Dissertations / Theses: 'Jacques Ethics'

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Neill, Calum. "Without ground : Lacanain ethics and the assumption of democracy." Thesis, Manchester Metropolitan University, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.288144.

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RODRIGUES, CARLA. "TRACES OF THE FEMININE: ETHICS AND POLITICS IN JACQUES DERRIDA." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2010. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=17394@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
Este trabalho se propõe a refletir sobre a maneira como o filósofo Jacques Derrida pensa o feminino e faz articulações entre o pensamento do feminino e a maneira como ele pensa a ética e a política. Estão em debate temas caros ao pensamento da desconstrução, como o questionamento da metafísica da presença e sua respectiva garantia de sentido; a suspensão, entre aspas, de todos os conceitos filosóficos, o tratamento do sexual, do identitário e do ontológico e suas relações com o tema da diferença; além das proposições do feminino como estrutura radical de acolhimento. Através de tais tematizações, o autor recoloca em novos termos tanto a ética, renomeada de hospitalidade incondicional, quanto a política, que passa a ser chamada de responsabilidade infinita.
This work intends to reflect on how the philosopher Jacques Derrida thinks the feminine and makes links between the thoughts of the feminine and the way he thinks ethics and politics. Are in discussion topics important to deconstruction, as the questioning of the metaphysics of presence; the suspension in quotation marks, of all philosophical concepts, the treatment of sexual, the identity and ontological and its relationship to the theme of difference, beyond the propositions of the feminine as otherness. Through such discussions, the author brings back in terms of both new ethics, renamed unconditional hospitality, as the policy, which shall be called the infinite responsibility.

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Hamman, J. N. (Johannes Nicolaas). "Poststructural ethics and the possibility of a general ethical theory." Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/51883.

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Thesis (MPhil)--University of Stellenbosch, 2000.
ENGLISH ABSTRACT: This study is concerned with the possibility and characterisation of poststructural ethics and the ethics of general theories. It contains a review of selected readings on Modernity and provides a "snapshot" of an ethical system that is essentially rule based and privileges rationality. Some of the problems with such a system, such as inflexibility, tolerance based on superiority and force and the privileging of male gender is explored. It proceeds by perusing some literature on postmodernity as an open ethical system in which values are free floating and lists of rules are constantly produced and disregarded in a dizzying ethical free for all in which "anything goes". No value is considered more worthwhile than personal survival. As a starting point for reading Modernity and postmodernity together, Levinas introduces a radical perspective on ethics that can be read as a condemnation of postmodern morality. He relates an ethics in which the survival of the "other" is more important than the survival of the self. However, he does not ground the metaphysics of such a privilege in rationality or knowledge and hence does not turn it into an ethical rule, but rather, subtly shifts the responsibility for the other person to an ultimate responsibility for the Other as God. This radical responsibility is rejected by deconstruction which does not reject either postmodernity or Modernity but is an attempt to think through the limits of rule-orientated rationality, free-play and mystical metaphysics to produce an ethical awareness that has a sensitivity for the complexity of context. Through the notion of "writing", the peculiarities it displays and the objections it attracts, Derrida seeks to establish a uniquely ethical writing that is both a stable manifestation of ethics and a dynamic engagement with those subject to it. With these readings in the background the thesis attempts to provide a framework for poststructural ethics. It is an ethics based in the notion of friendship but does not ground itself in any guarantees. It re-evaluates rationality in terms of a sublime struggle for meaning and truth. This sublime struggle offers a unique perspective on political debates that strive towards responsible development for multicultural societies and also on a sociological approach to law and the ability to dispense justice without undue prejudice. The main contention of the thesis is that although poststructuralism does not suppose a grounding metaphysics in either rationality or responsibility towards God it cannot be satisfied with the self-indulgent nihilism of an "anything goes" postmodernism. Thus, it depends on the notion of a "complex system" that "self-organises" and produces limits through spontaneous connections. Through the working of deconstruction complex systems can take on a more human manifestation as friendships flourish and decay through the interaction of faces.
AFRIKAANSE OPSOMMING: Hierdie studie is gemoeid met die moontlikheid en karakterisering van poststrukturele etiek en die etiek van algemene teorië. Dit bevat In geselekteerde oorsig van Moderniteit en verskaf In "kiekie" van In etiese sisteem wat essentieël op reëls gebasseer is en rationaliteit privilegieer. Sommige probleme met so In sisteem, soos byvoorbeeld onbuigsaamheid, verdraagsaamheid gegrond in superioriteit, geweld en die privilegieering van manlikheid, word ondersoek. Die studie sit voort deur sommige literatuur oor postmoderniteit as In oop etiese sisteem onder oë te neem. So In sisteem veronderstel vryvloeiende waardes en lyste van reëls wat gedurig geproduseer en geabandoneer word in In duisligwekkende etiese vryspel wat beskryf kan word as "anything goes". Geen waarde word hoër geag as persoonlike oorlewing nie. As die beginpunt van In lesing wat Moderniteit en postmoderniteit met mekaar in verband bring verskaf Levinas In radikale perspektief op etiek wat verdoemend staan teenoor die moraliteit van postmoderniteit. Hy beskryf In etiek waarin die oorlewing van die "ander" meer belangrik geag word as die oorlewing van die self. Hy grond egter nie die metafisieka van so In voorreg in rationaliteit of kennis nie, en lê dit dus nie neer as In etiese reël nie, maar verskuif eerder op subtitle wyse verantwoordelikheid vir die ander persoon na In uiteindelike verantwoordelikheid vir die Ander as God. Laasgenoemde radikale verantwoordelikheid word deur dekonstruksie verwerp in In poging om postmoderniteit en Moderniteit saam te snoer en die limiete van reël-georiënteerde rationaliteit, vry-spel en mistiese metafisieka deur te dink. Hierdeur word 'n etiese gewaarwording geproduseer wat sensitiviteit vir die kompleksiteite van konteks vertoon. Deur die nosie van "skryf', die eienaardighede en teenkanting daaraan verbonde, is Derrida op soek na die neerlegging van In unike etiese skryf wat beide In stabille manifestasie van etiek is en 'n dinamiese betrokkenheid by die wat daaraan onderhewig staan. Met hierdie leeswerk in die agtergrond poog die tesis om 'n raamwerk vir poststrukturele etiek daar te stel. Dit is In etiek wat as basis die nosie van vriendskap aanvaar sonder om enige waarborge uit te deel. Rationaliteit word gere-evalueer in terme van In sublime stryd vir betekenis en waarheid. Hierdie sublime stryd bring 'n unieke perspektief na politieke debatte wat volhoubare ontwikkeling in multikulturele samelewings ten doel het en vir In sosiologiese benadering tot die reg en regsvaardigheid. Alhoewel poststrukturele etiek nie In metanarratief veronderstel, soos die etiek van Moderniteit, nie kan dit egter ook nie tevrede wees met die destabiliserende nihilisme van 'n "anything goes" postmodernisme nie. Poststrukturele etiek steun dus swaar op die idee van 'n "komplekse sisteem" wat self-organiseer en llrniette stel deur middel van spontane konneksievorming. Deur die werking van dekonstruksie kan so In komplekse sisteem ook in meer menslike terme verwoord word as vriendskappe wat groei en vergaan in die interaksie tussen "gesigte".

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Sant, Janice. "The ethics of poetic force : Jacques Derrida, Hélène Cixous, Paul Celan." Thesis, Cardiff University, 2017. http://orca.cf.ac.uk/107652/.

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This thesis makes the claim that there is an important correlation between the poetic and the ethical in the work of Jacques Derrida, Hélène Cixous and Paul Celan. Taking its cue from Derrida’s 1988 ‘Che cos’è la poesia?’, it proposes that what he calls the ‘poematic’ entails an ethical experience. It seeks to show that the underlying link between the poetic and the ethical as it emerges in Derrida’s text calls for a reconsideration of the relation between the literary and the ethical. Rather than merely describe ethical situations or prescribe ethical behaviour, the poetic involves an ethical experience of the arrival or ‘invention’ (from the Latin invenire: to come upon) of the other. Focusing on Derrida’s notions of responsibility and hospitality in turn, it argues that the interruption at the heart of Derrida’s ethical event is what characterises poetic force. Chapter 1 presents a reading of Derrida’s notion of the poetic as an instance of ethical responsibility. It begins with a discussion of Derrida’s understanding of responsibility that underlines the importance of the interrelation between the secret, the call and the response. It subsequently argues that the poetic dictate, like responsibility, also involves an interruptive call or apostrophe that demands a response. Referring closely to the biblical narrative of Abraham’s near-sacrifice of Isaac as well as Derrida’s notions of the ‘double yes’ and the countersignature, it finally considers the ethics of poetic response. Chapter 2 claims that the force of Hélène Cixous’s work is intricately bound to the Derridean ethical imperative of responsibility as explored in Chapter 1. It begins by showing the parallels between Cixous’s ‘coming to writing’ and the Derridean notion of the poetic dictate. It maintains that the complex question of genre in Cixous’s work is related to her writing practice as an instance of submitting to the call of the other. Finally, it argues that the ethical import of her work is to be found in what Derrida has described in terms of a monstrous force. Turning its attention primarily to Derrida’s seminars around the subject of hospitality, Chapter 3 begins by focusing on the inherent violence in hospitality through an analysis of the etymological root of the word ‘hospitality’ and Derrida’s neologism ‘hostipitality’. It then addresses Derrida’s aphoristic claim that an ‘act of hospitality can only be poetic’. Relating this assertion to his understanding of invention as the instance of the coming of the other, it argues that the poetic is ethical at its core because it invents the impossible. Finally, drawing out the implications of Derridean hospitality for a reading of Sophocles’ play ‘Antigone’, it demonstrates that the eponymous character enacts the poetic experience at the centre of the discussion. In an extended analysis of the notion poetic hospitality, Chapter 4 takes the concept of the uncanny in Paul Celan’s ‘Der Meridian’ speech as its foremost concern. It makes the claim that the ethical force in Celan’s oeuvre lies in its power to overcome the uncanny automaticity of art. It then turns to ‘Die Niemandsrose’ to explore the uncanny in relation to what Celan calls the ‘groundlessness’ of the poem. Finally, it suggests that the uncanny in Celan’s oeuvre can be seen as the ethical counterpart to the aesthetic of the Romantic sublime that is arguably no longer possible today.

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Smith-Parris, Penny. "Towards a deconstructive ethics an economic sacrifice and the logic of the gift /." Diss., Columbia, Mo. : University of Missouri-Columbia, 2008. http://hdl.handle.net/10355/5661.

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Thesis (M.A.)--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 July 8, 2009) Includes bibliographical references.

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Diakoulakis, Christoforos. "Jacques Derrida and the necessity of chance." Thesis, University of Sussex, 2012. http://sro.sussex.ac.uk/id/eprint/43290/.

