Dissertations / Theses on the topic 'Idealism'
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Mann, Douglas Ian. "Structural idealism." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0010/NQ30626.pdf.
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Clugston, Byron. "The Structure and Function of the Idea of “God” in Idealist Logic." Thesis, The University of Sydney, 2014. http://hdl.handle.net/2123/11937.
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This thesis is a study of the role of the idea of “God” in the systematic metaphysics of rationality found in Kant’s and Hegel’s work. It surveys some basic structural components of their views of theoretical and practical reason and argues for the centrality of certain theological commitments to their broader metaphysical positions. The connection between these theological commitments and a broader metaphysical program is instituted in theories of conceptual determination constitutive of both transcendental idealism and absolute idealism. The connection is found in Kant’s view of the limits of human knowledge and action; these are seen as problematic given the way such limits are supposedly at once both a priori restrictions and yet also incomprehensible. The obscurity of this view has made it a well-known target of attack from Hegelian quarters, and the thesis proceeds by defending certain components of this Kantian view, while making concessions to the Hegelian view that Kant’s retention of such a problematic perspective on unconditioned knowledge and moral perfection was a mistake. The first part of the work takes account of some general prejudices found in discourse about both philosophical theology and philosophical anthropology, and makes some remarks about the kind of metaphysical dogmatisms which should be discarded in these arenas. Part two involves an examination of certain metarepresentational structures in Kant’s philosophy and seeks to undermine some of them by appeals to Hegelian theses about rational, conceptual determination. This discussion is connected with Hegel’s reflections on religion. In the third part Kant’s principle of complete determination is examined; its connection with his theology and theory of judgment is discussed, and a Hegelian response to it is recommended. The overall conclusion is that Hegel’s theological views are connected with a more plausible thesis of the nature of normative constraint.
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Stewart, Matthew. "Nietzche and German idealism." Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.302913.
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Meynell, Robert A. S. "Canadian Idealism: Forgotten, not lost." Thesis, University of Ottawa (Canada), 2005. http://hdl.handle.net/10393/29236.
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What does it mean to be free? How have Canadians tried to answer this question? Where does Canada's political culture stand today? These are the themes of this dissertation, and at its heart we will find the abundance of G.W.F. Hegel's political philosophy. The road to answering these questions begins with recognizing that there is a distinctive tradition of Canadian political philosophy which offers an original formulation of the question of freedom, community, and history. The tradition is Canadian Idealism, and its members share central elements of a common vision that is strongly informed by Hegel's thought. This dissertation identifies this tradition and its central tenets, traces the influences and makes a general critical assessment of its political prescriptions.
The case is made through an analysis of the importance of Hegel's philosophy to the works of three leading Canadian thinkers: C.B. Macpherson (1911-1987), George Parkin Grant (1918-1988), and Charles Taylor (1931-). These three political philosophers are excellent representatives of the continuance of the Hegelian tradition since the 1950s. They have had an enormous influence on Canadian scholarship and they each embody very different strains of the theoretical approach, thus giving us a good sample of the various forms that a Canadian idealist can adopt. Hegel's philosophy has served as the foundation for their arguments regarding multiculturalism, nationalism, human agency, and the crisis in values of the modern age. While many people have argued for and against the culturalist and nationalist politics of Grant and Taylor or the form of socialism articulated by Macpherson, the significance of their Hegelianism has been underemphasized, and in the cases of Grant and Macpherson it has been almost universally unrecognized. I see them not as isolated political philosophers who share an interest in Hegel, but rather as members of a scarcely acknowledged Canadian intellectual tradition that has been recorded by a few intellectual historians, but virtually ignored in the literature on Canadian political thought.
Not only does this dissertation refine our understanding of these three prominent Canadian thinkers and their conceptions of freedom and community, but it also outlines the main tenets of an intellectual tradition that has played a major role in defining Canada's political culture.
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Irvine, B. T. "The naturalisation of transcendental idealism." Thesis, University of Cambridge, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.604951.
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In the early section of the thesis I argue for a position which endorses what is usually considered to be an unacceptable paradox: the paradox of the Naturalisation Idealism (hereafter, ‘the paradox’). The paradox occurs most vividly in the work of Arthur Schopenhauer, a philosopher who claimed notoriously that the brain is responsible for the ideality of the whole world even though the brain is itself an object within the world. I argue that there are four key philosophical intuitions whose indubitability leads to the paradox, but I suggest that the paradox may be considered in a more positive light by construing the intuitions in terms of a key analogy. I call the resulting position ‘contraspectivism’. Contraspectivism enables us to countenance what I call a ‘four-fit’ between the key philosophical intuitions, with a ‘fulcral’ role for the brain in connecting them. I claim that this position comprises a ‘Copernican turnaround’: a position which upholds Kant’s Copernicanism but which nonetheless explicates it according to the original reality of the world within which the brain is environed. I allege that three philosophers, in particular, are committed – explicitly or implicitly – to the tenets of contraspectivism, namely, Schopenhauer, Richard Rorty and Donald Davidson. I also suggest that the paradox is embedded within the ‘justified true belief’ construal of knowledge. In the penultimate section I assess Schopenhauer’s claim that there is an ‘originary’ thing-in-itself – knowable as the ‘will’ – within which the terms of the paradox can be reconciled. I reject the notion that any entity could possibly possess the kind of ‘maybeing’ necessary to fulfil this conciliatory role, and I criticise David Cooper’s doctrine of ‘mystery’ in the light of this discussion. I conclude that contraspectivism offers a solution to what Cooper calls the problem of ‘alienation’ in philosophy; but it is a solution which asserts that the terms of the supposed problem are actually perfectly acceptable as they stand.
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Burdman, Federico. "Skepticism and Idealism in G.E Moore’s ‘Proof of an External World’”." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2015. http://repositorio.pucp.edu.pe/index/handle/123456789/112958.
