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Edgar, A. R. "A critical study of the sociology of culture and aesthetics of T.W. Adorno." Thesis, University of Sussex, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.233111.
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Pasti, Henrique Buonani 1985. "As teorias da cultura em Georg Simmel = textos de 1889-1911." [s.n.], 2012. http://repositorio.unicamp.br/jspui/handle/REPOSIP/282074.
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Orientador: Jesus José RanieriDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
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Resumo: O tema do presente estudo é a teoria da cultura, tal qual formulada pelo filósofo e sociólogo alemão Georg Simmel (1858-1918) em diferentes momentos de sua produção teórica. O estudo toma por objeto um determinado recorte bibliográfico em meio à obra do autor, composto de textos que vão de 1889 a 1911, fundado no entendimento de que essas várias versões dadas por Simmel à teoria da cultura podem ser melhor compreendidas separadas em três momentos: (1) Nas primeira formulações que abordaremos a cultura não é a temática central, mas aparece subordinada à discussão sobre o papel do dinheiro na modernidade. Tal debate parte de uma discussão do papel dos meios - o dinheiro é o meio por excelência, na medida em que funciona como mediador universal para a obtenção dos mais variados fins - mobilizados em vista de fins mais complexos; a cultura aparece aí tematizada como resultado do aprofundamento dessa séries teleológicas. (2) Num segundo momento, Simmel fala em duas esferas da cultura: aquela objetiva, composta pelas variadas obras engendradas pela alma, que nelas se exterioriza, perdendo sua mobilidade em favor de uma existência objetiva e perene; e a subjetiva, a própria alma singular, que se exterioriza em formações objetivas para posteriormente tentar ressubjetivá-las. Esse processo de cultivo, que envolve a objetivação e a ressubjetivação das formas exteriorizadas porque a alma carece de meios, encontrar-se-ia ameaçado na modernidade, em vista da desproporção entre ambas as esferas (a esfera objetiva obtendo prevalência sobre a subjetiva), devido, fundamentalmente, ao que Simmel identiVca como processo de "objetificação dos conteúdos da cultura." (3) Finalmente, Simmel desenvolve mais profundamente essa separação entre as duas esferas da cultura, que passa a ser considerada como um relacionamento "trágico", em vista de que surgem do interior do próprio processo de cultivo as forças que levam à sua destruição: a própria necessidade da vida contida na alma exteriorizar-se em formações objetivas leva ao acirramento dessa cisão, uma vez que as formas que ela engendra acabam por defrontá-la como coisas estranhas. Essa nova fórmula, que vê no processo de cultivo mesmo seus "germes destrutivos" (que pode ser considerada uma tragédia "imanente") não substitui o diagnóstico anteriormente desenvolvido, que observa um acirramento dessa separação como consequência da modernidade e que tem por causas fundamentais o predomínio de uma economia monetizada, o aprofundamento da divisão do trabalho e o consequente recrudescimento da racionalidade calculista
Abstract: The present study addresses the issue of the theory of culture as it was developed by the german philosopher and sociologist Georg Simmel (1858-1918) in different moments of his work. It takes as object a given bibliographic frame in the author's work, compound of texts from 1889 to 1911, and departing from the viewpoint that these various versions given by Simmel to the theory of culture can be better understood if separated in three moments: (1) The first formulations do not deal immediately with culture, but the latter is discussed secondarily to the issue concerning the role of money in modernity. Such debate departs from a discussion on the role of means, which are mobilized in the pursue for more complex ends - money is the perfect medium insofar it works as an universal mediator towards the achievement of the more diverse ends -; thus, culture is here adressed as a result of such deepening of teleological chains. (2) In a second moment, Simmel speaks of two spheres of culture: the objective one, compounded by the various works of the human soul, which exteriorizes itself in them by losing its character of constant mobility in exchange of a still and timeless existence; and the subjetive one, the very individual human soul which exteriorizes itself in objects which by its turn it tries later to reinsert in its own realm. Such a cultivation process involving the objectivation and re-subjectivation of the exteriorized forms is menaced in modernity, given the actual disproportion between boths spheres (with the prevalence of the objective culture over the subjective one) which is indebted by Simmel to the "objectification of the contents of culture." (3) Finally, Simmel develops this idea of the separation between the spheres of culture in the sense of a tragic relationship, once he perceives the emergence of the forces that lead to the destruction of subjetive culture within itself: the very need of life, which remains contained within the singular soul, to externalize itself into objective forms would lead to the intensification of such split, since the forms that life develops end up facing it as strange things. This new formula that sees within the very cultivation process its own "destructive germs" (one that might be considered an "immanent" tragedy) does not abandon the diagnosis developed earlier, which perceives such deepening as a consequence of modernity, having as main causes the prevalence of a money economy, the deepening of the division of labor and the consequent recrudescence of the calculative rationality
Mestrado
Sociologia
Mestre em Sociologia
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Rasmus-Vorrath, Jack Kendrick. "The honesty of thinking : reflections on critical thinking in Nietzsche's middle period and the later Heidegger." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:effe66e1-235d-46a9-a570-b42dceb7e92f.
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This dissertation engages with contemporary interpretations of Nietzsche and Heidegger on the issue of self-knowing with respect to the notions of honesty and authenticity. Accounting for the two philosophers' developing conceptions of these notions allows a response to interpreters who conceive the activity of self-knowing as a primarily personal problem. The alternative accounts proposed take as a point of departure transitional texts that reveal both thinkers to be engaged in processes of revision. The reading of honesty in Chapters 1 and 2 revolves around Nietzsche's groundwork on prejudice in Morgenröthe (1880-81), where he first problematizes the moral-historical forces entailed in actuating the 'will to truth'. The reading of authenticity in Chapters 3 and 4 revolves around Heidegger's lectures on what motivates one's thinking in Was heißt Denken? (1951-52). The lectures call into question his previous formal suppositions on what calls forth one's 'will-to-have-a-conscience', in an interpretation of Parmenides on the issue of thought's linguistic determination, discussed further in the context of Unterwegs zur Sprache (1950-59). Chapter 5 shows how Heidegger's confrontation with Nietzsche contributed to his ongoing revisions to the notion of authenticity, and to the attending conceptions of critique and its authority. Particular attention is given to the specific purposes to which distinct Nietzschean foils are put near the confrontation's beginning--in Heidegger's lectures on Nietzsche's second Unzeitgemässe Betrachtung (1938), and in the monograph entitled Besinnung (1939) which they prepare--and near its end, in the interpretation of Also Sprach Zarathustra (1883-85) presented in the first half of Was heißt Denken? Chapter 6 recapitulates the developments traced from the vantage point of the retrospective texts Die Zollikoner Seminare (1959-72) and the fifth Book of Die fröhliche Wissenschaft (1887). Closing remarks are made in relation to recent empirical research on the socio-environmental structures involved in determining self-identity.
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Christ, Julia. "Jeu et critique. Objet, méthode et théorie de la société dans la philosophie de Th. W. Adorno." Thesis, Paris 4, 2013. http://www.theses.fr/2013PA040014.
