To see the other types of publications on this topic, follow the link: Jacques Philosophy.
Dissertations / Theses on the topic 'Jacques Philosophy'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 dissertations / theses for your research on the topic 'Jacques Philosophy.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Donvez, Brigitte. "Traduction et traductibilité chez Jacques Derrida." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0005/MQ36684.pdf.
Full text
2
Loewen, Nathan Robert. "Rethinking evil with Jacques Derrida." Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=66701.
Full textAbstract:
Evil is an excellent point of departure for exploring the relationship between Jacques Derrida's work and the philosophy of religion. This has not been the explicit focus of any published study on Derrida (1930-2004) thus far. This study explains how central themes in Derrida's writings can open new approaches to the problem of evil. In 1987, David O'Connor realized that the discourse of Anglo-American philosophy of religion had come to an impasse on the problem of evil. In 1998, O'Connor declared a détente between philosophy and theism on the topic. This much was already explained by the French philosopher Henry Duméry in 1968. The appeal to Derrida's writings does not provide the missing master key to this situation. However, the challenges Derrida sets forward for Western philosophy may also be taken as fundamental challenges resting within the structure of evil itself. The upshot not only challenges theism; it also knocks down arguments against theism. The study's first chapter reviews the debate on evil within the philosophy of religion as challenges to theism's credibility. These are the logical (Pike 1963), evidential (Rowe 1979), and probabilistic (Draper 1989) arguments from evil. Chapters two to six outline Derrida's basic concepts and then elaborate how they substantially challenge the prevailing presumptions about the problem of evil. The results from this investigation establish an original application of Derrida's thought relevant to theodicy and the problem of evil. Chapter seven finally summarizes how the problem of evil is to be reconsidered vis-à-vis Derrida's writings.<br>Le problème du mal est un excellent point de départ pour exposer le rapport entre Jacques Derrida et la philosophie de la religion. Jusqu'ici, pareille approche n'a été entreprise par aucune recherche sur la pensée de Derrida (1930-2004). La présente étude expose comment des thèmes au centre de l'œuvre de Derrida peuvent ouvrir de nouvelles voies dans le traitement de ce problème. En 1987, David O'Connor prenait acte que le discours utilisé dans la philosophie anglo-américaine de la religion était dans l'impasse relativement au problème du mal, et en 1998, il proposait une trève entre la philosophie et le théisme sur cette question. Tout cela avait été constaté et proposé déjà en 1978 par le philosophe français Henry Duméry. L'analyse de l'œuvre de Derrida présentée dans cette étude ne fournit aucunement la solution manquante. En revanche, les défis que représente Derrida pour la philosophie occidentale peuvent être considérés également comme des défis fondamentaux posés par la structure même du mal, avec pour résultat que non seulement le théisme est critiqué, mais tout autant les arguments opposés à celui-ci.Suite à l'exposé du débat sur la question du mal et le rejet de la crédibilité du théisme en philosophie de la religion notamment de la part des approches dites 'logique' (Pike 1963), 'évidentielle' (Rowe 1979), et 'probabiliste' (Draper 1989), les chapitres deux à six présentent des concepts de base élaborés par Derrida et expliquent dans quelle mesure ces concepts mettent en question les opinions principales sur le problème du mal présentées au chapitre premier. Le septième et dernier chapitre montre également toute l'originalité de la pensée de Derrida concernant la théodicée et la question du mal.
3
Johnson, Christopher Mark. "System and writings in the philosophy of Jacques Derrida." Thesis, University of Cambridge, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.316730.
Full text
4
Cheng, Jie-wei. "The Chinese connection : Jacques Derrida and Chinese thought." Thesis, University of Nottingham, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.385945.
Full text
5
Eyers, Tom. "Jacques Lacan and the concept of the 'real'." Thesis, Kingston University, 2011. http://eprints.kingston.ac.uk/22969/.
Full textAbstract:
This thesis proposes a new philosophical reading of the work of the French psychoanalyst Jacques Lacan. In particular, it is argued that it is Lacan's concept of the 'Real', one ofhis three registers of the Real, Symbolic and the Imaginary, that provides the crucial conceptual horizon for La can' s work, early and late, against those who would locate the emergence of the centrality of the Real only late in Lacan's teaching. The thesis sets out to establish the conceptual genesis and multiple instantiations of the concept of the Real in both Lacan's articles and seminars, arguing that, far from being a hypostatized 'outside' to the Symbolic and Imaginary, the Real is to be understood as immanent to both. Further, Lacan's theory of language is highlighted as revealing the particularity of the Real, especially through the concept of the material signifier. In developing a novel typology of the 'signifier-in-relation' and the 'signifier-in-isolation', the thesis underscores the singularity of Lacan's theory of language and its transcendence of its roots in Saussure's linguistics. Finally, the Real is shown to have a central pertinence to the novel theory of the body proposed in Lacan' s final seminars, a theory of the body that is itself shown to be intimately connected to Lacan' s theory of language, and to his revision of Freud's theories of primary narcissism.
6
Beaudoin, Simon. "Dépouillement et identité chez Jacques et Ricoeur : étude comparative." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0015/MQ48131.pdf.
Full text
7
Garrard, Graeme. "Maistre, judge of Jean-Jacques : an examination of the relationship between Jean-Jacques Rousseau, Joseph de Maistre, and the French Enlightenment." Thesis, University of Oxford, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.295809.
Full text
8
Grabetz, Joseph M. "The characteristics of democracy in the political philosophy of Jacques Maritain." Thesis, University of Ottawa (Canada), 1985. http://hdl.handle.net/10393/4850.
Full text
9
Senatore, Mauro. "Positing and iterability : Jacques Derrida's thought of the performative." Thesis, Kingston University, 2012. http://eprints.kingston.ac.uk/26279/.
Full textAbstract:
In Memoires for Paul de Man (1986) Derrida acknowledges the urgency, for any rigorous deconstruction, of closely confronting Austin's notion of the performative. This study aims to countersign Derrida' s acknowledgement by elaborating a certain deconstructive tradition of thinking the performativity of the performative and, thus, of retracing the performative (as auto-performative) back to the modem philosophical tradition of (self- )positing. In particular, it focuses on Derrida's thought of the iterability of the (auto-)performative, as the speech act of self-positing. The chapters investigate Derrida's elaboration of the notion of positing by bringing to light his engagement with a certain French and continental tradition of the Hegelian concepts of recognition and mastery, as they are exposed in the Phenomenology's chapter on self-consciousness. My argument is that Derrida understands positing as always caught up in a struggle for recognition, what he calls war in the infinite and among finite ipseities (drawing on Lévinas's concept of war), as the self's positing itself as such or imposing itself and, thus, as making itself recognized, mastery, ipseity, etc. This positing always admits iterability (or, enforceability, as Derrida will suggest, for instance, in 'A Number of Yes' or in 'Force of Law') to the extent that it calls for repetition. It originally allows the movement that replaces and supplements it (the very concept of différance) by granting to it the possibility of repetition. This movement is understood by Derrida as the text of the recognition that the self posits or gives to itself and, therefore, as the text that the self writes or posts to itself. In fact, this text accounts for the slave or the representative of self-positing, for those who have given up the desire for recognition, but also for the other to come, for the absolutely other, for the unconditioned risk of death or non-sense. As I will attempt to demonstrate by following Derrida's reading of the master/slave dialectic and of its tradition, he understands the relation between the master and the slave as the structural relation between positing and iterability. It is from this perspective that I propose looking at Derrida's elaboration of the performative as the speech act of (self- )positing, mastery and ipseity. It can be described as the engagement that the self takes with itself, as the act of faith toward the representative, as the appeal for credit and preservation addressed to others. Therefore, as Derrida suggests, it is always threatening or making itself fear by necessarily admitting its enforceability.
10
Howell, C. A. "Secular faith and the democratic charter in Jacques Maritain's political philosophy." Thesis, University of Reading, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.372660.
Full text
11
Holley, Jared Douglas. "Eighteenth-century Epicureanism and the political thought of Jean-Jacques Rousseau." Thesis, University of Cambridge, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708202.
Full text
12
DiBartolomeo, Jody. "Deconstructions of subjectivity and responsibility: Jacques Derrida's eco-political and bioethical thought." Thesis, University of Ottawa (Canada), 2003. http://hdl.handle.net/10393/28981.
Full textAbstract:
The first chapter explains Derrida's notion of the trace as the opening of subjectivity to alterity. Autonomy must be rethought as a heteronomic relation with nonhuman others---beings of the world, ecosystems, etc. The second chapter explains the ethical relevance of Husserl's thought for Derrida's project. The third chapter explains many of the implications of Derrida's thought in Of Grammatology. Some of the distinctions between humans and other animals are rethought. In the fourth chapter, Derrida opens Rousseau's conceptions of pity and justice to include nonhuman animals. Next, the deconstruction of Being-towards-death has many implications, such as opening Dasein's responsibility to nonhuman animals. Chapter six claims that we must move beyond the duty of Kant. We must do so in order to be more responsible to the uniqueness of the other, including other cats and horses. Finally, the essential condition of the opening of the ethical and the political is the affirmation of nature and animality, contrary to the thought of Hegel.