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Chance, in the sense of the incalculable, the indeterminable, names the limit of every estimation of the truth. Whereas traditional philosophical discourses aspire to transcend this limit, deconstruction affirms on the contrary its necessity; not as a higher principle that relativizes truth and renders all our calculations futile, as is commonly suggested by flippant appropriations of Derrida's work, but as a structural property within every event and every concept, every mark. Rather than a mere impediment to the pursuit of truth then, the incalculable forms a necessary correlative of the pursuit itself. Deconstruction effectively attests to and exemplifies the dependence of every philosophical discourse on its irreducible, inherent limitation. With reference to numerous commentaries on Derrida's work, Chapter 1 shows that the unconditional indeterminability of a deconstructive, methodological identity is indissociable from deconstruction's critical import. And as Chapter 2 verifies in turn, focusing now primarily on Derrida's lecture ‘My Chances/Mes Chances' and the performative aspects of his writing, deconstruction's appeal to the accidental and the idiomatic is not a call to irresponsibility and a turning away from theory; it is what ensures its remarkable theoretical consistency. Through close readings of Aristotle, Freud, Richard Rorty and William James, Chapter 3 demonstrates that any attempt to regulate chance cannot help but put chance to work instead. Not even fiction can arrest its contaminating force. Reading Derrida alongside Edgar Allan Poe, Chapter 4 posits that the commonsensical conception of chance as a deviation from the truth is bound up with an uncritical notion of literary writing as sheer untruthfulness, and hence as the site of pure chance. The constitutive pervasiveness of chance bears out, in the first place and above all, the instability of the limit that separates fiction from non-fiction, truth from non-truth.

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Ward, Raymond. "Collective Agency in Christian Ethics: A Study of Reinhold Niebuhr and Jacques Maritain." Thesis, Boston College, 2014. http://hdl.handle.net/2345/bc-ir:103621.

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Thesis advisor: Lisa S. Cahill
This dissertation makes a case for renewed attention to the notion of collective agency and responsibility in Christian ethics. The overarching argument is that the kinds of moral claims we frequently make on social groups cannot be adequately reduced to individual or structural terms, and that a rightly construed sense of collective agency can help fill this conceptual gap. This view is in keeping with important elements of Christian reflection on the nature of social interaction and social life, and the main goal of the dissertation is the development of a model for understanding some groups as collective moral agents. After a survey of treatments of the problem of collective agency and responsibility in the Bible and Christian theology in the introduction, the dissertation turns to the work of two major figures in twentieth century Christian ethics, Jacques Maritain and Reinhold Niebuhr, to provide the central elements of this view of collective agency. Namely, these figures supply contrasting but mutually correcting accounts of individual intersubjectivity, structural non-reducibility, and collective intentionality in social groups. Perspectives from the social sciences and from analytic philosophy help clarify the issues at hand and adjudicate the differences between Maritain and Niebuhr. The dissertation ends with a theological synthesis of the forgoing discussion, proposing a view of the potential for collective moral agency that takes account of the capacity for both friendship and coercion in human intersubjectivity, for both community and conflict in social organization, and for both intentional creativity and impersonal functionality in the interaction of individual and structural elements of social life
Thesis (PhD) — Boston College, 2014
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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Nordle, Ryan. "Ethics in Iran: Jacques Lacan and the Films of Abbas Kiarostami's "Koker Trilogy"." ScholarWorks @ UVM, 2019. https://scholarworks.uvm.edu/graddis/1067.

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In 1900, Sigmund Freud published The Interpretation of Dreams, establishing climacteric concepts for psychoanalysis and creating a structure upon which he built the theory and his career. 20 years later, he had entirely revised these concepts that solidified the foundation of psychoanalysis. In Beyond the Pleasure Principle (1920), Freud notably theorizes the ‘death drive’ for the first time, a radical but necessary break from the economics of the pleasure principle. Often, the death drive is taken to be the most important contribution of this essay, but I argue that the lasting message to be gleaned from Freud is what he concludes Beyond the Pleasure Principle with: “We must be ready, too, to abandon a path that we have followed for a time, if it seems to be leading to no good end. Only believers, who demand that science shall be a substitute for the catechism they have given up, will blame an investigator for developing or even transforming his views.” In this thesis, I argue that we can develop a necessary Ethic from this way that Freud approached the formation of his work. Drawing on the further developments from Jacques Lacan, I claim that one can take theory of the gaze as an ethical moment: the point at which one is faced with a disruption that they are tasked to carry out “to see where it will lead,” as Freud puts it. Further, I utilize this formation of the Ethic to read the films of Abbas Kiarostami’s “Koker trilogy” to highlight the points at which we can locate the characters, form, and content of these films as realizations of such ethical moments.

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Anderson, Peter Micah. "The Presence of the Peaceable Kingdom| Shaping Christian Social Ethics from Jacques Ellul and Stanley Hauerwas." Thesis, Southeastern Baptist Theological Seminary, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10274575.

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The need for holistic solutions to diverse problems presents the church with an opportunity for a social witness shaped by the gospel. As a step toward accomplishing this end, this dissertation aspires to establish a refreshed approach for understanding Christian social engagement as fundamental expressions of the character of God through the virtuous witness of the church. To begin, chapter 1 contains the introduction to the dissertation, beginning with a statement of the thesis, namely, the church embodies a prophetic social ethic in the world through presence, possibility, and place as expressions of the theological virtues of faith, hope, and love. Following the articulation of this thesis will be definitions of “faith,” “hope”, and “love.” A proper understanding of these terms is crucial to the dissertation, and each will be elaborated further as the project progresses. This chapter closes with an overview of the project by explaining research methodology and brief chapter summaries.

Chapter 2 begins the explanation of the proposed virtuous social ethic: presence. Drawing together particular contributions from Ellul and Hauerwas to reveal how Christian faith enacted in social ethics requires the faithful ecclesial witness of God's people in the world. The goal of this chapter is to unpack, develop, and synthesizing particular emphases from the theological ethics developed by Ellul and Hauerwas. The resulting combination strengthens each respective position to encourage healthy Christian social presence from a disciplined theology of faithful presence.

Significantly, Ellul and Hauerwas encourage Christian social witness empowered by the revelational foundations of Scripture and biblical community. As well, the enduring witness of the church in the face of social instability, coercion, and injustice remains the peaceful paradigm of Jesus Christ. Only through genuine faith granted by the sovereign choice of God is the church able to maintain a prophetic and incarnational presence in the world. This chapter concludes by developing a theology of faithful presence revealed in the disciplined faithfulness of God's holy, redeemed people.

Chapter 3 moves from presence to possibility. The first part of this chapter explores how Ellul and Hauerwas see Christian hope driving and shaping the redeemed community. That is, joining Ellul's hopeful Christian freedom with Hauerwas' eschatological ethic encourages the church to embrace a broader vision for moral action. Such a living hope drives the Christian community to seek the substantive social good shaped by the dynamic awareness of God's lordship over all creation.

Chapter 4 moves to the third part of the proposed Christian social ethic: place. Through a loving relationship with the world, the church does not neglect cultural needs nor capitulate to social pressures but practices a dynamic commitment to Christ through enacting God's love. Christian social ethics are thwarted before they begin without an effort to know and understand context.

The first part of this section examines the way Ellul and Hauerwas describe the love exemplified by the church in relationship with God and the world. Specifically, Ellul's emphasis on living in relationship with the world complements Hauerwas' commitment to truthful community and Christian presence among the sick and suffering. The second part of this chapter further unpacks the lived significance of the loving God's world. Ellul's dialectic social ethic emphasizing man's need for divine intervention, Hauerwas points to the practiced presence of Jesus as the church's path to loving social witness. As a synthesis of the first two sections of this chapter, the final section explores how the Christian living in loving relationship with the world demands a rich theology of place emphasizing personal relationship, apologetic disposition, and temporary expressions.

Chapter 5 will wrap up this study by providing review, final analysis, and areas for further study. The church has a divine responsibility to embody the goodness and character of God in the world. Yet, the church often reacts in extremes by cultural capitulation or sectarianism. In light of this, the church must develop a balanced approach to the cultivation and practice of Christian virtues of faith, hope, and love. Even more, in the face of social marginalization, the church must maintain a creative yet distinctly Christian approach to social ethics. The hope of this study is to provide a constructive analysis of proposals made by Jacques Ellul and Stanley Hauerwas in order to empower the church to rightly embody the character of God for the glory of God and the good of the world. (Abstract shortened by ProQuest.)

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Swanson, Stephen. "The stranger in the dark the ethics of Levinasian-Derridean hospitality in noir /." Bowling Green, Ohio : Bowling Green State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1182190991.

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Cockerham, David M. "Toward a common democratic faith the political ethics of John Dewey and Jacques Maritain /." [Bloomington, Ind.] : Indiana University, 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3238498.

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Thesis (Ph.D.)--Indiana University, Dept. of Religious Studies, 2006.
"Title from dissertation home page (viewed July 12, 2007)." Source: Dissertation Abstracts International, Volume: 67-10, Section: A, page: 3837. Adviser: Richard B. Miller.

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Gibson, Suzie M. "Dramas of decision : ethics and secrecy in Henry James, Jacques Derrida and Gillian Rose /." St. Lucia, Qld, 2002. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe16454.pdf.

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Kopka, Aleksander. "A Life Interrupted. The Politics and Ethics of Mourning in the Work of Jacques Derrida." Thesis, Lille 3, 2019. http://www.theses.fr/2019LIL3H067.