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Ce travail réinterroge la philosophie sociale critique d’Adorno à partir des concepts de règle et de jeu. Il a pour objectif d’exposer la théorie de la société d’Adorno et d’en questionner les fondements. Ces fondements, telle est notre thèse, peuvent être conceptualisés dans un langage propre à la sociologie de l’action si on les reformule en termes de « règles », de « suivi des règles » et de « jeu » – concepts qu’Adorno lui-même utilise afin de décrire le social, plus précisément la société capitaliste dans laquelle il vivait. Le fameux tout « non-vrai », qu’est la société selon Adorno, peut ainsi être compris comme un jeu réglé par lui-même, indépendamment de l’intentionnalité des acteurs. Cette reformulation de la philoso-phie sociale d’Adorno nous permet de la faire dialoguer avec d’autres conceptions du social (Weber, Ha-bermas, Descombes, Searle et le structuralisme) et de montrer à quel point l’objet d’Adorno diffère de celui de Weber, de Habermas et de Searle alors qu’il est commensurable à celui du structuralisme. La méthode pour saisir cet objet, à savoir les règles non intentionnelles qui structurent le jeu social, est celle de Freud (interprétation, lecture symptômale). Adorno, toutefois, se distingue du structuralisme et aussi de Freud en ce qu’il pense pouvoir établir un lien entre société capitaliste et le social réglé comme un jeu inaccessible aux acteurs : ce jeu est non seulement l’objet de recherche d’Adorno mais aussi l’objet de sa critique. Notre travail s’emploie à étayer la possibilité de cette critique qui ne vise rien de moins que les conditions de possibilité du vivre en commun telles qu’elles ont été établies par la philosophie sociale structuraliste ainsi que par Freud : des règles à effet inconscient qui font en sorte que tous les acteurs ne réalisent ou ne di-sent pas les mêmes significations font l’objet de la critique adornienne. Critiquer ces règles implique de montrer qu’une critique de l’institution verticale des sujets est possible sans détruire ni poser comme abso-lu la subjectivité elle-même. Cette critique devient envisageable à partir du moment où l’on examine la pratique qui est incluse dans le suivi aveugle de la règle : au sein de cette « fausse » pratique – qu’Adorno appelle la pratique d’identification – se dégage une pratique autre qui met en question la soumission aveugle à la règle. Cette pratique critique est également appelée « jeu ». Notre travail se conclut sur l’exposition de cette pratique et de son potentiel critique au sein du jeu qu’est la société capitalisteThis work reexamines the social critical philosophy of Adorno, starting form the concepts of rule and of game. It aims to expose the social theory of Adorno and to question its foundations. These foundations can be conceptualized in a language specific to the sociology of action if they are rephrased in terms of rules, rule-following and game; concepts which Adorno himself uses to describe the social, spe-cifically the capitalist society in which he lived. The famous all "non-true" which society is according to Adorno, can be understood as a game working in itself, regardless of the intentionality of the actors. This rephrasing of the social philosophy of Adorno allows us to dialogue with the other approaches of the social (Weber, Habermas, Descombes, Searle and the structuralism) and to show how the object of Adorno differs from that of Weber, Habermas and Searle, how it is commensurable with that of structuralism. The Method to seize the object, i.e. the rules that structure the unintentional social game, is the method of Freud (interpretation, symptomatic reading). Adorno, however, differs from structuralism and also from Freud’s conception of the social because he thinks that he can establish a link between capitalist society and the social regulated as a game inaccessible to players: for Adorno this game is not only the object of research but also the object of his criticism. Our work goes on to justify the possibility of such criticism that targets nothing less than the conditions of possibility of common living. What was established by structur-alist social philosophy as well as by Freud is the subject of criticism of Adorno: rules whose effects are unconscious, which ensure that all players do not realize or do not say the same meanings. To criticize these rules implies showing that the critique of vertical instituted subjects is possible without destroying subjec-tivity nor positing it as absolute. This criticism becomes possible from the moment you look at the prac-tice included in the blind following of the rule which is the "wrong" practice - Adorno calls this practice of identification ; the right practice included in practice of identification challenges the blind submission to
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Stewart, Matthew. "Nietzche and German idealism." Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.302913.
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Weber, Ruth. "Der Begründungsstil von Conseil constitutionnel und Bundesverfassungsgericht : eine vergleichende Analyse der Spruchpraxis." Thesis, Paris 2, 2018. http://www.theses.fr/2018PA020096.
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Le style, c’est la Cour ! – Cette thèse examine la manière dont le Conseil constitutionnel français et la Cour constitutionnelle fédérale allemande motivent leurs décisions, et ce que ces motivations nous disent sur la façon dont chaque Cour se perçoit. Le Conseil constitutionnel peut-il être qualifié de bouche de la Constitution ? et la Cour constitutionnelle fédérale allemande est-elle l’incarnation différenciée de l’état de droit constitutionnel ? Telles sont les questions qui sous-tendent la thèse.La thèse montre que les styles de motivation façonnent l’identité de chaque Cour nationale. Depuis la création de la Cour constitutionnelle fédérale allemande, son style de motivation a contribué à garantir l’acceptation de ses décisions, notamment en ce qui concerne son rôle d’autorité constitutionnelle suprême du pays. En revanche, le style de motivation du Conseil constitutionnel français a traditionnellement servi à mettre en évidence sa subordination au législatif. Toutefois, les réformes de 2016 suggèrent que le Conseil constitutionnel commence lui aussi à s’affirmer en tant que gardien de la Constitution. L’une des raisons probables de ces changements réside dans la manière dont la jurisprudence française est reçue par les autres juridictions nationales et supranationales en Europe. Les réformes facilitant une communication inter-juridictionnelle européenne sont en effet souhaitables. Et bien qu’il soit trop tôt pour le dire, on pourrait faire valoir qu’elles représentent un premier pas important vers un style de motivation européenThe style is the Court! – This thesis explores both how the French Constitutional Council and the German Federal Constitutional Court justify their decisions, and what those justifications tell us about how each Court sees itself. Can the Constitutional Council be characterized as an authoritative voice, the "bouche de la Constitution"?, and is the German Federal Constitutional Court the sophisticated embodiment of a constitutionalized state?, are the questions that underpin the dissertation.The thesis finds that the reasoning styles shape the identity of each national Court. Since the founding of the German Federal Constitutional Court, its reasoning style has helped guarantee the acceptance of its decisions, particularly as it concerns its role as the country’s foremost constitutional authority. By contrast, the reasoning style of the French Constitutional Council traditionally served to highlight its subordination to the legislative. Reforms from 2016, however, suggest that the Constitutional Council, too, is beginning to assert itself as the guardian of the constitution. One probable reason for the changes lies in how French case law is received by other national and supranational courts in Europe, with the reforms facilitating desirable European inter-jurisdictional communication. And although it is too early to tell, it could be argued that they represent a significant first step towards a European reasoning style
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Solms-Laubach, Franz. "Towards a sociology of culture : on Nietzsche and early German and Austrian sociology." Thesis, University of Sussex, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.270390.
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North, John Harry. "Wincklemann's philosophy of art : a prelude to German classicism." Thesis, Queen Mary, University of London, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.538667.
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Nunn, E. B. "Idealism and social structure as determinants of 'classical' German sociology." Thesis, University of Manchester, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.370973.
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Charlebois, Lise. "Scientism and philosophy." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1996. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq26309.pdf.
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Bird-Pollan, Stefan. "Franz Kafka : a dialectical approach." Thesis, University of Oxford, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.288910.
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Ikonomou, Eleftherios. "The transformation of space in the architectural thinking of the late nineteenth and early twentieth century, with special reference to Germany." Thesis, University of Cambridge, 1985. https://www.repository.cam.ac.uk/handle/1810/283812.