13
Choinière, Marie-Hélène. "Subjectivation politique et communauté: réflexions autour de Jacques Rancière." Thesis, University of Ottawa (Canada), 2010. http://hdl.handle.net/10393/28581.
Full textAbstract:
Au coeur des préoccupations théoriques de Jacques Rancière s'inscrivent les thématiques de l'émancipation politique et de la subjectivation politique. Le présent travail vise à explorer la théorisation que propose cet auteur de la subjectivation politique et la manière dont il conçoit le rapport politique à l'être-ensemble. Il sera question, dans un premier temps, de traiter des sources intellectuelles de Rancière quant à la subjectivation politique. L'apport théorique de Michel Foucault, penseur de la résistance, sera sondé à la lumière d'un parallèle entre la liberté foucaldienne et l'émancipation politique de Rancière. Il en ressortira un rapport théorique bivalent : la pensée de Rancière est à la fois teintée par une inspiration foucaldienne tout en prenant une distance à l'égard du volet politique de l'oeuvre de Foucault. Après avoir fait le point sur la nature du rapport théorique entre Rancière et Foucault, il sera possible d'analyser plus spécifiquement la conception de l'être-ensemble chez Rancière, sous-jacente au processus de subjectivation politique et ce, à partir de la spatialité et du langage. Cette interrogation conduira à la thématique d'une communauté ponctuelle, paradoxale où la parole politique que s'octroient les " sans-part " institue un espace polémique transgressif. En dernier lieu, un regard critique sera posé à l'égard des concepts de politique, police et langage, qui jouent un rôle fondamental dans l'expérience émancipatrice, telle que conçue par Rancière, je conclurai sur une piste de réflexion visant à associer une éthique " foucaldienne " à l'émancipation, qui permettrait alors d'envisager une pensée ranciérienne de la résistance dans un registre quotidien.
Mots-cles : subjectivation politique, être-ensemble, communauté politique, émancipation, résistance, " sans-part ", police, politique
14
Hurst, Andrea Margaret. "A logos of difference: the Kantian roots of Derrida's deconstructive thinking." Thesis, University of Port Elizabeth, 1999. http://hdl.handle.net/10948/d1015554.
Full textAbstract:
This study concerns a contemporary articulation of the age-old limit/possibility (truth/scepticism) contest in Western metaphysics. Traditional `either/or' logic advises that scepticism is a necessary consequence of the assailability of truth; hence the concerted effort in the history of philosophy to preserve the possibility of truth against any flicker of uncertainty. Here, it is argued that contemporary thinking sees the possibility of `absolute' truth lose its ground. However, a concomitant shift to a `logos of difference' averts the consequence of scepticism. Thus, the justification for this study could be articulated in terms of the imperative, if a cardinal moment in contemporary thought is to be sustained, to understand this shift in logos, work through its implications and learn to live with its effects. In this respect, an attempt is made throughout to situate and interpret Derrida's `deconstructive thinking' as exemplar. Derrida's thinking finds roots (not without signs of insurrection) in Kant's `Copernican revolution,' construed as the first shift towards the contemporary logos in question. Here, Kant refuted the postulate of an independent `world' by demonstrating that `reality' was the result of a cognitive order imposed on what `exists' by the rational subject. Knowledge, therefore, depended not on matching statements with pre-existing `things,' but on knowing the `rules' that determined how an object had to be if it was to be known at all. Kant maintained that certain, objective knowledge was possible, due to the completeness and universality of the forms of intuition and the categories of the understanding. Kant's `Copernican revolution' provided the opening for a second shift inaugurated by the so- called `linguistic turn.' Here, thinkers contested what Kant took for granted; namely that `constitutive interpretations' (cognitions/concepts) formed a `reality' independently of language. The basic premise underpinning the `linguistic turn,' therefore, is that language (signification) and `reality' are inseparable. Henceforth, the possibility of final, enduring `constitutive interpretations' whose `truth,' in principle, is discoverable, depends on whether or not the language which mediates human rationality can form a complete and universal system. This question resurrects the very limit/possibility debate (in the form of a structuralism/postmodernism stand-off) that Kant thought he had resolved in mediating between rationalist and empiricist extremes. In contemporary terms, philosophers who, bound by either/or logic, wish to avoid the sceptical trap of `anything goes' postmodernism, must assume that language (signification) can form a complete and universal system. However, in his deconstructive readings of Husserl, Saussure and `structuralism,' Derrida demonstrates the untenability of this assumption. At the same time, he shows that the sceptical `alternative' may be avoided by recognising the limitations of `either/or' logic. Again, Derrida's thinking may be traced to Kant's; this time to his analysis of the `first antinomy.' In accordance with Kant's analysis here of what is ultimately the logic of `complex systems' (Cilliers), Derrida offers a `logos of difference,' which skirts the strictures of structuralism while avoiding the trap of postmodern scepticism by accommodating both moments of limit and possibility in an indissoluble interplay.
15
Bienfait, Joël. "Jean-Jacques Rousseau et la croyance ou le coût de dieu." Thesis, Montpellier 3, 2016. http://www.theses.fr/2016MON30013.
Full textAbstract:
Cette étude se propose de cerner le statut particulier du roman de Rousseau dans l'ensemble de son œuvre, et pas seulement du point de vue du genre littéraire. Rousseau envisage deux sortes de croyances : d'une part celle qui relève spécifiquement de la religion ; d'autre part celles qui ressortissent aux valeurs purement mondaines (avoir, pouvoir et gloire). Dans son œuvre philosophique, validant la première, Rousseau condamne radicalement les secondes. La présente étude vise à montrer que le roman, en accord avec l'œuvre philosophique sur la religion, se trouve dans une position infiniment plus ambiguë quant aux valeurs mondaines (en particulier le pouvoir et la gloire)<br>Rousseau aims at defining the particular status of Rousseau's novel in his whole work, as regards his literary genre but also others perspectives. Rousseau considers two sorts of beliefs : one pertaining to religion specifically and the other having to do with purely mundane values (possession, power and glory). In his philosophical work, he approves the former and absolutely condemns the latter. This study aims to show that the novel, which matches the philosophical works regarding religion, has a much more amiguous position as far as mundane values are concerned (particularly power and glory)
16
Samuels, Robert. "Between philosophy and psychoanalysis : Lacan's reconstruction of Freud /." New York ; London : Routledge, 1993. http://catalogue.bnf.fr/ark:/12148/cb374167040.
Full text
17
LOBO, RAFAEL HADDOCK. "TOWARDS A MOISTY THOUGHT: THE PHILOSOPHY IN THE PERSPECTIVE OF JACQUES DERRIDA." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2007. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=9799@1.
Full textAbstract:
COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR<br>FUNDAÇÃO DE APOIO À PESQUISA DO ESTADO DO RIO DE JANEIRO<br>Para um pensamento úmido - a filosofia a partir de Jacques
Derrida é
um estudo que visa a apresentar alguns aspectos
estruturais à constituição do
pensamento ocidental que parecem ter sido recalcados pela
filosofia ao longo de
sua história. Para tanto, a fim de apresentar esta
estrutura - ao mesmo tempo
constitutiva e recalcada - do pensamento, recorreu-se à
metáfora baconiana do
úmido ou, mais precisamente, da umidade do úmido. Em seu
Novum Organum,
dedicado à formulação de um método científico que evite o
erro e conduza o
homem no caminho do conhecimento verdadeiro, Francis Bacon
rechaça com
veemência a esfera da comunicação como lugar, por
excelência, do erro, fruto da
ambigüidade ocasionada pelo uso indevido das palavras. O
termo úmido é, então,
tomado como exemplo para ilustrar os equívocos produzidos
pela linguagem por
não ser de precisa definição, não sendo seco nem molhado.
A tese em questão
parte do princípio de que o intuito de Bacon pode ser
entendido como uma atitude
típica da filosofia, qual seja, a sua necessidade de
clareza, distinção, imunidade,
contenção, determinação, consistência, unidade, isolamento
etc., e vê nesta
característica uma semelhança com a crítica que muito
comumente se associa ao
pensamento de Jacques Derrida e ao seu esforço para não
oferecer nenhuma
definição precisa, nenhuma conceitualização possível,
apresentando, sob o nome
desconstrução, um pensamento contaminado e disseminado
através de seus
quase conceitos: os indecidíveis. Com isso, uma análise
paciente da
indecidibilidade nas primeiras obras de Derrida constitui
a primeira parte da tese,
seguida de uma tentativa de se compreender a umidade do
úmido a partir de
algumas características assumidas pelo pensamento
desconstrutor: a contaminação
pela alteridade, a metaforicidade, a ficcionalidade, a
tradutibilidade e o elemento
autobiográfico do texto.<br>Towards a moisty thought - the philosophy in the
perspective of Jacques
Derrida is a research that intends to present some traits
which, although are
central to the constitution of the Western Thought, has
been excluded by
Philosophy along its History. In order to present those
structures of thought -
constituted to and at the same time excluded by Philosophy
itself -, we started
with Bacon´s metaphor concerning the term moist, or, more
precisely, the
moistness of the moist. In his Novum Organum, dedicated to
the formulation of a
scientific method that avoids error and leads men through
the path of the true way
of knowledge, Francis Bacon firmly discards the realm of
communication which,
according to him, constitutes the place of error for
excellence. In other words,
Bacon understands communication as resulting from the
ambiguity occasioned by
the wrong use of words. The term moist is then taken as an
example to illustrate
the equivoques produced by language, because according to
Bacon it doesn´t
allow a precise definition, being neither dry nor wet. We
take Bacon´s attitude as
being representative of a typical philosophical attitude
with its necessity of
clearness, distinction, immunity, contention,
determination, consistency, unity,
isolation etc. Also, we see the very structure of this
attitude as operative in the
critics usually addressed to Jacques Derrida and its
efforts to offer no precise
definition and conceptualization. Contrarily to the
classical philosophical thelos,
Derrida presents, under the name Deconstruction, a thought
which is
contaminated and disseminated by its quasi-concepts:
namely, the
undecidables. A patient analysis of undecidability in
Derrida´s first woks
constitutes the first part of the thesis, followed by an
attempt to formulate an idea
of moistness, starting from some characteristics assumed
by the deconstructive
thought: contamination by Otherness, metaphoricity,
ficcionality, traductibility
and autobiographical elements of the text.