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L’objectif de la thèse concerne la question du deuil dans les écrits de Jacques Derrida et il est fondé sur la supposition que la question du deuil, et tout comme la notion de survivance, offre un accès unique et crucial à la dimension politico-éthique de son travail. Pour atteindre cet objectif, la thèse offre une reconstruction du chemin de la pensée qui hante déjà les premiers écrits de Derrida. Cette reconstruction consiste à souligner la contamination et l'interruption originaires de la vie, et donc à déconstruire les divers concepts de la vie pure et indemne sur lesquels le discours métaphysique, en particulier dans le domaine de la politique, compte. Les tâches assumées dans la thèse ont pour but non seulement de révéler la capacité éthico-politique du travail de Derrida mais aussi de présenter sa pensée comme l'incarnation de la politique et de l'éthique comprises hyperboliquement, comme, selon la thèse, Derrida lui-même les comprend. Partant d’une introduction générale du contexte dans lequel Derrida écrit explicitement au sujet du deuil, le contexte de son expérience personnelle de chagrin à cause de la mort de ses proches, et s'appuyant notamment sur les prémisses distinctes et cohérentes sur la profondeur du deuil dans les écrits élogieux de Derrida, la thèse démontre la nécessité originaire et générale qui est imposée, en tant que le deuil, à toutes relations. Par conséquent, le deuil n’est pas seulement l’un des nombreux phénomènes sociologiques ou psychologiques, mais il est la condition interminable et irréductible de la vie à ses niveaux les plus abyssaux. Afin de lier cette proposition aux premiers écrits de Derrida, la pensée du deuil est associée à la déconstruction de la vie et à la notion de trace qui permettent de renverser le privilège transcendantal de la vie que la métaphysique accorde à la présence simple et ininterrompue. En se basant sur la pensée de deuil qui consiste à affirmer la singularité de l'autre mortel, la thèse réfute non seulement l'hypothèse selon laquelle la pensée de Derrida ne peut être mise en œuvre avec succès dans le cadre de politique et éthique, mais elle prouve aussi qu'il n'y a pas, essentiellement, de tournant éthico-politique dans le travail de Derrida qui justifierait une rupture avec le raisonnement de ses premiers écrits, et donc, puisque les principes et les hypothèses générales de sa pensée n'ont pas changées, il n'y a pas de tournant éthico-politique dans l'itinéraire de Derrida des premiers aux derniers écrits, Derrida reste fidèle aux principes de déconstruction en tant qu’exigence de vigilance radicale qui appelle à la reconnaissance du caractère universel de la trace et à l'affirmation d'une altérité irréductible et inconciliable. Cette fidélité et cette affirmation sont irréconciliables avec les catégories traditionnelles de la réflexion occidentale, de métaphysique à politique, ainsi qu'avec les mécanismes et les institutions d'oppression et de coercition qui se tournent généralement vers ces catégories (ou leurs aberrations) afin de justifier la violence politique qu'elles perpètrent. En adoptant cette approche, la thèse conteste la logique de la politique identitaire et de toute ontothéologie politique fondée sur les principes de parenté transcendantale ou ontologique, sur les prérogatives de (ré)union, d’appropriation, du sang et du sol, du retour à soi-même, et sur l'irréfutabilité d'un pouvoir souverain. La question du deuil suscite donc une façon plus sagace de penser la politique et l'éthique fondée sur l'appel à une responsabilité radicale et incalculable qui repose, au bout du compte, sur une réponse devant l'autre mortel, et qui peut donc inspirer un changement, non seulement dans le langage de politique et éthique, mais dans la politique à tous les niveaux de sa mise en œuvre
The aim of the thesis centers upon the question of mourning in the writings of Jacques Derrida and it is based on an assumption that the thought of mourning, just as the notion of survival, provides a unique and crucial access to the politico-ethical dimension of his work. In pursuit of this aim, the thesis offers a reconstruction of the path of thought embedded already in the earliest writings of Derrida. Such path consists in emphasizing the originary contamination and interruption of life, and therefore, consists in the deconstruction of the various concepts of pure and unscathed life upon which that the metaphysical discourse, especially in the field of politics, so heavily relies. The tasks assumed in the thesis are carried out in effort to unveil not only the ethico-political capacity of Derrida's work, but to portray his thought as the epitome of politics and ethics taken, as this thesis claims Derrida does, hyperbolically, or at their utmost. Starting from a general introduction of the context in which Derrida writes explicitly about mourning, the context of his personal experience of grieving over the deaths of people who were close to him, and basing itself on the distinct and consistent premises about the profundity of mourning that one constantly comes across in his eulogistic writings, the thesis demonstrates the originary and general necessity that mourning imposes on every relation between living beings. Consequently, mourning is not just one of many sociological or psychological phenomena but the interminable and irreducible condition of life at its most abyssal levels. In order to tie this proposition to Derrida's early writings, the thesis connects the thought of mourning with deconstruction of life as simple and uninterrupted presence and with the notion of the trace both of which allow to subvert the transcendental privilege that life as simple presence is granted by metaphysics. Positioning itself on the thought of mourning that consists in affirmation of the singularity of the mortal other, the thesis not only refutes the assumption that Derrida's thought cannot be successfully implemented within the politico-ethical framework, but it also proves that there is no ethico-political turn in Derrida's work that would warrant a break from the reasoning of his early writings. Indeed, given that the principles and general assumptions of his thought have not changed, there is no ethico-political turn in Derrida's itinerary. From his first writings to his last, Derrida remains faithful to the notion of deconstruction as the demand for radical vigilance that calls for the recognition of the universal character of the trace and to the affirmation of irreducible alterity. This fidelity and affirmation are irreconcilable with the traditional categories of the Western reflection, from metaphysical to political, as well as with the mechanisms and institutions of oppression and coercion that usually turn to these categories (or their aberrations) in order to justify political violence that they perpetrate. By adopting this approach, the thesis contests the logic of the politics of identity and any political ontotheology that are based on the principles of transcendental or ontological kinship, on the prerogatives of gathering, appropriation, blood and soil, return to the same, and on indisputability of a sovereign power. The question of mourning instigates therefore a more insightful way of thinking about politics and ethics based on the call for radical and incalculable responsibility that ultimately relies on a response before the mortal other, and therefore, it can inspire a change not only in the language of politics and ethics, but in politics at every level of its implementation

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Rollison, Jacob Donald. "Presence in the postmodern world : a dynamic reading of time, crisis, and communication in the theological ethics of Jacques Ellul." Thesis, University of Aberdeen, 2018. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=238975.

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This thesis provides a broad reading of the writings of Jacques Ellul focused on presence as a driving theme of his theological-ethical works. Drawing on numerous rare, unpublished and untranslated primary sources, this reading suggests that presence was a central and guiding theme of his work from its inception in the mid-1930s to its planned conclusion in La raison d'être (1987). Focusing on presence further elucidates a personal crisis which Ellul underwent in the late 1960s, described in the opening pages of L'espérance oubliée (1972). Part one, Architecture, focuses on some of Ellul's major theological and sociological sources as providing material structuring Ellul's understanding of the present. Chapter one treats Ellul's 1987 book Reason for Being: Meditations on Ecclesiastes, in which Ellul reads his two chief theological sources, the book of Ecclesiastes and the Danish thinker Søren Kierkegaard, through each other. The result is first, that Kierkegaard's chief focus on contemporaneity with Christ is modified, stripped of its philosophical fixity; this provides the model for Ellul's time. Second, Kierkegaard's irony is challenged by Ecclesiastes' rigorous seriousness towards words; this informs Ellul's more serious irony. Time, language, and humanity are linked in this approach to the present. Chapter two focuses on Karl Marx and Ellul's early understanding of institutions. Synthesizing from books made from his courses on Marx, Ellul's Marxist reasons for opposing philosophical fixity are displayed (complementing his theological reasons). Marx's influence is also noticeable in Ellul's time, language, and approach to humanity. This implies that rather than having one unified dialectical method between his sociology and theology, discerning which of these latter plays more heavily at a given moment is a matter of personal discernment. Part two, Movement, treats changes in Ellul' Chapter three establishes continuity in Ellul's use of presence from 1936—1964. 'Presence' describes a mutually implicating three-part dialogue: first, a communicative dialogue between sign and presence; second, an incarnational dialogue between body and spirit; and third, a dialogue between time and space. This dialogue is evident in all of Ellul's major theological-ethical works. It unites time, language, and humanity, grounding an ethic of signification. Focusing on presence offers a fresh understanding of Ellul's theological-ethical vision. Chapter four highlights crises in Ellul's life and thought, and in French society. In the 1960s, France was transitioning from an extended period of institutional and cultural stability to a time of crises, from an intellectual atmosphere of 'critical humanism' to one of 'theoretical antihumanism.' The latter is visible in the rise to popularity of structuralism—a term encompassing diverse projects united by a Nietzschean critique of presence, including critiques of the human, of language, and of history. Ellul engaged deeply with at least one major work employing this critique, Michel Foucault's Les mots et les choses (1966). Ellul's reaction to this critique is clearly visible in his texts from this era; read in the context of other events in French society and Ellul's life, the structuralist critique of presence certainly would have contributed to, if not constituted, a crisis for Ellul. Chapter five treats Ellul's response to this crisis. First, Ellul offers sociological criticism of structuralism. Second, he questions presence theologically, suggesting that in the moment of God's abandonment on the cross, Christ's hopeful, communicative address to God is God's presence. Against structuralist views of language as violent, in the new, image-saturated societal context, language is perhaps the only non-violent means of expression; the fragility of linguistic presence is humanity's only hope for true community. Ellul's theology of presence changes to hope as its new mode, and his ethics of signification shifts from a Barthian approach to signs and institutions to a Kierkegaardian incognito. The conclusion uses Ellul's response to these critiques to respond to questions from the introduction, drawing on scripture to propose a protestant theological response to structuralism. Ellul gave an early, in-depth, and original response to this critical moment of thought with subsequent global influence. His is a suggestive proposal for those interested in formulating contemporary theological ethics of media and communication for the postmodern age.

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Thévenon, Daniel. "Pride and virtue in the political thought of Jean-Jacques Rousseau." Thesis, University of Oxford, 2014. https://ora.ox.ac.uk/objects/uuid:34317740-7bf0-48ca-9abd-cfade3b4e30b.

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This thesis examines the relationship between political virtue and moral virtue in the works of Jean-Jacques Rousseau. After critically engaging with Rousseau's compelling yet complex theory of human sociability, focusing more particularly on the seminal relationship between the two forms of self-love, the "natural" amour de soi and "social" amour-propre, it is observed that the culmination of Rousseau's moral theory in Emile sees him espouse a particular kind of moral excellence called vertu, defined as a striving to master one's passions, and a particular type of freedom named liberté morale, inherent in the act of obeying the inner law originating in man's conscience. After further exploring Rousseau's conception of vertu, and insisting upon the ambitiousness of his moral theory, the thesis argues that Rousseau's political theory differs from it in "taking men as they are", and starting from the assumption that men are driven by their passions. That the hegemony of amour-propre is pre-supposed by Rousseau's political project is demonstrated through a detailed comparison of the civic education described in his prescriptive political writings with the moral education advocated in Emile. Finally, it draws the implications of the discrepancies between Rousseau's moral and political versions of virtue for his political theory, identifying a strong tension between two ideals that have generally been regarded as wedded within it, those of republican liberty and moral freedom.

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Yigit, Pervin. "The Question Of Freedom In Political Philosophies Of Thomas Hobbes And Jean-jacques Rousseau." Master's thesis, METU, 2007. http://etd.lib.metu.edu.tr/upload/12609013/index.pdf.

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This thesis aims to examine the question of freedom in its relation to political authority in social contract theories of Thomas Hobbes (1588-1679) and Jean-Jacques Rousseau (1712-1778). In order to do that, discussions on human nature, evolution into political association and the foundations of legitimate governments are focused on. As the social contract theories of Hobbes and Rousseau mainly seek for rational justification of political obligation, the primary aim of this thesis is to analyze the nature of political obligation in order to discuss the relation between subject and sovereign in the framework of freedom.

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Adler, Marianna. "Psychoanalysis as a praxis : metapsychology and ethics in the work of Freud, Lacan and Kristeva /." Digital version accessible at:, 1998. http://wwwlib.umi.com/cr/utexas/main.

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May, David Keith. "Individual and collective human rights| The contributions of Jacques Maritain, Gustavo Gutierrez, and Martha Nussbaum." Thesis, The Florida State University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3564926.

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Abstract The proclamation of the Universal Declaration of Human Rights by the United Nations on December 10, 1948 gave birth to the contemporary human rights movement. Despite the worldwide influence the idea of human rights has enjoyed, the concept of human rights has been plagued by a number of criticisms. Among the most pervasive and persistent criticisms of human rights are that they represent an individualist viewpoint, and they are a relative product of Western society that are hardly universal. One purpose of this dissertation is to challenge these criticisms. However, in recent decades the idea of human rights has been expanded past its original individual focus to incorporate the idea of collective, or group rights. The juxtaposition of universal, individual rights with particular, collective rights raises anew the issues of individualism and universalism in the human rights debate. In this dissertation, I compare the work of the French Catholic philosopher Jacques Maritain, the Peruvian theologian Gustavo Gutiérrez, and the American philosopher Martha Nussbaum in order to yield a contextually sensitive natural law approach to human rights that will serve as a common justificatory basis for individual and collective human rights. This common justificatory basis is capable of addressing the questions of individualism and universalism generated by the theoretical tensions generated by the juxtaposition of the Universal Declaration of Human Rights (1948), which enshrines individual, universal rights, and the more recent United Nations Declaration on the Rights of Indigenous Peoples (2007), which enshrines more particularistic, group rights.

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Carkner, Jason T. "Throwing Development in the Garbage: A Deconstructive Ethic for Waste Sector Development in Nairobi, Kenya." Thèse, Université d'Ottawa / University of Ottawa, 2013. http://hdl.handle.net/10393/23786.