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G.E. Moore’s argument in Proof of an External World” seems to beg the question against the skeptic and to miss the point of the challenge posed by skeptical hypotheses. I propose an interpretation that frees the argument from both charges. Starting from a distinction between the way Moore understood his dialectical position against the idealist and the skeptic, I attempt to illuminate the conception of skepticism that lies behind his argument. I propose that the argument’s core is found in a strong anti-Cartesian statement, even though its relevance for epistemology is to be found in its potential as a stance regarding justification which is closer to the problematic of Pyrrhonic skepticism.El argumento de G.E. Moore en Prueba del mundo exterior” parece consistir en una flagrante petición de principio y adolecer de una incomprensión del desafío representado por las hipótesis escépticas. Aquí intentaremos una interpretación que evite ambos cargos. A tal fin, distinguiré entre los modos en que Moore concibe su posición dialéctica frente a sus rivales idealistas y escépticos, y abordaré la concepción del problema escéptico que subyace al planteo mooreano. Finalmente, defenderé que el núcleo del argumento consiste en una afirmación anticartesiana aun cuando su relevancia epistemológica se encuentra en su potencial como respuesta a una problemática sobre la justificación más cercana a un escepticismo de tipo pirrónico.
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Ryan, Paul D. "'An idealist without illusions' : idealism, pragmatism and militarism in the foreign policy of John F. Kennedy." Title page, contents and introduction only, 1998. http://web4.library.adelaide.edu.au/theses/09AR/09arr9891.pdf.
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Holloway, Ernest Robert. "Van Til and idealism the influence of idealism on the philosophical apologetic of Cornelius Van Til /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Rydström, Samuel. "Realism och idealism i svensk säkerhetspolitik." Thesis, Försvarshögskolan, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:fhs:diva-5460.
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Contemporary Swedish security policy indicates a shift from an international orientation into an increased nationally emphasized policy. This thesis questions if the governmental view on security and external context has changed from a liberal to a more realist notion and how that may be reflected in the security policy transformation 2004-2015. The liberal and realist schools of thought constitutes the basis of the analytic framework. Realists argue that international relations are tinged by anarchy, uncertainty and power struggle between states while liberalists share an optimistic view on humanity and contend that international relations can overcome anarchy. The conclusion of the thesis argues that a realist view of the surrounding world has increased in response to the Russian violations against Georgia and Ukraine. This is also reflected in the security policy transformation process. However, the government´s views seem to have retained liberal values on security along with the essence of external relations as a means to take unified action against a broad scale of security threats.
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Sheldon, Sally. "The problematic meaning of transcendental idealism." Thesis, University of Essex, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.252259.
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Clarke, Lewis. "Kant's transcendental idealism as empirical realism." Thesis, University of East Anglia, 2016. https://ueaeprints.uea.ac.uk/62313/.
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This thesis examines Kant’s transcendental idealism. It argues that the key to understanding Kant’s idealism lies in appreciating how it is compatible with Kant’s empirical realism. It suggests against the so-called traditional view that transcendental idealism is not a distinction between illusion and reality, where appearances are how things merely seem to be to us in virtue of the nature of our minds, and where things in themselves are understood to be how things really are. Instead, it argues that transcendental idealism, when charitably interpreted, reveals how minds such as ours can have genuine cognitive access to reality, based on exploring the links between the conditions of experience, in terms of a priori forms of intuition and categories that the cognitive subject supplies to its experience, and the conditions of the possibility of the objects of experience, in terms of the necessary ontological structures that objects of experience must have in order to be representable through human forms of intuition (space and time). The thesis suggests that Kant uses his transcendental distinction between appearances and things in themselves in at least three ways and that unpacking these three uses helps us to get a better grasp on Kant’s idealism. The three senses of the transcendental distinction are: (1) the traditional phenomenalist conception, according to which appearances are ‘mere representations’ and things in themselves are the putatively ‘real’ things, (2) the notion that things in themselves are ‘objects of a pure understanding’ and (3) that appearances are conditioned phenomena while things in themselves are the unconditioned ground of phenomena. The thesis argues that senses (2) and (3) can be combined to yield transcendental idealism as empirical realism, while the arguments and passages that turn on sense (1) must be rejected.
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Leguizamón, Russi Juan Nicolás. "El concepto de Das Geistige en la obra da Vasili Kandinsky: Posmedievalismo como posmodernismo." Doctoral thesis, Universitat Pompeu Fabra, 2020. http://hdl.handle.net/10803/669992.
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Lo “espiritual” comparece hoy como concepto sobreentendido, lo cual conduce a una frecuente subutilización de la expresión. El equívoco se deriva a partir de la sistemática que planteó la metafísica del Idealismo alemán en la que lo espiritual convoca al perfeccionamiento humano como su contenido, y cuyo objeto axiológico se identifica con el modelo de razón como entelequia. En vista del aspecto determinante de ese modelo para la Filosofía posterior, la conceptualización de “espiritual” desconoce una parte de su historia, atravesada por tradiciones culturales y religiosas. El caso de Kandinsky funciona aquí como nodo que ata implicaciones filosóficas del Idealismo alemán y del Idealismo religioso ruso, de manera que lo estético post-kantiano se enmarca en el influjo de lo religioso cristiano en su personalidad. Un análisis fenomenológico-hermenéutico del caso resulta en la formación de un concepto de das Geistige que convoca la noción de espiritual relativa a lo numinoso.The “spiritual” appears today as a hypothecated concept leading to a frequent underuse of the expression. To an extent, the equivocal derives from the systematics granted by the German Idealism metaphysics, in which the spiritual calls for human perfecting as its own content, and of which the axiological object is identified as the model of Reason as entelechy. Observing at the determining aspect of such model for later Philosophy, the conceptualization of the “spiritual” disavows part of its history, which undergoes through the development of cultural and religious traditions. The case of Kandinsky works here as a node to which philosophical implications of both, German Idealism and Russian religious Idealism, arrive, therefore the post-kantian aesthetical gets framed by the Christian religious influence over his personality. A phaenomenological-hermeneutical analysis of the case succeeds informing a concept of das Geistige that calls that notion of “spiritual” which is relative to the numinous.
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Eidt, Celso. "Da crítica idealista à crítica materialista = ser genérico e gênese do comunismo." [s.n.], 2010. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281310.
