Dissertations / Theses on the topic 'Humanism'
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Maxson, Brian. "Social Historical Approaches to Italian Humanists and Humanism." Digital Commons @ East Tennessee State University, 2010. https://dc.etsu.edu/etsu-works/6223.
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Smith, Michael Frederick. "Humanism and anti-humanism in environmental values." Thesis, University of Stirling, 1993. http://hdl.handle.net/1893/21523.
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This thesis identifies a family of humanist presuppositions which, I argue, pervade modern Western society and are partly responsible for our inability to escape from a spiral of environmental destruction. For example, humanist ethical theories frequently assume the existence of an objective / subjective divide, autonomous rational individuals and a neutral rationality. I argue that these assumptions, which are peculiar to our society, provide a wholly inappropriate basis for the expression of many environmental concerns. Humanism imposes particular taxonomies and interpretations on social and environmental relations; these facilitate the treatment of nature as a resource rather than as a part of our (ethical) community. At the theoretical level, humanism develops explicit systems of ''formal rationaiity" which purport to be neutral e.g. axiological systems like neoclassical economics and utilitarianism. However, these systems reduce environmental evaluation to the bureaucratic application of abstract methodologies and, far from being neutral, they impose a particular humanist ideology on decision making processes which marginalises those who speak in a different voice. I develop an alternative perspective; a critical theory informed by the antihumanism of Althusser, the later Wittgenstein and Bourdieu. This post-humanist theoretical problematic works in two ways. First, it explains how ideologies interpellate individuals into social structures and reproduce current social values. Second, it advocates an alternative "ecological paradigm", embedded in anti-humanist and radical traditions which would give due regard to the constitutive role of 'nature' in the formation of our moral values.
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Maxson, Brian Jeffrey. "Civic Humanism." Digital Commons @ East Tennessee State University, 2016. https://dc.etsu.edu/etsu-works/2675.
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Fiedler, Randy M. "Possibilities for Humanism in a Contemporary Setting: Camus' Absurd Humanism." Miami University Honors Theses / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=muhonors1165600212.
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Chia, Mook Soo. "Christologically inclusive humanism." Thesis, University of Exeter, 2008. http://hdl.handle.net/10036/52454.
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Christian faith turns on the claim that God revealed Himself in Jesus of Nazareth and that he is the Lord and Saviour for all humanity. This exclusive claim raises many questions in a pluralistic and multi-cultural world. In particular it seems to be both excluding and therefore to presuppose various kinds of violence towards others. This research endeavors to address such questions by seeing what can be learned from the Swiss theologian Karl Barth. Barth is a good test case because of his famous Christological concentration. He is often taken as a paradigm ‘exclusivist’. Situating Barth in his historical and intellectual context I shall argue that Barth formulates a Christologically inclusive humanism that addresses the supposed tolerance of Liberal theology, the actual violence of anti Semitism, secularizing understandings of community and the imperial mentality of Western Christendom towards non-Christian religions. By adapting a scripturally informed rationality which is cultivated in the Christian community, Barth expounds (1) a Christologically based tolerance towards non-Christian others (Chapter one); (2) a covenantal understanding of Jewish-Christian solidarity (Chapter two); (3) an ethic of the neighbours which grounds solidarity with poor, marginalized and oppressed communities (Chapter three); (4) a Christological anthropology which respects the irreducible otherness of others (Chapter four); (5) a politics of community which celebrates the community of near and distant neighbours (Chapter five); and, based on the above understandings, (6) a self-critical theology of religion for grounding interfaith encounter (Chapter six). By way of conclusion, I argue that Barth’s theology should not be understood on postmodern lines but that it accentuates the universal in the particular. For this reason, I claim that Barth’s theology, though Christologically based, is capable of contributing to a global responsibility for building a society of love and justice. As a Chinese scholar, I also argue that Barth can contribute to a burgeoning Chinese theological tradition, advancing a Christologically based humanism in a multi-religious and cultural society.
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Tomlinson, J. B. "Humanism and ideology." Thesis, University of Bradford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.371501.
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Alvares, Maria Claudia. "Humanism after colonialism." Thesis, Goldsmiths College (University of London), 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.249321.
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Baker, Joseph O. "The Politics of Humanism." Digital Commons @ East Tennessee State University, 2019. https://dc.etsu.edu/etsu-works/7808.
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Book Summary: This handbook is currently in development, with individual articles publishing online in advance of print publication. At this time, we cannot add information about unpublished articles in this handbook, however the table of contents will continue to grow as additional articles pass through the review process and are added to the site. Please note that the online publication date for this handbook is the date that the first article in the title was published online. For more information, please read the site FAQs.
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Lannoch, Martha Calvert. "A critical story: Western humanism, Jewish humanism, and the case of Melville’s Ishmael." Case Western Reserve University School of Graduate Studies / OhioLINK, 1995. http://rave.ohiolink.edu/etdc/view?acc_num=case1062682962.