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The WM sector in Nairobi is a failure. Collection rates are deplorable, regulations go unenforced and the municipal landfill is desecrating the environment and killing neighbouring slum dwellers. This paper focuses on the exclusion and marginalization of the slums adjacent to Nairobi’s landfill, Korogocho and Dandora, and uses a post-structuralist theoretical framework to conceptualize a just response to these exclusions and theorize an inclusive approach to waste policy in Nairobi. Building on the work of Jacques Derrida, I present a ‘deconstructive ethic’ for development that is dedicated to mitigating and overcoming the production of alterity, and reintegrating excluded communities and knowledges into the sites of knowledge and policy creation. This ethic is used to formulate a five-part response to the conditions of exclusion experienced in Korogocho and Dandora, and to engage these populations in finding participatory solutions to the city’s waste problem.

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Bertozzi, Alberto. "The language of subjectivity postmodernity, Lacan, Levinas, theology /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Sniker, Breno Herman. "Sobre as possibilidades (re)leituras da ética da psicanálise: articulações entre o seminário VII e o seminário XX." Universidade de São Paulo, 2015. http://www.teses.usp.br/teses/disponiveis/47/47133/tde-19112015-121824/.

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O presente trabalho tem como objetivo: Compreender a lógica da ética da psicanálise partindo de uma análise das formulações propostas por Lacan no Seminário VII, comparando-a com a lógica que formaliza as formas de gozo do Seminário XX, e articulando as possibilidades de uma releitura da ética a partir de tal lógica. Para tanto precorremos o seguinte caminho para nossa pesquisa: Primeiramente, analisaamos o panorama ético do Seminário VII, partindo da critica lacaniana à ética de Aristóteles e de Kant; em seguida discutir os impasses da ética apresentados no Seminário VII, marcando a lógica da sexuação como uma escolha possível de Lacan para a formalização desses impasses; finalmente, utilizar as modalidades lógicas resultantes do modos de gozo tal como Lacan as articula no Seminário XX, na releitura das proposições do seminário da ética. Do ponto de vista do método, trata-se de uma pesquisa teórico-conceitual, epistemologicamente orientada, cujo eixo metodológico principal é uma análise comparativa entre duas abordagens distintas de Lacan sobre o tema da ética. Nossa intenção é contrapor os conceitos envolvidos em ambas as abordagens, retirando desse embate consequências teorias e praticas para a ética da psicanálise; também intencionamos, contrapor as lógicas que sustentam cada momento do ensino de Lacan, marcando as similitudes e as diferenças
The objective of the present work is: understanding the logic of the ethics of psychoanalysis initiating from an analysis of the formulations proposed by Lacan in Seminar VII comparing it with the logic that formalises the forms of jouissance in Seminar XX and articulating the possibilities of a reassessment of the ethic related to such logic. To do so, we proceeded along the following path in our research: firstly, we analysed the ethical panorama of Seminar VII from the Lacanian critique to the ethics of Aristotle and Kant; then, we continued discussing the obstacles of the ethics presented in Seminar VII setting out the logic of sexuation as a possible choice of Lacan for the formalisation of these obstacles. Finally, we utilized the logical manner resulting from the varying modes of jouissance as Lacan articulates them in Seminar XX in the rereading of the proposals of the seminar on ethics. From the point of view of the method followed, it is theoretical-conceptual research, epistemologically oriented, the methodological axis of which is a comparative analysis between two distinct approaches of Lacan regarding the ethical theme. Our intention is to compare and contrast the concepts involved in both approaches, observing from this discussion the theoretical and practical consequences for the ethics of psychoanalysis. We also proposed to contrast the logic which constantly underpins the teaching of Lacan, pinpointing both the similarities and differences

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Horton, Sarah. "Rethinking Friendship: Fidelity within Finitude." Thesis, Boston College, 2020. http://hdl.handle.net/2345/bc-ir:109031.

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Thesis advisor: Richard Kearney
This dissertation asks what it means to be faithful to the friend. From Aristotle onward friendship has often been taken as the foundation of political life, but as it is a private relation that excludes many fellow citizens, fidelity to the friend may conflict with the duties of citizenship and endanger the political realm. What is more, one can never be perfectly faithful to one’s friend, so is true friendship impossible? I argue that friendship, though always a risk, directs us toward a justice that is higher than the political. Moreover, friendship is a great good that is suited to our finitude. While our finitude renders perfect fidelity impossible, it is also the horizon within which alone friendship can take place. Friendship is possible for those who admit its impossibility, who love precisely that the other – whether the other person or a language – escapes them.Chapter 1 considers selected ancient and medieval examinations of friendship in order to clarify friendship’s unstable place in the borderlands of hostility and hospitality. Only the dispossession of the self opens it to alterity. Thus if friendship is possible, it is possible only between strangers, not citizens secure in their ipseity. To bind people into a community, it must also shatter open any community in which they believe themselves to be comfortably at home. Chapter 2 further explores, in light of Emmanuel Levinas’ ethics, the conflict between friendship and one’s obligation to others. Levinas posits a self who is absolutely responsible for every other according to an asymmetrical ethical relation; how then can one prefer the friend to others? I reply that friendship serves as a forceful reminder of the singularity of the other and of the inadequacy of the comparisons among people that politics must employ to determine whose interests will win out. Friendship is not, however, only a signpost that points to ethics: it is a good that needs no justification to be worthwhile. Chapter 3 proposes that friendship arises from our finitude. Drawing on Emmanuel Falque’s work, I maintain that finitude is a positive good that is suited to humans. Friends translate the world for each other – but what of the fact that translation is always unfaithful? It is impossible, as Jacques Derrida has emphasized, to maintain infinite fidelity to the friend, but this impossibility is constitutive of friendship. Stepping beyond this horizon would not lead to better friendships but would destroy the possibility of friendship by taking us outside the limits that constitute humanity, when it is as humans that we love each other in friendship. Chapter 4 further investigates the possibility of friendship by taking up the suggestion, raised in Marcel Proust’s In Search of Lost Time, that friendship is an illusion because it pretends to offer knowledge of another even though such knowledge is impossible. I argue that a careful reading of the Search reveals that writing itself functions as an act of friendship: the narrator discovers that through writing his world can encounter the worlds of others. True friendship is a relation across absence. Finally, chapter 5 shows how the promise of fidelity to the friend constitutes the self: the promise creates the very world that the self is called to translate for the friend. I conclude that although one can never achieve perfect fidelity to the friend, this is no reason to despair of fidelity: the very infidelity of the self’s witness to the friend may still bear witness to the friend’s irreplaceability. Bearing witness to the friend is a task to be undertaken in fear and trembling but also in gratitude and joy, for friendship is a great good of our existence within finitude
Thesis (PhD) — Boston College, 2020
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy

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Nkulu, Kabamba Olivier. "Ethique et démocratie: la problématique du personnalisme de Jacques Maritain :essai d'éthique politique." Doctoral thesis, Universite Libre de Bruxelles, 1995. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212507.

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Swanson, Stephen C. "The Stranger in the Dark: The Ethics of Levinasian-Derridean Hospitality in Noir." Bowling Green State University / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1182190991.

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Högberg, Amelia. "Tilltro och kritik inom rätten : en läsning av Jacques Derridas Lagens kraft." Thesis, Södertörns högskola, Filosofi, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-33704.

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The aim of this essay is to show how the relationship between credit and critique is important for Jacques Derrida’s deconstruction of law. I will start from Force of Law, in which law, as well as justice, is deconstructed by Derrida. My purpose is further to show how the two concepts, credit and critique, are intertwined in the discourse of law and thereby crucial for Derrida’s deconstruction. As Derrida always states, the rational projects need to have a master concept, which the project revolves around, and this master concept needs at least one other subordinate concept to contrast itself against. In this context, I argue that critique can be that master concept. I base this argument upon the fact that critique in its ancient Greek sense, krinein, can be translated into the verb ‘to separate’, ‘to decide’ or ‘to judge’, which shows that there is an obvious link to the task of a judge. This puts critique in center of the discourse of law. Credit on the other hand is not rational, which makes it opposed to critique, but it is still important for law. It is a typical subordinated concept that just appears in the discourse without any further explanation but is present by its implicit importance to the discourse. I argue that credit is the subordinate concept that is needed for the concept of critique to be a master concept. Both concepts are important for the foundation of law, and this is why I believe that Derrida in the end states the importance to take responsibility for the law. In other words, one must take responsibility for both founding aspects of credit and critique when deconstructing the law.

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Espindola, Arlei de. "Rousseau leitor de Seneca : entre os pressupostos e a originalidade de sua filosofia moral." [s.n.], 2005. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279855.

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Orientador: Jose Oscar de Almeida Marques
Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Resumo: Essa tese se remete às fontes de leitura de Rousseau no pensamento antigo. Ela pretende mostrar, de um lado, que Rousseau beneficiou-se de sua leitura compenetrada, especialmente, dos livros de Sêneca. Assim, pode-se identificar pressupostos senequianos e estóicos em sua obra, sobretudo no âmbito de sua reflexão moral. De outro lado, o trabalho pretende afastar a suspeita de plágio que recai sobre o filósofo genebrino. Embora tenha extraído proveito de seu contato com os trabalhos do pensador estóico, Rousseau surge como um filósofo inovador no plano de sua reflexão moral
Abstract: This thesis looks forward to the sources of Rousseau¿s reading of the old thinkers. It intends to show, on the one hand, that Rousseau benefitted from his careful reading, especially, of the books of Sêneca. Thus, it can identify senequians and stoic pressupositions in his work, above all in the field of its moral reflection. On the other hand, the work intends to dismiss the suspicion of plagiarism that falls on the philosopher genebrino. Although he benefitled from his contact with the stoic thinker¿s works, Rousseau appears as an innovative philosopher in the plan of his moral reflection
Doutorado
Doutor em Filosofia

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Freire, Rebecca Loise de Lucia. "O desejo como fundador de uma ética: bases conceituais sobre a ética da psicanálise no Seminário VII de Jacques Lacan." Pontifícia Universidade Católica de São Paulo, 2015. https://tede2.pucsp.br/handle/handle/17113.