18
Diakoulakis, Christoforos. "Jacques Derrida and the necessity of chance." Thesis, University of Sussex, 2012. http://sro.sussex.ac.uk/id/eprint/43290/.
Full textAbstract:
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.
19
Daley, Linda M. (Linda Margaret) 1961. "Inventions of the other : Maurice Blanchot, Jacques Derrida, and Emmanuel Lévinas." Monash University, Centre for Comparative Literature and Cultural Studies, 2001. http://arrow.monash.edu.au/hdl/1959.1/9160.
Full text
20
Palmusaari, Jussi. "For revolt : breaks from time and uses of spatiality in the work of Jacques Ranciere." Thesis, Kingston University, 2017. http://eprints.kingston.ac.uk/40713/.
Full textAbstract:
Emancipation tends to be understood almost self-evidently as a process that occurs over time. The core gesture of Ranciere's philosophy, as this dissertation argues, aims to challenge this view. It does this by emphasising spatiality in different ways over forms of temporalisation. While time generally functions as a form to order differences and directedness, space, as a broad abstract sphere, allows Ranciere to avoid such determinations and affirm egalitarian coexistence as such. Therefore, the logic of rupture at work in Ranciere's conception of emancipation is best understood not as a break in the temporal course of history, but rather as a break from time, as a dimension which is able to hold together a given course of things. As a theoretical background of this notion of emancipation lies Althusser's reconceptualization of historical time around the idea of rupture, while its main politico-historical coordinates lie in the Chinese Cultural Revolution. As will be shown, Ranciere's thought also bears affinity with the French Revolution seen through the question of the realization of eternal rights in the historically constituted reality. The logic of rupture which is played through space and time as different dimensional spheres provides a specific understanding of the vexed relation between eternal rights and historical time. While space and time always co-imply each other in human experience, it will be shown that Ranciere draws from the discrepancy between them to think a kind of timelessness immanent to historical temporality. As this thesis argues, we should recognise in this logic an attempt to think something like the Kantian noumenal dimension, as the realm of practical reason as such, without fettering it by temporal constraints. This philosophical radicality - characteristic of the current of French Maoism close to Ranciere - nevertheless ends up in a disappointing modesty when it comes close to actual practice. Thus, when emancipation is designed to reject in its principle any organisational discipline over time, the temporal order of things is left mainly to the 'police', while any emancipatory process is readily cancelled by the very logic it puts to work.
21
Gray, Vincent. "La philosophie politique de Jean-Jacques Rousseau : du territoire aux territoires." Thesis, Toulouse 2, 2012. http://www.theses.fr/2012TOU20013.
Full textAbstract:
Interroger les œuvres de Jean-Jacques Rousseau à partir de la notion de territoire permet de déterminer le sens, les bornes et l’unité de son « système » philosophique. Celui-ci s’organise autour du problème du territoire et des territoires. L’existence humaine est déterminée par le fait de la naissance sur un territoire moral et politique, fait qui est le lieu d’un hasard faisant exister d’un côté ou de l’autre d’une ligne de bipartition : d’un côté les patries, terres de liberté, d’égalité, de vertu et de félicité publique, de l’autre les territoires corrompus, où les hommes sont rendus esclaves, inégaux, vicieux et malheureux par de mauvaises institutions. Ce problème comprend quatre aspects principaux. Quelles sont les conditions de possibilité de la constitution d’une patrie ? Quelles sont les conditions de possibilité de la conservation de la patrie face au danger des relations entre territoires ? Comment vivre dans un territoire corrompu lorsqu’on est né dans une patrie ? Comment les hommes nés dans un territoire corrompu peuvent y vivre sans être corrompus et le réformer pour qu’il devienne une patrie ? Ce système s’étend des écrits du jeune Rousseau, poète et musicien, d’avant « l’Illumination de Vincennes » jusqu’aux œuvres « autobiographiques » du vieux Jean-Jacques solitaire, en passant par les ouvrages « politiques » du Rousseau de la maturité, et il englobe ces écrits dans une philosophie politique de la réforme, dont l’unité réside dans la volonté d’œuvrer à la réforme du monde par la production d’une œuvre guidée par l’amour de la vertu et visant la réalisation du bonheur et de la liberté de ses semblables<br>Questioning the writings of Jean-Jacques Rousseau through the concept of territory allows us to determine the meaning, the boundaries and the unity of his philosophical “system”. This system is organized around the problem of territory and territories. Human existence is determined by the fact of being born on a moral and political territory, the fact of it being a random place making one exist on one side of a division line or the other: on one side the countries (“patries”): lands of liberty, equality, virtue and public felicity; and on the other side the corrupt territories: where men are enslaved, made unequal, vicious and unhappy by bad institutions. This problem contains four main aspects. What are the conditions which allow the constitution of a country? What are the conditions which allow the conservation of the country in front of the danger of the relations between territories? How to live in a corrupt territory when you were born in a country? How can men, who were born in a corrupt territory, live there without becoming corrupt and reform it in order to turn it into a country? This system is present throughout the writings of the young Rousseau poet and musician before the “Illumination of Vincennes’’ up to the “autobiographical” writings of the old solitary Jean-Jacques, passing through the “political” writings of the mature Rousseau and it also unifies these writings in a political philosophy of reforming, in which unity resides in the will to work on reforming the world through the production of writings guided by love of virtue and aiming at the realization of happiness and liberty of his fellow men
22
Ambririki, Hamidani-Attoumani. "Ordre et justice chez Jean-Jacques Rousseau." Phd thesis, Université Charles de Gaulle - Lille III, 2009. http://tel.archives-ouvertes.fr/tel-00982990.
Full textAbstract:
Il s'agit d'examiner les rapports solidaires mais paradoxaux entre ordre et justice, chez Rousseau, en tenant compte de la variété des contextes dans lesquels les deux concepts entrent en rapport, notamment dans les domaines de la nature et de la société. D'une manière générale, l'ordre semble prééminent dans l'œuvre rousseauiste. Mais sans la justice, la valeur positive de l'ordre se retourne en valeur négative. L'ordre est alors injuste, ou encore, l'ordre apparent masque un désordre réel. Les rapports entre les deux concepts dépendent donc du point de vue adopté : ontologique et métaphysique, ou bien critique et évaluatif. L'interdépendance de ces concepts est encore compliquée par leur polysémie. L'ordre se présente sous forme naturelle, sociale et individuelle, et la justice obéit à un double paradigme : un paradigme naturel et un paradigme rationnel. Cependant, ces deux modèles ont leurs limites. Pour résoudre le problème posé par l'existence d'un ordre injuste, Rousseau combine égalité et inégalité, et propose une théorie de l'éducation de l'individu à la justice.
23
Staton, Matthew James. "A comparison of some themes in the work of Jacques Derrida and Theodor W. Adorno." Thesis, University of Sussex, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.239029.
Full text
24
Dunham, Paul L. "The meaning of technology a theology of technique in Jacques Ellul /." Morgantown, W. Va. : [West Virginia University Libraries], 2002. http://etd.wvu.edu/templates/showETD.cfm?recnum=2287.
Full textAbstract:
Thesis (Ed. D.)--West Virginia University, 2002.<br>Title from document title page. Document formatted into pages; contains xxvi, 286 p. Includes abstract. Includes bibliographical references (p. 266-286).
25
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.
Full text
26
BOTTA, GIOVANNI. "JACQUES MARITAIN E GEORGES ROUAULT." Doctoral thesis, Università Cattolica del Sacro Cuore, 2015. http://hdl.handle.net/10280/6440.
Full textAbstract:
La ricerca che ho condotto è stata resa possibile da un lavoro di recupero dei carteggi inediti tra Jacques Maritain e Georges Rouault.
Il fondo Rouault-Maritain è collocato attualmente nell’Archivio della Fondazione Georges Rouault di Parigi. La corrispondenza di Rouault è frutto di una donazione di Antoniette Grunelius a Isabelle Rouault, proveniente in parte dall’Archivio Maritain di Kolbsheim.
Il difficile lavoro di recupero delle corrispondenze, durato tre anni, è stato reso possibile grazie al concorso attivo dei nipoti di Rouault a Parigi. La corrisponenza epistolare consta di 104 lettere (alcune di queste molto lunghe) e un corpus più ridotto di lettere (circa 30) tra I Maritain e la famiglia Rouault.