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Kennedy, Robert L. "Best intentions : contact between German pietists and Anglo-American evangelicals, 1945-1954." Thesis, University of Aberdeen, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.277279.
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'Best Intentions' is a study of the contacts between German pietists and Anglo-American evangelicals in Germany from the period immediately following the end of World War II in 1945 until after the first evangelistic meetings of Billy Graham in summer of 1954. This thesis takes into particular account the German perceptions of the Anglo-American efforts to bring about reform among German conservatives within the German church, German pietism and the free churches. It also attempts to carefully reconstruct the events as they occurred during the period in question. Current research in the German language on the developments in 19th century pietism has been dealt with in greater detail in providng an understanding of the German reactions. German archival sources containing information on the founding of the World Evangelical Fellowship (1946-1951) and the meetings of Billy Graham in Germany (1954) help in providing an understanding of the German reactions to Anglo-American influences during this period. The British and American evangelicals and German pietists who interacted in the year immediately following World War II shared many of the same historical antecedents and religious convictions. Their recent origins are to be found in the British Keswick movements. The study volunteer movements of the late 19th century gave rise to individuals and organizations whose destinies were inseparably linked following the collapse of Germany in 1945 and during the efforts of conservative evangelicals and pietists to find and establish the new raison d'^etréfor their respective movements in the light of the new developments in world evangelicalism, particularly the rise of the World Council of Churches. The traditional commitment of German pietism to the German Volkskirche and the antithetical goals and methods of the North American New Evangelicals would mean that in spite of a common heritage, the best intentions were to cause considerable confusion during a period of great historical importance for those concerned.
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Williams, E. H. L. "Science, sociology and the new epistemology." Thesis, University of Cambridge, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.309277.
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Baker, Kevin T. "Red Helmsman: Cybernetics, Economics, and Philosophy in the German Democratic Republic." Digital Archive @ GSU, 2011. http://digitalarchive.gsu.edu/history_theses/47.
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Cybernetics, despite being initially rejected in the Eastern Bloc throughout the 1950s for ideological reasons, rose to a high level of institutional prominence in the 1960s, profoundly influencing state philosophy and economic planning. This thesis is an examination of this transition, charting the development of cybernetics from the object of the Sozialistische Einheitspartei Deutschlands’s (SED) opprobrium to one of the major philosophical currents within the party intelligentsia.
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Staley, Maxwell Reed. "A Most Dangerous Science| Discipline and German Political Philosophy, 1600-1648." Thesis, University of California, Berkeley, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10930815.
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This dissertation tracks the development of German political philosophy over the course of the first half of the seventeenth century, with an emphasis on the disciplinary, methodological, and pedagogical concerns of Politica writers. These figures produced large-scale technical textbooks on politics, which attempted to make sense of the chaotic civil sphere through the application of disciplinary structures. The main influences on their thought came from the sixteenth century: Aristotelianism, reason of state, natural law, and neostoicism were the competing traditions that they attempted to fit into comprehensive treatments of their subject. Generally, these thinkers have been organized by historians into schools divided by their political and confessional commitments. I argue that, while these factors were important, their disciplinary and methodological choices also decisively shaped their vision of politics, and indeed their positions on the critical questions of their day. I do this by focusing on four specific writers, one from each of the four faculties of the early modern university: Bartholomaus Keckermann from the arts faculty, Henning Arnisaeus from Medicine, Christoph Besold from Law, and Adam Contzen from Theology. I show how each Politica author?s disciplinary background inflected their construction of politics as an academic discipline, and how this in turn shaped their opinions on the confessional and constitutional debates which were then fracturing the Holy Roman Empire. While the dissertation does focus on the differences among these figures, it also tracks a trajectory which they all participated in. I argue that their attempts to discipline politics as a subject resulted in the centering of the state as a disciplinary and administrative institution. Their motivation was to prevent political upheaval through the application of technical expertise, which meant that they were able to find ever more aspects of human life which required treatment under the rubric of political philosophy, because almost anything could be conceived of as either a threat or a source of strength for the political order. This in turn suggested a vastly expanded conception of the regulatory and disciplinary powers of the state. I thus contend that, although the Politica writers are mostly forgotten today, they represent a critical phase in the intellectual development of the idea of the state.
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Falconer, J. "Sociological critique and the philosophy of practice." Thesis, University of Strathclyde, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.371346.
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Haman, Brian. "Perpetuum mobile? : literature, philosophy, and the journey in German culture around 1800." Thesis, University of Warwick, 2012. http://wrap.warwick.ac.uk/55510/.
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Scholarly interest in travel literature has increased substantially in recent years. However, there has been a lack of sustained, cohesive commentary on the journey motif in German Romantic culture, particularly its origins and manifestations in literature and philosophy. My doctoral research fills this gap through a philosophically- and historically-informed reading of German Romanticism. The thesis examines 1) the paradigmatic template of the literary journey established by Goethe in Wilhelm Meisters Lehrjahre, 2) metaphors of movement and mobility within the Idealist philosophy of Kant and Fichte and their role, 3) the manner in which these metaphors migrate into the theoretical and prose writings of Novalis, 4) Tieck’s notion of the sublime and its relevance for the Romantic journey, and 5) the late Romantic satirization of the journey motif within Eichendorff’s prose. Additionally, the thesis serves to show how philosophical discourse of the Enlightenment had reached something of an impasse in its use of the journey motif, with the subject unable to evolve and renew itself beyond the strictures of particular models of subjective cognition. The Romantics thought literary practice was to supersede philosophy and it was mobility in the form of the journey as both metaphor and process, which helped bring about this transition and created a flexible self-authoring and self- renewing model of the subject. The study also recounts a particular history of Romanticism which charts, via the history of the journey, the movement’s youthful idealism, the fear of the pitfalls of human subjectivity, and its eventual self-distanciation through parody.
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Rake, Katherine. "Ageing and inequality : older women and men in the British, French and German welfare states." Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.286408.
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Hochstrasser, Timothy John. "Natural law theory, its historiography and development in the French and German Enlightenment c. 1670-1780." Thesis, University of Cambridge, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.303958.
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Abdullah, Hannah. "New German painting : painting, nostalgia & cultural identity in post-unification Germany." Thesis, London School of Economics and Political Science (University of London), 2012. http://etheses.lse.ac.uk/617/.
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During the past decade one of the bestsellers in the American art market was a group of figurative-representational paintings from post-Unification Germany. Dubbed “New German Painting”, this body of work included artists with explicit East German affiliations, such as the so-called “New Leipzig School”, as well as artists who trained at academies in former West Germany. While the American art critical discourse predominantly promoted the art as a new kind of German history painting, which confronted the country’s recent past of division and reunification, the reception amongst German art critics was more negative by far. The latter did not see a serious engagement with recent German history in the new body of art, and dismissed the painting as catering to a growing post-socialist nostalgia industry. Moreover, the traditional figurative style of painting, which was adopted in particular by artists trained at academies in post-Wende East Germany, was often criticized as an aesthetically and politically reactionary artistic position. In spite of the obvious social and political connotations of the art critical discourse on the “New German Painting”, art historical scholarship has barely examined this new body of art in light of underlying interactions between the painting’s aesthetic content and the social-political context of post-Unification Germany. This is a surprising omission, considering that scholars of modern German art are traditionally deeply concerned with the interplay between aesthetic and political continuities and discontinuities. A possible explanation for this gap in the literature is that art history lacks a framework to capture the intersecting aesthetic and social-political notions that have emerged in the discourse on the painting. This thesis aims to overcome this shortcoming by examining the phenomenon “New German Painting” from an interdisciplinary perspective that combines sociological with art historical approaches. The theoretical perspective builds on innovations in the sociology of art, which complement established concerns with social structure with a sensibility for aesthetic specificity. In the empirical parts of the thesis this perspective is used to trace continuities between the new painting and its reception with earlier moments in German post-World War II art history; as well as to examine the social context and historical moment in which the painting emerged. Particular attention is paid to affinities between the discussion of the “New German Painting” and current crossdisciplinary academic literature on nostalgia in post-Wende Germany. Overall, the thesis argues that this more encompassing approach is better suited for revealing how the phenomenon “New German Painting” sits at the centre of debates about collective memory and cultural identity in post-1989 Germany, including the complex relations between the former East and West that characterise these debates.