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Waggoner, Robert L. "Biblical theism vs. secular humanism a class to train theists to confront humanism /." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.
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Miller, Douglas W. (Douglas William). "Humanism and the artist Raphael: a view of renaissance history through his humanist accomplishments." Thesis, University of North Texas, 1991. https://digital.library.unt.edu/ark:/67531/metadc798187/.
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The thesis advances the name of Raphael Santi, the High Renaissance artist, to be included among the famous and highly esteemed Humanists of the Renaissance period. While the artistic creativity of the Renaissance is widely recognized, the creators have traditionally been viewed as mere craftsmen. In the case of Raphael Santi, his skills as a painter have proven to be a timeless medium for the immortalizing of the elevated thinking and turbulent challenges of the time period. His interests outside of painting, including archaeology and architecture, also offer strong testimony of his Humanist background and pursuits.
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Taylor, Andrew William. "Psalms and early Tudor humanism." Thesis, University of Cambridge, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.620677.
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Boer, Andrea M. den. "Beyond politics : Emmanuel Levinas's biblical humanism." Thesis, University of Kent, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.269075.
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Maxson, Brian. "Humanism and the Ritual of Command." Digital Commons @ East Tennessee State University, 2009. https://dc.etsu.edu/etsu-works/6220.
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McMahon, Jonathan. "The Humanism of Sir Thomas Smith." W&M ScholarWorks, 1999. https://scholarworks.wm.edu/etd/1539626226.
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Ng, Hau-man, and 吳巧文. ""The non-humanist humanist": Edward W. Said and his critical practice." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2008. http://hub.hku.hk/bib/B41633957.
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Wakelin, Daniel Leslie. "Vernacular humanism in England c. 1440-1485." Thesis, University of Cambridge, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.619700.
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Shrank, Catherine Lucy. "English humanism and national identity (1530-1570)." Thesis, University of Cambridge, 1999. https://www.repository.cam.ac.uk/handle/1810/272703.
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Maxson, Brian. "Review of Humanism in Fifteenth-Century Europe." Digital Commons @ East Tennessee State University, 2014. https://dc.etsu.edu/etsu-works/6204.
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Kakati, Tapan. "Humanism in the context of present day scenario." Thesis, University of North Bengal, 2012. http://hdl.handle.net/123456789/63.
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Chakraborty, Minakshi. "Saul bellow and existential humanism: a critical study." Thesis, University of North Bengal, 2004. http://hdl.handle.net/123456789/1163.
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Holloway, Ernest R. "Andrew Melville and humanism in the reign of James VI." Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 2009. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=53350.
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Crown, Jessica. "Renaissance humanism in England, c.1490-c.1530." Thesis, University of Cambridge, 2019. https://www.repository.cam.ac.uk/handle/1810/283230.
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This dissertation explores humanism, the rediscovery of the culture of ancient Greece and Rome, in late fifteenth- and early sixteenth-century England. It does so with reference to texts, institutional settings, and networks both within and beyond England, and examines the activities of several seemingly minor figures who have been absent from recent scholarship on the topic: John Holt, William Lily, Richard Croke, Leonard Cox, and Thomas Lupset. These figures made distinctive and original contributions to the genres in which they operated, whether the grammatical manual, educational treatise, dialogue, or philosophical meditation. They are also noteworthy for their considerable influence, whether in England or further abroad. With regard to Croke and Cox, the integration of previously unknown sources from France and Germany and overlooked ones from eastern Europe reveals that England could be an exporter and not merely an importer of humanism. Taken together, these individuals demonstrate that English humanism was more sophisticated and complex than its frequent characterisation as 'Erasmian' would suggest. In addition, this dissertation analyses the influence of humanism on two school foundations: St Paul's School and Ipswich College. It re-evaluates the portrayal of John Colet as an anti-intellectual, and understands St Paul's as a deeply personal endeavour, reflecting his desire to do better for the next generation. It establishes the depth and significance of humanism in Cardinal Wolsey's foundation of Ipswich College, hitherto accorded less importance by historians than his Oxford college. The examination of the little-known materials he published on the eve of his fall in 1529, together with reports from staff on its progress, show that he regarded it as central to his ambitious vision for England and to the creation of his own reputation as a civic humanist. This research therefore revises our understanding of a neglected period, and engages with the vexed questions at the heart of the study of humanism: how contemporaries dealt with the tension between their faith and their enthusiasm for pagan culture, and regarded the rival attractions of scholarly leisure and active public service.
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Conolly, Oliver Stephen. "Essential humanism as a theory of literary value." Thesis, University of Cambridge, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.624862.
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Morgan, Marcus. "Exhuming humanism : towards an alternative valuation of sociology." Thesis, Goldsmiths College (University of London), 2012. http://research.gold.ac.uk/7367/.