La prima difficoltà che l’indagine ha richiesto è stata la decifrazione della calligrafia di Georges Rouault, di difficile intelleggibilità. Si è quindi repertoriata una griglia orientativa della morfologia dei caratteri adottati tendenzialmente da Rouault in modo da favorire il lento lavoro di comprensione. Tutte le lettere sono state catalogate secondo un criterio cronologico e attraverso un codice identificativo. Le lettere sono citate secondo questo codice, e dal contesto si evince sempre il mittente e il destinatario. Altra difficoltà incontrata è la struttura sintattica della corrispondenza non chiara e talvolta errata; la velocità e l’urgenza sono i tratti ricorrenti dello stile epistolare di Rouault, almeno nei confronti di Maritain. Questa difficoltà ha quindi originato un lavoro aggiuntivo che ha coinvolto tutta la famiglia Rouault per fornire un senso preciso a ciascuna lettera.
La terza fase del lavoro è stata quella della contestualizzazione di ciascuna lettera attraverso la individuazione delle circostanze e delle implicite allusioni. Il tutto è stato corredato da note esplicative a piè di pagina.
Per il caso delle lettere di Jacques Maritain la situazione è stata molto più agevole grazie alla ben nota chiarezza calligrafica del filosofo.
Il carteggio ha portato alla luce dati inediti che apportano sostanziali integrazioni biografiche e che illuminano molteplici aspetti della relazione fraterna e amicale tra Georges Rouault e Jacques Maritain e le loro rispettive famiglie.
L’ultima parte della ricerca si è orientata nell’analisi dei carteggi e nella scoperta di
4
convergenze di natura poetico filosofica tra Rouault e Maritain a partire dagli aspetti inediti rinvenuti nella biografia epistolare e dalle loro opere.<br>The research I conducted was made possible by a process of recovery of unpublished correspondence between Jacques Maritain and Georges Rouault.
The fund Rouault-Maritain is currently located in the Archives of the Foundation Georges Rouault in Paris. The correspondence of Rouault is the result of a donation of Antoinette Grunelius Isabelle Rouault, coming in part from the Archives of Maritain Kolbsheim.
The hard work of recovery of the matches, which lasted three years, was made possible thanks to the active assistance of the grandchildren of Rouault in Paris. The correspondence consists of 104 letters (some of these very long) and a smaller corpus of letters (30) between the Maritain and family Rouault.
The first difficulty that the survey was required to decipher the handwriting of Georges Rouault, of difficult intelligibility. It is therefore repertoriata a grid to orient the morphology of the characters tend adopted by Rouault so as to favor the slow work of understanding. All letters have been cataloged chronologically and through an identification code. The letters are cited according to this code, and the context shows always the sender and the recipient. Another difficulty encountered is the syntactic structure of the correspondence is not clear and sometimes wrong; the speed and urgency are the recurrent features of the epistolary style of Rouault, at least against Maritain. This difficulty has therefore given rise to extra work that involved the whole family Rouault to provide a precise meaning to each letter.
The third phase of the work has been to the contextualization of each letter by identifying the circumstances and implicit allusions. All this was accompanied by explanatory footnotes.
For the case of the letters of Jacques Maritain, the situation was much smoother thanks to the well-known calligraphy clarity of the philosopher.
The correspondence has unearthed new information has emerged that make substantial additions biographical and that illuminate many aspects of the fraternal relationship and friendship between Georges Rouault and Jacques Maritain and their respective families.
The last part of the research is focused in the analysis of the correspondence and in the discovery of
4
convergence of poetic philosophical nature between Rouault and Maritain since the new aspects found in the biography and letters from their works.
27
O'Callaghan, M. F. "Jacques Maritain, Karl Rahner and the implicit knowledge of God : a comparative study." Thesis, Lancaster University, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.376432.
Full text
28
Landaeta, Mardones Patricio. "Gilles Deleuze y Jacques Rancière. Arte, montaje y acontecimiento." Pontificia Universidad Católica del Perú, 2015. http://repositorio.pucp.edu.pe/index/handle/123456789/119527.
Full textAbstract:
The critique of images is seen as a set-up’s critique for the emergency ofcritical thinking in the era of the proliferation of information and communication systems, imposed due to their apparent objectivity. This article discusses in seven paragraphs the link among montage, image and event according to the thoughts ofGilles Deleuze and Jacques Rancière.<br>La crítica de las imágenes se entiende como la crítica del montaje para la emergencia de un pensamiento crítico en la era de la proliferación de los sistemas de comunicación e información, que se imponen en su aparente objetividad. El presente artículo aborda en siete parágrafos el vínculo de montaje, imagen y acontecimiento de acuerdo al pensamiento de Gilles Deleuze y Jacques Rancière.
29
Shaw, Paul. "Wallace Stevens' rhetoric of spacing." Thesis, University of Kent, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.252707.
Full text
30
Chan, Sze Chi. "God in dialectic with human culture : a critical examination of the theology of culture of Jacques Ellul." Thesis, King's College London (University of London), 1997. https://kclpure.kcl.ac.uk/portal/en/theses/god-in-dialectic-with-human-culture--a-critical-examination-of-the-theology-of-culture-of-jacques-ellul(2be5d8fe-fad7-46fa-89dd-ccbf1bf25228).html.
Full text
31
Beaudoin, Simon. "L'usage satisfaisant du langage et l'authenticité: Austin, Grice, Jacques et Ricoeur, la rencontre de deux traditions." Thesis, University of Ottawa (Canada), 2006. http://hdl.handle.net/10393/29280.
Full textAbstract:
Dans cette thèse, l'auteur met en lumière l'interdependance logique de deux projets philosophiques: celui d'une détermination des conditions de satisfaction de l'usage du langage et celui de l'élaboration d'un modèle d'authenticité qui prend en compte les avancées récentes dans le domaine de la philosophie du langage.
Si la définition des conditions de l'authenticité permet de fonder et de préciser les conditions de l'usage satisfaisant du langage, ces dernières déterminent en retour concrètement l'idéal d'authenticité. Ainsi, pour déterminer comment l'être de langage que nous sommes peut actualiser ses possibilités les plus propres, nous ne pouvons faire abstraction d'une définition solide des conditions pragmatiques de l'usage satisfaisant du langage.
Chacun des chapitres qui composent cette thèse contribue a tirer au clair les relations entre l'usage satisfaisant du langage et l'idéal d'authenticité. L'auteur prend d'abord pour point de départ des analyses concrètes de l'usage du langage. Ce sont alors les analyses de la philosophie du langage ordinaire de J. L. Austin qui sont mises a contribution. Mais pour définir l'ensemble des maximes qui doivent être considerées en tant que règles constitutives et normatives de l'usage satisfaisant du langage, l'auteur s'inspire des analyses de P. Grice et de F. Armengaud. Trois exigences fondamentales (veridicité, pertinence et clarté) sont ainsi définies et explicitées sous la forme de quinze maximes normatives. Celles-ci s'appliquent certes à l'usage du langage, mais aussi plus généralement à l'action.
De là, l'auteur élabore un modèle d'authenticité qui peut à la fois intégrer et rendre compte des conditions de l'usage satisfaisant du langage. L'éthique téléologique et l'ontologie de l'ipséité sont alors mises a contribution. Mais pour faire le pont entre les conditions de l'authenticité et celles de l'usage satisfaisant du langage, l'auteur situe, au coeur de la quête d'authenticité, l'actualisation d'une compétence pragmatique essentielle. S'inspirant de l'approche pragmatique de F. Jacques puis de celle herméneutique de P. Ricoeur, l'auteur propose un modèle d'authenticité novateur ayant comme clef de voute la définition de cette compétence pragmatique essentielle. Ainsi s'établissent au passage un ensemble de rapports entre différents types de discours philosophiques et un dialogue fécond entre les auteurs qui les ont pratiqués.
32
Júnior, José Benedito de Almeida. "A questão da educação na obra de Jean-Jacques Rousseau." Universidade de São Paulo, 1998. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-18032009-104921/.
