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1
Galasso, Dario Emanuele. "Nietzsche : asceticism, philosophy, history." Thesis, Birkbeck (University of London), 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.409689.
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Leach, Stephen D. "R.G. Collingwood's Philosophy of History." Thesis, Keele University, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.486014.
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Gefwert, Christoffer. "Wittgenstein on philosophy and mathematics : an essay in the history of philosophy /." Åbo : Åbo akademic Förlag, 1994. http://catalogue.bnf.fr/ark:/12148/cb357214439.
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Patton, Lydia. "Hermann Cohen's history and philosophy of science." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=85027.
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In my dissertation, I present Hermann Cohen's foundation for the history and philosophy of science. My investigation begins with Cohen's formulation of a neo-Kantian epistemology. I analyze Cohen's early work, especially his contributions to 19th century debates about the theory of knowledge. I conclude by examining Cohen's mature theory of science in two works, The Principle of the Infinitesimal Method and its History of 1883, and Cohen's extensive 1914 Introduction to Friedrich Lange's History of Materialism. In the former, Cohen gives an historical and philosophical analysis of the foundations of the infinitesimal method in mathematics. In the latter, Cohen presents a detailed account of Heinrich Hertz's Principles of Mechanics of 1894. Hertz considers a series of possible foundations for mechanics, in the interest of finding a secure conceptual basis for mechanical theories. Cohen argues that Hertz's analysis can be completed, and his goal achieved, by means of a philosophical examination of the role of mathematical principles and fundamental concepts in scientific theories.
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Bunce, Robin Edward Roger. "Francis Bacon, Thomas Hobbes, philosophy, and history." Thesis, University of Cambridge, 2003. https://www.repository.cam.ac.uk/handle/1810/251874.
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This thesis focuses on the relationship between Thomas Hobbes and his one-time patron, Francis Bacon. It addresses the natural and civil histories and philosophies of the two thinkers. The study does not contain any extended treatment of Bacon and Hobbes' conception of rhetoric or theology, or their literary style. V The thesis comprises five chapters. Chapter 1 sets out the extant evidence for the personal relationship between the two thinkers. It also shows that Hobbes' knowledge of Bacon's works was extensive and that his interest in _ his texts was ongoing. Chapter 2 deals with Bacon and Hobbes' histories of learning. It argues that Hobbes consistently followed the contours of Bacon's history of knowledge. It also shows the way in which Hobbes assimilated details from the histories of other writers into this framework, and how he provided more naturalistic explanations of some of the central characters and motives in that history. The third chapter discusses Bacon and Hobbes' civil histories. This chapter explores the conception of history embodied in Hobbes' translation of Thucydides. It also addresses Hobbes' later church histories. In so doing it extends the analysis of the previous section in two ways. First, it traces Hobbes' conception of the history of philosophy back to Thucydides. Secondly, it shows how, especially in Hobbes' later church histmies, the factors that had led to the poverty of human science also posed dangers for the commonwealth. Chapter 4 deals with natural history and philosophy. Central to this chapter is the claim that Hobbes' assimilation of Euclid reflected a pre-existing commitment to a Baconian conception of the ends and justification of science. It also argues that Hobbes' two major discoveries of the 1630s and 1640s (as he saw them) were expressed in Baconian terms. Finally, the fifth chapter explores civil philosophy. I also explore Bacon and Hobbes' understanding of the passions and Hobbes' rejection of Bacon's doctrine of civil greatness. Throughout I have attempted to compare Bacon's mature position with Hobbes' philosophy at different stages of its development. The purpose of this thesis is not to claim that Hobbes' philosophy was essentially Baconian. Nor do I claim that Bacon, rather than Galileo, Harvey or Euclid, was Hobbes' pre-eminent interest. Rather, I argue that Bacon was one of a number of philosophers with whom Hobbes constructively and critically engaged. Consequently, I reject the thesis that Hobbes' thought was the antithesis of Bacon's, and the view that Hobbes soon forgot Bacon after reading Euclid and Galileo.
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Patios, Georgios. "Kierkegaard's contribution to the philosophy of history." Thesis, University of Liverpool, 2012. http://livrepository.liverpool.ac.uk/8213/.
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Kierkegaard is well known as a witty writer mainly occupied with Christianity. In this thesis however, Kierkegaard is depicted as a philosopher who can provide us with some new and authentic ideas about the nature of history. Kierkegaard’s approach to the problem of history is compared with Hegel’s philosophy of history and Heidegger’s view of history. Hegel’s philosophy of history is examined and analysed first and the conclusion is that we can clearly detect two main Hegelian assertions regarding history: first that reason is the main historical agent and second that human beings can fully know their past history. Kierkegaard’s arguments follow a totally different approach from that of Hegel’s. Kierkegaard argues that we cannot fully know our past history and that the crucial element in history is to decide about our future history instead of simply trying to understand our past history. It is also argued that Kierkegaard constructs human self in such a way that human beings must simultaneously create themselves and history by making decisions regarding their present and their future. It is further argued that neither Hegel nor Kierkegaard can, on their own, provide us with a total and full picture of the nature of history because Hegel on the one hand, focuses on the macroscopic view of history and Kierkegaard on the other, on the microscopic view (that is, from the point of view of the individual). This is why a possible synthesis of both views is suggested as a better way to truly understand history. Heidegger’s view of history is examined as a possible ‘existential’ alternative approach to history from that of Kierkegaard’s. The conclusion is that Heidegger cannot really offer us any help because he is either borrowing his main concepts from Kierkegaard or he is too vague.
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Barth, Wolfgang Josef. "The origin of history in Hegel's philosophy /." Connect to title online (Scholars' Bank), 2008. http://hdl.handle.net/1794/7930.
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Williams, Benjamin John. "Music Composition Pedagogy: A History, Philosophy and Guide." The Ohio State University, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=osu1274787048.