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This thesis presents a pragmatic argument for reconceiving sociology humanistically, proposing that such a reconception can help bring to light certain sources of worth left undetected by the narrowly-defined understandings of value through which academic disciplines are currently being assessed within England. In particular, it suggests that sociology is better conceived and defended not as a disinterested reflector of social reality, but rather as a shifter of perspectives; offering different renderings of social life that demand to be judged on the basis of their utility in helping us cope with that life. It therefore suggests a move away from refining technique towards reviving normative debate about what exactly sociology wishes to achieve, and why it wishes to achieve these things. Three related ends are proposed as substitutes for the redundant one of producing ultimate reflections of social reality. Firstly, the production of empirically-grounded yet imaginatively-rendered forms of transformative knowledge – knowledge aimed at instigating subjective dislocations from tacitly accepted perspectives on social life; secondly, the production of ethical representations of society, in particular those aimed towards the end of demonstrating social interdependence and shared precarity; and thirdly, the generation of narratives of social hope that are both grounded in historical understandings of the past and empirical examinations of the present but nonetheless refuse to see the future as reducible to such understandings, insisting on the subject’s capacity to transcend the conditions through which it is shaped. Ultimately, it argues that sociology’s real value can only be disclosed through replacing its image as a discipline aimed towards providing disinterested social enlightenment with a recognition of itself as a practice both dependent upon, and at its best self-consciously aimed towards, human ends and imperatives.
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Phiri, Michael John Jonifani. "Secular humanism in Malawi : a historical-theological inquiry." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86417.
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Thesis (MTh)--Stellenbosch University, 2014.ENGLISH ABSTRACT: The goal of this thesis is to present a historical-theological inquiry regarding secular humanism in Malawi. Some Christians have tried to respond, but there has been no detailed historical-theological response from the Church or theologians, nor has there been any critical investigation into the philosophy and underlying assumptions of secular humanism (understood as a specific movement and a broader intellectual current). (SHOULD BE REMOVED) The study is both historical and theological in perspective. It is historical, in that secular humanism is dealt with from a historical dimension, whereby its development over centuries is traced and lessons are learnt on how to respond to this movement in Malawi today. This study is also theological, in that it explores whether Christian humanism can engage constructively with concerns raised by secular humanists. It describes secular humanism on the level of its underlying assumptions, which are laid bare and their possible weaknesses exposed. The researcher holds that a critique of the assumptions is of greater merit than that which ends only on the level of specific arguments. Such a method of critiquing is borrowed from Klaus Nürnberger, who in his book Richard Dawkins’ God Delusion: A Repentant Refutation, critiqued Dawkins on the level of assumptions as well as Alister and Joanna McGrath who, in their book The Dawkins Delusion? Atheist Fundamentalism and the Denial of the Divine, challenged Dawkins at representative points, leaving it to readers to judge the overall reliability of his evidence and position. This is not to throw away specific arguments for it is through such arguments that we discern assumptions. This study is a critical engagement with the assumptions of secular humanism in Malawi, with the goal of responding to the challenges posed by their critique of religiosity. The study seeks to offer a constructive and adequate way of engaging Secular humanists and at the same time, explores whether Christian humanism is ideal in engaging concerns raised by secular humanists. The Christian humanist John W. de Gruchy is studied. He drew from John Calvin and Dietrich Bonhoeffer and the study also shows how he made use of their insights.
AFRIKAANSE OPSOMMING: Die doel van hierdie tesis is om ‘n histories-teologiese ondersoek aangaande Sekulêre humanisme in Malawi in te stel. Sommige Christene het probeer reageer, maar tot dusver was daar nog nie ‘n georganiseerde en sistematiese histories-teologiese reaksie van die Kerk of teoloë nie, daar was ook nog nie enige kritiese ondersoek na die filosofie en onderliggende aannames van Sekulêre humanisme (hier verstaan as ‘n spesifieke beweging en ‘n breër intellektuele stroming). (SHOULD BE REMOVED) Hierdie studie is sowel histories as teologies in perspektief. Dit is histories, in dat Sekulêre humanisme vanuit ‘n historiese dimensie benader word, waardeur die ontwikkeling oor eeue heen gevolg word en lesse geleer word oor hoe om te reageer op hierdie beweging tans in Malawi. Die studie is ook teologies, in die sin dat dit van die aanname uitgaan dat Christelike humanisme konstruktief met die vraagstelling wat Sekulêre humaniste op die tafel plaas, kan omgaan. Dit beskryf Sekulêre humanisme op die vlak van die onderliggende aannames, wat uitgelig word en waarvan die moontlike swakhede ontbloot word. Die navorser voer aan dat ‘n kritiek van die aannames van groter meriete is as een wat eindig op die vlak van spesifieke argumente. Hierdie metode van kritisering word geleen van Klaus Nurnberger, wat is sy boek Richard Dawkins’ God Delusion: A Repentant Refutation, Dawkins kritiseer op die vlak van aannames, asook Alister en Joanna McGrath, wat in hulle boek The Dawkins Delusion? Atheist Fundamentalism and the Denial of the Divine, Dawkins op verteenwoordigende punte uitdaag, wat dit aan die lesers oorlaat om die oorhoofse geloofwaardigheid van sy bewyse en standpunt te bepaal. Dit is nie om spesifieke argumente weg te gooi nie, aangesien dit deur sulke argumente is wat ons aannames onderskei. Die studie is ‘n kritiese omgaan met die aannames en filosofie van Sekulêre humanisme in Malawi, met die doel om te reageer op die uitdagings wat deur hulle kritiek van godsdiens gebied word. Hierdie studie poog om op ’n konstruktiewe manier met Sekulêre humaniste om te gaan en bied terselfdertyd Christelike humanisme aan as die ideaal in die omgaan met die vraagstellings wat Sekulêre humaniste opper. Die Christelike humanis John W. de Gruchy is ‘n voorbeeld van hoe ‘n Christelike humanitiese veldtog uitgevoer kan word. Hy bou op Johannes Calvyn en Dietrich Bonhoeffer en die studie dui ook aan hoe hy van hulle insigte gebruik maak.