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It refers to a theoretical research, based on freudian lacanian orientation, that intends to investigate which are the propositions and concepts used at the VII seminary to establish the ethics of psychoanalysis. First of all, we prepared a presentation about the ethics doubts made by Sigmund Freud, in a brief way of his work, based on the text which the author dedicates to discuss questions related to order, ethics and moral in psychoanalysis. As a part of Lacan s theory, we chose to make a deeply reading of his seminary, Book VII, The ethics of Psychoanalysis, showed in 1959 and 1960, in which he argued and discussed around the theme of ethics in psychoanalysis representing a fundamental tool that emphaticizes what Freud´s work and the analytic experience brought as new. For Lacan, the singularity of each individual is the most important item to think about; psychoanalytic ethics is exactly a singular ethics, because of neurotic´s myth being a construction based on a fictional order, tangled in its fundamental fantasy. As the main objective of this search, we want to answer the following questions: What does it mean to say that ethics in psychoanalysis are the unconscious desire s ethics? This question, because of its complexity size, imply in many theoretical unrolling. The specific main of this search refers to get deeper, in this way to visit Lacan s work in the VII seminary epoch, on how the analytic practice deals with the singular desire questions of the individual unconscious, relating to the following aspects: a) theoretical contexts & inquest of the clinical practice; b) the relationship between das Ding with the causation of desire; c) the confront between Kant and Sade and the access of the Thing d) the tragicomical dimention of the psychoanalytic experience
Trata-se de uma pesquisa de natureza teórica, de orientação freudo-lacaniana, que pretende investigar quais são as proposições e os conceitos lacanianos empregados no momento do Seminário VII para fundamentar a ética da psicanálise. Inicialmente, elaboramos uma apresentação sobre o questionamento ético realizado por Sigmund Freud, em uma breve trajetória de sua obra, com bases nos textos em que o autor se dedica a conceitos que servem para discutir questões de ordem ética/moral para a psicanálise. Como recorte teórico dentro da obra de Jacques Lacan, elegemos fazer uma leitura aprofundada de seu Seminário, Livro VII, A ética da psicanálise , proferido nos anos de 1959 e 1960, no qual Lacan argumenta que a discussão que se reúne em torno do tema da ética da psicanálise mostra-se como um instrumento fundamental para salientar o que a obra de Sigmund Freud e a experiência da psicanálise trouxeram de inédito. Para Lacan, a singularidade de cada sujeito é a questão que interessa para pensar a ética da psicanálise. A ética do desejo é justamente a ética do singular pois o mito do neurótico é uma construção de ordem ficcional, enredado por sua fantasiafundamental. Como objetivo geral desta pesquisa, temos o intento de responder a seguinte interrogação: o que significa dizer que a ética da psicanálise é a ética do desejo inconsciente? Pergunta que, por ser de tamanha complexidade, implica em vários desdobramentos teóricos. Os objetivos específicos da pesquisa pautam-se em aprofundar, neste percurso de visitar a obra de Lacan na época do Seminário VII, como a prática analítica trabalha com a questão do desejo singular do sujeito do inconsciente, abordando os seguintes aspectos: a) contextos teóricos e problematização da clínica psicanalítica; b) a relação de das Ding com a causa do desejo; c) o confronto entre Kant e Sade e o acesso à Coisa; d) a dimensão tragicômica da experiência psicanalítica

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Torres, Ronaldo Silva. "Do ato psicanalítico ao discurso do analista: a estrutura do campo lacaniano." Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/47/47133/tde-15082013-095615/.

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Este trabalho busca investigar a hipótese de que a teoria dos Quatro Discursos de Jacques Lacan, construída em 1969-70, representa sua tentativa de tratar, formalmente, certas questões que lhe sobraram desde a teoria do Ato Psicanalítico que fora estabelecida pouco tempo antes. Dessa maneira, o texto parte da apresentação das relações de aproximação e afastamento entre as noções de discurso e de ato no interior do ensino de Lacan até o ano de 1968. Para isso, elege, como enquadramento dessas relações, as operações relativas ao sujeito no que toca sua constituição e percurso na experiência analítica, bem como a forma como isso se articula aos registros do simbólico e do real propostos por Lacan. Em seguida o trabalho propõe que a teoria do Ato Psicanalítico fez com que Lacan herdasse certas questões de ordem lógica e ética que lhe abriram espaço para a retomada da formalização a partir de concepções inovadoras a respeito da noção de estrutura em psicanálise. O texto pretende, então, acompanhar, segundo as formalizações de Lacan, como a teoria dos Discursos funda aquilo que ele mesmo denominou de campo lacaniano, um campo erguido sobre o que definiu como não relação sexual e que reflete o campo bipartido do gozo. Busca, por fim, evidenciar como o Discurso do Analista é a formalização do Ato Psicanalítico a partir da lógica da não relação sexual e examina como tal formalização porta implicações vi fundamentais para se pensar o terreno da ética a partir do que Lacan denomina como laço social
This study investigates the hypothesis that Lacans theory of the Four Discourses (1969-70) is an attempt to formalize certain questions which were left open within the theory of Psychoanalytic Act established, by himself, shortly before. Thus, the text parts with the investigation of the relationship between notions of discourse and act within Lacans teaching up to the year 1968, emphasizing the proximity and remoteness movements of these notions. Therefore elects the operations related to the subject within his constitution and the operations regarding the psychoanalytic experience in order to frame such concepts, as well as the debate on the implications of these notions of act and discourse on both symbolic and real registers. It goes on to indicate that the renewed notion of structure, linked to Lacans theory of discourse, is an answer to some logical and ethical questions that the theory of the act left him with. Further on, the thesis exposes the intention of following Lacan\'s formalizations of how the theory of Discourses configures the Lacanian Field, a field based on what Lacan called \"impossibility of sexual relationship\", which reflects the bipartite field of enjoyment (jouissance). Finally, the study brings evidence of how the discourse of the analyst is the formalization of the Psychoanalytic Act based on the logic of non sexual relationship and how such formalization brings up fundamental implications on the field of ethics, denominated as the social bond by Lacan

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Lang, Camila Scheifler. "Ética na psicanálise : Freud, Lacan & Foucault." reponame:Repositório Institucional da UCS, 2016. https://repositorio.ucs.br/handle/11338/1851.

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Considerando a linha de pesquisa problemas interdisciplinares de Ética, objetivou-se, na presente dissertação, a análise da relação da Ética na Psicanálise, além de apontar quais as contribuições da Psicanálise e suas implicações clínicas em duas correntes do pensamento psicanalítico – Sigmund Freud e Jacques Lacan, bem como na circunscrição dos campos de intersecção existentes entre a Ética e a Psicanálise por meio do pensamento filosófico de Michel Foucault. A partir do enfoque vertical utilizado, por meio de uma revisão bibliográfica, utilizando autores como Arendt (1992); Bauman (2016); Birman (2001); Foucault (1984); Freud (1915); Julien (1996); Junqueira (2011); Kehl (2002); Lacan (2008); Roudinesco (2007), demonstramos as diferenças sobre os tratamentos dados para a questão da Ética e da consciência moral na Psicanálise, assim como essas diferenças apresentam-se no estabelecimento de processos clínicos nos autores pesquisados. O presente trabalho supõe que a Filosofia, ao realizar a fundamentação de uma Ética, precisa se amparar em teorias que abordem o comportamento humano, tratem do funcionamento psíquico, ou mesmo de teorias acerca da psicogênese da Ética. Entende-se, sobretudo, que a Psicanálise cumpre essa função. Concluímos que a diversidade de modelos metapsicológicos, existentes na Psicanálise, produz diferenças na abordagem teórica da questão da Ética e da consciência moral, como também nos processos e nos objetivos clínicos por parte do Psicanalista. Sabe-se que os diferentes modelos clínicos guardam certa simetria no que concerne à Ética. Analisamos três campos de intersecção entre a Psicanálise e a Ética: o estudo dos fatores que determinam o comportamento ético e moral e sua incidência psíquica; a Psicanálise como produto de uma determinada tradição cultural; os problemas éticos colocados pela prática clínica. Finalizamos, sinalizando um outro campo de ligação entre Ética e Psicanálise – o da fundamentação da Ética.
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Considering the line of research interdisciplinary ethical problems aimed to the present dissertation the analysis of the relation of Ethics in Psychoanalysis, while pointing out the contributions of psychoanalysis and its clinical implications in two currents of psychoanalytic thinking – Sigmund Freud and Jacques Lacan and the circumscription of the existing intersection of fields between Ethics and Psychoanalysis through Michel Foucault’s philosophical thought. Through panoramic approach used, through a literature review, using authors as Arendt (1992); Bauman (2016); Birman (2001); Foucault (1984); Freud (1915); Julien (1996); Junqueira (2011); Kehl (2002); Lacan (2008); Roudinesco (2007), demonstrated the differences in the treatments given to the question of Ethics and moral consciousness in Psychoanalysis, and how these differences are present in the establishment of clinical processes in the aforementioned authors. We conclude that the diversity of metapsychological models, existing in Psychoanalysis produces differences in theoretical approach to the issue of Ethics and moral conscience, and also the processes and clinical objectives by the Psychoanalyst. It is well known that different clinical models keep certain symmetry regarding Ethics. Analyzing three intersecting fields between psychoanalysis and ethics: the study of the factors that determine ethical and moral behavior and their psychological consequences; Psychoanalysis as a product of a particular cultural tradition; ethical problems posed by the practice. We finish signaling another link field between Ethics and Psychoanalysis – ethical reasons.

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Lerner, Simone. "De coleções a narrações : recortes de um caminhamento em terapia ocupacional." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2008. http://hdl.handle.net/10183/15342.

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A presente pesquisa buscou refletir acerca do processo de trabalho clínico, em terapia ocupacional, nos atendimentos a sujeitos com transtornos mentais graves. Partindo da experiência de trabalho da pesquisadora, que se desenvolve em um centro de atenção psicossocial (caps), da Prefeitura Municipal de Porto Alegre, procurou-se refletir acerca do processo de construção narrativa e do estatuto do objeto na clínica da terapia ocupacional, inserida no contexto da rede pública de dispositivos de saúde mental. Tomando como ponto de partida o ato de colecionar, esse estudo se tramou a partir de fragmentos da prática clínica cotidiana, bem como de uma reflexão mais detalhada acerca do processo de escrever de um paciente, a quem se chamou de Ciro. Utilizou-se o termo caminhamento, cunhado por Antoninho, também paciente do caps, como eixo metodológico, alçando referido termo ao estatuto de conceito. Com o sentido de caminhar acompanhado, tomou-se o conceito de caminhamento, no qual não se tem, propriamente, como objetivo, um bem aprioristicamente determinado a alcançar, mas sim, uma posição de disponibilidade para um encontro. A construção do objeto de estudo se deu a partir de elementos articulados, primeiramente, aos moldes de uma coleção. Estes elementos, ao longo do texto vão sendo tramados para produzir a narrativa dessa dissertação. Utilizou-se a figura topológica da Banda de Moebius como lente para refletir acerca do trabalho que se produz em dobra, no sentido de que, como efeito do jogo transferencial, o formato que a escrita da dissertação toma é homólogo aos processos trilhados por Ciro, os quais considerou-se terem sido da ordem de um movimento que partiu de coleções, chegando a narrações possíveis. Entendendo o trabalho em oficinas terapêuticas como situado em um espaço híbrido (Rickes, 2007), em uma zona de fronteira entre o campo clínico e o educativo, utilizou-se, para escrever e ler a experiência, referenciais conceituais oriundos da psicanálise, principalmente das obras de Freud e Lacan, e de leituras das mesmas realizadas por autores contemporâneos. Procurou-se pensar, tomando o caminhamento como método, nos efeitos produzidos através deste trabalho em terapia ocupacional, a partir das reflexões acerca da negativa (Freud, 1925), na perspectiva da disjunção que produz o campo do não eu, marcando, conseqüentemente a diferença entre o fora e o dentro; do estranho (Freud, 1919), para problematizar os momentos em que se faz necessária a (re)fundação destes campos; do endereçamento (Lacan, 1955-1956), no sentido de que a inscrição psíquica só se efetiva quando encontra representação no discurso social (no Outro, desde a psicanálise); e da densidade simbólica diferenciada (Guerra, 2004), estatuto do objeto produzido em um espaço de oficinas terapêuticas, como operador de um corte, uma disjunção na relação de continuidade que se estabelece entre o psicótico e o Outro.
The aim of the present work is to reflect on the process of clinical occupational therapy practice, in the caring for individuals with severe mental disease. Based on the author's experience working at a municipal psychosocial outpatient center (“CAPS”) in the city of Porto Alegre, Brazil, the objective was to reflect on the process of developing a narrative and also on the status of the object in the occupational therapy practice as part of the public mental health system. Utilizing the act of collecting as a starting point, the study evolved from fragments of daily clinical practice into a more detailed reflection into the writing process of a patient whom we named Ciro.The term "caminhamento" (a word not existent in the Portuguese language, coined by Antoninho, also a patient at the “CAPS”) was used as methodological axis, as well as, eventually, a concept. While uttered originally with the meaning of "walking with a companion", the concept of "caminhamento" refers to a process without an objective to be reached, but as a situation of openness to an encounter. The objective of this study grew from articulated fragments assembled as a collection, initially. These elements are intertwined throughout the text, producing a narrative, which is this dissertation. The topological picture of a Moebius strip was used as a lens through which to view this work, as a loop. As an effect of transferential play, the format that this narrative took is homologous to the process utilized by Ciro considering he started with collections and proceeded to tentative narratives. From the standpoint that the therapeutic workshop is a hybrid space (Rickes 2007), on the border between clinical and educational, the conceptual references used to describe the experiences herein came from the field of psychoanalysis, specially the works of Freud and Lacan and their more contemporary scholars. Utilizing "caminhamento" as a method, the author attempted to think about the effects of this work in occupational therapy. Reflecting on negation (Freud, 1925) , in the perspective of the disjunction that creates the field of "not me", consequently stressing the difference between the out and the in; on the uncanny (Freud, 1919), to question the moments when the (re)foundation of these fields is necessary; on the addressment (Lacan,1955-1956), in the sense that psychic inscription is only effective when it finds representations in the social discourse (in the Other, from psychoanalysis); and, on the differentiated symbolic density (Guerra, 2004), status of object originated in therapeutic workshops as the one that severs the relationship of continuity that is established between a psychotic individual and the Other.