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Farr, Patrick Matthew. "Tragic Irony: Socrates in Hegel's History of Philosophy." Thesis, The University of Arizona, 2013. http://hdl.handle.net/10150/301689.
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The following thesis outlines Hegel’s interpretation of Socrates in order to prove that as a negative dialectician, Socrates constitutes both a world historic personality who met a fate (Schicksal) which was tragic and practiced a philosophy which was tragically ironic. In this undertaking, Hegel’s Theory of Tragedy takes central importance which defines tragedy as two equally justified opposing forces which clash and destroy one another. This Theory of Tragedy is extended to show that through Socrates’ absolutely free will he brought himself to a tragic clash with the Athenian Ethical Life (Sittlichkeit), the Sophists’ arbitrary will, and the phenomenological will of uneducated Athenians. This clash is described in terms of a Hegelian Tragedy within which both Socrates and Athens were right and just in their actions against one another, but in the end were destroyed through those actions. His Method and Dialectic is then argued represent a negative dialectic which through the negation of negativity becomes positive as a midwifery of the consciousness. Next, because his Method and Dialectic begin in negativity and end in positivity, Socratic Elenchus is argued to not be representative of what has been termed “the Socratic Irony,” but instead only the negative moment of the Socratic Method. Finally, the Socratic Irony which Hegel argues is representative of both Socratic Philosophy and world history is defined as a Tragic Irony which sublates the finite consciousness of the phenomenological will, and the Ethical Life (Sittlichkeit), and the infinite arbitrary will of the Sophists in order to become a trans-subjective absolutely free will which becomes infinite itself like the Sophists’ will through reflection on the Ethical Life (Sittlichkeit).
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Davies, Richard William. "Method and history : Descartes." Thesis, University of Cambridge, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.259685.
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Schneider, Ulrich Johannes. "Teaching the history of philosophy in 19th-century Germany." Universitätsbibliothek Leipzig, 2015. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-161196.
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What does it mean to do philosophy historically, and when does the legend of philosophy begin? When Hegel tried to give a logical explanation of philosophy's history, was he doing the same thing as Eduard Zeller in his account of Creek thought, or Kuno Fischer in his narrative of modern philosophy? l do not believe so, and I shall sugges t in the following that we should carefully differentiate between the different activities commonly referred to as the history of philosophy. I will point out the enormous productivity of the 19th century in terms of printed books devoted to the history of philosophy. I will also point to the context in which these were produced and used rather than examining individual works or authors. There is an entirely new context in the 19th century, which is the study of philosophy. A proper culture developed around the historical interest in philosophy, and it is this culture I want to sketch here.
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Parent, Marcel 1975. "Is comparative philosophy postmodern?" Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79800.
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This thesis examines the claims of Jeffrey Timm and James Buchanan that the field of Comparative Philosophy is moving in a postmodern direction. I examine their conception of the postmodern and compare to both the most influential views of postmodernism and with my own understanding of postmodernism. To evaluate their claims I examine the journal Philosophy East and West, which I argue is representative of the field of Comparative Philosophy. I analyze the works of the editors of the journal and also do a statistical analysis of the journal to determine whether the field is becoming more postmodern. I conclude that Timm and Buchanan may be correct.
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Issaoui, Mansouri Bilal. "Wittgenstein on Magic, Metaphysics, and the History of Philosophy." Thesis, Université d'Ottawa / University of Ottawa, 2015. http://hdl.handle.net/10393/32228.
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This work challenges the assumption that Wittgenstein’s comments about the word “philosophy” are always either normative or descriptive. In the introduction, I demonstrate that some apparent inconsistencies of Wittgenstein’s programmatic remarks can only be resolved if we reject this distinction. Although the distinction is not central to any major interpretation of Wittgenstein’s work, rejecting it will have significant implications regarding his relation to the history of philosophy. My central task is to demonstrate that Wittgenstein’s view of the history of philosophy does not imply a strict distinction between the historical concept of philosophy and Wittgenstein’s method. The core of my argument revolves around the Remarks on Frazer's Golden Bough. In this text, Wittgenstein compares magic with metaphysics and then proceeds to attack Frazer’s exceedingly critical analysis of primitive religions. I argue that Wittgenstein’s later use of the word “metaphysic” indicates that his criticism of past philosophers is not radical enough to justify a strict distinction between his philosophical program and the history of philosophy. In order to confirm the conclusions I have drawn from Wittgenstein’s use of the word “metaphysics,” I studied two conversations Wittgenstein had about Heidegger. I read Wittgenstein’s comments about Heidegger as a sign of the blurring distinction between his own program and more traditional conceptions of philosophy.
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Chitty, Andrew. "Needs in the philosophy of history : Rousseau to Marx." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.260096.
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Barlow, Richard. "Scotographic joys : Joyce and Scottish literature, history and philosophy." Thesis, Queen's University Belfast, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.580301.
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This thesis examines how the work of James Joyce deals with the literature, history and philosophy of Scotland. My first chapter discusses the Scottish character Crotthers of the , 'Oxen of the Sun' and 'Circe' chapters of Ulysses and demonstrates how this character, especially his name, is the beginning of Joyce' s treatment of the connections of Scottish and Irish histories. Chapter Two examines a motif from Finnegans Wake based on words related to the names of two tribes from ancient Scottish and Irish history, the Picts and the Scots. Here I discuss how this motif relates to the divided consciousness of the Wake's dreamer and also how Joyce bases this representation on 19th century Scottish literature, especially the works of James Hogg and Robert Louis Stevenson. Chapter Three is a look at the function of allusions to the work of the Scottish poet James Macpherson in Finnegans Wake. I claim that references to Macpherson and his work operate as signifiers of the cyclical and repetitive nature of life and art in the text. Chapter Four studies connections between the works of Joyce and Robert Burns, studying passages from Finnegans Wake, Ulysses and Joyce's poetry. The chapter covers the use of song in Finnegans Wake, connections in Irish and Scottish literature and provides close readings of a number of passages from the Wake. The final chapter looks at Joyce and the Scottish Enlightenment, particularly allusions to the philosopher David Hume in Finnegans Wake. The chapter considers connections between the scepticism and idealism of Hume's thought with the internal world of the dreamer of Finnegans Wake. As a whole this thesis seeks to show Joyce's indebtedness to Scottish literature, examine the ways in which Joyce uses Scottish writing and describe Joyce's representation of the Scottish nation.
