Guizot, and Walter Bagehot all specifically advocated constitutional structures in which cabinet officials sat as legislative representatives, and required the “confidence” of the legislature to remain in office. This dissertation offers a historical account of how liberal political thinkers came to favor parliamentary government. It elucidates the arguments and normative commitments that influenced liberals to embrace parliamentary institutions, and demonstrates their continuing relevance to political theory. One particularly important liberal value was deliberation. Liberal authors were convinced that parliamentary government was more conducive to political deliberation than other forms of representative government, including American “presidentialism.”
The first half of the dissertation examines the origins of parliamentary liberalism in eighteenth-century Britain and France. In Britain, I argue, liberal theories of parliamentary government originated in debates over legislative patronage. Defenders of patronage, such as David Hume and Robert Walpole, argued for the value of the king’s ministers serving in Parliament. Opponents of patronage, such as Henry Bolingbroke, argued that Parliament had to be able to regularly and habitually force out ministers. Both sides of this debate found themselves articulating a strikingly parallel idea: that the relationship between executive and legislature powers had to be worked out entirely within the legislature. I show that in France, this same idea became an important element of political thought because of the constitutional failures of the French Revolution. After 1789, the French National Assembly instituted a strict separation between legislative and executive power. As in the United States, executive officers were prohibited from sitting in the legislature. The legislature was also given no regular way of influencing ministerial appointments. The failure of such constitutional arrangements led political thinkers including Jacques Necker and Germaine de Staël to argue that the worst consequences of the French Revolution could have been avoided if France had adopted parliamentary-style institutions. A similar argument was advanced by Edmund Burke, who became a crucial figure in the liberal parliamentary traditions of both England and France.
The second half of the dissertation explores the sophisticated theories of parliamentary government that were expressed by nineteenth-century liberal authors such as Constant, Guizot, Bagehot, and Mill. I also detail the complex position of Alexis de Tocqueville—an admirer of American constitutionalism who preferred parliamentary government for France—within parliamentary liberalism. These liberal thinkers disagreed over the role of ministers in a parliamentary assembly; over how to deal with challenges like corruption and cabinet instability; and over whether democracy and parliamentarism could be compatible. But they were convinced that non-parliamentary forms of representative government were defective at promoting deliberation, and led to destructive conflicts between executive and legislature. Their arguments remain an important resource for Americans trying to understand the recurrent pathologies of our political culture and institutions.Government
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Cusick, Michael. "The philosophers addresses his poetic audience : genre delineation and mimetic enhancement in the Meno and Phaedrus /." free to MU campus, to others for purchase, 2000. http://wwwlib.umi.com/cr/mo/fullcit?p9974619.
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Booysen, Duane Danny-Coe. "A psychobiography of Friedrich Nietzsche." Thesis, Nelson Mandela Metropolitan University, 2012. http://hdl.handle.net/10948/d1013191.
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The primary aim of this psychobiography was to examine Friedrich Nietzsche’s life by utilizing Carl Rogers’ theory of the fully functioning person. Friedrich Nietzsche (1844 - 1900) has become an iconic figure in German philosophy and literature. Nietzsche’s criticism of western morality and culture led him to believe that humankind was not living to its highest potential and consequently Nietzsche sought after a life of self-becoming. Nietzsche’s philosophy has influenced various people such as Viktor Frankl, DH Lawrence, Michel Foucault and NP van Wyk Louw. Nietzsche was chosen as the research subject because of personal interest, his prominence as a philosopher, and because of his ambition to live a meaningful life. Psychobiographical research with the use of psychological theory allows for the exploration and description of the life of an individual. This significant area of research involving the application of psychological theory has in previous decades, however, been under-utilized, particularly in South Africa. But more recently, has it been receiving increasing support by researchers both internationally and in South Africa. Data collected on Friedrich Nietzsche’s life were drawn from several primary and secondary sources. A data collection and analysis grid was developed in order to collect data systematically, and to analyse the data according to the qualities of Carl Rogers’ theory. The study adds to the body of psychobiographical research. It also provides an empirical exploration of Carl Rogers’ theory of the fully functioning person. As the scope of the study was that of a master’s dissertation, future research, utilising semi-structured interviews with knowledgeable relatives, academics, psychologists, biographers, philosophers and historians on Nietzsche’s life, could extend this line of research. In conclusion, the current psychobiography suggests that Nietzsche lived a life filled with several personal crises. Despite these challenges, Nietzsche directed himself towards living as a fully functioning person. Nietzsche’s impetus towards self-becoming is also evident within his philosophical writings. Nietzsche was an extraordinary individual whose life, as described in the current psychobiography, corresponds closely to Rogers’ (1961) theory of a fully functioning person.
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Rizi, Fabio Fernando. "Benedetto Croce and Italian fascism." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ56264.pdf.
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Taylor, Greg. "Die konservativen Revolutionare : die Musik der Zweiten Wiener Schule als logische Entwicklung des Vorangegangenen und des Gleichzeitigen /." Title page, contents and introduction only, 1993. http://web4.library.adelaide.edu.au/theses/09AR/09art241.pdf.
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McDonald, Matthew William McDonald. "The Good, the Bad, and the Grouch: A Comparison of Characterization in Menander and the Ancient Philosophers." Ohio University Honors Tutorial College / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1461335881.
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Martins, João Carlos Gilli. "Sobre revoluções científicas na matemática /." Rio Claro : [s.n.], 2005. http://hdl.handle.net/11449/102083.