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Popescu, Maria Alexandra. "Community of singularities : the possibility of being-with in the work of Heidegger, Lévinas and Derrida." Thesis, University of Sussex, 2014. http://sro.sussex.ac.uk/id/eprint/51573/.

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The aim of this study is to attempt a re-conceptualisation of ethics and politics away from the well-rehearsed structure of singularity versus community, particularity or individuality versus universality, as well as from the inadequate dyadic positioning of these sets of terms. Dominant scholarship on Lévinas's and Derrida's work has generally been divided into those who see Derrida's work as continuing the Lévinasian legacy, and thus having little to offer to the political, and those who would like to divorce the trajectory of deconstruction from the Lévinasian heritage, and thus reveal it as being inherently political. The above split in opinion is largely based on a divergence in the interpretation of Lévinas's own writings as essentially about ethics, and therefore as either having little to offer to our thinking of the political, or as undergoing something like a ‘split', with the focus coming to rest more clearly on politics through the figure of the third, in later writings. My contribution to this impasse is to foreground a recent, though much overlooked notion within Jacques Derrida's work as an alternative to thinking being-with: that of community of singularities. I also suggest the notions of alteronomy and fiendship as alternatives to thinking being-with, which take into account the way in which the other-within-the-self restructures the concepts of freedom and autonomy and takes them beyond a humanist context. I will be arguing from two overarching points: a) that Lévinas's own work can convincingly be interpreted as not only concerned with the political from his earliest writings, but as setting up the political as the interruptive force within the ethical, thus providing a shift in perspective for what is essentially a mutually-interruptive relation between ethics and politics, and b) that Derrida's own writing need not be ‘divorced' from Lévinas's trajectory of thought, in order to be considered as having something to offer to our re-thinking of the relation between ethics and politics.

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Vrba, Minka. "Being, eating and being eaten : deconstructing the ethical subject." Thesis, Link to the online version, 2006. http://hdl.handle.net/10019/1296.

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Irudayadason, Nishant Alphonse. "Penser un monde par-delà les frontières : Derrida et Tirumular, essai de philosophie comparative." Phd thesis, Université Paris-Est, 2008. http://tel.archives-ouvertes.fr/tel-00462179.

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Dans la philosophie de Derrida, " déconstruction " signifie, entre autres, découverte de l'autre, négligé, oublié ou poussé à la périphérie. Derrida tient que la justice et le " messianique ", en tant que clés d'une transcendance vers tout autre, ne peuvent pas être déconstruits. Cette approche lui permet de traiter d'une manière radicalement nouvelle des thèmes conventionnels comme le pardon, le don, l'hospitalité, etc., souhaitables et impératifs dans un monde déchiré par des divisions de toutes sortes, soutenues par des oppositions binaires où le premier élément de chaque binôme exerce sa domination sur le second. Il est étonnant de découvrir que la tradition sivaïte tamoule que l'on croit remonter au IIe siècle avant J.-C., et qui commença à se formuler philosophiquement au VIe siècle, a un même objectif : un monde ouvert dépassant les frontières. Déjà à l'époque classique de la littérature philosophique tamoule (l'époque du sangam, du IIe siècle), Kanniyan Poonkonranar exprima ce désir sous forme poétique: " Yadhum ouré; yavarum kélir ", " nous sommes tous du même village et de la même famille ". Cette vision radicale qui veut briser l'horizon est bien développée par Tirumular, saint shivaïte tamoul (saiva siddha) du VIe siècle, dans son Tirumantiram (prières sacrées) composé de 3000 poésies. Cependant, en soulignant qu'il est important de dépasser les frontières, Tirumular ne cesse d'affirmer le rôle central d'une expérience mystique de l'immanence dans la conscience par les chemins du yoga. Une telle vision " au-delà des frontières " est notamment un point de convergence entre la pensée philosophique de Derrida et celle de la tradition philosophique du sivaïsme tamoul, et particulièrement celle de Tirumular. Cette idée d'un monde ouvert est-elle une utopie ou une invitation à la sagesse ? L'issue serait-elle la " déconstruction " ? Quel pourrait être, en la matière, le rapport entre la tradition indienne et la philosophie occidentale dans sa version contemporaine ? Notre tâche consiste à pénétrer la réflexion philosophique occidentale, en interrogeant la pensée de Derrida touchant cette ouverture. Cela nous permet d'entrer dans les traditions qui l'ont formé et celles qui ont été initiées par sa pensée. Cette recherche est aussi un approfondissement de la philosophie de Tirumular. C'est une étude comparative entre deux pensées, l'une occidentale et l'autre indienne

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Lupo, Joshua Scott. "Can We Be Forgiven?: On "Impossible" and "Communal" Forgiveness in Contemporary Philosophy and Theology." Digital Archive @ GSU, 2010. http://digitalarchive.gsu.edu/rs_theses/27.

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This essay traces two trends in current philosophical and theological debates concerning forgiveness. One, advocated by Vladimir Jankélévitch and Jacques Derrida, I label “impossible” forgiveness. The second, advanced by John Milbank and L. Gregory Jones, I label “communal” forgiveness. I explore and critically examine each of these positions in the first two sections of the thesis. In the last section of the thesis I examine a recent conversation amongst religious ethicists against the background of the theoretical conversations described in the first half of the essay. Bringing the theoretical conversation together with the religious ethicists’ conversation, I argue that whether or not we embrace forgiveness depends in large part in what tradition, religious or secular, we place ourselves.

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Mott, Elizabeth J. "In search of a question : interrogating the '/' [slash] within discourses of inclusion." Thesis, University of Stirling, 2012. http://hdl.handle.net/1893/6508.

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Summary This thesis uses poststructural theory to question how language shapes educational policy and practice. It starts from the premise that the tendency for categorising knowledge as binary opposites, whilst potentially useful, also encourages polarisation, is reductive, and produces closure. Thus, by interrogating the ‘/’ [slash], the boundary between the pairs, the intention is to produce a different, more equable, productive, and openly uncertain way of questioning unresolved educational dilemmas, hence the search for a question. Educational inclusion/exclusion foregrounds this research. It did not start out this way. As a scientist, a zoologist by training, and steeped in the rigidity of scientific method, the original study concerned proving a hypothesis, using questionnaires to collect the data and followed by some sort of statistical analysis. However, this approach did not acknowledge the complexity, nuances and shades of meaning within the language of inclusive education that I wished to explore. Poststructural theory offered a different strategy and interrupted my positivist thinking throughout. Thus, a Foucauldian approach has been used to interrogate the inclusion/exclusion binary in the literature. Searching for the historical a priori is followed by an interrogation of the different discourses and the power relations therein. An empirical analysis succeeds the textual analysis, for which data was collected in the form of interviews. Called participatory interactions, secondary teacher educator colleagues were asked to talk about inclusion, and activatory phrases were used to stimulate discussion. Poststructural interruptions about ethics suggested an innovative method of discourse analysis developed using Derrida’s metaphor of a postcard, in which he enacts the performative stance of deconstruction. Aspects of the data that troubled the inclusion/exclusion binary are presented as verse alongside a reflexive response that stimulates theoretical discussions called ‘new lines of flight’. On the reverse side of every postcard is a photograph, a graphic representation of some feature pertaining to the data selected, and the stamp is a picture of the philosopher whose work inspired the theorisation. Interrogating the ‘/’ [slash] reveals the complex interplay of each side of the binary and surfaces a system of ethics regarding legitimation. The final chapter, therefore, proposes a deliberate ethical interruption – an interruption of practice in order to interrupt practice. Professional practice should be deliberately interrupted by research in order to interrupt oppositional binary thinking. This research should have a deliberately ethical component foregrounding personal values and attitudes. As a consequence, inclusive education could be reconceptualised. The current discourse of a failing educational experiment might then be transformed into an ethical project worth going on with.

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Helsing, Sophie. "Doktor Moreau och jakten på den etiska figuren : Från misslyckat människoskapande till respektfulla relationer." Thesis, Södertörns högskola, Institutionen för kultur och lärande, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-30245.

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“Doctor Moreau and The Hunt for The Ethical Figure. From unsuccessful man-making to respectful relations with Jacques Derrida, Donna Haraway and H. G. Wells” In H. G. Wells’ science fiction novel, The Island of Doctor Moreau (1896), a scientist on a remote island in the Pacific Ocean attempts to create humans from animals. Wells draws on Charles Darwin’s theories on the origins of species and the descent of man to create a horror story in which the uniqueness of the human is called into question. This study uses the novel to investigate the re-emergent interest in human-animal relations, within the natural sciences as well as the arts and humanities, in the past twenty years. In what is often termed “the Animal Turn,” theorists such as Jacques Derrida and Donna Haraway, who are at the centre of this study, have dedicated a significant amount of their work to the animal question and in particular to the ethics of inter-species relationships. Furthermore this essay stages the interaction of fiction and theoretical discourse in an analysis that probes challenges inherent to the relations of humans to other species, such as the practice of eating meat, the killing of animals, and animal rights. Moreover, it considers how the figure of the animal has been used to define the human, as well as to dehumanize people in the justification of abuse and persecution. However, human-animal ethics also has positive connotations, discussed through the figures of positivity and possibility in play, sharing, contact and responsive responsibility. Taking its inspiration from Karen Barad’s method of diffraction, this study foregrounds new pattern-making while exploring how Derrida’s and Haraway’s strategies for formulating a new ethics are present in their use of tropes and figures.
Science fiction-romanen The Island of Doctor Moreau skrevs 1896 och handlar om hur en vetenskapsman på en avlägsen ö i Stilla havet försöker skapa människor av djur. Författaren H. G. Wells inspirerades av Darwins teorier om arternas uppkomst till att skriva en skräckberättelse där mänsklighetens unikhet sätts ur spel. Den här studien använder Wells text i syfte att undersöka hur relationen mellan människor och andra arter har kommit att få ett nytt intresse inom en mängd olika vetenskapliga, praktiska och konstnärliga ämnen i slutet av 1900-talet och början av 2000-talet, något som har kommit att kallas ”The Animal Turn”. I centrum för studien återfinns teorier formulerade av filosofen Jacques Derrida och den feministiska vetenskapsteoretikern och biologen Donna Haraway. Båda två har ägnat stor del av sina respektive arbeten åt djurfrågan, framför allt med enträget intresse för hur ett etiskt förhållande mellan arter kan se ut. Studien låter romanen och de teoretiska texterna samverka i en analys som diskuterar utmaningar i människa-djur-relationer – som köttätande, dödande och rättigheter. Människan har till exempel använt sig av djuret för att definiera sig som människa, men också för att dehumanisera andra människor, och därmed kunnat utnyttja eller våldföra sig på dessa människor. Men människa-djur-etiken har också positiva aspekter: kontakt över språkgränser, att tillsammans utgöra världsmedborgare som alla består av och är beroende av varandra, att dela lek och arbete, att se och upptäcka den andre. Med inspiration från Karen Barads användning av metoden diffraktion vill den här uppsatsen utforska Derridas och Haraways strategier för att formulera en ny etik genom bruket av figurer och troper.