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Schneider, Ulrich Johannes. "Teaching the history of philosophy in 19th-century Germany." Teaching new histories of philosophy / ed. by J. B. Schneewind. Princeton 2004, S. 275 - 295 ISBN 0-9763726-0-6, 2004. https://ul.qucosa.de/id/qucosa%3A12120.
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What does it mean to do philosophy historically, and when does the legend of philosophy begin? When Hegel tried to give a logical explanation of philosophy''s history, was he doing the same thing as Eduard Zeller in his account of Creek thought, or Kuno Fischer in his narrative of modern philosophy? l do not believe so, and I shall sugges t in the following that we should carefully differentiate between the different activities commonly referred to as the history of philosophy. I will point out the enormous productivity of the 19th century in terms of printed books devoted to the history of philosophy. I will also point to the context in which these were produced and used rather than examining individual works or authors. There is an entirely new context in the 19th century, which is the study of philosophy. A proper culture developed around the historical interest in philosophy, and it is this culture I want to sketch here.
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Pitt, Peter. "Rough justice: Predicaments of philosophy, history, and world politics." Thesis, Pitt, Peter (2014) Rough justice: Predicaments of philosophy, history, and world politics. PhD thesis, Murdoch University, 2014. https://researchrepository.murdoch.edu.au/id/eprint/28979/.
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In this dissertation I explore some recent philosophical attempts to address questions related to global justice and world politics, principally through the work of Amartya Sen and Thomas Pogge. My discussion focuses on some central intractable puzzles, and I argue that global justice is best seen as a predicament – an unanswerable, impossible question which cannot be readily dismissed, but also as a topic of deliberation and contestation which, once predicated, requires a depth and seriousness of response which confounds conventional disciplinary and conversational boundaries.
The disciplinary decorum of liberal political philosophy minimises attention to the historical context of the theorist, along with evidence and interpretive argument about history and social theory. Writers such as Pogge and Sen have pushed against those constraints, attempting to develop more empirically informed and practically oriented accounts. However, I argue that they have underestimated the need for a deeper engagement with history, and for a more radical challenge to implicit understandings of the character of the world. Without a more robust engagement with the power-infused politics of the real world, the abstraction of political philosophy will continue to produce accounts which are inadequate to the dimensions of domination, the character of human suffering, and the dynamic and strategic character of normative argument.
To counteract the bias towards conciliation and public reason in recent liberal political philosophy, I emphasise a history of deeply connected reciprocal engagement, cooperation, and struggle. This orientation allows a better sense of the power and persistence of the rhetoric of justice, and particularly its capacity to motivate social and political movements of resistance to domination. Liberal humanitarianism unduly privileges the beneficiaries of past injustice. A perspective of rough justice is needed – attuned to the dialectic between facticity and evaluative aspiration which the concept of justice has long embodied, and recognising claims to rough equality, fair treatment, and reparation – on the basis of a broadly connected, deeply reciprocal, and deeply conflictual history.
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Altman, William Henry Furness. "The Problem of time in Hegel's philosophy of history." reponame:Repositório Institucional da UFSC, 2012. http://repositorio.ufsc.br/xmlui/handle/123456789/94317.
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Tese (doutorado) - Universidade Federal de Santa Catarina, Centro de Filosofia e Ciências Humanas, Programa de Pós-Graduação em Filosofia, Florianópolis, 2010Made available in DSpace on 2012-10-25T08:40:37Z (GMT). No. of bitstreams: 1 281513.pdf: 4847574 bytes, checksum: ddb079eba8af44576b21791056b4281d (MD5)
O objetivo deste trabalho é mostrar porque o problema do tempo é o calcanhar de Aquiles no sistema Hegeliano. A filosofia da história em Hegel dá margem a crítica rigorosa porque estruturas lógicas atemporais devem ser aplicadas a um processo que se desenvolve no tempo. Mas não se pode pensar em Hegel aplicando a dialética à história; esta noção pressupõe a existência de nossa consciência histórica pos-Hegeliana. Para nós, tempo é aquilo no qual os eventos ocorrem, um processo infinito estendendo-se para o futuro. Para Hegel, #tempo# emerge somente quando a Idéia Absoluta externaliza-se na filosofia da natureza e nosso #futuro# é meramente um #mau infinito#. Uma investigação arqueológica da compreensão do tempo em Hegel enfatiza que ele foi herdeiro de uma longa tradição filosófica que era absolutamente hostil à mudança, fenômenos temporais e tempo. Nós somos tão profundamente influenciados pelas implicações do pensamento do próprio Hegel que é agora difícil para nós entendermos que ele mesmo não tinha consciência dessas implicações. A hostilidade de Hegel para com o tempo revela-se em sua filosofia da história porque seu próprio sistema é, e somente pode ser, o término da história da filosofia. Mas o escândalo do #fim da história# depende inteiramente de um prévio e muito menos visível escândalo: a falha de Hegel em perceber o que tornou possível para ele conceituar um processo cronológico como a história foi a temporalidade já implícita na dialética Hegeliana em si.