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Orientador: Marcos Lutz MüllerTese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
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Resumo: O tema central deste trabalho é a teoria do comunismo no jovem Marx. Seu plano geral é expor, seguindo os escritos de juventude que vão da Gazeta Renana à Ideologia alemã, o percurso e o arranjo teórico-conceitual pelo qual Marx desenvolve a teoria do comunismo enquanto sociabilidade alternativa à ordem social burguesa. Nesse movimento, busca evidenciar como o pensamento de Marx parte da perspectiva hegeliana do Estado ético, avança nos debates sobre os temas da emancipação política e humana e da unidade do universal político e do particular social, até o conceito de ser genérico, retomado de Feuerbach, o qual ainda opera nos Manuscritos econômico-filosóficos, onde se encontram as primeiras teses da teoria do comunismo, que alcançará na Ideologia alemã os fundamentos do materialismo histórico
Abstract: The central theme of this work is the communism theory in the young Marx. Its general plan is to expose, following the writings of his youth ranging from Rhenish Gazette to German Ideology, the path and the theoretical-conceptual arrangement through which Marx developed the theory of communism as a alternative sociability to the bourgeois social order. In this movement, it seeks to show how Marx's thought starts from the hegelian perspective of the Ethical state, it advances in debates on issues of political and human emancipation and of the unity of the universal political and of the particular social, until it reaches the concept of generic being, taken from Feuerbach, which still operates in Economic and Philosophic Manuscript, where the first thesis of the communism theory will be found, which will reach in German Ideology the foundations of historical materialism
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Filosofia
Doutor em Filosofia
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Sanchez, Devair Gonçalves. "A noção de intersubjetividade nas Meditações Cartesianas de Edmund Husserl." Universidade Estadual do Oeste do Parana, 2014. http://tede.unioeste.br:8080/tede/handle/tede/2061.
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This research aims to present a reading of the notion of intersubjectivity based on the Cartesian Meditations work of Edmund Husserl. For this, will be demonstrated, how, from of solipsism to the formation of a Intermonadologic universal community, Husserl offers a proposal for theoretical reasoning about knowledge of the alter ego, based on the status of phenomenology as transcendental idealism. At first moment, will be done an approach of the major concepts of phenomenology contained in the work, and that arise in the first meditations until the theoretical core of the question: the Fifth Meditation. In the intermediate section will be prioritized the description of the donation modes of the alter ego to ego through the constitutive dynamic. Finally, will be explained the formation of communities of higher grade as a result of the unity of monadic egos and response at the problem of intersubjectivity.
A presente pesquisa visa apresentar uma leitura da noção de intersubjetividade com base na obra Meditações Cartesianas, de Edmund Husserl. Para tanto, será demonstrado como, a partir do solipsismo à formação de uma comunidade universal Intermonadológica, Husserl oferece uma proposta de fundamentação teórica acerca do conhecimento do alter ego, com base no estatuto da fenomenologia enquanto idealismo transcendental. Num primeiro momento, será feita uma abordagem dos principais conceitos da fenomenologia contidos na obra, e que surgem no itinerário correspondente às quatro primeiras meditações, até o cerne teórico acerca do tema: a Quinta Meditação. No capítulo intermediário será priorizada a descrição acerca dos modos de doação do alter ego para o ego em meio à dinâmica constitutiva. Por fim, explicitar-se-á a formação das comunidades de grau superior como resultado da unidade dos egos monádicos e resposta ao problema da intersubjetividade.
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Bader, Ralf M. "The transcendental structure of the world." Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/1890.
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This dissertation provides a systematic account of the metaphysics of transcendental idealism. According to the proposed theory, appearances are understood as intentional objects, while phenomena are considered as logical constructs that are grounded in noumena, whereby the grounding relation can be modelled by means of a coordinated multiple-domain supervenience relation. This framework is employed to provide a vindication of metaphysics, by giving dual-level explanations that explain how the world can have ontological structure, making intelligible the applicability of metaphysical concepts, such as unity, persistence, causation and mind-body interaction, to the empirical realm. The key claim that is advanced in the dissertation is that in order to be realists we have to be transcendental idealists. In particular, transcendental arguments are provided that establish that if realism about science, metaphysics and ethics is to be possible, then (i) the world must have a transcendental structure that integrates the fragmented perspective-dependent spatio-temporal frameworks into a unified perspective-independent space-time manifold, (ii) space and time must be forms of intuition that give rise to correspondences between appearances and phenomena, making it the case that we can have non-trivial scientific knowledge of the world, and (iii) we must have a priori concepts, namely the mathematical and dynamical categories, that allow us to cognise the empirical as well as ontological structure of the world. The ‘fact of experience’ as well as the ‘fact of reason’ are then brought in to strengthen the case for scientific, metaphysical and moral realism, thereby warding off the threat of nihilism. Moreover, a refutation of the more attractive versions of scepticism and idealism is provided, namely of those versions that claim that a subject’s representations or episodes of awareness can be temporally ordered even though they deny or doubt the existence of a law-governed external world. The conclusion then is that a realist stance is to be adopted and that we should consequently accept transcendental idealism and hold that the world has a transcendental structure.
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Carolan, Marilyn Concannon. "Grandparents raising granchildren heroism, idealism, and family /." Click here for text online. The Institute of Clinical Social Work Dissertations website, 2003. http://www.icsw.edu/_dissertations/carolan_2004.pdf.
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Dissertation (Ph.D.) -- The Institute for Clinical Social Work, 2003.A dissertation submitted to the faculty of the Institute of Clinical Social Work in partial fulfillment for the degree of Doctor of Philosophy.
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Hawthorne, Andrew. "T.S. Eliot's social criticism and absolute idealism." Thesis, King's College London (University of London), 2005. https://kclpure.kcl.ac.uk/portal/en/theses/ts-eliots-social-criticism-and-absolute-idealism(b5dc0642-2a54-4976-a544-7205fe4f67f4).html.
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Stenseth, O. N. "Idealism and realism in early German Romanticism." Thesis, University College London (University of London), 2015. http://discovery.ucl.ac.uk/1473273/.
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The early German romantics Hölderlin, Novalis, and Schlegel were united in their attempt to combine idealism and realism. However, contemporary interpretations of early German romanticism have, as far as idealism and realism is concerned, found two major strands of interpretation in Manfred Frank and Frederick C. Beiser that respectively characterise the romantics as epistemological and metaphysical realists and as absolute idealists. Against both of these interpretations I will argue that we both can and should interpret the Frühromantiker as finding some middle path between idealism and realism. In order to motivate this claim I will begin by summarising what I take to be the main features of the positions of the three major early German romantics (Hölderlin, Novalis, and Schlegel) as well as making it apparent that finding some way of combining idealism and realism was in fact their goal. In light of these features I will then critique both Frank and Beiser's one-sided interpretations as well as offer an interpretation that does take into account the romantics' self-proclaimed aim. Having gone through Hölderlin, Novalis, and Schlegel in turn, summarised the major elements of their philosophy, shown how the three can be interpreted as neither idealists nor realists, and rejected any absolute idealist readings, as well as having given a reading of these philosophers consistent with their attempt to combine idealism and realism, I will end by concluding that we both can and should interpret the Frühromantiker as finding a middle path between idealism and realism.