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McNeil, Ashley Cheyemi [Verfasser]. "EMPATHETIC HUMANISM AND MULTIETHNIC NARRATIVES / Ashley Cheyemi McNeil." Mainz : Universitätsbibliothek der Johannes Gutenberg-Universität Mainz, 2021. http://d-nb.info/1231433523/34.
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Cederberg, Carl. "Resaying the Human : Levinas Beyond Humanism and Antihumanism." Doctoral thesis, Södertörns högskola, Filosofi, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-4779.
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In this reading a notion of the human is developed through an engagement with the work of French philosopher Emanuel Levinas. The argument is that, with the help of Levinas, it is possible for the idea of the human to be understood anew, for the notion to be ‘resaid’. This resaying of the human is performed in a critical appropriation of the philosophical tradition: Levinas’s work is shown not to be a new variation of the complacent ideology of humanism; the idea of the human is instead interpreted to be the bearer of the very movement of critique. This movement is articulated in terms of a transcendence of a discursive ‘economy of violence’. Critique does not establish a permanent position outside of violence, but is a movement that must constantly be renewed. Here Levinas is offered as a modern thinker of particular relevance for contemporary discussions surrounding the nature both of the political and of Human Rights. In addition one finds a systematic analysis of the major works of Levinas, unraveling how a notion of the human develops from within his philosophy. Levinas’s thought is placed alongside philosophical figures of his time, such as Heidegger, Sartre, Bataille, Lévi-Strauss, Althusser, Foucault and Derrida, as well as more recent political thinkers, for example, Alain Badiou, Giorgio Agamben and Jacques Rancière.
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Wilson, Emma Louise. "Reading, romance and humanism in early modern England." Thesis, University of York, 2007. http://etheses.whiterose.ac.uk/14144/.
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Swisher, Samuel J. (Samuel James). "Humanism and the Council of Florence, 1438-1439." Thesis, University of North Texas, 1991. https://digital.library.unt.edu/ark:/67531/metadc277649/.
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The study begins with the development of the nature and character of fifteenth century Italian humanism. It then proceeds to delineate the humanist methodological approach to three key areas; rhetoric, grammar, and historical criticism. Having thus laid this necessary foundation, the work examines selected portions of the debates of the council with regard to each of the three key areas, in order to ascertain whether or not a humanistic approach was utilized by the Latin participants in their argumentations. This investigation concludes that the Latin advocates of the council did indeed employ humanist methodology in both the preparation and presentation of their arguments in the debates. Therefore, such evidence strongly suggests that an appreciation and acceptance of the humanist approach to rhetoric, grammar, and textual criticism existed in the church in the early decades of the fifteenth century.
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Litteral, Jacob A. "Is Humanism to blame? Heidegger on Environmental Exploitation." Wright State University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=wright1496157049641683.
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Yates, Stephen. "[1+[infinity]=¿] Eden, Dystopia, and a theistic humanism /." Tallahassee, Fla. : Florida State University, 2008. http://purl.fcla.edu/fsu/lib/digcoll/undergraduate/honors-theses/341778.
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Thesis (Honors paper)--Florida State University, 2008.Advisor: Barry Faulk, Florida State University, College of Arts and Sciences, Dept. of English. On t.p. "infinity" is represented by the infinity symbol. Includes bibliographical references.
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Scott, Linda S. "Confronting the world view of secular humanism in Gospel communication." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Menezes, Janile Jesus de Oliveira. "Educação humanista : um estudo sobre o desempenho dos alunos de 5º e 9º anos do Ensino Fundamental em avaliações em larga escala de Matemática /." Bauru, 2016. http://hdl.handle.net/11449/138062.