Full textAbstract:
O objetivo deste trabalho é analisar alguns aspectos relativos à questão da educação na obra de Rousseau. No primeiro capítulo, analisaremos a educaçào da natureza tal qual foi elaborada no Emílio. Nesta obra, Rousseau reflete sobre odesenvolvimento da criança e propõe objetos e formas de abordagem adequadas às diferentes idades. Desde exercícios físicos até a inserçào de Emílio no mundo da moral e da política, momento fundamental, pois coroa todo o processo formando o homemda natureza. No segundo capítulo analisamos a educação pública exposta por Rousseau nas Considerações sobre o governo da Polônia e no Economia Política. Esta forma de educação está fundada nos mesmos princípios pedagógicos do Emílio, isto é,para cada idade um objeto e uma forma de abordagem que lhe é propícia. Contudo, a educação pública se diferencia da educaçào da natureza no que se refere ao seu caráter coletivo, mas fundamentalmente porque é própria aos povos livres, ao passoque aquela do Emílio não passa de um recurso para salvar uma alma em meio à corrupção. No terceiro cápítulo, propomos uma interpretação da obra do legislador como sendo uma obra educacional, porque transforma os homens ao levar o amor de si a setransformar em amor à pátria, impedindo-o de se tornar amor-próprio. Este processo de transformação é o próprio espírito de sua obra tal como, segundo Rousseau, realizaram Moisés, Licurgo e Numa, pois suas leis tinham por objetivo afeiçoar oscidadãos entre si e à pátria. Este é o único meio de tornar um povo de fato livre, pois dá às almas uma forma nacional fazendo de um grupo de homens uma nação.<br>The objective of this work is to prove, firstly, that in spite of the criticisms of Rousseaus contemporaries and the interpretations of some scholars of his thought, there is no trace of anti-Christianism in his work and not even the affirmation of the existence of an antinomy between Christianism and politics. Secondly, Rousseau conceived of a type of particular private religiosity which may be defined as Christian theism, for at the same time in which he assumes part of the elements of natural religion, he accepts the Bible and Christ as foundations of his faith. Thirdly, Rousseau presents Civil Religion as an original solution for dealing with the problem created by religious intolerance in the Modern Age, for this demands a new conception of the relationship between religion and politics that could not be found in previous political philosophy. Civil Religion is therefore a solution because it touches on the central points of the problem: it is necessary that the sovereign be tolerant in the matter of religion, thus the formulation of the positive dogmas; but intolerant toward the intolerant, whether the fanatics be atheists or devoted followers, thus the need for the negative dogma. Finally, assuming the role of official religion, do not leave the laws relegated to luck itself.
33
Human, Oliver. "Potential economies : complexity, novelty and the event." Thesis, Stellenbosch : Stellenbosch University, 2011. http://hdl.handle.net/10019.1/18041.
Full textAbstract:
Thesis (PhD)--Stellenbosch University, 2011.<br>ENGLISH ABSTRACT: The primary concern of this dissertation will be to understand under what conditions
novelty arises within a system. In classical philosophy, the notion of novelty is usually said to
arise out of an event. However, the notion of an event often carries with it metaphysical and
conservative implications. Therefore, part of the concern of this dissertation is to begin to
develop an approach to novelty which is not dependent upon the event. This approach is
developed through the insights offered by Critical Complexity and post‐structuralist
philosophy.
In social science the model of the frame has dominated how to think about the limitations
to the context specific nature of knowledge. Instead of the analogy of a frame, this
dissertation argues that it is better to adopt the notion of an ‘economy’. This is due to the
fact that the notion of an economy allows social scientists to better theorize the
relationships which constitute the models they create. The argument for an economy is
made by exploring the connections between the work of Jacques Derrida, the complexity
theorist Edgar Morin and Georges Bataille.
However, when using the notion of an economy, one must always take the excess of this
economy into consideration. This excess always feeds back to disrupt the economy from
which it is excluded. Using terms developed in complexity theory, this dissertation illustrates
how a system adapts to the environment by using this excess. Due to this there can never
be a comprehensively modelled complex system because there are always facets of this
system which remain hidden to the observer.
The work of Alain Badiou, whose central concern is the notion of novelty arising out of an
event, is introduced. The implications of depending on the event for novelty to arise are
drawn out by discussing the affinities between the work of Derrida and Badiou. In this
regard, Derrida’s use of the term ‘event’ much more readily agrees with a complexity
informed understanding of the term in contrast to the quasi‐religious definition which
Badiou uses. This complexity‐informed understanding of the event illustrates that what the event reveals is simultaneously a dearth and wealth of possibilities yet to be realized.
Therefore the event cannot be depended upon to produce novelty.
However, the notion of the event must not be discarded too quickly; classical science has
traditionally discarded this idea due to its reductive approach. The idea of process opens up
an understanding of the radical novelties produced in history to the possibility of the event
and to a new understanding of ontology. This dissertation proposes that one can begin to
think about radical forms of novelty without the event through the notion of
experimentation. This approach allows one to engage with what exists rather than relying
upon an event to produce novelty. This argument is made by following Bataille, who argues
that through an engagement with non‐utilitarian forms of action, by expending for the sake
of expenditure, the world is opened up to possibilities which remain unrealized under the
current hegemony. In this light, this dissertation begins to develop a definition of novelty as
that which forces a rereading of the system’s history.<br>AFRIKAANSE OPSOMMING: Hierdie proefskrif onderneem hoofsaaklik om die omstandighede waaronder nuwigheid
binne ʼn stelsel ontstaan te verstaan. Daar word in die klassieke filosofie voorgehou dat
nuwigheid gewoonlik vanuit ʼn gebeurtenis ontstaan. Die idee van ʼn gebeurtenis hou egter
dikwels ongewenste metafisiese en konserwatiewe implikasies in. Hierdie proefskrif
onderneem dus om, deels, ʼn benadering tot nuwigheid te ontwikkel wat onafhanklik van die
gebeurtenis staan. Hierdie benadering word verder uitgebrei met behulp van insigte vanuit
die Kritiese Kompleksiteits‐ en Post‐Strukturalistiese filosofie.
Tot onlangs het die model van die raamwerk die wyse waarop daar oor die beperkinge van
die konteks‐spesifieke aard van kennis in die sosiale wetenskappe gedink word oorheers. In
hierdie proefskrif word voorgehou dat die idee van ʼn ‘ekonomie’ in plaas van die analogie
van ʼn raamwerk hier gebruik behoort te word, omdat dit ons sal toelaat om die verhoudings
binne die modelle wat deur sosiale wetenskaplikes gebruik word beter te verken. Verder
word die moontlike verbande tussen Jacques Derrida , die kompleksiteitsfilosoof Edgar
Morin en Georges Bataille teen hierdie agtergrond verken.
Wanneer daar van ʼn ekonomie gepraat word, moet die oormaat van die ekonomie altyd in
ag geneem word. Hierdie oormaat ontwrig altyd die ekonomie waarby dit uitgesluit word.
Om te wys hoe die stelsel van so ʼn oormaat gebruik maak om by sy omgewing aan te pas,
sal terminologie wat in die konteks van kompleksiteitsteorie ontwikkel is gebruik word. As
gevolg van die oorvloed binne ʼn stelsel sal daar nooit ʼn volledige model van die stelsel
ontwikkel kan word nie ‐‐ fasette van die stelsel sal altyd vir die waarnemer verborge bly.
Verder sal die werk van Alain Badiou, wie se filosofie rondom die idee van nuwigheid wat uit
ʼn gebeurtenis ontstaan gesentreed is, in hierdie verhandeling bespreek word. Die
implikasies van die idee dat nuwigheid van die gebeurtenis afhanklik is word uitgelig deur
die verwantskappe tussen die werke van Derrida en Badiou te bespreek. Derrida se gebruik
van die term ‘gebeurtenis’ dra ʼn noue verwantskap met kompleksiteitsteorie, en dit word
teenoor Badiou se amper‐godsdienstige gebruik van die term gestel. Daar word aangevoer
dat daar binne ʼn kompleksiteits‐ingeligte verstaan van ʼn gebeurtenis beide ʼn skaarste en ʼn oorvloed van moontlikhede bestaan wat vervul kan word. Daarom kan daar juis nié op die
gebeurtenis staatgemaak word om nuwigheid te skep nie.
Die idee van die gebeurtenis moet egter nie te gou verwerp word nie. As gevolg van die
klassieke wetenskap se reduksionisme is die idee van ʼn gebeurtenis tradisioneel ontken.
Daarteenoor ontsluit die idee van ʼn proses die moontlikheid van radikale nuwighede in die
geskiedenis as gevolg van ʼn verstaan van die gebeurtenis wat tot ʼn nuwe verstaan van die
ontologie lei. Hierdie proefskrif stel dus voor dat ons voortaan aan radikale nuwigheid dink
in terme van die denkbeeld van eksperimentering eerder as in terme van die gebeurtenis.
Eksperimentering laat ons toe om te werk met wat ons het, eerder as om op ʼn gebeurtenis
te moet wag. Na aanleiding van Bataille is die voorstel dat daar deur om te gaan met nieutilitaristiese
vorms van optrede nuwe geleenthede vir die wêreld oopgemaak word;
geleenthede wat onder die huidige hegemonie ongerealiseerd sal bly. In hierdie verband
stel die proefskrif ʼn definisie van nuwigheid voor as dít wat mens dwing om die geskiedenis
van ʼn stelsel te herformuleer.
34
Carlson, Allison Doreen, and University of Lethbridge Faculty of Education. "Free will in the educational theory of Jacques Maritain." Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Education, 1991, 1991. http://hdl.handle.net/10133/47.
Full textAbstract:
In Jacques Maritain's text The Education of Man (1962) a Christian perspective affirming the individual's free will is presented. This study examines the validity of Maritain's argument and speculates upon some consequences for public schooling. The conclusions of the study are as follows: First. Maritain's exposition of the existence of absolute free will is unconvincing as it is not successfully reconciled with his religious world view. Second. if Maritain's views may be assumed to complement the religous educational and institutional objectives of Alberta's Catholic schools, the potential for conflict between these views and the 'secular' (i.e. the common goals, contents and processes of all public and separte schools) objectives of Catholic schools exists.<br>vi, 81 leaves ; 28 cm.
35
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.