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Marticki, Johan. "The Robotic Moment Explored : Intimations of an Anthropo-Technological Predicament." Thesis, Uppsala universitet, Teologiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-352784.

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This paper examines the ‘robotic moment’, as defined by Sherry Turkle (2011), in the light of general theories of human-technology relations, notably the theoretical framework founded by Jacques Ellul (1954). Potential psychological, cultural, and technical consequences of human-technology interaction, especially human interaction with so-called ‘social-robots’, are explored. It is demonstrated that the ‘robotic moment’ may reasonably be understood as a result of the formation of pseudo-social anthropo-technological circuits, and as a result of cultural disintegration and an increasingly prevalent societal impulse to incorporate everything that is commonly not understood to be technological (i.e. even the biological, the social, and the spiritual) into the technological order. It is demonstrated that the category ‘social robot’ may reasonably be understood, depending on how the robot is used, as a technique humaine, as a magical practice, or as a complex hybrid practice. Assumptions concerning the nature of technologies, the extent to which technologies are useful, and the impact of technologies on society are questioned. The extent to which a society’s worldview may determine or influence how its inhabitants relate to technologies is explored. It is suggested that, as societies demystify the universe and develop mature techno-secular worldviews, means-to-ends (i.e. technologies) are being mystified; the ensuing quasi-religious techno-secular worldviews, which fail to recognise the limitations of technologies, may in turn be responsible for much of the irrational use of technologies in technological societies. The essay suggests that the ‘robotic moment’ can be explained not only in terms of vulnerabilities inherent in human nature and in terms of properties inherent in technological society, but also in terms of the notions of the sacred that prevail in technically advanced societies and a society’s practice of science, engineering, magic, and faith.

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Ulbrich, Isabelle. "Dekonstruktion und Autobiographie : Grundlagen der Ethik bei Jacques Derrida /." St. Ingbert : Röhrig, 2009. http://d-nb.info/996164391/04.

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Boehme, Tim Caspar. "Ethik und Geniessen Kant und Lacan." Wien Turia und Kant, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2606675&prov=M&dok_var=1&dok_ext=htm.

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Johnson, Gabrielle R. "No Hope For Rousseau in Tomorrowland: Limits of Civil Religion in E.L. Doctorow’s The Book of Daniel: A Novel (1971)." Digital Commons @ East Tennessee State University, 2020. https://dc.etsu.edu/honors/564.

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Current scholarly work on E.L. Doctorow’s (1931-2015) novel The Book of Daniel: A Novel (1971) often ignores the narrator Daniel Isaacson’s implicit critique of Rousseau’s civil religion. This paper will show the importance of civil religion within the novel despite its being overlooked by most scholars. In The Book of Daniel, Daniel frequently examines instances of American civil religion and even goes as far as to describe it as inevitable and intrusive on freedom. Daniel implies throughout the novel that the American government models their civil religion on Jean-Jacques Rousseau’s (1712-1778) conception as described in his treatise The Social Contract (1762). Daniel suggests that Rousseau’s approach to civil religion creates a false dilemma between the ideals of civil religious soldier and enemy. Daniel’s critique shows a limitation within Rousseau’s and possibly America’s understanding of civil religion. Despite there being evidence supporting his critique, Daniel’s extreme intersectional approach to identity makes his critique impossible to implement within societal, political, or legal realms since it allows people to be both soldier and enemy at the same time.

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Shayegh, Elham. "Sufism And Transcendentalism: A Poststructuralist Dialogue." Miami University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=miami1373984875.

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Conlon, Michael Carleton University Dissertation English. "Paradox, context and performativity: tracing the ethical in the work of Jacques Derrida." Ottawa, 1994.

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Le, Gall Roselyne. "Le matérialisme scientifique et/ou métaphysique de Jacques Monod." Thesis, Paris Sciences et Lettres (ComUE), 2017. http://www.theses.fr/2017PSLEE075/document.

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Après une présentation des découvertes scientifiques de Monod en matière de biologie moléculaire, en particulier les gènes régulateurs dans l’opéron et l’allostérie, puis l’exposé de l’interprétation philosophique de Monod sur ces apports scientifiques, par la mise en avant des principes du hasard et de la nécessité, nous tentons de tirer au clair ce qui, chez Monod, relève du matérialisme scientifique proprement dit, car relevant d’un principe méthodologique de stricte objectivité, et ce qui relève de choix métaphysique. Cette distinction est fondamentale car il faut montrer que le matérialisme scientifique n’est pas exclusif de toute métaphysique. Il peut contribuer, au contraire, à manifester la pertinence d’un certain niveau d’analyse qui, loin d’exclure d’autres niveaux d’analyse, les permet. Ceci répond à l’exigence d’opérer les distinctions nécessaires pour mettre chaque investigation rationnelle à sa place, sans confusion ou empiétement des niveaux de recherche
First, we give a presentation of Monod's scientific discoveries as regards molecular biology, particularly the regulator genes in operon and allostery. Then we will present Monod's philosophical interpretation concerning those scientific contributions by the setting in front of the principles of the chance and necessity. We try to draw with light what depends on strict scientific materialism because depending on a methodological principle of strict objectivity, and what depends of metaphysical choice. That distinction is fundamental because it has to be shown that the scientific materialism is not exclusive from any metaphysics. On the contrary, it can contribute to manifest the pertinence of a certain level of analysis which, far from excluding other levels of analysis, do allow them. In that way, we answer to the necessity of right distinctions in order to place each investigation at its right place without any confusion nor overlapping of the levels of research

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Buton-Maquet, Kevin. "L'individualité militaire et ses vertus : Ethique et écrits tactiques de la Révolution française à la décolonisation." Thesis, Lyon, 2020. http://www.theses.fr/2020LYSE3028.

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Ce travail voudrait esquisser une histoire philosophique de la tactique française de la fin du XVIIIe siècle aux guerres de décolonisation, sous l’angle de l’individualité militaire. En effet, l’ émergence de l’individu, déjà entamée avant la Révolution , mais éclatant pleinement alors que le soldat devient un citoyen à part entière, soulève la question de sa prise en compte et de sa problématisation par l’institution militaire. Le soldat, dans son individualité, est-il un facteur d’irrationalité et d’imprévisibilité de la manoeuvre, qu’il s’agit alors de ramener à la régularité par l’élaboration d’une tactique scientifique. Ou bien la singularité du combattant doit elle être au contraire le point de départ d’une pensée militaire soucieuse de fidélité empirique ? C’est cette individualisation progressive que nous étudions sous ses différentes modalités sur le champ de bataille, dans la caserne et dans le rapport à la cité ) à partir d’un corpus peu étudié jusqu’à présent par la philosophie. Celui d’écrivains militaires(souvent des officiers) qui, avec plus ou moins de distance par rapport à la doctrine officielle, cherchent à rendre intelligible la guerre moderne et la place de l’individu en son coeur
This work aims at introducing to a philosophical history of French tactics from the late eighteenth century to the decolonization wars. The focus is on the military individuality. The rise of the individual is indeed a reality even prior to the French Revolution . However, it becomes increasingly significant as the soldier steps into its newfound role as a citizen,thereby raising the issue of its status and conceptualization in military thinking. Is the individual a factor of irrationality and unpredictability in a formation, which should therefore remain incheck through scientific use of tactics? Or perhaps the individual in its singularity should rather constitute the starting point of an empirical investigation? The progressive individualization of the soldier in tactical doctrine ― whether in combat, at the barracks, or generally as a citizen ― is analyzed through a body of texts rarely studied by philosophy. These texts arewritten by French military writers (often officers writing outside the bounds of a strict orthodoxy towards official doctrinal teaching), who are attempting to restore some intelligibility to modern warfare and to the action of the individual in its midst

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McGettigan, Andrew. "Disputes in the "metaphysics" of ethico-political transformation : a re-assessment of the speculative philosophies of Jacques Derrida and Emmanuel Levinas." Thesis, Middlesex University, 2006. http://eprints.mdx.ac.uk/6907/.

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My thesis contests a putative congruity between Derrida and Levinas concerning discussions of responsibility, ethics and otherness. It attends to the fundamental 'metaphysical' differences between the two with respect to ontology, language and historicity. Consequently, it foregrounds two distinct conceptions of philosophy, which differ with respect to task, strategy and presentational form. Since Levinas's key notion of the 'face' [le visage], which cannot be equated to any actual countenance, breaks with phenomenality - no small issue for an avowed phenomenology - this thesis will begin by treating the category of the other (or. Other) in Levinas's writings as a conundrum. By analysing the two major topographies of the Other developed by Levinas in Totality and Infinity and Otherwise than Being (with particular attention to their differences), I ask: who or what counts as the other for Levinas? Concurrently, I track Derrida's writings across his career to see if he can be held to subscribe to either of these models, noting the transformations that Derrida effects upon Levinas. By analysing them in tandem, the metaphysical and speculative contours of both thinkers (which if not neglected in the secondary literature are transformed into quasi-theological positions) come to the fore. Thereby, this thesis seeks to revive questions of speculative thought in contemporary philosophy, whilst simultaneously asking how this speculative dimension preserves its status as philosophy despite its break with norms of written form and argumentation. Crucially, this is the terrain on which Derrida, in 'Violence and Metaphysics', had first criticised Levinas - his lack of attention to language and presentation meant his writing remained non-philosophical. '... exteriority and alterity are concepts which themselves have never surprised philosophical discourse. Philosophy by itself has always been concerned with them. These are not conceptual headings under which philosophy's border can be overflowed: the overflow is its object. Instead of determining some other circumscription, recognizing it, practicing it, bringing it to light, forming it, in a word producing it (and today this word serves as the crudest "new clothes" of the metaphysical denigration which accommodates itself very well to all these projects), in question will be, but according to a movement unheard of by philosophy, an other which is no longer its other. ' Jacques Derrida 'Tympan' [1972] translated by Alan Bass in Margins of Philosophy (Brighton, Harvester Press, 1982), pp. ix-xxix; pp. xiii-xiv. 'As has often been remarked, one of the gravest misfortunes that can affect a writer of great intellectual seriousness and strong ethical passions is to have his ideas "naturalized" by the English. ' Allan Janik and Stephen Toulmin Wittgenstein's Vienna (New York, Simon & Schuster, 1973), p. 19.