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Orientador: Alice AssisBanco: Carlos Eduardo Mathias Motta
Banco: Nelson Antonio Pirola
Resumo: Esta pesquisa corresponde a uma investigação acerca de Escolas Humanistas e o desempenho dos alunos dessas escolas em Avaliações de Larga Escala no Brasil - SARESP e Prova Brasil. Esta pesquisa traz a metodologia humanista, dando ênfase à educação matemática e ao modo de avaliação nessas escolas para depois verificar o desempenho dos alunos e o sentimento deles em relação às provas objetivas/dissertativas. Os sujeitos desta pesquisa são 22 alunos (12 do 5º ano e 10 do 9º ano, ambos do Ensino Fundamental II) de uma escola situada no interior do estado de São Paulo, que segue os moldes da Escola da Ponte (Portugal). A pesquisa é quali-quantitativa e como instrumentos, utiliza-se os resultados de provas realizadas pelos alunos dessa escola (Prova Brasil - 2011 e SARESP - 2011), os dados oficiais divulgados pelo Governo Federal e Governo Estadual de São Paulo e também uma entrevista feita com alguns desses alunos ingressos da escola pesquisada. Pelos resultados foi possível perceber que o desempenho desses alunos nessas provas é semelhante ao dos alunos oriundos de escolas que adotam outras metodologias de ensino.
Abstract: This research corresponds to an investigation about Humanists schools and the students performance in Large Scale Ratings in Brazil - SARESP and "Prova Brazil". This research shows the humanism methodology, with an emphasis on mathematics education and the kind of evaluation in these schools and then we checked the performance of the students and their feelings regarding the objective tests and essays. The subjects are 22 students (12 of 5th grade and 10 of 9th grade, both the Elementary School II) of a school that follows the pattern of the "Escola da ponte" (Portugal), located in the state of São Paulo. The research is qualitative and quantitative, and as instruments, we used the results of the tests (Prova Brazil - 2011 and SARESP - 2011) that was performed by the students of this school, we used the official data released by the Federal Government and State Government of São Paulo and also an interview made with some of these students researched by us on this school. The results show that the performance of these students in these tests is similar to the students from schools that adopt other teaching methodologies.
Mestre
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Talaia, Júlia Massoni da Costa. "Humanismo e direitos humanos no pensamento de Edward W. Said." Master's thesis, Universidade de Évora, 2012. http://hdl.handle.net/10174/14661.
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Em Humanismo e Direitos Humanos no Pensamento de Edward W. Said serão
analisados e interpretados os preceitos com os quais Said emite os seus pontos de vista
em relação ao conflito israelo-palestiniano, bem como a defesa dos direitos do povo
palestiniano. Todos os conflitos actuais que violam e desrespeitam os direitos humanos,
poderiam ser solucionados se a busca pela verdade fosse um ideal e aposta de todos os
seres humanos, representados por um Estado que vela pelos interesses sociais,
económicos, políticos e culturais do seu povo.
As obras de Edward W. Said serão a base para a elaboração desta dissertação,
acompanhadas, evidentemente, de pesquisas documentais adicionais realizadas em torno
de temas e/ou autores cujas abordagens científicas se vêem relacionadas com o tema em
estudo.
Constatar-se-á, a importância de se apreender no humanismo e intelectualismo
para melhor se compreender a essência da história da humanidade, a partir da literatura,
pois, para ele, a cultura de um povo tem inevitavelmente influência e/ou características
das culturas de outros povos; ABSTRACT: In Humanism and the Human Rights on Edward W. Said Thoughts will be done
an analytic study about the Edward W. Said thought. It will demonstrate all his precepts
about the israelo-palestinian conflicts, the defense of Palestinians people rights as well.
For Said, every conflict that violates and disrespects the human rights could be solved if
the search by the true was an ideal of all human being.
The Works of Edward W. Said will be the base for making this dissertation,
supported on additional documentation explored about themes and authors which
scientific studies are related with the theme in study.
The importance of learning the humanism and intellectualism is found for
understanding the essence of humanity history, from literature, because for Said the
culture from a people has influence and features from culture of others peoples.
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Ng, Hau-man. ""The non-humanist humanist" Edward W. Said and his critical practice /." Click to view the E-thesis via HKUTO, 2008. http://sunzi.lib.hku.hk/hkuto/record/B41633957.
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Wiens, John Richard. "Hannah Arendt and education, educational leadership and civic humanism." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape3/PQDD_0028/NQ51936.pdf.
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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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Borrell, Sally. "Challenging humanism : human-animal relations in recent postcolonial novels." Thesis, Middlesex University, 2009. http://eprints.mdx.ac.uk/6520/.