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Beck, Vanessa Anne. "German women's individual and social responses to unemployment : a comparison of the Saarland and Saxony-Anhalt." Thesis, University of Birmingham, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.251845.
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Harley, Kirsten. "What (else) is theory for? : a historical exploration of theory use in sociology." Phd thesis, Department of Sociology and Social Policy, 2010. http://hdl.handle.net/2123/10529.
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Ward, James. "The power of fixed ideas : reassessing Marx and Engels critique of Max Stirner in The German ideology." Thesis, University of Sussex, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.390820.
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Kiorgaard, Simon James. "The Principles of Metaphysical Cognition: Sketch of a Unified Narrative of the Development of Kant’s Metametaphysics in His Precritical Years." Thesis, The University of Sydney, 2019. https://hdl.handle.net/2123/21648.
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Most of the recent scholarly accounts of Kant’s early writings depict the precritical Kant as a committed adherent of the Leibnizian-Wolffian predicate-in-subject theory of truth and its attendant method of conceptual analysis. Such accounts make their case on the basis of Kant’s philosophical output from the 1760s, in particular the “Inquiry Concerning the Distinctness of the Principles of Natural Theology and Morality”, which is regarded as a treatise on the correct use of the rationalist method of conceptual analysis, and the “The Only Possible Argument in Support of a Demonstration of the Existence of God”, which is seen as an application of that method onto the field of rational theology. These accounts are usually (though not always) motivated by an attempt either a) to put the more important critical works into historical context, or else b) to find the historical antecedents to one of Kant’s critical doctrines in order to lend support to a particular interpretation of that doctrine. Usually, though again not always, these approaches to Kant’s precritical work fail to take into account Kant’s philosophical works during the 1740s and 1750s. In my dissertation, I argue against the dominant interpretation of the precritical Kant as a member of the Leibnizian-Wolffian philosophy, and present an alternative story of Kant’s early philosophical development emphasising the ways in which he pushed back against the school philosophy of his upbringing. In his first strictly philosophical work, “A New Elucidation of the First Principles of Metaphysical Cognition” (1755), Kant effectively repudiated the rationalist method of conceptual analysis through his account of the traditional principle of sufficient reason. Logical analysis has its place, thought Kant, but to cognise the inherence of a predicate-concept in a subject-concept we must apprehend some certain extra- logical conditions which make that relation determinate for us. Later, in his “Attempt to Introduce the Concept of Negative Magnitudes into Philosophy” (1764), Kant extends his critique of conceptual analysis to the predicate-in-subject theory of truth. Where before he was content merely to assert that cognition of metaphysical truths cannot rely solely on conceptual analysis, he now argues that truth itself is not merely a logical affair. Although he later reinstated his acceptance of the predicate-in-subject theory of truth in “Dissertation on the Form and Principles of the Sensible and Intelligible World” (1770), Kant’s temporary rejection of logical truth in “Negative Magnitudes” foreshadows the complete break from the Leibnizian- Wolffian school that would later come in the critical period. Putting the above movement of thought into the context of Kant’s broader precritical development will be the primary aim of my thesis. The precritical Kant, as I hope to show, was far more critical than he is usually portrayed to be. To motivate the proposed investigation, I begin with the simple question: in what way was Kant’s precritical philosophy precritical?
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Watson, Stephen Patrick. "Nietzsche's contest with Wagner : a prolegomenon to the reading of Nietzsche's philosophy." Thesis, University of Kent, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.324689.
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Mosig, Jörg Manfred Gereon. "The birth pangs of neo-Protestantism : Hugh James Rose, Ernst Hengstenberg and the conservative response to German rationalism." Thesis, Durham University, 2000. http://etheses.dur.ac.uk/1585/.
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Olsaretti, Alessandro. "Philosophy and science in Gramsci's reconstruction of Marxism." Thesis, McGill University, 2013. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=119376.
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This thesis investigates the role that philosophy and science play in Gramsci's Prison Notebooks. While there is growing recognition of the importance of philosophy in Gramsci's prison work, the importance of science and its relationship to philosophy often go unremarked. Yet both fields were important to Gramsci's prison project. The bulk of the thesis consists in a detailed philological study of the unabridged Italian edition of the Prison Notebooks by Valentino Gerratana which brings out the importance of both philosophy and science to Gramsci's work, as well as their inter-relationship. In fact a crucial part of Gramsci' work while in prison, the part belonging to a second and most productive phase of the prison work according to current scholarship on Gramsci, consists in an effort to reconstruct Marxism as a philosophy of praxis within which a special place was reserved for science. Gramsci in fact dealt extensively with both natural science in its relationship to philosophy and, even more importantly, with social sciences like economics and political science. This was in keeping with the insight that Marxism was born out of the encounter between philosophy, economics and politics, which constituted the three keystones of Marx's new theory for Gramsci. The first part of this thesis analyzes Gramsci's reconstruction of Marxism as a philosophy of praxis, examining how the foundational concepts of praxis and human nature were interpreted by Gramsci in such a way as to lay the foundations for his theory of science. It then considers this theory of science in detail, examining first the place that Gramsci's reflection on natural science played within his reconstruction of Marxism, then considering how he laid the foundations for economics and political science within Marxism. Two novel concerns emerge in this discussion: the centrality of social science to Gramsci's reconstruction of Marxism and the importance that the individual played in both his philosophy and in this social science, particularly in economics.Cette thèse explore le rôle de la philosophie et de la science dans les Carnets de prison de Gramsci. Alors que l'importance de la philosophie dans les écrits de prison de Gramsci continue de gagner en reconnaissance, l'importance de la science et de son rapport avec la philosophie est souvent négligée. Ces deux champs de recherche sont toutefois aussi important l'un que l'autre dans le projet réalisé par Gramsci lors de ses années passées en prison. La plus grande partie de cette thèse consiste en une analyse philologique détaillée de la version italienne complète des Carnets de prison établie par Valentino Gerratana. Elle met en évidence la double importance de la philosophie et de la science dans les écrits de Gramsci et le rapport qui les unit. Effectivement, une part essentielle de l'oeuvre de prison de Gramsci, identifiée par la recherche portant sur Gramsci comme un second volet distinct et plus productif de ses écrits de prison, se présente comme un effort de reconstruction du marxisme comme philosophie de la praxis au sein de laquelle une place particulière est réservée à la science. En fait, Gramsci s'est largement intéressé aux sciences naturelles dans leur rapport avec la philosophie et, de manière plus importante encore, avec des sciences sociales comme l'économie et la science politique, et ce en cohérence avec l'idée que le marxisme est né de la rencontre de la philosophie, de l'économie et de la politique, les trois piliers de la nouvelle théorie de Marx chez Gramsci. Dans un premier temps, cette thèse analyse la reconstruction du marxisme comme philosophie de la praxis par Gramsci en examinant comment les concepts fondamentaux de praxis et de nature humaine sont interprétés par Gramsci de manière à jeter les bases de sa théorie de la science. La thèse s'intéresse ensuite à cette théorie de la science en détails, examinant d'abord la place des réflexions de Gramsci sur les sciences naturelles au sein de sa reconstruction du marxisme, puis en considérant la manière dont il établit les fondements de l'économie et de la science politique au sein du marxisme. Deux préoccupations nouvelles émergent de cette discussion : la centralité des sciences sociales dans la reconstruction du marxisme par Gramsci et l'importance de l'individu dans sa philosophie et dans ces sciences sociales, particulièrement en économie.