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Alnabwani, Khaldoun. "Habermas et Derrida : divergence théorique et convergence pratique ?" Thesis, Paris 1, 2013. http://www.theses.fr/2013PA010621.

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Cette thèse examine le rapport complexe entre Habermas et Derrida en s'interrogeant sur l'évolution, durant les années 1980, d'une relation conflictuelle en un lien amical et collaboratif. Elle analyse leurs œuvres afin d'évaluer la convergence et la divergence entre leurs pensées. Nous avons essayé en premier lieu de dessiner les contours de la scène culturelle en Allemagne et en France à partir de l'année 1945. Cette approche nous a permis de mieux comprendre la philosophie de chacun d'eux et d'étudier la continuité et la discontinuité, la tension et l'échange philosophique, entre les philosophies allemandes et françaises. Même si notre thèse se divise en huit parties, elle s'étend sur deux champs d'investigation: l'un théorique et l'autre pratique. Concernant le champ théorique, cette thèse se penche sur la querelle franco-allemande relative au débat modernité/post-modernité, dans laquelle ils s'engagèrent et développèrent des critiques sévères l'un à l'égard à l'autre. La question de la modernité nous invite à mettre en question certaines idées générales, notamment celle selon laquelle Habermas serait un défenseur du projet de la modernité, tandis que Derrida serait un post-moderne hostile à la modernité et aux Lumières. Au sujet de leurs philosophies pratiques nous avons effectué une approche comparative de leurs idées sur la morale, l'éthique, la théorie du droit et la philosophie politique. Cette comparaison nous a permis de comprendre les raisons pour lesquelles ils se sont réconciliés et se sont intervenus ensemble pour atteindre certains objectifs politiques, mais aussi juridiques: la réforme du droit international
This work examines the complex relationship between Habermas and Derrida by shedding light on the shift from a less pleasant interaction in the 1980s to a rather friendly and collaborative affiliation later in an attempt to highlight comparable areas of interest as well as evaluate areas of convergence and divergence among the two great minds. Intuitively, a philosophical eye looks deep to examine to womb where thoughts are born. We lay out the scene in post WWII Germany and France, both fertile lands for such phenomena. This allows us to garner a sharper image of how the two philosophers evolved within their backgrounds and influenced one another. Two focal points, theory and practice, are covered in eight sections. We will address the Franco German quarrel of Modernity vs. Post Modernity revealing the critique so-called Modernist Habermas and supposed Post Modernist Derrida bathed one another with, and, there, we tackle the question of ideology. The later point, practice, reveals a deep assessment of the two philosophers' stances on morality, ethics, philosophy of law, and politics. We conclude with an analysis of the two's collaboration, as they share comparable fundamentals, and inspect the fruit of that effort, which achieved not only political reform but legal in the shape of a Reform of International Law

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SOUZA, Júnio Cézar da Rocha. "O homem depravado e a possibilidade do bem na filosofia política de Jean-Jacques Rousseau." Universidade Federal de Goiás, 2012. http://repositorio.bc.ufg.br/tede/handle/tde/785.

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Made available in DSpace on 2014-07-29T15:06:26Z (GMT). No. of bitstreams: 1 Dissertacao Junio C da R Souza.pdf: 740945 bytes, checksum: e3b8fe637575f270013d634147d09397 (MD5) Previous issue date: 2012-08-29
This work has a purpose to discuss about Rousseau´s thoughts about the possibility of doing the right thing in the society. The philosopher from Geneva, to work on this possibility, plead mainly about the people´s primitive condition and his degeneration with the society´s advent. We will study some Jean-Jacques Rousseau´s works to discuss the way from the wild man, passing through his corruption until a political redemption proposal by the establishment of the Republic. The Discourse on the Origin and Basis of Inequality Among Men describes the first characteristics of this primitive man and of the pacific and harmonious way of living together; then, it discusses the emergence of the property, the main cause of the inequality and clear manifestation of the bad repercussions on the society´s establishment. We will discuss this misrepresentation grown of society, but he possible recovery of the man from this moment of corruption celebration, to a civil estate ordained by laws and by the terms of a convention that claims for the common good of every citizen. The man, wild at first, passes to his civil condition, and Rousseau proposes the transformation of this man into a citizen, inside the Republic order. In the Republic, the citizen will have conditions to have a good behave in their pair; he will obey the laws, which comes from their own wishes- the wish to practice the good. The Republic citizen´s wish to practice the good is settled in the common good. The wish for the good can only be longed by the obedience to the conscience and by the self-love overcoming. The work discusses another great Rousseau´s text, The Social Contract, and others of the above mentioned, as Émile or On Education, Julie or The New Heloise, The Moral Letters, Letter to Christophe de Beaumont, these will have great concepts of virtue, good, general wish, etc. The perverse man and the possibility of good will be equally analyzed through he establishment of speakers who also will discuss about this possibility. The man will be thought according to Rousseau´s philosophy, that understands man with a tendency to a morality, what makes him a practitioner of good. However the problem that introduces is the Rousseau´s defense of a good nature of man, but it suffers a corruption in the historical development but is reascended in the Republic. This binary man, paradoxical, is good, but the misunderstandings of the conscience revival as it was thought by the philosopher form Geneva, what will sediment the hope in the pact proposed in the work The Social Contract that refers to its feasibility. There´s hope in politic because there´s hope in people themselves.
O presente trabalho procura trazer uma discussão sobre o pensamento de Rousseau acerca da possibilidade do agir bem na sociedade. O filósofo genebrino, para tratar de tal possibilidade, arrazoa prioritariamente sobre a condição primitiva do homem e a degeneração desta com o advento da sociedade. Lançar-nos-emos sobre algumas obras de Jean-Jacques Rousseau para discutirmos o trânsito que vai do homem selvagem, passando por sua corrupção até uma proposta redentivo-política por meio do estabelecimento da república. O Discurso sobre a origem e a fundamentação da desigualdade entre os homens descreve as características primeiras desse homem primitivo e de sua vivência harmônica e pacífica; logo, igualmente, trata do surgimento da propriedade, causa primária da desigualdade e manifestação clara das funestas sequelas do estabelecimento da sociedade. Discutiremos no presente esforço, essa deturpação dimanada da sociedade, mas a possível superação do homem desse momento de celebração da corrupção, para um estado civilmente ordenado por leis e pelas cláusulas de uma convenção que visa o bem comum de todos os cidadãos. O homem, primeiramente selvagem, passa para sua condição civil, e Rousseau propõe a transformação desse homem em cidadão, dentro do ordenamento da república. É na república que o cidadão terá condições de agir bem entre seus pares, obedecendo às leis, as quais fluem de sua própria vontade. A vontade do exercício do bem por parte dos cidadãos da república está firmado no bem comum. Bem que só pode ser ansiado pela obediência à consciência e pela superação do amor-próprio. O trabalho discute outro texto magno de Rousseau, o Contrato Social, bem como outros textos do autor supra, como Emílio, A Nova Heloísa, As Cartas Morais, Carta a Christophe de Beaumont, que nos remeterão a conceitos importantes como virtude, bem, vontade geral, etc.. O homem depravado e a possibilidade do bem serão analisados igualmente por meio do estabelecimento de interlocutores que fomentarão a discussão em torno de tal possibilidade. O homem será pensado à luz da filosofia rousseauniana, que o compreende como tendo uma tendência à moralidade, o que o faz um potencial praticante do bem. Contudo, a problemática que se instaura é a defesa de Rousseau de uma natureza benfazeja no homem, contudo que se corrompe no desenvolvimento histórico, mas é reapropriada na república. Esse homem binário, paradoxal, que é bom, mas que se degenera, poderá obedecer e praticar o bem por azo do ressurgimento da consciência como pensada pelo filósofo de Genebra, o que sedimentará a esperança no pacto proposto no Contrato Social, no que se refere à sua exequibilidade. Há esperança na política porque há esperança no próprio homem.

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48

Klimmer, Christophe. "Subjektdezentrierung und ethischer Negativismus : eine ideengeschichtliche Rekonstruktion im Ausgang von Kant, Heidegger und Derrida /." Marburg Tectum-Verl, 2007. http://d-nb.info/989927032/04.

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Slack, Andrew. "'Doing something' about modern slavery : scenes of responsibility, practices of hospitality." Thesis, University of Manchester, 2016. https://www.research.manchester.ac.uk/portal/en/theses/doing-something-about-modern-slavery-scenes-of-responsibility-practices-of-hospitality(e6934630-941f-45c4-82a5-67501e3b1cdd).html.

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This thesis examines the desire and efforts to 'do something' about what is variously called 'modern slavery' or 'human trafficking'. Neoabolitionist efforts to fight such phenomena are typically wedded to a simplistic and essentialist ontology, unaware of or rejecting their own performativity. The thesis is not about slavery: it is about the ethico-political problem of responsibility and hospitality toward the other in the context of contemporary anti-slavery. What constitutes an ethical response to modern slavery? I explore the often violent effects of particular answers to this question but ultimately argue that the focus on doing something (and knowing it) threatens the very possibility of hospitality - of an ethical response. Through a conceptual vocabulary of 'scenes' I explore the performative interrelation of ontology and ethics. It is intended to help resist the metaphysical seductions of ontology and moral urgency. Scenes bundle specific ontologies, frames, conjured histories and futures, roles and narrative structures, distributions of concern, desire and enjoyment. Response begins with the discursive and affective co-constitution of the self, the one to whom we respond, and the scene in which it takes place. Scene-specific forms of responsibility can operate as a defence against the full force of responsibility to the other. Chapters 1 and 2 develop the notion of scenes and explore how neoabolitionism sets its scenes and locates favoured solutions. The remaining chapters explore those solution areas. Chapter 3 looks at how a US movement against 'sex trafficking' in internet advertising reproduces a Manichean world of simplicity by a game of Whac-A-Mole with websites, ritualistic repetition of baseless 'facts', silencing of sex workers, and aggressive demonization of those who disagree or argue for greater complexity; Chapters 4 and 5 draw on time I spent in San Francisco with two very different organisations. One, Not For Sale, makes a product of experiencing neoabolitionism, joining together charity, capitalism, consumer enjoyment, technology and the excitement of a movement of 'true believers', producing innovative approaches but in the process reinforcing problematic gendered and colonial stereotypes. The other, Anti-trafficking Collaborative of the Bay Area, works quietly and tactically in a messy immigration system, aware of the political and performative nature of their work. They actively take responsibility for their own preconceptions and desires to ground a profoundly hospitable client-centred approach avoiding many pitfalls identified in earlier chapters. The thesis has a performative element woven through it - the ethos of the work is one of unsettling both existing practices and literatures, and the writer and reader. The concluding chapter explores the impossibility of hospitality, its interrelation with juridical subjectivity and the ethics demanding and giving accounts in light of the preceding chapters, suggesting a performative approach toward the other is possible.

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Klimmer, Christophe. "Subjektdezentrierung und ethischer Negativismus : eine ideengeschichtliche Rekonstruktion im Ausgang von Kant, Heidegger und Derrida /." Marburg : Tectum-Verl, 2008. http://deposit.d-nb.de/cgi-bin/dokserv?id=3144105&prov=M&dok%5Fvar=1&dok%5Fext=htm.

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Dissertations / Theses on the topic 'Jacques Ethics'

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