The aim of this work is to show why the problem of time is the Achilles heel of the Hegelian System. Hegel#s philosophy of history is the correct point of entry for a rigorous critique because timeless logical structures must here be applied to a process that enfolds in time. But it is wrong to think of Hegel applying the dialectic to history; this notion presupposes the existence of our own post-Hegelian historical consciousness. For us, time is that within which events occur, an endless process extending into the future. For Hegel, #time# emerges only when the Absolute Idea externalizes itself in the philosophy of nature and our #future# is merely his #bad infinite.# An archeological investigation of Hegel#s understanding of time emphasizes that he was heir to a long philosophical and tradition that was resolutely hostile to change, temporal phenomena, and time. We have been so deeply influenced by the temporal implications of Hegel#s own thought that it is now difficult for us to grasp that he was unconscious of these implications himself. Paradoxically, Hegel#s hostility to time is revealed in his philosophy of history because his own System is and can only be the culmination of the history of philosophy. But the scandal of #the end of history# depends entirely on a prior and far less visible scandal: Hegel#s failure to realize that what made it possible for him to conceptualize a chronological process like history was the temporality implicit in the dialectic itself.
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Fernandez, Jose Luis. "Kant’s Proleptic Philosophy of History: The World Well-Hoped." Diss., Temple University Libraries, 2019. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/543456.
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PhilosophyPh.D.
The aim of this dissertation is to examine and helpfully elucidate Kant’s proleptic philosophy of history by pursuing lines of thought across both his critical and historical body of work. A key motivation for this goal stems from noticing certain repetitive explications of Kant’s philosophy across, among other subjects, history, biology, religion, teleology, culture, and education, which, as precise and careful in their detail, all seem to converge on key Kantian ideas of teleology and morality. Rather than concentrating on any one aspect of Kant’s proleptic philosophy, I set out to (i) investigate seemingly untenable problems with his characterization of reason in history, (ii) to counter what I take as a misreading, if not misattributions, of Kant’s proleptic, and not prophetic, thoughts on historical progress, (iii) to offer an original reflection on Kant’s use of a famous stoic phrase in two of his political essays, and (iv) to an attempt a close exegesis toward tying notions of teleology and hope with that of need. The approach that I take in these chapters is both problem centered and exegetical, and while I attempt to answer concerns in the secondary literature pertaining to Kant’s proleptic philosophy of history, I also stay close to the primary texts by providing references and citations to key claims and passages which reinforce Kant’s forceful portrait of the poietic power of human reason to create a world hospitable to its rational ends.
Temple University--Theses
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Kinsel, Jason Anthony. "The Misunderstood Philosophy of Thomas Paine." University of Akron / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=akron1447685875.
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Bowden, Chelsea Mina. "Isocrates' Mimetic Philosophy." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1331049173.
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Kelly, Ray. "The riddle of history : Marx's concept of socialism in the context of his epistemology and theory of history." Thesis, University of Kent, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.387323.
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Within the organisation of all societies, there are basic contradictions which historically have given rise to certain undesirable structural features. These same contradictions also lie at the root of alienated, ideological forms of consciousness which act as a barrier to the solution of these problems. In chapter one, I will deal with each of these issues in turn, thus introducing Marx's problematic, i. e. the so-called "riddle of history". Chapters two and three contain a discussion of Marx's methodology, which was intended to avoid the pitfalls of ideological forms of consciousness and provide a theoretical framework for coming to terms with the problem. Chapter three in particular provides a syntax and a logical explanation for the terms and forms of argument employed in the rest of the thesis. Marx believes that historical development itself determines the possibility of solving the problems referred to. Chapters four and five, therefore, are an analysis of the processes which govern the development of social structures, i. e. so-called "Historical Materialism". Chapter six is an investigation of the relationship between historical change and forms of consciousness. This sets the stage for an analysis in chapter seven of the nature of capitalism itself and how it gives rise in the consciousness of the working class to a solution, in principle, to the problems identified in chapter one. Finally, chapter eight reviews the factors within the development of capitalism which might make possible the transition to socialism and the implementation of the solution in practice.
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Donskikh, O. A. (Oleg Alʹbertovich). "Russian philosophy as an expression of Russian national consciousness." Monash University, School of Philosophy, Linguistics and Bioethics, 2001. http://arrow.monash.edu.au/hdl/1959.1/9108.
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Blackburn, Richard James. "Economics and modes of security in the philosophy of history." Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.385482.
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Moore, Megan Bishop. "Philosophy and practice in writing a history of ancient Israel /." New York [u.a.] : T & T Clark, 2006. http://www.loc.gov/catdir/toc/ecip0610/2006007656.html.
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Zugl.: @Diss.Includes bibliographical references and index. Current philosophical issues in history writing -- Evaluating and using evidence -- Assumptions and practices of historians of ancient Israel -- In the mid-twentieth century -- Assumptions and practices of minimalist historians of ancient Israel -- Non-minimalist historians of ancient Israel.
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Requate, Angela. "Idealist and pragmatist elements in R.G. Collingwood's philosophy of history." Thesis, London School of Economics and Political Science (University of London), 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.281782.
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Kelly, Dominic Peter. "Philosophy and poetry : the meaning of history in Heidegger's thought." Thesis, Manchester Metropolitan University, 2014. http://e-space.mmu.ac.uk/336071/.
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This thesis is concerned with the turning that occurs in the work of Martin Heidegger (1889-1976). It seeks to reveal it as a turning that takes place within the notion of history as it is elaborated by Heidegger in the difference between Nietzsche and Hölderlin, that is, in the difference between philosophy and poetizing. To this end, the thesis attempts to unify two themes within the interpretation of Heidegger‟s work which have, in the face of the vast corpus of secondary literature, found but little attention: the first concerns the move from Nietzsche to Hölderlin and thus from a purely philosophical discourse towards an investigation of thought as otherwise than metaphysical; the second concerns the Nietzschean heritage in this move – namely, the explication of a properly historical dimension of thought. The first chapter examines Heidegger‟s retrieval of the question of being, as it is this task that motivates the whole of Heidegger‟s work and therefore serves to elucidate the trajectory of this thesis. The second and third chapters are concerned with Heidegger‟s engagement with the problem of nihilism as it is expressed in the thought of Friedrich Nietzsche, as it is due to the necessity to distance his thought from Nietzsche‟s that can be located Heidegger‟s turn to poetry as a way of opening up a properly historical dimension to thought that lies beyond metaphysics. In the fourth chapter I examine Heidegger‟s turn to art insofar as he sees in it the redemptive possibility of challenging nihilism in its modern, technological manifestation. Art will be seen in its essence as revelatory of truth and thereby as able to originate history anew. The fifth chapter deals with poetry as both the most fundamental mode of art and the essence of language; a privileged position that marks it out as the most likely source of Western humanity once more living with a properly historical sense of itself. The sixth chapter deals with the poetry of Friedrich Hölderlin as the location for a decision about whether poetry is able to open up a new historical time or whether it is simply harmless and ineffectual. The conclusion addresses the Nietzschean heritage in the movement of Heidegger‟s thought as it is outlined here.