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Hudgins, Charles G. "Royce and Perry on Idealism and Realism." Thesis, Virginia Tech, 1999. http://hdl.handle.net/10919/45321.
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This thesis is primarily an attempt to reconstruct the debate between Josiah Royce and Ralph Barton Perry concerning the viability of both the realist and idealist positions. Secondarily, I will show that this debate is a crucial part of an adequate understanding of the changes that took place in American philosophy in the early part of twentieth century. Royce's arguments against the neorealist position of Perry (and others) centered on both the nature of error, and the nature of independence. Perry' response to these arguments was an elaborate effort to demonstrate a coherent and consistent neorealist system which avoided the problems that Royce claimed must beset any such system. I will not attempt to assign the label of "winner" to either participant, however, I will show that the degree of incommensurability involved in the debate played an important role in the shift in American philosophy at the time.Master of Arts
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Griffiths, Martin. "Realism, idealism, and international politics : a reinterpretation /." London ; New York : Routledge, 1992. http://catalogue.bnf.fr/ark:/12148/cb374085815.
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Martin, Wayne M. "Idealism and objectivity understanding Fichte's Jena project /." Stanford (Calif.) : Stanford University Press, 1997. http://catalogue.bnf.fr/ark:/12148/cb37080405t.
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Bianchi, Daniel. "Dos limites do Estado, da democracia e do direito em Oliveira Vianna e Raymundo Faoro." Universidade de São Paulo, 2011. http://www.teses.usp.br/teses/disponiveis/8/8131/tde-07072011-110443/.
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Este estudo procura levantar as divergências e convergências entre Oliveira Vianna e Raymundo Faoro. Suas teses divergem por serem paradigmáticas de duas linhagens opostas do pensamento político e social brasileiro respectivamente, a do idealismo orgânico e a do idealismo constitucional. Entretanto, ao mesmo tempo existem inúmeros pontos de cruzamentos entre essas linhagens: focalizamos, sobretudo, aqueles relacionados com o fato de Vianna e Faoro estarem vinculados a um debate jurídico sobre os limites do Estado Democrático de Direito, que perpassou a história do Brasil ao longo do século XX. Para tanto, analisamos a participação de Vianna no momento constituinte da década de 1930 e de Faoro na década de 1980 e o fato de ambos terem enfrentado o mesmo oponente, qual seja, a elite dirigente que, na visão dos dois autores, importava instituições políticas estrangeiras e imaginava ser possível mudar o país exclusivamente por meio de leis produzindo, assim, um país legal em descompasso com o país real.This study explores the differences and similarities between Oliveira Vianna and Raymundo Faoro. Their theses diverge because they are paradigmatic of two opposing lines of the Brazilian political and social thought - respectively, the organic idealism and the constitutional idealism. However, there are numerous points of intersection between the lines mentioned. We emphasize the points of intersection related to the fact that Vianna and Faoro were both engaged in the legal debate about the limits of the democratic state; which pervaded the history of Brazil throughout the 20th century. More precisely, we analyze the participation of Vianna in the period of the constituent assemblies, in the 1930s, and the activities of Faoro in the 1980s, as well as the fact that they both faced the same opponent, that is, the ruling elite. In the opinion of both authors, this elite imported foreign political institutions, and considered it possible to change the country based exclusively on laws then creating a legal country that mismatched with the real country.
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Will, Julian von. "Adorno and the metacritique of modern German systematic transcendentalidealism." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2004. http://hub.hku.hk/bib/B45015053.
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Bisneto, Oscar Cavalcanti de. "Hegel e a refuta??o do ceticismo." Universidade Federal do Rio Grande do Norte, 2007. http://repositorio.ufrn.br:8080/jspui/handle/123456789/16497.
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The present thesis intends to analize the relationship between Hegelian System and philosophical Skepticism. It focuses Hegel?s interpreteation of Schulzean and Pyrronian Skepticism, as well as his attempt to refute both of them. The main Idea is that Agrippa?s Tropes assume a capital role in the process of justification of the Hegelian Science
A presente disserta??o pretende mostrar que a rela??o existente entre o sistema de Hegel e o ceticismo antigo est? longe de se resumir a uma dimens?o meramente interpretativa. Diferente disso, vamos mostrar que h? na filosofia hegeliana uma estrat?gia de refuta??o do ceticismo e que, em fun??o disso, esta modalidade c?tica assume uma fun??o capital no processo de fundamenta??o do idealismo absoluto de Hegel
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Quarfood, Marcel. "Transcendental idealism and the organism : essays on Kant." Doctoral thesis, Stockholms universitet, Filosofiska institutionen, 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-273.
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The notion of the organism has a somewhat ambiguous status in Kant’s philosophy. On the one hand it belongs to natural science, on the other hand it is based on an analogy with the structure of reason. Biology therefore has a peculiar place among the sciences according to Kant: it is a natural science constituted by the use of a regulative maxim. The present study places Kant’s views on biological teleology in the larger context of transcendental idealism. It consists of five essays. The first one treats the notions of things in themselves and appearances, arguing for an interpretation in terms of two aspects or perspectives rather than two worlds. The importance of the discursivity of our cognitive capacity is stressed, as well as the need to separate Kant’s various reflective perspectives. In the second essay this interpretation is applied to the third section of the Groundwork, arguing that this text does not belong to theoretical metaphysics, but rather to the articulation of a specifically practical perspective. The third essay discusses similarities and differences between Kant’s a priori conditions for cognition and conceptions of innate ideas in the rationalist tradition. Kant’s comparison of the system of categories with the biological theory of epigenesis is considered in connection to eighteenth century theories of generation. The comparison is viewed as an analogy rather than as a naturalistic theory of the a priori. In the fourth essay Kant’s account of functional attribution in biology is explicated in the context of the present day debate of the issue. It is claimed that Kant’s neo-Aristotelian approach avoids some of the difficulties in the dominant naturalistic accounts of today. Kant’s view differs from the Aristotelian in that it involves a distinction of levels, making it possible to take functional attributions on the one hand as objective from the standpoint of biology but on the other hand as having a merely regulative status from a philosophical point of view. In the fifth essay an interpretation of the antinomy of teleological judgment in the Critique of Judgment is offered. The antinomy is taken to consist in the dialectical tendency to treat the regulative maxims of teleology and mechanism as constitutive principles. The difference between the discursivity of the human understanding and the idea of a non-discursive understanding, an important theme in Kant’s solution of the antinomy, puts the question of biological teleology in relation to central tenets of transcendental idealism.