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Dant, T. C. "Knowledge, ideology, discourse : Towards a recovery of the sociology of knowledge." Thesis, University of York, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.353572.
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Sievers, Wiebke. "Otherness in translation : contemporary German prose in Britain and France." Thesis, University of Warwick, 2003. http://wrap.warwick.ac.uk/71208/.
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Drawing on contemporary approaches to otherness, this thesis aims to show that, despite the growing interest in so-called foreignizing translation strategies, the current theory and practice of translation in Western Europe is to a large extent still caught in nationalist self-confirmation. In the first part of my study I expose the nationalist agenda underlying the influential theories of translation developed by Antoine Berman and Lawrence Venuti by contrasting them with the ideas formulated by Walter Benjamin and Jacques Derrida. Basing their arguments on Friedrich Schleiermacher's essay on translation, both Berman and Venuti intend to undermine the nationalist stance of current translation practice by replacing it with the belief that translation primarily serves to further the understanding of the foreign other. However, this seemingly noble purpose ultimately veils the fact that the foreign other is a construct which is devised by and thus confirms the national community receiving the translation. Walter Benjamin and Jacques Derrida, by contrast, whose ideas were anticipated by Friedrich Schlegel, believe that the aim of translation is to reveal the otherness of the translating self. Based on these theoretical premises, I examine the significance of otherness in the current practice of translation. This case study focuses on the multidimensional reduction of otherness, as it becomes apparent in the translation of contemporary German prose in Britain, in particular, and to some extent also in France in the two decades preceding and following German unification (1980-1999). In a general overview which compares the selection of texts chosen for translation, the strategies used for their publication as well as the reception of these texts in the press, I conclude that three factors are of particular importance for the rejection of and the ensuing delimitation from German otherness in British and French translations during this period: ideological, generic and linguistic otherness. These particular areas are then further explored in the detailed studies on Monika Maron, Edgar Hilsenrath and Anne Duden. My case study proves that the translators and/or publishers of these authors tend to reject or appropriate those elements of their texts which would highlight the otherness underlying the British and French selves. However, these strategies of dealing with otherness are not limited to interlingual translation. They are anticipated in the reception of the respective texts within Germany.
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Morgan, Greg. "Attitudes Concerning Euthanasia Among Protestant Denominations." TopSCHOLAR®, 1999. http://digitalcommons.wku.edu/theses/734.
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The purpose of this research was to uncover differences in attitudes among Protestant denominations concerning euthanasia. Variations in attitudes were viewed using social theories of religion by Emile Dukheim, Max Weber, Charles Glock, and Rodney Stark. These theories were used to establish a basis for variation among the Protestant denominations on social issues. A questionnaire was given to four Protestant Churches in a mid-sized city in Kentucky during the Spring of 1999. The sample of 134 respondents represented six different Protestant denominations. Logistic regression and factor analysis were used to analyze the data. Results suggest that pro-euthanasia attitudes are positively correlated to educational attainment, experience with a dying friend, and association with liberal denominations. The results also suggest that pro-euthanasia attitudes are negatively correlated with religiosity and political conservativism.
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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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Whaling, Thomas Francis. "Being Thought and Thinking Being in Hegel's Science of Logic." Diss., Temple University Libraries, 2018. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/491192.
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PhilosophyPh.D.
My aim in this dissertation is to explain Hegel’s motivation for, and the doctrine of, the identity of the identity and difference of thought and being and argue that while thought and being differ, their nature is identical. This identity is used to explain Hegel’s claim that what is real is rational and what is rational is real. The aim of this dissertation is squarely placed within ontology, and my interest is in the structure of being as opposed to metaphysical contents. Within this structure, I argue, Hegel shows us the irreversible method of that which comes to be and ceases to be. This method (or nature) is a rational process of being itself, which, while its contents are forever changing, they do so from the same invariant identity of thought and being. As a matter of method, there is an increasing difficulty in assessing the merit of Hegel’s account of thought and being – obscuring what merit my interpretation may offer. The difficulty is a growing trend in combining Hegel’s work with specific Kantian ambitions where Hegel is forced into cognitive restrictions he does not have. As indebted as Hegel is to Kant, I argue that Hegel’s value lies in his break with Kant’s critical program. This break affords a new understanding of category theory apart from our subjective acts of understanding. With this new understanding, we can grasp the identity of thought and being through what I take to be a more promising account of cognition than what much of contemporary Hegel scholarship has offered by interpreting Hegel’s work as a completion of Kant’s. I sequence the chapters of this dissertation to trace Hegel’s increasing philosophic distance from Kant on those issues that interfere with understanding Hegel’s identity of thought and being. However, to demonstrate this distance and still progress to Hegel’s position apart from Kant, I limit my discussion of Kant to Hegel’s interpretation of Kant’s work and motivation. This limitation comes with the weakness that Kantian responses to Hegel exist but are not presented. However, this dissertation does not aim at defending Hegel’s interpretation of Kant but explains what Hegel has made of Kant’s texts to further Hegel’s arguments. Lastly, for what philosophic utility may be gained from this dissertation, Hegel offers the freedom for critical investigation regarding ontological and metaphysical matters without the presupposition of metaphysical commitments. This topic is treated at length in the last chapter of this dissertation. What is presented in this dissertation is a method by which no more is assumed than the inability to deny that thought exists, as such a denial presupposes thought, and then to trace the implications of the existence of thought according to what its occurrence signifies. Employing this method allows us to be metaphysically neutral and approach being as philosophically accessible.
Temple University--Theses
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Rothenberg, Bess Anne. ""Typically German?" national character and the eye of the beholder /." Full text, Acrobat Reader required, 2002. http://viva.lib.virginia.edu/etd/diss/ArtsSci/Sociology/2002/Rothenberg/BessFinalDiss.pdf.
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Croley, Pamela. "American Reeducation of German POWs, 1943-1946." Digital Commons @ East Tennessee State University, 2006. https://dc.etsu.edu/etd/2233.
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The United States held almost 500,000 enemy combatants within her borders during World War II. Out of those 500,000 men, 380,000 were from Nazi Germany. Nazi POWs were confined to camps built near small rural towns in almost every state. It was not something that was well known to the American public. Even less known was the American Military's effort, through reeducation, to introduce Hitler's soldiers to a new political ideology-democracy. This thesis will explore how the reeducation program was formed; examine the people, both German and American, who participated in it, and make a determination on whether or not it was successful. While Special Projects did not completely win over the majority of the German POWs, it was my finding that for the Americans to have done nothing when faced with such a situation would have been foolish.