Full textAbstract:
Thesis (Ph.D.)--Indiana University, Dept. of Religious Studies, 2006.<br>"Title from dissertation home page (viewed July 12, 2007)." Source: Dissertation Abstracts International, Volume: 67-10, Section: A, page: 3837. Adviser: Richard B. Miller.
36
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.
Full textAbstract:
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.
37
Souza, Felipe Araújo de. "Da necessidade do legislador na obra Do contrato social, de Jean-Jacques Rousseau /." Marília, 2015. http://hdl.handle.net/11449/136720.
Full textAbstract:
Orientador: Ricardo Monteagudo<br>Banca: José Benedito de Almeida Junior<br>Banca: Ana Maria Portich<br>Resumo: A figura do Legislador na obra Do Contrato Social de Jean-Jacques Rousseau surge em meio a uma forma de legislação popular, sendo o povo o próprio Soberano e encarregado, por meio da vontade geral, de legislar para o próprio povo. Para tanto, este trabalho tem por objetivo analisar a definição que o autor dá ao Legislador, seus exemplos e a necessidade real para a existência deste Legislador. Posteriormente, analisaremos a utilidade para esta função recorrente na filosofia rousseauniana.<br>Abstract: The figure of the Legislator in The Social Contract work of Jean-Jacques Rousseau comes amid a popular form of legislation, being the Sovereign own people and charge through the general will, to legislate for the people themselves. Therefore, this paper aims to examine the definition that the author gives to the legislator, his examples and the real need for the existence of this Legislator. Later, we will examine the usefulness for this recurring role in Rousseau's philosophy.<br>Mestre
38
Destain, Christian. "De la solitude des origines humaines à l'individualité autobiographique: Jean-Jacques Rousseau et la faillite de la démocratie." Doctoral thesis, Universite Libre de Bruxelles, 1993. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212761.
Full text
39
Vandeburie, Jan. "Jacques de Vitry's Historia Orientalis : reform, crusading, and the Holy Land after the Fourth Lateran Council." Thesis, University of Kent, 2015. https://kar.kent.ac.uk/52666/.
Full textAbstract:
Jacques de Vitry (†1240), a noted preacher in Brabant and Languedoc, served as canon regular of Saint-Nicholas d’Oignies (1211-16), bishop of Acre (1216-29) and auxiliary bishop of Liège (1226-29), and ultimately as cardinal-bishop of Tusculum (1229-1240). Whilst his letters, sermons, and the Historia Occidentalis have been extensively studied, the Historia Orientalis, Jacques’s encyclopedic work on the Holy Land, has so far escaped any such interest. Considered as yet another crusading history or pilgrimage guide drawing on previous writings, the few editions and brief studies of this work published since the nineteenth century are based neither on a detailed textual analysis nor on a complete investigation of the manuscript tradition. This thesis, therefore, addresses an important gap in the historiographical debate by providing a detailed analysis of the contents of the Historia Orientalis and its sources, in combination with an examination of the manuscript tradition up to the early fourteenth century. In it, I argue that the work is composed of different genres, each addressing a topic that served Jacques’s agenda and his activities as theologian, preacher, historian, pilgrim, and crusader. Moreover, by examining the rich manuscript tradition, I establish the book’s legacy and show that Jacques’s contemporaries perceived the text as an eclectic work. Jacques’s combination of different popular genres contributed to the influence of the text which is preserved in no fewer than 126 extant manuscripts. The thesis falls into three sections. In the first, I introduce my investigation and provide a long overdue revised biographical note and contextualisation of Jacques’s writings. In the four chapters of the second section, I analyse the text to see how Jacques combined the editing of existing source material with his personal knowledge into a work that served the reform and crusade agenda of the Fourth Lateran Council of 1215. The four chapters discuss the medieval genres that can be found in Jacques’s work: a history of the crusades, an account on Islam, a description of the Holy Land, and an ethnographical treatise. In the third section, using codicological research to discuss the text’s compilation, influence, readership, and legacy in the thirteenth and early fourteenth centuries, I argue that each genre found within the Historia was intended for and read by a different audience, thus explaining the wide appeal of the work as a whole. The sixth chapter focuses on the early manuscript tradition and dissemination of the Historia Orientalis while the seventh chapter addresses, on the one hand, the use of these manuscripts and the relationship to other texts in the same codex and, on the other hand, the authors who copied or used Jacques’s text in their own works. By combining a detailed textual analysis with extensive manuscript research, this investigation into the contents, readership and legacy of the Historia Orientalis sheds new light on the mechanisms behind the dissemination and influence of religious propaganda, as well as highlights Jacques’s seminal contribution to Church reform and the approach to crusading in the thirteenth century in accordance with the agenda set by the Fourth Lateran Council.
40
Júnior, José Benedito de Almeida. "A filosofia contra a intolerância: política e religião no pensamento de Jean-Jacques Rosseau." Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-28022011-135845/.
Full textAbstract:
Este trabalho tem por objetivo provar que, em primeiro lugar, a despeito das críticas dos contemporâneos de Rousseau e das interpretações de alguns estudiosos de seu pensamento, não há qualquer traço de anti-cristianismo em sua obra e nem mesmo a afirmação da existência de uma antinomia entre cristianismo e política. Em segundo lugar, que Rousseau concebe um tipo de religiosidade pessoal peculiar, que pode ser definida como teísmo cristão, pois ao mesmo tempo em que assume parte dos elementos da religião natural aceita a Bíblia e Cristo como fundamentos de sua fé. Em terceiro lugar, que Rousseau apresenta a Religião Civil como solução original para tratar o problema gerado pela intolerância religiosa na Era Moderna, pois este exige uma nova concepção das relações entre religião e política que não poderia ser encontrada na filosofia política anterior. A Religião Civil, portanto, é uma solução, porque atinge os pontos centrais do problema: é preciso que o soberano seja tolerante em matéria de religião, daí a formulação dos dogmas positivos; mas intolerante para com os intolerantes, sejam os fanáticos ateus ou os fanáticos devotos, daí a necessidade do dogma negativo; por fim, assumindo o papel de religião oficial, não deixa as leis relegadas à própria sorte.
41
Mariguela, Marcio Aparecido. "Jacques Lacan, o passador de Georges Politzer, surrealismo e psicanalise." [s.n.], 2005. http://repositorio.unicamp.br/jspui/handle/REPOSIP/252957.
Full textAbstract:
Orientador: Regina Maria de Souza<br>Tese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação<br>Made available in DSpace on 2018-08-05T15:09:52Z (GMT). No. of bitstreams: 1
Mariguela_MarcioAparecido_D.pdf: 1976202 bytes, checksum: 369e1f1feb6cf34ead25618c7ea4907c (MD5)
Previous issue date: 2005<br>Resumo: O objetivo desse trabalho é investigar a presença do ensaio de Politzer, Crítica dos undamentos da Psicologia, publicado em 1928, na tese de doutorado em psiquiatria de Lacan, Da psicose paranóica em suas relações com a personalidade, publicada em 1932. Tal presença brilha por sua ausência: o nome de Politzer não é citado nenhuma vez e, a despeito disso, a letra politzeriana está contida na construção do caso clínico Aimée: o drama da mulher que chegou em Paris em 1929 com o propósito de publicar seus romances. Para estabelecer a relação entre Lacan e Politzer utilizo como ferramenta de análise os argumentos de Michel Foucault sobre a função autor. Em sua leitura de Freud, Politzer criou as condições para que Lacan pudesse interpretar o drama de Aimée como estruturante de sua personalidade. Desse modo, a leitura que Lacan fez de Politzer foi decisiva para sua entrada no campo da psicanálise. Para demonstrar que a função autor se exerce na instauração da discursividade, demarco um cenário histórico específico: o surrealismo na França entre 1925 e 1935, realizando, assim, uma análise genealógica das produções históricas das diferenças. A perspectiva da leitura dos textos aqui recortados é demonstrar que o movimento surrealista abriu as fronteiras para que a recepção da obra de Freud pudesse adquirir consistência teórica e prática num espaço cultural que até essa década permaneceu refratário à psicanálise. Concluo indicando que Lacan foi o passador de Politzer por ter instaurado uma prática clínica por descontinuidade com a concepção ontológica de inconsciente<br>Abstract: The aim of this paper is to investigate the presence of Politizer¿s essay, Critics of Psychology Foundations, published in 1928 and in Lacan¿s doctorate thesis in Psychiatry, Paranoic Psychosis and its relations to Personality, published in 1932. Such presence shines for its absence: the name of Politzer is not cited even once, in spite of that, Politzer¿s influence is built in the clinical case Aimée: the drama of the woman who arrived in Paris in 1929 with the intention to publish her romances. To establish the relation between Lacan and Politzer, the arguments of Michel Foucault about the function author , were used as a tool for the analysis. In his reading of Freud, Politzer created the conditions to Lacan to interpret the drama of Aimée as na element structutal of her personality. The reading that Lacan made of Politzer was decisive for his entrance in the field of the Psychoanalysis. To demonstrate the function author in the discourse installation, a specific historical scenery was delimeted: the French surrealism between the years of 1925 and 1935; thus a genealogical analysis of the historical production of the differences is carried out. The perspective of the texts selected here proves that the surrealist movement opened doors so that Freud¿s works could have theoretic and practical consistency in a culture which was refractory to Psychoanalysis so far. The analysis leads to the indication that Lacan was a follower of Politzer to install a clinical practice of discontinuity to the ontological conception of unconsciousness<br>Doutorado<br>Educação, Conhecimento, Linguagem e Arte<br>Doutor em Educação
42
Bezerra, Gustavo Cunha 1975. "A ordem da natureza no pensamento filosófico e religioso de Jean-Jacques Rousseau." [s.n.], 2014. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281173.