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Allais, Lucy. "An interpretation and defence of Kant's transcendental idealism." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365512.
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Ryall, Julian. "Worlds apart : a Copernican critique of Kantian idealism." Thesis, Cardiff University, 2013. http://orca.cf.ac.uk/58505/.
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In spite of his claim to have established with certainty and without omission the many transcendental grounds of experience, there is something fundamental pertaining to every possible experience which the ‘critical’ philosophy of Immanuel Kant fails to explain. The obstacle blocking the path to a solution is the critical method itself and the ingenious but misguided orientation which informed the Kantian enterprise from its inception. Kant compared this new orientation to ‘the first thoughts of Copernicus’ and indeed, ever since, ‘The Copernican Revolution in Philosophy’ has stood as title for that seismic shift in philosophical consciousness. Yet it is to Copernicus that we owe our problem and it is the Copernican world–view, acknowledged by Kant to be ‘true’, which requires us to reverse his dictum that ‘objects conform to our cognition’. The necessity for this rests on the most basic of observations: human beings – together with their faculties of apprehension – travel through space and time in a non–apprehensible way, implying that spatiotemporality exists independently of the observing subject since it is in virtue of this true movement alone that all apparent motion is generated, which appearances, however, ‘contradict’ the reality. The ‘something’ which Kant cannot explain, therefore, is the phenomenon of observer motion (in contrast to observed motion, the most his approach accommodates) since his ontological denial regarding space and time and his equivalence thesis in respect of ‘experience’ and ‘objectivity’ requires that he discount this phenomenon on principle. In determining, therefore, the ontological and epistemological implications of the opposing Copernican principle that it is our cognition that conforms to objects, it is argued that space and time are transcendentally real and the apprehending subject physically (rather than ‘empirically’ or ‘noumenally’) constituted, leaving the reader with a simple choice: Kant or Copernicus, but not both.
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Johnson-Moxley, Melanie K. "Vasubandhu's consciousness trilogy a Yogacara Buddhist process idealism /." Diss., Columbia, Mo. : University of Missouri-Columbia, 2008. http://hdl.handle.net/10355/5555.
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Thesis (Ph. D.)--University of Missouri-Columbia, 2008.The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on June 8, 2009) Vita. Includes bibliographical references.
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Mendelsohn, Joshua Aidan. "Objects, objectivity and idealism: Robert Brandom's analytic Hegelianism." Thesis, Department of Philosophy, 2011. http://hdl.handle.net/2123/7967.
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Lenman, James. "Realism and idealism in the theory of value." Thesis, University of St Andrews, 1995. http://hdl.handle.net/10023/14766.
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This thesis defends an account of value which emphasizes the central place occupied by experiences among the objects of evaluation, a point that is particularly stark in the case of aesthetic value, to which a chapter is devoted that adumbrates the wider understanding of value subsequently defended. More generally it is argued that values do not transcend the attitudes and institutions in which they are embodied. They nonetheless enjoy in virtue of their structuring by norms of consistency, stability and deference enough in the way of objectivity to do justice to various phenomenological considerations often thought to favour realism. It is argued however that this level of objectivity is compatible with the rejection of any form of reductive naturalism and, more generally, of cognitivism- views which should indeed, it is argued, be rejected in favour of an expressivistic understanding of value.
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Vanzo, Alberto <1979>. "Correspondence, idealism, and scepticism: Kant's conception of truth." Doctoral thesis, Università Ca' Foscari Venezia, 2007. http://hdl.handle.net/10579/878.
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Franceschini, Pedro Augusto da Costa. "Da crítica filosófica à superação poética: o \"Hipérion\" de Hölderlin e o Idealismo Alemão." Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-18122013-125346/.
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A presente dissertação busca situar o pensamento de Hölderlin em relação à filosofia do idealismo alemão, na maneira pela qual propõe uma solução poética para algumas questões levantadas pela filosofia de seu tempo. Partindo da mesma exigência de reunir sujeito e objeto em um fundamento absoluto, o poeta procura um princípio unificador que supere as cisões deixadas pela filosofia crítica em uma reflexão que desloca de maneira original as noções e conceitos de Kant e Fichte. Ao apontar, em seu fragmento Juízo e Ser, o caráter cindido da operação do juízo e os pressupostos da consciência e da identidade, Hölderlin se move da noção de eu absoluto fichteana para um fundamento concebido enquanto ser, anterior a toda divisão entre sujeito e objeto; as consequências desse deslocamento sinalizam os limites da filosofia em suas posturas teórica e prática. Essa reflexão filosófica tem um exemplar desenvolvimento em seu romance Hipérion ou o Eremita na Grécia, o qual mobiliza todas essas questões em uma expressão estética. Acompanhando o percurso do protagonista em suas tentativas de recuperar uma Grécia harmoniosa, revelam-se as consequências e limites desse projeto de pensamento. Se o saldo do romance parece negativo, ele chama a atenção, no entanto, para uma reconsideração daquela intuição original do fragmento e para a compreensão da operação formal e poética da obra enquanto verdadeiro espaço de efetivação do projeto hölderliniano. Em um complexo processo de estratificação temporal que relaciona o tempo vivido com o tempo narrado, é a recordação que se revela cerne da atividade poética de Hölderlin, por sua capacidade de mobilizar aqueles conteúdos negativos em uma perspectiva positiva, reunindo os momentos particulares do passado em um todo infinito. Realçada na escolha do autor pela forma romanesca, tangenciando a vivacidade do romance epistolar com a distância narrativa do Bildungsroman, essa significação infinita do finito oferece uma original compreensão para os problemas da filosofia do idealismo alemão através da via estética. Desse modo, o romance Hipérion acompanha a realização poética de um projeto filosófico junto à fundamentação filosófica da poesia de Hölderlin, encontrando um vislumbre da totalidade a partir da finitude e da condição cindida da modernidade.This thesis intends to situate Hölderlins thinking in relation to the philosophy of German Idealism, in the way which it proposes a poetic solution to some questions raised by the philosophy of his time. Starting from the same demand of reuniting subject and object in an absolute ground, the poet searches for a unifying principle capable of overcoming the divisions left by critical philosophy, in a meditation that dislocates notions and concepts from Kant and Fichte in an original way. Pointing in his fragment Judgment and Being to the divided character of judgment and the presuppositions of conscience and identity, Hölderlin moves from the Fichtean notion of an absolute I to a ground conceived as being, prior to any division between subject and object; the consequences of this dislocation indicate the boundaries of philosophy in its theoretical and practical dispositions. This philosophical meditation has an exemplary development in his novel Hyperion or The Hermit in Greece, which mobilizes all these questions in an aesthetic expression. By following the leading character in his tries to recover a harmonious Greece, he recognizes the consequences and limits of this project of thought. If the outcome of the novel seems negative, it however calls for a reconsideration of that original intuition in the fragment and of a comprehension of the formal and poetic operation of the work as the real place where Hölderlins project is put into action. In a complex process of temporal stratification that relates lived time with narrated time, it is recollection that reveals the core of Hölderlins poetic activity, in its capacity to mobilize those negative contents in a positive perspective, assembling the particular past moments in an infinite whole. Accentuated by the authors choice of the novel, tangent to the vivacity of the epistolary novel and to the narrative distance of Bildungsroman, this infinite meaning of the finite offers an original comprehension to the problems of German Idealism by means of an aesthetic path. Therefore, Hyperion follows the poetic accomplishment of a philosophical project together with the philosophical grounding of Hölderlins poetry, finding a glimpse of totality that arises from finitude and from the divided condition of modern age.