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This thesis identifies and examines a conjunction between white postcolonial cultural and species concerns within recent novels from South Africa, Canada, New Zealand and Australia. The argument takes as a starting point a suggestion by Philip Armstrong that postcolonial and animal studies discourses might form an alliance based on a common antagonist: humanism. Here, this idea is applied in the context of literature by white postcolonial writers. I explore the extent and nature of the alliance and the degree to which it can be called successful within the selected novels. Each of the five chapters concerns a different text, and the thesis is also divided into two sections. The first addresses the contrasting approaches to humanism and to animals offered by J.M. Coetzee's Disgrace (1999) and Yann Martel's Life of Pi (2001). The second addresses the representation of these themes in Fiona Farrell's Mr Allbones' Ferrets (2007), Julia Leigh's The Hunter (1999), and Margaret Atwood's Oryx and Crake (2003), set in the past, present and future respectively, to illustrate the temporal dimension of the white postcolonial-animal alliance in question. Overall, the thesis emphasises the relevance of species concerns within white postcolonial culture, and posits the existence of a thread running through contemporary white postcolonial novels in which animals are a priority. All of the novels examined here, I argue, represent animals as more than victims in relation to humanist discourse: they emphasise animals' potential to disrupt that discourse by affecting the attitudes of individual humans or by resisting humanist endeavours by their own actions. The result of this, I suggest, is that animals appear as allies in white postcolonial cultures' attempts at self-definition against historical colonialism and contemporary globalisation, while white postcolonial literature portrays animals in ways that promote positive human perceptions of them.
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Gafni, Marc. "The theology of acosmic humanism : Mordechai Lainer of Izbica." Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.496636.
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Sundholm, Linn. "Vetenskap och humanism i läromedel : En läromedelsanalys i religionskunskap." Thesis, Karlstads universitet, Fakulteten för humaniora och samhällsvetenskap (from 2013), 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-35198.
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Sammanfattning Relationen mellan religion och vetenskap är uttryckt i Skolverkets förmågor för ämnet religionskunskap på gymnasiet. Men hur presenteras det och humanism i läromedel för gymnasiet? Jag har i min undersökning av vetenskap och humanism som livsåskådning genomfört en läromedelsgranskning. I Sverige finns det inte en myndighet som granskar läromedel vilket gjort min undersökning relevant då jag jämför forskning kring vetenskap och humanism och ställer det mot innehållet i läromedel. Frågeställningar i min undersökning är: Hur presenteras humanism som livsåskådning i läromedel i religionsämnet för gymnasiet? Hur presenteras vetenskap i relation till religion i läromedel i religionsämnet för gymnasiet? Jag grundar min undersökning på fyra delar i min bakgrund, det är hur livsåskådning definieras. I det kapitlet tar jag stöd av bland annat Anders Jeffner och Ingemar Hedenius. Den andra delen är vad forskning kring relationen mellan religion och vetenskap säger, där lyfts Carl-Reinhold Bråkenhielm och Ulf Görman fram. Den tredje delen handlar om vad forskning säger om humanism som livsåskådning, den texten utgår från Carl-Henrik Grenholms forskning. Den sista delen handlar om vad styrdokumenten från Skolverket säger om både vetenskap och humanism. Den metod och teori jag använt mig av är diskursanalys. Metod och teori utgår från Carlsson och von Brömssen samt Bergström och Boréus. Carlsson och von Brömssen används främst till min diskurs, läromedel. Den teoretiska bakgrunden har jag fått från Bergström och Boréus som handlar om fyra tolkningsstrategier för texter samt innehållsaspekten. Undersökningen av läromedlen: Söka svar: Religionskunskap kurs 1, Relief: Livsvägar samt Religion 1 för gymnasiet visar att det är stor skillnad på hur både humanism och vetenskap presenteras. Relationen mellan vetenskap och religion presenteras på ett sätt som mest liknar forskning och styrdokument i boken Religion 1 för gymnasiet. Humanism presenteras även det på bästa sätt i Religion 1 för gymnasiet.Abstract The relationship between religion and science is expressed in the guidelines for the subject from Skolverket. This thesis is an investigation of how science is presented in education material for upper secondary school. I also investigate how humanism as a conception of life is presented in educational material. The questions for this thesis are: How is humanism as a conception of live presented in educational material for the subject of religion in upper secondary school? How is science in relation to religion presented in educational material in upper secondary school? The basis for my investigation what science has to say on the subject of both humanism as a conception of life and how the relation between science and religion. I use the work of Anders Jeffner and Ingemar Hedenius to define what a conception of life is. The next base in my background is what science has to say about the relation between science and religion, here I lean on the works of Carl-Reinhold Bråkenhielm and Ulf Görman. The third chapter in the background focuses on what science says about humanism as a conception of life, here I use Carl-Henric Grenholm’s research. The last part in my background is about what the guidelines says about both humanism and science in relation to religion.My method and theory used in this thesis is a discourse analysis based on the works of Bergström and Boréus and Carlsson and von Brömssen. The method is a content aspect which focuses on the written word. Another important piece is Bergström and Boréus four interpretation strategies.In my research on the educational material in the subject religion in the upper secondary school I have used the following books: Söka svar: Religionskunskap kurs 1, Relief: Livsvägar and Religion 1 för gymnasiet. My research has shown that there is a great difference between the educational materials, both I matter of the relation between science and religion and in how they present humanism as a conception of life. The educational material that best presents science in relation to what I found in my background is Religion 1 för gymnasiet. Humanism as a conception of life is also presented the best in Religion 1 för gymnasiet.