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Ferri, Sabrina. "Talking ruins : natural history and philosophy of the Italian enlightenment /." May be available electronically:, 2007. http://proquest.umi.com/login?COPT=REJTPTU1MTUmSU5UPTAmVkVSPTI=&clientId=12498.
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Bozic, Nicholas Michael. "Organisation and Perspective: The Natural Philosophy of Leibniz." Thesis, The University of Sydney, 2016. http://hdl.handle.net/2123/15522.
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The natural philosophy of Gottfried Wilhelm Leibniz (1646-1716) has traditionally been understood through the lens of his metaphysics; however, recent scholarship has highlighted the importance of understanding his work in areas such as the life sciences and natural history in order to arrive at a more complete account of what Leibniz wanted to establish and achieve. This thesis is thus an exploration of Leibniz’s understanding of the living world – as organised through his extensive work in natural philosophy – and its relationship to his metaphysics. The opening section provides an overview of the development of Leibniz’s metaphysics of substance, in which his natural philosophical concepts were firmly grounded. I then turn to an examination of Leibniz’s studies in the life sciences, which both aided and contributed to his conception of substances as fundamentally living and active. Next, I focus on Leibniz’s ‘new science’ of dynamics, through which he developed a notion of forces heavily founded upon his living substances and sought to reshape the focus of the seventeenth century mechanical project. The expansive fourth section considers Leibniz’s natural history of the earth, fossils, and biological species, which occupied much of his time during his tenure as historian for the House of Brunswick, in order to unveil how his substances are expressed in the living world and ordered through metaphysical principles relating to contingency, reason, and possibility. In the penultimate section of the thesis I provide a broad overview of Leibniz's lifelong ideas for both the establishment of scientific academies and natural philosophy in general, before concluding with an epilogue to probe and summarise Leibniz’s ultimate natural philosophical ideal: to uncover and secure the order of the living world and hence facilitate the expansion of human perspective towards the infinite wisdom of God.
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Cosby, Bruce. "Technological politics and the political history of African-Americans." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 1995. http://digitalcommons.auctr.edu/dissertations/AAI9543185.
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This dissertation is a critical study of technopolitical issues in the history of African American people. Langdon Winner's theory of technopolitics was used to facilitate the analysis of large scale technologies and their compatibility with various political ends. I contextualized the central technopolitical issues within the major epochs of African American political history: the Atlantic slave trade, the African artisans of antebellum America, and the American Industrial Age.
Throughout this study I have sought to correct negative stereotypes and to show how "technological gauges" were employed to belittle people of African descent. This research also has shown that the mainstream notion that Africans had no part in the history of technology is false.
This study identifies and analyses specific technologies that played a major role in the political affairs of Africans and African Americans. Those technologies included nautical devices, fort construction, and automatic guns in Africa, and hoes, plows, tractors, cotton gins, and the mechanical cotton pickers in America. The findings of this study suggested that African Americans have been disengaged and victimized by western technologies. This dissertation proposes how to overcome the oppressive uses of technology.
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Rosset, Nathalie. "The 'physiological turn' of Scottish philosophy : the Scottish Enlightenment, the body and popular philosophy in the early nineteenth century." Thesis, University of Dundee, 2007. https://discovery.dundee.ac.uk/en/studentTheses/893c5f8f-6425-4893-9e40-6a917f06527d.
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Charles, Matthew. "Speculative experience and history : Walter Benjamin's Goethean Kantianism." Thesis, Middlesex University, 2009. http://eprints.mdx.ac.uk/3449/.
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My thesis explicates and defends what I term an implicit Goetheanism present in the philosophy of Walter Benjamin. It begins by examining Benjamin’s early critique of the Kantian and neo-Kantian concept of experience and argues that a Goethean theory of the primal phenomenon provides the phenomenological model for Benjamin’s radical transformation of the neo-Kantian Idea. I analyse the importance of Goethe’s aesthetics of science for Benjamin’s critical development of Early German Romanticism and suggest that Goethe’s tender empiricism provides the intellectual backdrop to Benjamin’s later materialism. The chromatic-linguistic model of experience which informs Benjamin’s earliest writings is shown to develop into a dialectics of refractive expression, one that has import consequences for his concept of history and his unorthodox version of cultural materialism. My final chapter examines the influence of Goethe upon what it argues is Benjamin’s quasi-Jungian criticism of Marxism, defending the importance of Jung’s semiotic critique of Freud’s theory of dream symbolism and its relevance for a materialist interpretation of ideology. The relationship between the Goethean and Jungian concepts of synthesis explains Benjamin’s proximity to a Jungian concept of the unconscious, it is argued, which is justified on the condition that a critique of Jung distinguishes the archaic image from Benjamin’s dialectical image. This is performed in the final chapter through a consideration of the allegorical and the technological in Jung and Benjamin’s differing receptions of Goethe’s Faust. The existential component of Goethe’s speculative concept of experience provides Benjamin with the resources for thinking of a dialectic of historical completion and incompletion, it is concluded, which is necessary for a philosophical informed cultural materialism.
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Jakob, Gerd K. "A Wittgensteinian conception of current problems in the philosophy of history." Thesis, University of Kent, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.303354.