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Monahan, Molly Bernice. "Rationality Unveiled: Philosophy and Practices in a Hospice Organization." NCSU, 2003. http://www.lib.ncsu.edu/theses/available/etd-06172003-165404/.
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The modern hospice movement began in the 1960s as a response to the rationalization of care for the dying. Ironically, however, hospice organizations have themselves become increasingly rationalized over time, with the advent of Medicare certification and conventional accreditation practices. Despite this, contemporary hospice practitioners must still attempt to follow the holistic philosophy which originally made hospice unique. Thus, they encounter a dilemma of trying to enact an alternative philosophy while being tied to the conventional. This dissertation is a case study of a hospice organization in the Southeastern United States ("Hometown Hospice"). I use observational and interview data to illustrate the rationalization process and discuss its consequences for hospice practitioners. I show how the attempt to follow an alternative medical philosophy while also pleasing regulatory bodies created mixed messages for front-line workers at this organization. Next, I discuss how the workers used humor to manage the unpleasant emotions that resulted from this dilemma. I then discuss how Hometown Hospice perpetuated racial and class inequalities common throughout health care, despite their interdisciplinary team approach to fulfilling the philosophy of holistic care. I conclude with a discussion of other sites where the dilemma between philosophy and expected practices occurs.
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Kramer, Annett. "Kultur der Verneinung : negatives Denken in Literatur und Philosophie des 19. Jahrhunderts /." Frankfurt am Main [u.a.] : Lang, 2006. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=014599124&line_number=0004&func_code=DB_RECORDS&service_type=MEDIA.
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ANDRADE, PEDRO DUARTE DE. "TIME OF QUIETNESS: THE LOVE BETWEEN ART AND PHILOSOPHY IN THE ORIGIN OF GERMAN ROMANTICISM." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2009. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=15112@1.
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CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICOEsta tese estuda a tensão que caracteriza o pensamento dos primeiros autores do romantismo alemão, situados entre a consciência crítica (kantiana), que proibia nosso acesso à verdade absoluta, e o desejo de síntese (hegeliano) que pretendia alcançá-la. Nesse contexto, a arte apareceu como forma de dizer o absoluto justamente pela oposição à clareza objetiva pretendida pelo sujeito do conhecimento. Fora do quadro tradicional do classicismo, e trazendo consigo o traço moderno da reflexão, a arte seria genial: sua criação não dependeria da obediência a regras prévias. Por sua vez, a crítica saía do paradigma avaliativo pautado em normas, tornando-se filosófica. Forçava-se, então, a transformação do contato com a antiguidade clássica, que seria agora fragmentado, ao apontar para o caráter vanguardista que abre mão da totalidade. Ironia e alegoria seriam emblemas dessa quebra, evidenciando a descontinuidade entre signo e sentido na época moderna. Habitar a linguagem era experimentar o amor entre arte e filosofia, contrariando a querela que permanecera entre ambas desde Platão. Este estio do tempo ocorreu, na virada do século XVIII para o XIX, com a escrita do grupo de jovens capitaneado por Friedrich Schlegel na origem do romantismo, forjando uma filosofia da arte que foi também uma arte do filosofar.
This thesis examines the tension that characterizes the thinking of the first German Romantic authors situated between (kantian) critical consciousness, which prohibits our access to absolute truth, and the (hegelian) desire for synthesis which presumes to lead us there. In this context, art emerges as a way of expressing the absolute precisely in opposition to the objective clarity intended by the subject of knowledge. Outside the traditional form of classicism and bringing with it the trace of modern reflection, art is genial in that its creation does not depend upon obedience to pre-existing rules. In turn, criticism leaves its evaluative paradigm, based on norms, and becomes philosophical. It therefore forces the transformation of the contact with classical antiquity, now fragmented, and points to the new vanguard, which surrenders the concept of totality. Irony and allegory are emblematic of this break, which shows the discontinuity of sign and sense in the modern era. Using this language means experiencing the love between art and philosophy, in contrast to the separation that has existed between them since Plato. This quietness in time occurred at the turn of the XVIII to the XIX Century in the works of a group of young writers led by Friedrich Schlegel at the origin of Romanticism, forging a philosophy of art that is also an art of philosophy.
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Burns, Michael. "A fractured dialectic : Søren Kierkegaard between idealism and materialism." Thesis, University of Dundee, 2014. https://discovery.dundee.ac.uk/en/studentTheses/c0e0aea4-33cd-42ee-aa0d-29e799f47fa6.
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This thesis aims to consider the contemporary relevance of the philosophical and religious project of Søren Kierkegaard by offering a systematic reading of his work against the backdrop of 19th century German idealism. Along with an emphasis on a systematic interpretation of a thinker usually considered to be wholly anti-systematic in aim and orientation, I also aim to show that through developing an ontological interpretation of the work of Kierkegaard the grounds are also created to develop a social and political interpretation of his work. Ultimately, I use the ontological and political reading of Kierkegaard developed in this work to not only show the relevance of this project to contemporary materialist philosophy, but equally to show how this version of Kierkegaard is capable of offering some crucial correctives to contemporary materialism.
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Lynch, William T. "Politics in Hobbes' mechanics: a case study in the sociology of scientific knowledge." Thesis, Virginia Tech, 1989. http://hdl.handle.net/10919/45200.
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A case study in the sociology of scientific knowledge is presented involving an examination of the development of Thomas Hobbes' mechanics in light of Hobbes' political views and the political context. Hobbes provides a good subject for research in the sociology of scientific knowledge for at least two reasons. First, Hobbes is a good case for examining the interaction between science and the broader political context. Given the controversial nature of Hobbes' political writings (supposedly grounded in his mechanics and aimed at resolving contemporary political problems), the possibility that political considerations entered into the production and reception of Hobbes' mechanics deserves attention. Second, applying new perspectives in the sociology of scientific knowledge can be shown to provide an unexpected payoff in helping resolve persistent disputes among intellectual and political historians regarding the interpretation of Hobbes' work. Specifically, a number of confusions about the relationship between Hobbes' political philosophy and his mechanical philosophy can be cleared up by recognizing that his political views may have influenced his mechanics. The perspective of a general sociology of scientific knowledge provides an appropriate tool for overcoming the reluctance of many political and intellectual historians to examine the social roots of a scientific theory. Hobbes' goal of providing a political philosophy to resolve political turmoil, within the context of Hobbes' participation in discussions on mechanics and mechanical philosophy , resulted in the particular mechanical approach Hobbes embraced.
Master of Science
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Cruickshank, Justin. "Anti-foundationalism and social ontology : towards a realist sociology." Thesis, University of Warwick, 2000. http://wrap.warwick.ac.uk/4494/.