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Donaldson, Aidan. "Enlightenment and humanism : a critique of Lucien Goldmann's thought." Thesis, Queen's University Belfast, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.317055.
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Durkin, Kieran. "The radical humanism of Erich Fromm : a re-appropriation." Thesis, University of Glasgow, 2013. http://theses.gla.ac.uk/4544/.
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This thesis attempts to advance the underappreciated thought of Erich Fromm as both a crucial contribution to twentieth century intellectual history and a potentially pivotal point from which to transcend current theoretical impasses. In particular, I argue that Fromm’s radical humanism can participate in the rejuvenation of contemporary social theory, which is still largely constrained by the dual reductionism of positivism and poststructuralism, and that a return to it will encourage renewed theorising of, and empirical engagement with, the connections that obtain between the ‘psychological’ and the ‘social’, the ‘essential’ and the ‘constructed’, and the ‘is’ and the ‘ought’. I try to show that Fromm’s qualified essentialism and ethical normativism are sensible, viable, and desirable, and that they, coupled with his analytic social psychology, which is based on his underlying humanism and elaborated through a unique fusion of Marx and Freud, provide the basis for the development of practical strategies to realise humanism in the world. Perhaps above all, I try to show that there is a deceptive complexity and sophistication to Fromm’s ideas, which are all too often taken as simple and naïve.
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Lackner, Dennis Finn. "Humanism and administration in the Camaldolese Order (1480-1513)." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670209.
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Maxson, Brian. "Humanism and Magic in the Florentine Ritual of Command." Digital Commons @ East Tennessee State University, 2012. https://dc.etsu.edu/etsu-works/6219.
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Kronenberg, Clive. "Manifestations of humanism in Cuban history, politics, and culture." Doctoral thesis, University of Cape Town, 2007. http://hdl.handle.net/11427/8095.
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The thesis explores what it deems are some of the most perceptible humanistic features in Cuban history, politics, and culture, less specified, or highlighted, or generally not presented in a cohesive body of knowledge in the western scholarly world. In the context of its subject, the thesis embraces rational-critical thinking and supports the custom of non-violent dispute. Insofar as the Cuban Constitution incorporates a range of goals structured on socialist principles, the thesis sets out to scrutinise manifestations in Cuban thinking emblematic of the Marxist-humanist and/or anti-Stalinist philosophical traditions of revolutionary praxis. The thesis' main body investigates, illustrates, and analyses the presence of such features, focussing predominantly on the period 1959 to the late 1960s. Where the thesis does delve into timeframes beyond this era, it endeavours to show the continuity of relevant facets previously identified. Preceding the main examination, the thesis looks into what is widely perceived as the main roots of the country's humanist tradition, the moral ideas and standpoints of Jose Marti, the country's national hero. A further objective of this thesis lies in the belief that aspects of Cuba's national cultural policy in large measure addresses historical issues post-Apartheid South Africa confronts today.
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Foust, David Aaron. "Humanism in the Italian Renaissance in Literature and Music." Thesis, The University of Arizona, 2010. http://hdl.handle.net/10150/146254.
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In the period of the Renaissance in Italy the influence of humanism was pervasive. This thesis gives a background on humanist philosophy and then looks at its influence on the Literature and Music of the 14th Century and the 16th Century. Humanism is defined as the search for eloquence, drawing inspiration from classical sources. It is shown how eloquence in the writings of Petrarca was mainly political while in texts from the 16th century in the pastoral genre it also dealt with the expression of inner feelings. This genre was influential on composers at the end of the Renaissance, such as Claudio Monteverdi, who were searching for a compositional style that would effect the emotions of listeners; a kind of musical humanism.
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Maxson, Brian J., and Nicholas Scott Baker. "After Civic Humanism: Learning and Politics in Renaissance Italy." Digital Commons @ East Tennessee State University, 2015. https://www.amzn.com/0772721777.
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The thirteen essays in this volume demonstrate the multiplicity of connections between learning and politics in Renaissance Italy. Some engage explicitly with Hans Baron's "civic humanism" thesis illustrating its continuing viability, but also stretching its application to prove the limitations of its original expression. Others move beyond Baron's thesis to examine the actual practice of various individuals and groups engaged in both political and learned activities in a variety of diverse settings. The collective impression of all the contributions is that of a complex, ever-shifting mosaic of learned enterprises in which the well-examined civic paradigm emerges as just one of several modes that explain the interaction between learning and politics in Italy between 1300 and 1650. The model that emerges rejects any single category of explanation in favour of one that emphasizes variety and multiplicity. It suggests that learning was indispensible to all politics in Renaissance Italy and that, in fact, at its heart the Renaissance was a political event as much as a cultural movement. "In moving past the constraints imposed by the so-called Baron thesis, the essays in this volume allow for an innovative focus on Renaissance humanism as a set of 'practices' determined more by social structures and networks than by specific historical events. In so doing, a number of these studies open up new areas of scholarly exploration." - Scott Blanchard, Misericordia Universityhttps://dc.etsu.edu/etsu_books/1149/thumbnail.jpg
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Quintana, Rubio Oriol. "La condició de l'home corrent: un estudi sobre Coming Up For Air (1939) i l'humanisme de George Orwell." Doctoral thesis, Universitat Pompeu Fabra, 2018. http://hdl.handle.net/10803/663371.