Full textAbstract:
Orientador: José Oscar de Almeida Marques<br>Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas<br>Made available in DSpace on 2018-08-26T05:24:45Z (GMT). No. of bitstreams: 1
Bezerra_GustavoCunha_D.pdf: 1717732 bytes, checksum: fbc87388c8d0ec85cd68213a555e0350 (MD5)
Previous issue date: 2014<br>Resumo: O presente trabalho discute a presença do olhar rousseauniano dirigido à natureza no contexto da Profissão de fé do Vigário saboiano e procura mostrar que, ao voltar-se para a natureza, Rousseau encontra na noção de ordem aí existente o fundamento de seu pensamento filosófico e religioso. Tal pensamento expressa, por sua vez, o desejo de interiorizar essa ordem que ele percebe existir no universo. A fim de explorar o referido processo de apreensão da ordem, o estudo aqui realizado versa sobre três aspectos relevantes desse processo, que são: os fundamentos filosóficos que sustentam a concepção de ordem da natureza, o olhar rousseauniano dirigido ao espetáculo da natureza, que se contrapõe ao desastre das relações humanas e, por fim, a repercussão da ideia de ordem da natureza no pensamento religioso de Rousseau<br>Abstract: The present work discusses the presence of Rousseau's regard turned to nature in the context of the Profession of Faith of a Savoyard Vicar and seeks to show that by turning to nature, Rousseau finds in the notion of order the foundation of his philosophical and religious thought. Such thought express the desire to internalize this order that he perceives exist in the universe. To exploit such seizure of order, the study deals of three important aspects of this process, which are: the philosophical foundations that underpin the conception of the order of nature, the Rousseau's regard on the spectacle of nature, which opposed to the disaster of human relations, and finally, the impact of the idea of order of nature in the religious thought of Rousseau<br>Doutorado<br>Filosofia<br>Doutor em Filosofia
43
Reis, G?ssica Pimentel. "Sobre a possibilidade de uma filosofia do cinema: di?logos entre Gilles Deleuze e Jacques Ranci?re." Universidade Federal Rural do Rio de Janeiro, 2017. https://tede.ufrrj.br/jspui/handle/jspui/2330.
Full textAbstract:
Submitted by Celso Magalhaes (celsomagalhaes@ufrrj.br) on 2018-07-26T13:11:17Z
No. of bitstreams: 1
2017 - G?ssica Pimentel Reis.pdf: 1144585 bytes, checksum: 2423f8e98e171379e342c33d29c07929 (MD5)<br>Made available in DSpace on 2018-07-26T13:11:17Z (GMT). No. of bitstreams: 1
2017 - G?ssica Pimentel Reis.pdf: 1144585 bytes, checksum: 2423f8e98e171379e342c33d29c07929 (MD5)
Previous issue date: 2017-06-09<br>Funda??o Carlos Chagas Filho de Amparo ? Pesquisa do Estado do RJ - FAPERJ<br>This research has as subject to justify the possibility of a cinema?s philosophy. Before we get
the central problematization, which is given by the dialogue between the philosophers Gilles
Deleuze and Jacques Ranci?re. We begin, therefore, from an analysis about the constitution of
a Deleuze?s philosophy, so that we can better understand and argue his proposal of cinema?s
philosophy that begins from the influence of the Bergson?s ontology. In order to understand
the positions adopted by Ranci?re and, above all, his criticism of Deleuze, we search at his
studies of the image and how he understands the cinema from that context. We privilege some
concepts and ideas that influenced each of the two authors, so that we could become possible
a new way to read the philosophy of cinema, in which it was possible to provoke the thought
through the confrontation of concepts by means of the analysis of films and, hence, to raise
new hypotheses for possible solutions of the problems posed by both philosophers.<br>La pr?sent recherche a comme sujet justifier la possibilit? de la philosophie de cin?ma.
D?abord d?arriver ? la problematique centrale, dont elle est donn? ? trav?rs du dialogue entre
les philosophes Gilles Deleuze et Jacques Ranci?re. Nous commen?ons donc d?une analyse de
la constituition d?une philosophie selon Deleuze, afin de mieux comprendre et d?fendre sa
proposition sur l?existance d?une philophie du cin?ma qui d?coule, ? son tour, de l?influence
de l?ontologie propos?e par Bergson. Ensuite, pour comprendre les positions prises par
Ranci?re, et surtout sa critique ? Deleuze, nous avons parcouru, alors, pour sa
compr?heension de l?image et pour la fa?on dont il comprend le cin?ma, d?s ce contexte.
Nous avons privil?gi? des concepts et des influences sur chaque auteur en vue de permettre
une nouvelle lecture de la philosophie du cin?ma qui pourrait susciter la r?flexion ? travers de
la confrontations des concepts de l?analyse des films et donc mettre de nouvelles hypoth?ses
pour chercher des possibles solutions aux probl?mes propos?s chez tous les deux philosophes<br>A presente pesquisa tem como objetivo justificar a possibilidade da filosofia do cinema. Antes
de chegarmos ? problematiza??o central, que ? dada em fun??o do di?logo entre os fil?sofos
Gilles Deleuze e Jacques Ranci?re. Partimos, portanto, de uma an?lise da constitui??o de uma
filosofia para Deleuze para podermos melhor entender e argumentar a sua proposta de
filosofia do cinema que se origina da influ?ncia da ontologia bergsoniana. Para
compreendermos as posi??es adotadas por Ranci?re e, sobretudo, sua cr?tica a Deleuze, n?s
perscrutamos pelo seu entendimento acerca da imagem e de que forma ele compreende o
cinema a partir desse contexto. Privilegiamos conceitos e influ?ncias em cada autor para que
pud?ssemos viabilizar uma nova leitura da filosofia do cinema em que fosse poss?vel provocar
o pensamento atrav?s do confronto de conceitos por meio da an?lise de filmes e, por
conseguinte, levantar novas hip?teses para poss?veis solu??es dos problemas colocados por
ambos os fil?sofos.
44
Freire, Carlo Curvelano. "A politica do sentimento : a Nova Heloisa de Jean-Jacques Rousseau." [s.n.], 2007. http://repositorio.unicamp.br/jspui/handle/REPOSIP/278708.
Full textAbstract:
Orientador: Jose Oscar de Almeida Marques<br>Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas<br>Made available in DSpace on 2018-08-08T10:37:44Z (GMT). No. of bitstreams: 1
Freire_CarloCurvelano_M.pdf: 793382 bytes, checksum: ff29a4faa0e2668d358a2f68cf823fe6 (MD5)
Previous issue date: 2007<br>Resumo: Os objetivos do presente estudo são, além de apontar na obra de Rousseau princípios de moral e de gosto que podem servir para esclarecer a gênese de seu famoso romance, mostrar que o autor, com sua Nova Heloísa, já antecipava para seus leitores alguns dos princípios de sua pedagogia, compilados sobretudo no Emílio, e demonstrava estar bem avançado no desenvolvimento de alguns dos princípios de sua teoria política, organizados de forma mais exaustiva sobretudo no Contrato Social.<br>Abstract: The objectives of the present study are, besides pointing in the work of Rousseau principles of moral and taste that may serve to elucidate the genesis of his famous romance, to show that the author, with his La nouvelle Heloise, already anticipated for his readers some of the principles of his pedagogy, compiled above all in the Emile, and has shown himself to be very advanced in the development of some principles of his political theory, organized in a exhaustive way chiefly in the Social Contract.<br>Mestrado<br>Historia da Filosofia Moderna<br>Mestre em Filosofia
45
Ertuğrul, Tacettin. "Jacques Derrida et le problème de la technique." Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAC023.
Full textAbstract:
La tâche de notre travail est de penser la question de la technique dans sa relation profonde et complexe avec celle de l’écriture chez Derrida. Les quasi-concepts du pharmakon et du supplément nous permettent de dire que la technique est pharmaco-supplémentaire. Mais il faut avancer et dire que l’archi-technicité est déjà la techno-graphie pharmaco-supplémentaire. L’œuvre de Derrida nous permet aussi de penser les télétechnologies à partir de l’écriture qui est déjà télé-technique. Les télétechnologies vont bien au delà d’une certaine conception courante de « média » ou de « télécommunication», car le concept de télé-technique atteint le coeur du mouvement de la différance. Il faut penser la télé-technique avec l’extériorisation, l’ex-appropriation, la trace, l’archive etc. Et dans le coeur de la différance, l’itération comme répétition en différence nous pousse à penser d’une nouvelle manière le même ou l’autos. Le même n’est pas stable, toujours en distance à soi-même et ouvert à l’autre. Il faudrait chercher l’archi-technicité dans cette ouverture à l’autre qui est liée à l’itérabilité différancielle. Une technicité comme ouverture à l’incalculable<br>The task of our work is to think the question of technique in its profound and complex relation with the question of writing in Derrida’s work. The quasi-conceptsof pharmakon and of supplement allow us to say that the technique is pharmaco-supplementary. But we must move forward and say that thearchi-technicity is pharmaco-supplementary techno-graphy. Derrida’s workalso allows us to think the teletechnologies from writing that is already teletechnical.The teletechnologies go well beyond a certain current conception of« media » or « tele-communication », because the concept of teletechnology reach the heart of the movement of différance. We try to think the teletechnique with exteriorisation, ex-appropriation, trace, archive, etc. And in the heart of différance, the iteration as repetition in difference leads us to think newly the same (le même). The same is not stable, is in distance with it self and open to the other. We should search the archi-technicity in this opening to the other that is related to differential iterability. It has to be noted that the archi-technicity is a technicity which remains open to the incalculable, to the event (l’événement)
46
Wicomb, Wilmien. "The complexity of identity : the Afrikaner in a changing South Africa." Thesis, Stellenbosch : University of Stellenbosch, 2008. http://hdl.handle.net/10019.1/1712.