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Stone, Daniel. "The construction of the Holocaust : genocide and the philosophy of history." Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.361889.
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Osei, Joseph. "Contemporary African philosophy and development : as asset or a liability? /." The Ohio State University, 1991. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487757723995044.
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Delmas, Didier. "Why 1839? : the philosophy of vision and the invention of photography." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=83176.
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1826 is the date attributed to the very first known photograph, Nicephore Niepce's "View from the Window at Gras." For traditional historians of photography this date marks the moment when the genius of man was finally able to merge the knowledge of chemistry with that of optics to create the most amazing technology of visual representation. However, those same historians recognize that the two essential components of photography---the camera and the properties of silver halides---had been known for centuries before the first photograph was ever taken.This thesis explores two fundamental questions: Why wasn't photography invented soon after its major technological components were discovered c. 1650? And why was it invented in the early decades of the nineteenth century c. 1830? This gap of some 200 years separating the feasibility of photography from its actualization has remained largely unexplained.
The answers to both questions is found by situating the genealogy of the invention of photography within the development of the Western philosophy of vision. The fact that photography was invented at the junction of the Classical and Modern epistemes offers a unique opportunity to approach the history of photography from the perspective of the history of thought. Hence this thesis takes its inspiration from the work of Michel Foucault and some of his followers---in particular Jonathan Crary and Geoffrey Batchen. The result of this radical shift from the technical to the intellectual environment allows the history of photography to transcend the narrow confines of technology and formal appearances. From a Foucauldian perspective I argue that photography was invented as a response to the epistemic instability experienced during the transition from the Enlightenment to Modernity.
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Zhou, Xun. "A history of Chinese perceptions of 'Jews' and Judaism." Thesis, SOAS, University of London, 1998. http://eprints.soas.ac.uk/28636/.
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While prejudice against Jews has been regarded as a real and ongoing category in Western culture, little attention has been paid to the myths of the 'Jews' and their impact in countries outside the West. My work draws on a wide variety of source material from the past two centuries to examine the images of the 'Jews' as constructed in China. However, my interest here does not lie in the determination of the boundary between the real and fictional aspects of these images. Rather, it lies in the implications associated with the 'Jew' as an 'other', which remains a distant mirror in the construction of the 'self ' amongst various social groups in modern China. In China, representations of the 'Jews' and Judaism are very complex. Although these representations seem to correspond to images of the 'Jews' in Europe, it would be superficial to reduce them to purely 'Western influence'. Representations of the 'Jews' have been endowed with indigenous meaning by modernizing elites since the late nineteenth-century. Unlike anti-Semites of Europe who used the language of Jews as the mark of their inferiority, in China the difference of the 'Jews' has been marked by their 'non-Chineseness'. By creating the 'Jews' as a homogenous group, which acts as a constitutive outsider which embodies all the negative, as well as positive qualities, which were feared or desired by various social groups in China, theses Chinese could thus identify themselves as a integrated reference group: a homogenous 'in-group'. They are thus able to project their own anxieties onto outsiders like the 'Jews'. In this respect, it corresponds to a widespread fear, as well as need of an 'other', which can be found in many cultures and societies. The present thesis does not, however, supply the final answer. It is meant to be a historical study in order to point out that the prejudice about the 'Jews' is not merely a 'western problem', it exists in China. It therefore opens a field for general and wider discussions, not only about the 'Jews', but also about other 'marginalised' groups, such as 'blacks' and 'homosexuals'.
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Hoffner, Frederick James. "The moral state in 1919, a study of John Watson's idealism and communitarian liberalism as expressed in The state in peace and war." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq28205.pdf.
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Oelmann, Julie M. "Why portfolios? : history, philosophy and practice together in a portable folder." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0003/MQ43927.pdf.
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Lugtig, Joan F. (Joan Frances). "Philosophy, history, language and education : the hermeneutic epistemology underlying scientific linguistics." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23854.
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This thesis attempts to clarify a particular epistemological problem which surfaces in Chomsky's attempt to attain an objective psychological distance from the language used in his scientific theorizing, in taking language as an epistemological object. This is accomplished by examining the presumed objectivity underlying the theoretical basis of Chomskyan linguistics in its hermeneutical relation to the theories of language advocated by Quine, Wittgenstein, and other philosophers.The thesis begins by situating the "metalanguage" in which the argumentation between Chomsky and Quine takes place in the Western philosophical tradition. It continues by outlining an historic-hermeneutic link between classical philosophy, early modernism and some twentieth century philosophies of language, most particularly those articulated by Wittgenstein in his two major works. Finally, the thesis concludes by identifying the hermeneutical nature of the philosophical discourse from which Chomsky's linguistics gains its epistemological force.
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Buben, Adam. "The Existential Compromise in the History of the Philosophy of Death." Scholar Commons, 2011. http://scholarcommons.usf.edu/etd/3020.
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I begin by offering an account of two key strains in the history of philosophical dealings with death. Both strains initially seek to diminish fear of death by appealing to the idea that death is simply the separation of the soul from the body. According to the Platonic strain, death should not be feared since the soul will have a prolonged existence free from the bodily prison after death. With several dramatic modifications, this is the strain that is taken up by much of the mainstream Christian tradition. According to the Epicurean strain, death should not be feared since the tiny pthesiss that make up the soul leave the body and are dispersed at the moment of death, leaving behind no subject to experience any evil that might be associated with death. Although informed by millennia of further scientific discovery, this is the strain picked up on by contemporary atheistic, technologically advanced mankind.
My primary goal is to demonstrate that philosophy has an often-overlooked alternative to viewing death in terms of this ancient dichotomy. This is the alternative championed by Søren Kierkegaard and Martin Heidegger. Although both thinkers arise from the Christian tradition, they clearly react to Epicurean insights about death in their work, thereby prescribing a peculiar way of living with death that the Christian tradition seems to have forgotten about.