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Coming Up For Air (1939) fou escrita en una dècada més convulsa que la nostra, que culminaria amb l’inici de la Segona Guerra Mundial. Però les condicions vitals que retrata són estranyament similars a les d’avui. Per això prenem aquesta obra com a referent per estudiar l’antropologia d’Orwell i la seva versió de l’humanisme. Més que un humanisme tràgic, com una lectura de Nineteen Eighty-Four podria transmetre, el d’Orwell a Coming Up For Air és un humanisme de condició mitjana: el destí de l’home corrent no és defensar fins la mort el nucli de les seves aspiracions elevades contra unes forces que el volen destruir, sinó, més habitualment, haver de confrontar aquest crystal spirit amb unes realitats mundanes imperfectes. Assumir la imperfecció sense buscar substituts imaginaris obre la possibilitat de viure una vida autènticament humana.Coming Up For Air (1939) belongs to a very tumultuous decade culminating in the Second World War. The spiritual conditions it portrays, are, nevertheless, strangely similar to ours. Plenty of people today would say that they have been robbed of their soul, that their vital juice has been drained away. That’s why we take this novel as a reference to study Orwell’s humanism. This appears in our thesis in a somewhat different form to the tragic humanism that Orwell’s scholars described a few decades ago. For the common man’s destiny is not, normally, to fight against overpowering forces which try to destroy his aspirations towards justice, truth, beauty and recognition. More often everyone’s crystal spirit has to face mundane and imperfect realities, which are far below his aspirations. However, to accept these realities avoiding imaginary substitutes is the key to a fully human life.
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Ambrosio, Renato. "Política e retórica no Humanismo Florentino entre os séculos XIV e XV: em torno do Humanismo Cívico." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-12062015-114738/.
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Muitas análises sobre o humanismo florentino dos séculos e XIV e XV, mesmo quando reconhecem a importância da tradição retórica, sobretudo latina, na formação e produção desses autores, a veem como uma ferramenta que encobre as suas verdadeiras e sinceras crenças, e criam um hiato entre suas obras e suas realidades políticas, tornando os escritos desses primeiros humanistas uma fonte histórica bastante delicada e perigosa para o historiador. Este estudo procurará, a partir de uma tendência historiográfica crítica às teses de Hans Baron sobre o Humanismo cívico (1955 e 1966) e das reflexões teóricas de Quentin Skinner (1999a, 2007 e 2007a), bem como de outros autores antigos e contemporâneos sobre as relações entre linguagem, política e história, propor uma leitura de algumas obras de dois humanistas florentinos dos séculos XIV e XV, Leonardo Bruni Aretino e Lino Coluccio Salutati. Uma leitura na qual a tradição retórica clássica neles presente e atuante seja vista não como um elemento que os distancia de suas realidades políticas e esconde suas convicções, mas como um meio pelo qual eles criaram novos conceitos e um novo vocabulário que contribuíram para dar forma não só à realidade cultural e política em que viveram e da qual participaram ativamente, na Itália e na Europa, mas também ao pensamento político ocidental posterior.Many studies on XIV and XV century Florentine humanism, even when they accept the importance of rhetoric tradition, mainly the Latin rhetoric tradition, in humanists educational background and works from these centuries, see this rhetoric tradition just as a tool which hides humanists true and sincere beliefs, forming a gap between their works and their political realities and making the works of these early humanists a somewhat embarrassing and dangerous historical source for historians.This work seeks to analyze some works of two Florentine humanists from XIV and XV centuries: Leonardo Bruni Aretino e Lino Coluccio Salutati, from a critical historiographical view on Hans Barons thesis on civic Humanism (1955 and 1966) and Quentin Skinners historical and theoretical writings (1999a, 2007 and 2007a), as well as the writings of other ancient and modern authors who have also written about many and important relations between language, politics and history. It aims to identify the classical rhetoric tradition present and active in both humanists production not as an element that keeps them away from their political realities and hides their true and sincere beliefs, but as a mean through which these humanists created new concepts and new vocabulary that contributed not only to shape the cultural and political reality in which Coluccio Salutati and Leonardo Bruni lived and actively took part, in Italy and in Europe, but that have also contributed to form the occidental political thought.