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Orientador: Romulo Campos LinsBanca: Antonio Vicente Marafioti Garnica
Banca: Francisco César Polcino Miles
Banca: Ligia Arantes Sad
Banca: Marcos Vieira Teixeira
Resumo: Tem sido unanimidade entre os filósofos da Matemática a compreensão de que as revoluções científicas, na forma como são apresentadas em A Estrutura das Revoluções Científicas, de Thomas S. Kuhn, não ocorrem na Matemática. Este trabalho pretende o contrário: fundado no Modelo Teórico dos Campos Semânticos e tendo a história da Matemática como cenário mais especificamente, a história da Álgebra esta tese foi elaborada para mostrar que a obra Kitab al mukhtasar fi hisab al-jabr wal-muqabalah, de al- Khwarizmi, inaugura o primeiro período de pesquisa normal no desenvolvimento da Álgebra na Europa, um período altamente cumulativo e extraordinariamente bem sucedido em seus objetivos paradigmáticos e que se estendeu até as décadas iniciais do século XIX. Mostramos, ainda, que a demonstração do, hoje denominado, Teorema Fundamental da Álgebra, por Gauss, e a publicação do trabalho Sobre a resolução algébrica de equações, de Abel, trouxe à luz, na forma de um fato, uma anomalia irresolúvel do primeiro paradigma da Álgebra no Velho Continente. A partir daí, abriu-se um período de pesquisa extraordinária no âmbito dessa disciplina um período revolucionário de onde viria emergir um novo período de pesquisa normal, um novo paradigma para a Álgebra os sistemas algébricos abstratos fundado nas realizações matemáticas de Galois, Peacock e Hamilton.
Abstract: Thus far, all the Mathematical Philosophers have unanimously agreed that the scientific revolutions, as it is presented in The Structures of the Scientific Revolutions, by Thomas S. Kuhn, do not take place in Mathematics. This paper intends to prove just the opposite: founded on The Theoretical Models of the Semantic Fields and considering the History of Mathematics as the scenery in question more precisely, the History of Algebra this thesis was prepared to show that the work Kitab al mukhtasar fi hisab al-jabr wal muqabalah, by al-Khwarizmi, gives birth to the first period of normal research in the European development of Algebra, a highly cumulative and extraordinarily well succeeded period in its paradigmatic objectives, which extended until the first decades of the Nineteenth Century. We further show that the proof of the so called The Fundamental Theorem of Algebra, by Gauss, and the publication of Abel's work on The Algebraic Solutions of Equations, brought to light, as a fact, an unsolvable anomaly of the first paradigm of Algebra in the Old Continent which, from there on, caused the beginning of an extraordinary research period in this particular field in fact, a revolutionary period from which would surface a new time of normal research, a new algebraic paradigm the abstract algebraic systems based on the mathematical achievements of Galois, Peacock and Hamilton.
Doutor
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Klotz, Frieda. "The representation of sophists, philosophers and poets in literature of the Second Sophistic : by themselves and by others." Thesis, University of Oxford, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.439754.
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Italia, Iona. "Philosophers, knights-errant, coquettes and old maids : gender and literary self-consciousness in the eighteenth-century periodical (1690-1765)." Thesis, University of Cambridge, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.343363.
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Tannoch-Bland, Jennifer. "The Primacy of Moral Philosophy: Dugald Stewart and the Scottish Enlightenment." Thesis, Griffith University, 2000. http://hdl.handle.net/10072/367765.
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Dugald Stewart was an influential teacher and philosopher during the final years of the Scottish Enlightenment. Until recently he has been seen as merely a significant expositor of Thomas Reid's common sense philosophy. This thesis does not attempt to assess the novelty of Stewart's writings in relation to his Scottish predecessors such as Reid: rather, it offers a detailed historical study of aspects of his work, placing them in the political and cultural context of the period following the French Revolution. Two questions stimulated this thesis. First, what prompted Stewart, a moral philosopher who was not an experimental philosopher, to write a major work on methodology? Second, why was there a gap of twenty-two years between the first volume of his Elements of the Philosophy of the Human Mind (1792) and the second (1814), which contained his methodological treatise? I aim to answer these questions by offering a contextual intellectual history of some important aspects of Stewart's work. The thesis argues that Stewart faced a new problem: he had to deal with attacks on moral philosophy - the core subject of the Edinburgh University curriculum - some of which were produced by institutional and political factors affecting the Scottish universities, others by the rising authority of the experimental physical sciences. I consider a selection of Stewart's writings in the light of this problem. In 1804 Stewart's own student, Francis Jeffrey, gave public voice to the charge that the science of mind (which constituted the central part of Scottish common sense philosophy) was outdated, unscientific and useless. Thereafter, Stewart was engaged in what he saw as an urgent task - the defence of the very status of philosophy and the role of the philosopher. The thesis considers some of his major works (and other writings) from this perspective: Philosophical Essays (1810) contained his first direct retort to Jeffrey; Stewart's treatment of methodology in Elements of the Philosophy of the Human Mind, Volume 2 (1814) and his section on intellectual character in Volume 3 (1827) are viewed as two significant components of his attempt to reassert the primacy of moral philosophy and the role of the moral philosopher.Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Humanities
Arts, Education and Law
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Grillaert, Nel. "What the God-seekers found in Nietzsche : the reception of Nietzsche's Übermensch by the philosophers of the Russian religious renaissance /." Amsterdam : Rodopi, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9789042024809.
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