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Zoz, Maglaine Priscila. "Das formas concretas à lógica do conceito: o papel da teoria do silogismo na ciência da lógica de Hegel." Universidade Estadual do Oeste do Parana, 2015. http://tede.unioeste.br:8080/tede/handle/tede/2086.
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It is not uncommon when it comes to logical thinking in Aristotelian logic and all the tradition that was accomplished later, which is considered a completed science, and that any increase seems to him unnecessary. What this paper seeks to show is a different way and possible to think about the logic, without that get stuck in a purely formal and closed construction. For this task, the prospect that Hegel gives this science will be set. Hegel's Logic has ramifications that differs from that had been conceived since Aristotle by "logic", because it is not a purely subjective logic, but whose actual truth was laid in autodeterminadora union at the same time subject and object, which can be understood as giving life to the logical processes. It is north of this research and move through their developments, comparing and analyzing in parallel some earlier approaches of logic (as in Aristotle, Kant and Fichte). We will try to expose the development of objective logic, explained in the first and second of the Science of Logic Hegel books. This is to show that reality is thought of as developed in thinking concept as unification of opposites. For this, the course has to be designed as a movement of thought, as a junction of being and thinking, of object and subject, the form and content, and presents this union the element that gives life to the course, because this is the movement in which it carries out the true concept. It is in this context that the syllogism is entered as mediates element whose function sometimes goes unnoticed, but it plays a significant role in the set. The syllogism gives the link that had been missing when it was thought the reconciliation of opposing elements, which ended up turning them into irreconcilable opposites.
Não é raro quando se trata da Lógica pensar na lógica aristotélica e toda a tradição que se efetivou posteriormente, sendo esta considerada como uma ciência finalizada e que, qualquer acréscimo lhe parece desnecessário. O que este trabalho busca mostrar é um modo diferente e possível para se pensar a lógica, sem que essa fique presa a uma construção puramente formal e fechada. Para tal tarefa, será definida a perspectiva que Hegel dá a essa ciência. A Lógica hegeliana possui desdobramentos que a distingue do que se vinha concebendo, desde Aristóteles, por Lógica", por não se tratar de uma lógica puramente subjetiva, mas cuja verdade efetiva foi assentada na união autodeterminadora ao mesmo tempo do sujeito e do objeto, o que pode ser compreendido como dar vida aos processos lógicos. Constitui o norte dessa pesquisa e percorrer os seus desdobramentos, contrapondo e analisando em paralelo algumas abordagens anteriores da Lógica (como em Aristóteles, Kant e Fichte). Trataremos de expor o desenvolvimento da Lógica Objetiva, explicitada nos livros primeiro e segundo da Ciência da Lógica de Hegel. Trata-se de mostrar que a realidade é pensada como desenvolvida no pensar do Conceito enquanto unificação dos opostos. Para isso o Lógico tem de ser concebido como um movimento do pensar, como junção do ser e do pensar, do objeto e do sujeito, da forma e do conteúdo, sendo que se apresenta nessa união o elemento que dá vida ao Lógico, pois este é o movimento no qual se realiza a verdade do Conceito. E é neste contexto que o Silogismo é inserido como elemento mediatizante, cuja função por vezes passa despercebida, mas que tem um papel significativo no conjunto. O silogismo dá o elo que vinha faltando quando se pensava na conciliação de elementos opostos, o que acabava os transformando em opostos inconciliáveis.
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Ferraz, Marcus Sacrini Ayres. "Fenomenologia e ontologia em Merleau-Ponty." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-08072008-145806/.
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Neste trabalho, buscamos expor e avaliar as diferentes concepções de ser defendidas por Merleau-Ponty no decorrer de sua obra. De início, explicitamos a concepção ontológica contida na Fenomenologia da Percepção, e julgamos que ela está comprometida com conseqüências idealistas. Em seguida, acompanhamos como Merleau-Ponty esboça, em seus textos finais, uma concepção não idealista do ser, que admite um excesso daquilo que há em relação àquilo que se fenomenaliza.In this work, we aim at showing and evaluating Merleau-Ponty\'s different conceptions of being held in his career. First, we make explicit the ontological conception included in his book Phenomenology of Perception, and we judge that such conception is committed to idealistic consequences. Then, we set forth how Merleau- Ponty outlines, in his final texts, a non-idealistic conception of being, which acknowledges that what there is exceeds what appears.
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Bjarkö, Fredrik. "Fichte i Heliopolis : En undersökning av det intersubjektiva jaget i vetenskapsläran." Thesis, Södertörns högskola, Filosofi, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-39229.