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My concern in this thesis is with the transcendental question concerning the condition of possibility for social science. I argue that for social scientific knowledge to obtain one must: (1) have a conception of knowledge formation as theoretically mediated and fallible; and (2), social scientific knowledge claims must be about an object of study which conceptualises social structure as an enablement as well as an external constraint upon agency. This means: (1) arguing for an anti-foundational epistemology, which avoids becoming truth-relativism, by being complemented with a metaphysical realist ontology (giving us the position of 'realist anti-foundationalism'); and (2), using a social realist meta-theory of emergent properties to explain how methodology (i. e. the construction of specific theories and empirical research) has a conceptually mediated and fallible access to social reality. Developing a critical (i. e. transcendental) examination of the presuppositions of social scientific knowledge also means, afortiori, using realism as an underlabourer. The negative underlabouring role is to proscribe theories based on some form of epistemic immediacy, or being-knowing identity. It therefore means rejecting positivist, empiricist and essentialist versions of social science. The form of essentialism dealt with is called the sociological logic of immediacy, and this pertains to definitive ontologies of social structures or human being. Whereas the use of positivist and empiricist epistemology as a positive underlabourer produces a methodology that conflates the real into the 'actual' (i.e. decontextualised empirical 'facts'), the use of an essentialist ontology makes methodology either redundant (as the ontology mirrors all the essential properties which determine human behaviour), or an exercise in arbitrary verificationism. Against this, realist anti-foundationalism can act as apositive underlabourer for the social sciences if it is complemented by a social realist ontology of emergent properties, to act as a metatheory which guides methodology. In developing this argument my chief concern is to show that realism (as developed by Archer and Bhaskar) is a more adequate position than post-Wittgensteinian positions which focus on 'practices' and how people 'go on' in 'forms of life'. 'Adequacy' in this sense pertains to epistemological discussions about the status of knowledge, together with ramifications of post-Wittgensteinianism for knowledge of the socio-political realm. This means providing a critique of Rorty and Giddens, after dealing with the issue of empiricism. Although Rorty's critique of 'postmodernism' as essentialist is accepted. Whereas realism can explain how we have a conceptually mediated and fallible knowledge of reality, including social reality, post-Wittgensteinian positions fall into truth-relativism and essentialist conceptions of human being and social structures.
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Williams, Seán M. "Pretexts for writing : German prefaces around 1800." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:ad5fc311-3e1e-4671-a7cd-d68dbb9510ad.
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Throughout history, there have been playful prefaces to literature (or in classical oratory, before display pieces). But German examples written by authors around 1800 to their own works, together with contemporary, self-authored prefaces to speculative philosophy, constitute a peculiarly paradoxical text type. Once literature was conceived as an autonomous domain rather than as a branch of general learning; as a popular book market took hold; and once systematic philosophy competed with literature’s broad acclaim as well as intellectual independence, the preface became not only a pragmatic, but also a creative and conceptual problem. Hence the preface became complicated as a form, in a broadly Romantic tradition of thought in which every act of genuine reflection was understood to expose epistemological contradiction. After my general, theoretical Preface and my comparative, historical Introduction, I focus on three preface paradoxes and three case studies of remarkably complex textuality: on Goethe, Jean Paul and Hegel. Most notable among their prefatory texts are the prefaces to Werther (1774), to a fictive second edition of Quintus Fixlein (1797) and to Phänomenologie des Geistes (1807). This trajectory is a story that begins with literary creativity and moves towards greater philosophical intricacy. The significance of my study is threefold. First and foremost, considering prefaces in this period of German literature and philosophy complements and augments the negative, subjective Early German Romantic idea of irony, Romantic textual fragmentation, as well as Jean Paul’s and Hegel’s literary and philosophically informed attempts to render both concepts and their manifestation on the page more positive and objective. Fragments are conventionally conceived as additive pieces, fortifying or undermining works. This conception can hold true for prefaces, including those by Goethe, Jean Paul and Hegel. At the end of the eighteenth and the beginning of the nineteenth century, though, a number of writers of fragments argued that their works should be understood as wholes. Precisely some prefaces by Goethe, Jean Paul and Hegel can be read so paradoxically: as unifying, wholesome (in a Sentimental sense) and systematic fragments respectively. Second and third, I show the wider importance of the German preface at the turn of the nineteenth century. Authors around 1800 not only displayed, but discovered and debated a prefatory paradoxicality that we encounter in post-Romantic, post-Structuralist and post-modern literature, theory and philosophy, too. Moreover, I demonstrate the ways in which prefaces by particularly Jean Paul and Hegel influenced especially Kierkegaard, Heidegger and Derrida.
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Robertson, Helen Sarah. "Bringing representations to distinctness : German Rationalist method, the Critical Philosophy, and the case in the Appendix." Thesis, University College London (University of London), 2018. http://discovery.ucl.ac.uk/10054690/.
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The so-called ‘amphiboly’ section of Kant’s Critique of Pure Reason is a section that has remained relatively understudied in commentaries and literature on the Critique. In this brief appendix to the Transcendental Analytic, Kant puts forward a charge against his German Rationalist heritage – the philosophical tradition of Leibniz, Wolf, Baumgarten – claiming for this heritage the error of an ‘amphiboly of the concepts of reflection’. When the precise nature of this charge is appreciated, it is possible to see that both the recognition of the error and the identifcation of its correction play a crucial role in the Critical philosophy itself. In this study, it is my aim to bring to light certain signifcant details of Kant’s case in the appendix and the crucial ways in which these play a subsequent role in the Critique itself. The study begins with an examination of the case in the appendix, focussing on what I take to be a crucial line of reasoning found in its introductory passages. Thereafter, the study divides broadly into two parts. In the frst part, I examine the line of reasoning insofar as it concerns a claimed error in the German Rationalist tradition. I show that the error is to be found in an implicit commitment in the frst stage of the German Rationalist method for philosophical cognition, the stage of bringing the representations of philosophy to distinctness, and show the line of reasoning in the appendix to constitute Kant’s Critical response to this commitment. In the later part of the study, I turn to the signifcance of the line of reasoning for the early parts of the Critique, in particular for the proofs of the Transcendental Aesthetic’s Metaphysical Exposition, showing these proofs to be the culmination of Kant’s corrected Critical method for bringing the representations of philosophy to distinctness.
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Smith, Kelly M. "The Science of Astrology: Schreibkalender, Natural Philosophy, and Everyday Life in the Seventeenth-Century German Lands." University of Cincinnati / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1522057810431579.
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Thrower, Michael F. A. "The Hegelian objective mind in education." Thesis, University of Sussex, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285133.
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Goudeli, Kyriaki. "Logic and logogrif in German idealism : an investigation into the notion of experience in Kant, Fichte, Schelling." Thesis, University of Warwick, 1999. http://wrap.warwick.ac.uk/4361/.