Despite the association of Kierkegaard and Heidegger, there is a fundamental difference between them on the subject of death. In Being and Time Heidegger seems to rely on the phenomenology of death that Kierkegaard provides in texts such as "At a Graveside." It is interesting to notice, however, that this discourse, especially when seen in the light of Kierkegaard's more obviously religious works, might only be compelling to the aspiring Christian. If so, then perhaps there is a tension in both Heidegger's "methodologically atheistic" appropriation of Kierkegaard's ideas about death, and Heidegger's attempt to make these ideas compelling to the aspiring human. My secondary goal is to determine whether Heidegger takes the "existential philosophy of death" too far when he incorporates it into his early ontological project.
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Zoido, Oses Paula. "Between history and philosophy : Isaiah Berlin on political theory and hermeneutics." Thesis, London School of Economics and Political Science (University of London), 2016. http://etheses.lse.ac.uk/3644/.
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This thesis offers a positive reinterpretation of the relevance of Isaiah Berlin’s political thought. It re-examines his work hermeneutically with the double aim of claiming its intrinsic relevance as a work of political theory beyond what most critics have acknowledged, first; and second, with the intention of using it to draw conclusions that will address some of the most pressing discussions found in contemporary liberal political theory, such as the conflicting link between value pluralism and liberalism, or the recent confrontation between political moralism and political realism. This is achieved by reading Berlin hermeneutically, and thus transcending the categorical differentiation between historical and philosophical methods in his work. The argument is presented in three sections. The first one is a biographical introduction that acts as a methodological statement. In it, the dilemma on the nature of values that sits at the heart of Berlin’s work is defined by reference to his biographical context. The second section of the thesis is formed by three chapters that look at the central philosophical aspects of Berlin’s political thought: value pluralism and a neo-Kantian normative ethical theory that emerges in relation to it. By claiming a relationship between Berlin and Kant, and by presenting value pluralism as a meta-ethical theory, the thesis offers an alternative reading of Berlin’s work that deviates substantively from most existing scholarship. The third section of the thesis compares Berlin’s political interpretation of value pluralism with that of Bernard Williams and John Rawls, in order to claim that liberal theory demands a hermeneutic method in its justification. This will show the enduring relevance of Berlin’s contribution to political theory as one that expands beyond his own historical moment, against what many commentators have argued. It also raises a strong claim on the crucial implications of method in political theory, calling for a more hermeneutic approach.
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Zweerde, Evert van der. "Soviet philosophy, the ideology and the handmaid : a historical and critical analysis of Soviet philosophy with a case-study into Soviet history of philosophy /." Nijmegen : E. van der Zweerde, 1994. http://catalogue.bnf.fr/ark:/12148/cb358090865.
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Cashio, Anthony Lanier. "History, Nonviolence, and the Experience of Values." OpenSIUC, 2011. https://opensiuc.lib.siu.edu/dissertations/350.
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AN ABSTRACT OF THE DISSERTATION OF Anthony Cashio, for the Doctor of Philosophy degree in Philosophy, presented on February 25, 2011, at Southern Illinois University Carbondale. TITLE: History, Nonviolence, and the Experience of Values MAJOR PROFESSOR: Dr. Randall E. Auxier The goal of this dissertation is to address the question: what are values? To carry out this inquiry in a manner which will provide new insights into the complexity, difficulty, and importance of this question, I propose to look to actual historical events, specifically the event known as the Children's Movement that took place in Birmingham, Alabama on March 3, 1963. Coupling this historical approach with an analysis and exploration of the philosophies of nonviolence, specifically the works of Mohandas K. Gandhi and Martin Luther King, Jr., will allow for answers to age-old axiological problems that are grounded in both pure theory and praxis of shared communal experience. I submit that one of the main lessons learned through this inquiry into the experience of values is that what is truly experienced in the liminal moment of the successful nonviolent protest is what I name a lived value-system. This lived value-system is characterized by the attempt in every moment to bring the culturally learned value-system, the values which we are taught are integral to a society, into resonance with the ideal value-system, the value-system of dogmatic objective certitude. The task of fleshing out these three value-systems in response to an understanding of history as a starting point for philosophical inquiry is the primary task of this dissertation.
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Bower, Matthew S. "Catastrophe in Permanence: Benjamin's Natural History of Environmental Crisis." Thesis, University of North Texas, 2017. https://digital.library.unt.edu/ark:/67531/metadc984263/.
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Walter Benjamin warned in 1940 of a certain inconspicuous threat to political thinking, not least of all to materialism, that takes progress as an historical norm. Implicit in this conception is what he describes as an empty continuum of time along which the prevailing tradition chronicles its own mythic development and drains everyday life of genuine historical experience. The myth of progressive history advances insidiously today in consumeristic and technocratic attempts at reconciling cultural imagery with organic nature. In this dissertation, I pursue the contradictions of such images as they crystallize around the natural history of twenty-first century commodity society, where promises of ecological remediation, sustainable urban development, and climate change mitigation have yet to introduce a true crisis of historical experience to the ongoing environmental crisis of capitalism. A more radical way of seeing the cultural representation of nature would, I argue, penetrate its mythic determination by market forces and bear witness to the natural-historical ruins and traces that constitute, in Benjamin's terms, a single "catastrophe" where others perceive historical continuity. I argue that Benjamin's critique of progress is instructive to interpreting those utopian dreams, ablaze in consumer life and technological fantasy, that recent decades of growing environmental concern have channeled into the recovery of an experience of the natural world. His dialectics of nature and alienated history confront the wish-image of organic abundance with the transience of its appropriated expression in the commodity-form. Drawing together this confrontation with a varied literature on collective memory, nature, and the city, I suggest that our poverty of experience is more than simply a technical, economic, or even ecological problem, but rather follows from the commodification of history itself. The goal of this work is to reflect upon the potentiality of communal politics that subsist not in rushing headlong into a progressive future but, as Benjamin urges, in reaching for the emergency brake on the runaway train of progress.