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This essay examines the role of intersubjectivity in the philosophy of Johann Gottlieb Fichte. For Fichte, the ultimate ground of philosophy is the infinite self-positing activity of the I. However, this self-positing activity must have as its product a determined I, and therefore it must establish a limit to the I’s original infinity. Further, such a limit is only thinkable as a relation to that which lies beyond it: the negation of the I, or the not-I. By this characterization of the nature of the I, Fichte establishes it as a paradoxical concept that is at once infinite and finite. To solve this paradox, he introduces the concept of a “check” (Anstoβ) that puts a halt to the outward-striving activity of the I. In experiencing this check, the I is not limited by something outside of itself, which would negate its position as the ultimate ground of its own being, but rather is given the task of positing its own limit. In Grundlage des Naturrechts, Fichte develops this idea through another concept: that of a “summons” (Aufforderung) given to the I by another subject. Since the I is characterized by containing the ground of its own being, the intersubjective relation to the other is conditioned by the I limiting itself, so that the self-grounding character of the other can be recognized. In experiencing the summons of the other, though, the I does not only posit a limit for itself, but also becomes conscious of its own nature as a free, self-positing subject. Intersubjectivity, therefore, must be considered a fundamental element of the I as such. In Fichte’s own words: “No I, no Thou; no Thou, no I.”
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Allen, Roger William. "The thought of Wilhelm Furtwängler : a study of the politics of the unpolitical." Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.312621.
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Cassam, A.-Q. A. "Transcendental arguments and necessity." Thesis, University of Oxford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.371605.
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Sola, Andrew. "The presence of Hegel in Daniel Deronda : George Eliot and spirit." Thesis, University of East Anglia, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.268480.
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Panagakou, Stamatoula. "Self transcendance and the dialetic of the finite-infinite in the philosophy of Bernard Bosanquet : metaphysics, religion and political philosophy." Thesis, University of York, 2001. http://etheses.whiterose.ac.uk/13996/.
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Cooper, Ian David. "Poetry, idealism and religious thought from Hölderlin to Eliot." Thesis, University of Cambridge, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.614248.
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Burns, Michael. "A fractured dialectic : Søren Kierkegaard between idealism and materialism." Thesis, University of Dundee, 2014. https://discovery.dundee.ac.uk/en/studentTheses/c0e0aea4-33cd-42ee-aa0d-29e799f47fa6.
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This thesis aims to consider the contemporary relevance of the philosophical and religious project of Søren Kierkegaard by offering a systematic reading of his work against the backdrop of 19th century German idealism. Along with an emphasis on a systematic interpretation of a thinker usually considered to be wholly anti-systematic in aim and orientation, I also aim to show that through developing an ontological interpretation of the work of Kierkegaard the grounds are also created to develop a social and political interpretation of his work. Ultimately, I use the ontological and political reading of Kierkegaard developed in this work to not only show the relevance of this project to contemporary materialist philosophy, but equally to show how this version of Kierkegaard is capable of offering some crucial correctives to contemporary materialism.
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Higashikubo, Kevin. "Man with a Ghost: Randolph Bourne's Radical Cultural Idealism." Bowling Green State University / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1617025465545427.
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Yoneta, Lawrence Masakazu. "Shelley's reception of Greek antiquity : rationalism, idealism and historicism." Thesis, University of Bristol, 2015. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.682720.
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The central argument of this thesis is that Percy Bysshe Shelley perceived modern relevance in the experience of the ancient Greeks. While their art, architecture, literature, philosophy and mythology were a constant inspiration for his thought and writing, a knowledge of their moral values, religious beliefs, social customs, political institutions and historical events provided him with clues to ideal society. Three chief factors are identified that determined the ways in which Shelley formed an idea of Greek antiquity: rationalism, idealism and historicism. Rationalism was an intellectual legacy from the Enlightenment of the late-seventeenth and eighteenth centuries. It played a principal role in his evaluation of the Greek achievement. Its central criteria were reason, wisdom and benevolence. These qualities were polemically opposed to tyranny and superstition. Greek philosophy, literature and morality were celebrated for their power of reason, as a source of wisdom, and as exemplifying the spirit of benevolence. While rationalism concerned value judgment, idealism was a form of poetic representation. It found expression in Shelley's tendency to present Greece as perfection, often as more perfect than his actual historical perception would have allowed it to be. In his poetic imagination Greece figured either as a metaphor for ideal qualities or as a land where great bards and sages had once lived and bequeathed examples of excellence. Historicism was a habit of mind that became prominent in Shelley's commentary on the Greeks later than the other two elements, namely in the Italian period between 1818 and 1822. The historicist approach -- an approach in which cultural particularities are examined in the light of contextual factors -- led him to conceive the character of the ancients in contradistinction to that of modern Europeans. His exploration of the Greek character was based on the principles of Enlightenment historiography including the spirit of systematisation and the consideration of causality and environmental influence; among notable historians of the eighteenth century were Montesquieu, Voltaire, Hume and Gibbon. The cultural dualism between ancient Greece and modern Europe had its immediate sources and specific intellectual context in the historicist discourse of German Hellenists in the latter half of the century, especially Winckelmann and August Schlegel.
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Kartchner, Eric J. "Unhappily ever after : deceptive idealism in Cervante's marriage tales /." Newark : J. de la Cuesta, 2005. http://catalogue.bnf.fr/ark:/12148/cb399919807.
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Gomes, Arthur Bartholo. "A dupla reflexão: um percurso sobre o conceito de reflexão da reflexão em Kierkegaard, Fichte e o primeiro romantismo alemão." Universidade Federal de Goiás, 2018. http://repositorio.bc.ufg.br/tede/handle/tede/8921.
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This thesis aims to clarify the meaning of the concept of double reflection in Kierkegaard, by elaborating reflexivity in kierkegaardian philosophy and by a retrospective tracing of how this concept can be found and formulated in Fichte and in early German romanticism. The idea of a reflection on reflection, which Kierkegaard identifies with the double reflection in his work and which is used as an operative concept to explain his philosophical, literary and religious authorship, was first formulated in Fichte's critical philosophy, and from then on it was submitted to a metacritical interpretation in the Frühromantik, which directly influenced Kierkegaard's appropriation. In order to lay the foundations for an understanding of the concept of double reflection, the work should cover not only the delineation of the concept of reflection by itself in each of these authors, but also in parallel to relate it with the conception of a reflective consciousness or individuality in each author. Although it is possible to trace this sequential line formed by this concept in these three authors, the specific differences it acquires in each of them compels the confrontation with both romanticism and idealism in Kierkegaard's work, with which he seeks to dialogue in order to delimit his religious philosophy.