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In this thesis I investigate the notion of experience in German Idealist Philosophy. I focus on the exploration of an alternative to the transcendental model notion of experience through Schelling's insight into the notion of logogrif. The structural division of this project into two sections reflects the two theoretical standpoints of this project, namely the logic and the logogrif of experience. The first section - the logic of experience - explores the notion of experience provided in Kant's Critique of Pure Reason, Critique of Judgement and Fichte's Science of Knowledge. I argue that Kant's fundamental question about the possibility of synthetic a priori judgements succeeds in thematising the aporia of cognitive experience but results in a subject-oriented, representational model which radically confines the notion of experience to the constitutive laws of the understanding or to the normative precepts of Reason. Experience is founded upon a sharp division between faith and knowledge, will and logic, desire and reflection, absolute and finitude. Fichte's endeavour to articulate a non-representational account of experience, does not succeed in extricating itself from the representational model, so long as experience is reduced to the ever-producing deeds of the self-positing ego. Despite the serious differences between Kant's and Fichte's notions of experience, both accounts, so long as they unfold from a transcendental standpoint, attempt to resolve experience into conceptual laws or determinations of the ego's absolute will. Experience is transformed into an object of the subject's cognitive or volitional faculties. The paradoxes of man's interaction with the world are intended to be accommodated either by the law-giving spontaneity of the understanding and the Architectonic of Pure Reason or by the overpowerful primordial act of the self-positing ego. This implies the conceptualisation of the self in terms of constant identity-through-time, or sheer self-determination. However, this conceptualisation remains at the normative or prescriptive level, which in turn is projected upon the world. The latter, though appears as the subject's property, essentially remains alien and opaque, confirming the radical limitations of the ego rather than its order-giving authority. Moreover, this notion of experience is ultimately founded upon a radical expulsion of the divine from the world, the de-spiritualisation of the sensual and the de-sensualisation of the spiritual, the sharp juxtaposition between absolute and finitude. This results in a self-defeating subjectivity, whose firm identity and rule-giving authority does not rescue it from its perennial unattainability to 'organise the conditioned' or 'conquer the unconditioned'. In Kant's and Fichte's thought, however, I detect elements that potentially transgress their transcendental account of experience. These are found in Kant's concept of spontaneity and free play between understanding and imagination, and Fichte's concept of productivity. I argue that these elements lose their potential dynamism, so long as they are absorbed by the transcendental demands for the solution of the aporias of logic. However, these elements point to the need for a radical re-conceptualisation of the notion of experience. This is provided by means of Schelling's logogriflic approach, which constitutes the theme of the second section. The second section - the logogrif of experience - attempts to articulate a different approach towards the notion of experience, through an exploration of Schelling's versatile and provocative thought. This section focuses on Schelling's original insight into the notion and act of logogrif, which opens the dialogue between logos and mythos, cosmic becoming and human soul, cosmic imagination and human reflection, faith and knowledge. This section attempts to illuminate Schelling's fascinating philosophical investigations and discoveries that have been rather overlooked, possibly, due to Hegel's overwhelming critique. This section, after a brief critical examination of the Identity Philosophy, attempts to elucidate Schelling's notion of experience through his middle works, Of Human Freedom, Ages of the World, The Deities of Samothrace, which are treated as a self-developing trilogy. Schelling re-addresses the aporias of logic not as part of Reason's self-interrogation but as part of the cosmic paradoxes and living experiences. In this way, Schelling resets the scene of the debate on the conditions of possibility for cognitive experience by putting on the stage the enigmas of the cosmos and life rather than the Tribunal of Reason. Logic itself is conceived as a potency in the cosmic becoming, and consequently can no longer attempt to establish the transcendental conditions for the possibility of cognitive experience. Cosmic becoming, in which man is an active part, is conceived as the process of the movement, the interaction, the transformations and transmutations of multiple potencies. These, far beyond any mechanical conceptualisation, appear as self-moving and yet interdependent, unknown yet familiar, inscrutable and yet manifest powers, describing the mystery of life itself. The latter is depicted as an ever-recurrent act of longing for self-expression as active unity. Experience is conceived as the lived process of a network of living potencies, which may not only resist rational powers but may also puzzle and seize them. In this context, reflection acquires a plastic dimension, as opposed to its rigidity in the representational model of experience. Reflection depicts cosmic longing's self-formation, whose man is part. This self-bending formation partially illuminates the nature of longing, and from this standpoint is the logic of the longing. However, this formation is movable, transmutable and mostly ineffable, and from this standpoint is the logic of a riddle: a logogrif. Logogrif is the transitive term that attempts to describe the transition of experience from its enacted phase to its allusive conceptual utterance, and in this sense the term itself participates in both phases, as both form of thought and form of life. The logogrific approach to experience in turn transposes us as from the realm of pure concepts to the realm of the mystery of life, from pure thought to acts of longing, from the Architectonic of Pure Reason to Cosmic Theurgy. The latter term attempts to grasp the paradox and dynamism of cosmic and non-cosmic becoming by means of multiple, vanishing and ever-recurring, transmutable potencies, or in Schelling's terms 'the magic of insoluble life'. Schelling's logogrific account consists in a powerful voice for the re-enchantment of the world, the introduction into the notion of experience of the imminence of the divine. This is not suggested in terms of the adoption of old religious doctrines but by means of the discovery and re-discovery of the theurgy of life, through the intensification of our artistic mood, the creative expansion of our deeds. This notion of experience allows for the reconsideration of the notion of the self, in terms of a dynamic, conflictual process between conscious and unconscious powers and the critical revaluation of the accounts of subjectivity which reduce it to the sphere of self-consciousness. The thesis concludes with the need for an investigation into the relation between logos and mythos, which only tangentially has been introduced by the present project. In this context it will be possible to re-appraise the potential that the logogrific approach opens for an alternative to both logical and traditional mythological patterns of thinking.
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McFall, Michael Thomas. "Self-respect and family egalitarianism." Related electronic resource:, 2007. http://proquest.umi.com/pqdweb?did=1407687641&sid=1&Fmt=2&clientId=3739&RQT=309&VName=PQD.
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Jagger, Gill. "Feminism and deconstruction : towards a theory of embodied subjectivity." Thesis, University of Hull, 1999. http://hydra.hull.ac.uk/resources/hull:3958.
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Tophoven, Ingo. "Long-Lasting, Satisfied, Bicultural United States Veterans and German Spouses| A Phenomenological Study." Thesis, Regent University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3636236.
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This is an interpretative phenomenological study examining the lived experiences of five long-lasting, self-report satisfied, German-American military couples, using semi-structured interviews. Each bicultural couple that participated was married thirty years or longer and consisted of one German native wife and one American veteran husband. Eight themes emerged from the data: (a) tri-cultural marriage experiences; (b) faith, religion, belief systems; (c) intimacy; (d) overcoming: good coping, commitment, and humor; (e) respect and appreciation systems; (f) trust and fidelity; (g) communication and the need to improve; and (h) keeping things alive.
Keywords: Bicultural marriage, Long-lasting marriage, Phenomenology, and Veterans
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Alexander, Alyssa Jane. "Differences in German Youth Gender Ideologies: The Relationship Between Family Structure and Doing Gender." BYU ScholarsArchive, 2017. https://scholarsarchive.byu.edu/etd/6541.
Full textAbstract:
Gender ideologies, which are constantly changing, are important for many outcomes in life, but the majority of gender ideology research focuses mainly on adults. Past research studying adult gender ideologies finds that adults' current relationship status affects their ideologies. For instance, divorced adults hold egalitarian ideologies more than stable married adults do (Davis, Greenstein and Marks 2007). Researchers attribute this finding to the types of gender behaviors adults perform with their partner or alone. What about youth? Understanding how these ideologies develop earlier in life is important, yet research rarely focuses on youth gender ideologies or their development. My research looks at the effects of family structure on youth gender ideology in Germany (Germany National Educational Panel Study (NEPS); Cohort One N=4,181; Cohort Two N=9,913). I argue it is through doing gender that family structures operate to influence the development of youth gender ideology, since parents' doing gender behaviors performed with their children vary by family structure. My findings suggest family structure does not matter for doing gender behaviors that parents perform with their children, thereby affecting their gender ideologies. As a result, it is more about other ways adults do gender outside of the home or about the youth themselves. I also find significant effects for females, suggesting females may invest more in the outcomes egalitarian gender ideologies produce. Future research should look at shifts in family structure and duration in various family structures in order to understand family structure's impact on gender ideology for youth.