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Sandström, Christofer. "Ancient Egyptian Philosophy : or a chimaera of the popular significance." Thesis, Uppsala universitet, Egyptologi, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-386344.
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The thesis investigates a continuously held assumption, within the field of Egyptology, that undertakes to derive classical Hellenic philosophy from a previous philosophical tradition, initiated centuries before in ancient Egypt. The study will proceed with an initial clarification of ancient Greek philosophy, and a brief outline of some topics from its main research fields: metaphysics, epistemology, ethics and philosophy of mind. The essential properties that signifies Greek philosophy, and indeed modern philosophy, will be formalised in a model appropriate for textual analysis. The Egyptian texts, that have been characterized as philosophy by the Egyptologists, will then be analysed, and the concluding result will be compared against the model of philosophy, to ascertain if the selected Egyptian texts can be classified as philosophy, or not.
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Beaney, Michael. "The bonds of sense : an essay in the history of analytic philosophy." Thesis, University of Oxford, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.305672.
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Devanny, Christopher. "History and hermeneutics : the philosophy of R.G. Collingwood and its theological application." Thesis, Durham University, 1997. http://etheses.dur.ac.uk/1224/.
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This is a study of the philosopher Robin George Collingwood. It proceeds along three avenues. First contrary to the received interpretation which sees Collingwood's later work. exemplified by the essay on Metaphysics, as accepting complete historical rclatiyism. I argue that the Metaphysics is better understood within the contcxt ofhcImcneutics. and how careful consideration of his henncneutics of history can havc helpful and Illuminating theological applications. Both 'absolute presuppositions' and the controversial notion of 'unconscious thought' function as a critique of subjectiyism. The second avenue investigates the status of the doctrine of re-enactment. In common with recent research I argue that the doctrine is best understood as a transcendental condition of history. Collingwood is, therefore, clarif)ing the conditions for an understanding of the past, rather than providing the historian \\1th a method. I argue that re-enactmcnt is a 'grammatical' investigation into the nature of the historical object and 1 support this argument by a detailed account of the linguistic nature of Collingwood's philosophy. Following the school of anal~1ical philosophy of history, I argue that re-enactment is a thesis about historical explanation as opposed to explanation by general law s. An argument against the limitation of re-enactment to the bounds of historical explanation fonns the third avenue of research. While the doctrine is certainly an e:xample of historical explanation. there is too much evidence pointing to its henneneutical dimension to leave the issue there. 1 argue that Collingwood anticipates man~ of the themes common to the henneneutics of Hans-Georg Gadarner. and I attempt to systematize these using Gadarner as the yardstick. Finally. in a concluding chapter. I draw all these arguments together \\1thin a theological context I show that re-
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Dalgliesh, Bregham. "Enlightenment contra humanism : Michel Foucault's critical history of thought." Thesis, University of Edinburgh, 2002. http://hdl.handle.net/1842/1725.
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In this dissertation I claim that Michel Foucault is a pro-enlightenment philosopher. I argue that his critical history of thought cultivates a state of being autonomous in thought and action which is indicative of a kantian notion of maturity. In addition, I contend that, because he follows a nietzschean path to enlightenment, Foucault’s elaboration of freedom proceeds from his critique of who we are, which includes a rejection of humanism’s experiential limits. At the same time, and perhaps most importantly, I also suggest that Foucault articulates a posthumanist conception of finitude and being. To begin with, I show that on humanism’s path to edghtenment, which is established by Rousseau, Kant and Hegel and currently advocated by Rawls and Taylor, a philosophy of the autonomous subject who desires self-actualisation through recogrution precedes the epistemologcal and political critiques which generate humanism’s objective, normative and subjective axes of experience. On the basis of Foucault’s archzological, genealogical and, when they operate together, critical historical critiques of these conditions of possibility for autonomy and recogrution, I maintain that humanism fails to teach us how to think or act freelythat is, as critical thought that delivers enhghtenment-and that humanism’s knowledge of the world and its justice in politics necessitate the confined exclusion of those who are different and the submission of subjectivity of those who are normal. In response to the immaturity that is at the heart of humanism, I illustrate that Foucault deploys archeology, genealogy and critical history to excavate his posthumanist, enlightenment alternatives of savoir, pouvoir and ethico-morality. After he relocates an explanation of cause and effect in the human sciences from savioir to the relations between savoir and pouvoir, I explicate how Foucault reconceives, firstly, the way pouvoir is exercised by productive mechanisms, which discipline the body and regulate the citizen, and, secondly, the nature of pouvoir, which he characterises as governmentality, or one’s action upon the actions of others. He then retlunks freedom as the vis-a-vis of pouvoir/savoir, and I demonstrate how critical history reveals that, prior to the hermeneutic relation to self wluch is at the centre of humanism’s conception of moral identity, ethical subjectivity in antiquity is formed through an ascetic, agonistic freedom that is based on a practical relation to self. Foucault uses this as a blueprint for the present, in which an ethico-political state of being autonomous in thought and action is constituted over against our limits of pouvoir/savoir. I thus claim that Foucault’s portrayal as an anti-enlightenment philosopher, who proffers nothing but anormative critique and amoral freedom, represents the perspective of those for whom to be anti-humanism is akin to being antienlightenment. These criticisms are exposed as misguided by the thesis that I verify in this dissertation, which is that critical history qua critique, thence an ontology, namely, Foucault’s critical ontology, brings about maturity and endorses an ehghtenment that is both contra- and post-humanism.
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Lumsden, John Stewart. "Syntactic features : parametric variation in the history of English." Thesis, Massachusetts Institute of Technology, 1987. http://hdl.handle.net/1721.1/14702.
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Thesis (Ph. D.)--Massachusetts Institute of Technology, Dept. of Linguistics and Philosophy, 1987.Title as it appears in M.I.T. Graduate List, Sept. 1987: Syntactic features--parameters in the history of English.
Bibliography: v. 2, leaves 418-422.
by John Stewart Lumsden.
Ph.D.