Esta tese pretende esclarecer o significado do conceito de dupla reflexão em Kierkegaard, a partir de uma elaboração da reflexividade na filosofia kierkegaardiana e de um traçamento retrospectivo da forma como este conceito pode ser encontrado e formulado em Fichte e no primeiro romantismo alemão. A ideia de uma reflexão da reflexão, que Kierkegaard identifica com a dupla reflexão em sua obra e dela se utiliza como conceito operativo para explicar sua autoria filosófica, literária e religiosa, foi formulada primeiramente na filosofia crítica de Fichte, e a partir daí sofreu uma interpretação metacrítica nos Frühromantik, que influenciou diretamente a apropriação de Kierkegaard. Para lançar as bases para a compreensão do conceito de dupla reflexão, o trabalho deverá percorrer não somente o delineamento do conceito reflexão por si mesmo em cada um destes autores, mas também relacioná-lo paralelamente com a concepção que cada um deles tem da ideia de uma consciência ou individualidade reflexiva. Embora seja possível traçar esta linha sequencial formada por este conceito nestes três autores, as diferenças específicas que ele adquire em cada um deles compele à confrontação tanto com o romantismo quanto com o idealismo na obra de Kierkegaard, com os quais ele busca dialogar para delimitar sua filosofia religiosa.
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Oliveira, Carlos Eduardo Pereira. "A Teoria Cartesiana da Criação." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-02072014-124620/.
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Esta tese tem como objetivo expor a teoria cartesiana da criação, desenvolvida nas Meditações. Começando pela submissão dos fundamentos da tradição filosófica (o realismo e o idealismo) ao método da dúvida, a crítica cartesiana acabará por atingir a cosmologia cristã, consolidada por Tomás de Aquino sobre o realismo aristotélico, bem como as soluções idealistas favoráveis à existência de verdades, essências e naturezas eternas e incriadas. A partir daí, Descartes desenvolve uma concepção de criação cuja universalidade envolve a ideia de Deus, a coisa pensante, as coisas simples e universais e as coisas materiais. A universalidade da criação é uma exigência da ideia cartesiana de Deus como ser sumamente perfeito. Entendida como perfeição, a onipotência divina requer a dependência absoluta de todas as coisas em relação a Deus enquanto causa eficiente, isto é, causa criadora. Do contrário, há uma clara negação da onipotência e, consequentemente, da perfeição divina. Pretendemos ainda mostrar que a teoria cartesiana da criação é o fundamento da teoria da livre criação das verdades eternas, que alguns intérpretes consideram incompatível com o sistema cartesiano.This thesis aims to expose the Cartesian theory of creation, developed in Meditations. Submitting the foundations of the philosophical tradition, namely realism and idealism, to the methodical doubt, Cartesian criticism will eventually reaches out the Christian cosmology, consolidated by Thomas Aquinas on Aristotelian realism, as well as the favorable idealistic solutions to the existence of truths, essences and eternal and uncreated natures. From there, Descartes develops a conception of creation whose universality involves the idea of God, the thinking thing, the simple and universal things and the material things. The universality of creation is a requirement of the Cartesian idea of God as a supremely perfect being. Understood as perfection, divine omnipotence requires the absolute dependence of all things in relation to God while efficient cause, that is, creative cause. Otherwise, there is a clear denial of the omnipotence and consequently of the divine perfection. We also intend to show that the Cartesian theory of creation is the foundation of the theory of the creation of the eternal truths, that some interpreters consider incompatible with the Cartesian system.
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Särman, Sanja. "Herdens tragiska bett : En undersökning av det tragiska ögonblicket i Nietzsches Så talade Zarathustra mot bakgrund av den tyska idealismens tanketradition." Thesis, Uppsala universitet, Litteraturvetenskapliga institutionen, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-225258.
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Uppsatsens centrala tes är att tanken på den eviga återkomsten i Nietzsches prosadikt Så talade Zarathustra kan förstås som ett tragiskt ögonblick. För att kunna avhandla denna tes ställs den avgörande frågan: Vad avses med 'tragiskt ögonblick'? Jag söker syftesbestämma detta begrepp inom ramarna för den tyska idealismens tanketradition, där Schelling och Schopenhauer tjänar som exempel. Denna specifika förståelse av det tragiskas begrepp är att särskilja från genrebestämningar av tragedin.The central thesis of this paper is that the thought of the eternal return in Nietzsche's work Thus spoke Zarathustra can be interpreted as a tragic moment. For proving this thesis, it is necessary to clearly understand how the concept of the metaphysically revelatory tragic moment within the tradition of German idealism differs from a genre-definition of tragedy. I use Schelling's and Schopenhauer's philosophies of art as examples of cases in German idealism where the tragic moment has been considered metaphysically revelatory. Thereupon I adjudicate whether the thought of the eternal return can qualify as such a moment.
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Gröhn, Nordin Mimmi. "Den Fula Sanningen : En studie om definitionen av fulhet i forntidens Egypten." Thesis, Uppsala universitet, Egyptologi, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-385365.
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In Ancient Egypt, the concept of beauty is well-known and discussed by modern scholars. This concept is known from the old Egyptian language as ‘nfr’. In contrast to this, the term and concept of ancient Egyptian ugliness is neither understood nor analyzed. Since the Egyptians indeed had a perception of societal beauty, then logically, they would have had a perception of ugliness as well. This study aims to uncover the truth about the ugly and grotesque in ancient Egypt, questioning how this would have been expressed and manifested in Egyptian society. The research in this study is conducted through the hermeneutic method of comparison and analyzation, which of mostly is pictorial, however includes some textual evidence as well.
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Bathe, David A. Schapsmeier Edward L. "Wendell L. Willkie a political odyssey from realism to idealism /." Normal, Ill. Illinois State University, 1991. http://wwwlib.umi.com/cr/ilstu/fullcit?p9219080.
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Thesis (D.A.)--Illinois State University, 1991.Title from title page screen, viewed December 22, 2005. Dissertation Committee: Edward Schapsmeier (chair), L. Moody Simms, Ronald Pope, Lawrence McBride, Donald Davis. Includes bibliographical references (leaves 319-329) and abstract. Also available in print.
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Gilmore, Charles A. "The modern Olympic movement : the confluence of realism and idealism." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 1999. http://handle.dtic.mil/100.2/ADA367987.
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Thesis (M.A. in National Security Affairs) Naval Postgraduate School, June 1999."June 1999". Thesis advisor(s): Frank M. Teti. Includes bibliographical references (p. 87-91). Also available online.