Full textAbstract:
Thesis (MA (Philosophy))--University of Stellenbosch, 2008.<br>This thesis sets out to model the notion of group identity in terms of the theory of
complexity. It is an attempt to speak meaningfully about a concept that needs to have a
sense of stability in order to constitute an ‘identity’, but at the same time has to be able to
change in order to adapt to changing circumstances – and indeed does change. This
tension between stability and change is seen as a manifestation of the philosophical
endeavour of ‘thinking the difference’ which, in this context, is understood to mean that if
we are committed to thinking the difference (and thereby undermining the philosophy of
the same) for ethical reasons, we have to speak of group identity itself in terms that
preserve difference. That entails keeping the tensions inherent to the notion intact, rather
than choosing to emphasise one end of the tension, thereby reducing the other. As such,
identity is understood as being relational. While modelling group identity as a complex
system two important tensions are identified: that of the inside-outside divide that is a
function of the boundary-formation of the system and the traditional tension between
agency and structure in the formation of identity. The emphasis on difference as
constitutive of identity places the argument within poststructuralism as a school of thought.
More specifically, the links that have been established between complexity theory and the
work of Jacques Derrida is explored to unpack the implications these links would have for
group identity. This application is done within the framework of time: first the issues of the
past and the memory of the group are investigated to explore whether identity as a
complex system can cope with its own tensions. The work of Derrida is employed to show
how the memory of a complex system can be understood as the inheritance of the system.
This is an ethical understanding which entails responsibility. Understanding the past in this
way, it is argued, allows the future to be thought. This is the case, it is argued, because
the future must be understood as a Derridean ‘new beginning’ which entails engaging with
and deconstructing the past. Finally, this notion of the future as a new beginning is
unpacked. It is defined as the group’s singular opportunity to allow for ‘real’ change,
change that is only possible if the system is disrupted by its outside. It is argued that the
complex system as a very particular open system can accommodate the possibility of the
‘new beginning’. This understanding of the system and its outside is brought in relation to
Derrida’s understanding of the economy of the system and the future as a ‘new kind of
writing’. The implications of this theory for the notion of autonomy are briefly addressed. In
order to test the theory, the argument is applied throughout to the example of the Afrikaner
as a group identity. In conclusion, suggestions are made as to how the Afrikaner could
understand itself and its memories in order for the group identity to survive meaningfully
and – more importantly – ethically.
47
Eloff, Philip Rene. "Kompleksiteit en begronding in die werk van Hannah Arendt en Jaques Derrida." Thesis, Stellenbosch : University of Stellenbosch, 2011. http://hdl.handle.net/10019.1/6541.
Full textAbstract:
Thesis (MA)--University of Stellenbosch, 2011.<br>ENGLISH ABSTRACT: In this mini-thesis I explore Hannah Arendt’s engagement with the problem of
foundation in relation to the work of Derrida and complexity theory. In Arendt the
problem of foundation takes shape as the attempt to develop a thinking of foundation
that does not repress political freedom. The American Revolution is an important
point of reference in Arendt’s attempt to develop such a notion of authority.
According to Arendt the American republic could, however, not entirely succeed in
realizing this conception of authority. I draw on Derrida and complexity theory in
order to show that the shortcomings Arendt points to are structural to institutions as
such. Following Derrida and complexity theory, I further that the recognition of this
structural limitation is an indispensable step in the attempt to think political authority
as something stable, but which nevertheless keeps open the possibility of political
change.<br>AFRIKAANSE OPSOMMING: In hierdie skripsie ondersoek ek Hannah Arendt se ommegang met die probleem van
begronding deur dit in verband te bring met die werk van Jacques Derrida en
kompleksiteitsteorie. Die probleem van begronding neem vir Arendt vorm aan in die
poging om politieke gesag op so wyse te bedink dat dit nie politieke vryheid
onderdruk nie. Die Amerikaanse rewolusie vorm ’n sentrale verwysingspunt in
Arendt so poging om gesag op hierdie manier te bedink. Dit slaag volgens haar egter
nie heeltemal daarin om hierdie alternatiewe vorm van gesag te verwesenlik nie. Ek
steun op Derrida en kompleksiteitsteorie om te wys dat die tekortkominge waarop
Arendt wys in ’n sekere sin struktureel is tot enige instelling. Ek argumenteer voorts
in navolging van Derrida en kompleksiteitsteorie dat ’n erkenning van hierdie
strukturele beperking ’n belangrike moment is in die poging om politieke gesag te
bedink as iets wat stabiel kan wees, maar terselftertyd ruimte laat vir politieke
verandering.
48
Strømmen, H. M. "The ends of (hu)man : following Jacques Derrida's animal question into the biblical archive." Thesis, University of Glasgow, 2014. http://theses.gla.ac.uk/6428/.
Full textAbstract:
This thesis engages with the biblical archive and its animals, asking what it means to read the Bible after Jacques Derrida’s “question of the animal”, that is, critical questions directed at the characterisations, representations and utilisations of animals past and present which deem animals distinctly different to humans in order to demarcate their inferiority. At the same time, it is a critical response to Derrida’s Bible. Derrida – arguably one of the most important and influential thinkers of the twentieth century – provides a significant philosophical contribution to the question of the animal. In animal studies, the Bible is treated as a foundational legacy for concepts of the “human” and is frequently held up to blame for a misplaced human hubris. Derrida too draws on the Bible in implicit and explicit ways to underpin his critique of human/animal distinctions. Building on Derrida’s work on animality, I provide close and critical interpretations of four crucial texts of the biblical archive. I argue that these biblical texts are caught up in irreducible tensions: on the one hand, these texts depict and describe how humans and animals alike abide as finite, fellow creatures under God as a justice to come which calls for a radical similitude and solidarity; on the other hand, animals are portrayed as objects that are mastered by humans to demonstrate God’s power over the living. God’s power thus resides in a double bind – it both displaces power from humans to show them as animals, and it simultaneously provides a model for human power over animal others. In the first chapter I explore the significance of Derrida’s motifs of nakedness and shame over nakedness for his critique of human/animal distinctions, arising from his reading of Genesis. Critically continuing Derrida’s play on myths of origin, I tackle the question of the first carnivorous man, Noah, in Genesis 9 in order to show how this text can both be read as a license to enact the sovereignty of man over animals, and, how this text radically resists such a reading in God’s covenant with all life, human and non-human. Following my exploration of myths of origin, the second chapter grapples with Derrida’s notion of a deconstructed subject through his emphasis on response and responsibility. Derrida puts forward the biblical response “here I am”, as the mark of vulnerability in every relation with the other. I explore what this responsible response might mean in the context of the Book of Daniel that portrays encounters between human, nonhuman animals and God. Developing Derrida’s injunction to follow the nonhuman other, I argue that the double context of Daniel conveys two distinct visions of the concept of the political as animal: one, in which a fantasy for a harmonious domestication and cohabitation amongst rulers and their human and animal subjects is fostered under the only true ruler, a benign God; and, a collapse of such a fantasy, where rulers – human and divine – are portrayed as carnivorous, ferocious creatures who turn their subjects from pets to prey. The third chapter follows this collapse to Derrida’s critique of the commandment “Thou shalt not kill” as a commandment relating only to humans and thus a detrimental Judeo-Christian legacy. Derrida draws on the story of Cain and Abel to discuss the way the killing of an animal leads to the killing of a brother. To explore questions of killability I, however, turn to the negotiations of such issues in Acts 10. In the animal vision of Acts 10, questions of clean/unclean animals are suspended and hospitality is apparently opened up between Jewish and non-Jewish Christians. I demonstrate that the universalism associated with this text refers to an exclusive human fellowship which evades the actual implications of the animal vision. Yet, I posit that there are again two ways of reading the animal vision. In the first reading the analogical resemblance set up between animals and Gentiles implies that Gentiles too become killable as “clean” and thus the animal vision allows for indiscriminate killability amongst the living in general. In the second reading the cleanness of all animals is in fact a radical redemption of animal life for fellowship, in the same way that Peter accepts the fellowship and hospitality of Gentiles. Ultimately, the category of the living and the dead draws humans and non-humans together into what I call “mortability”; that is, the capacity for death shared amongst the living in the suspension of judgement until Jesus returns. In the fourth chapter, I follow up on the suspension of judgement by analysing Derrida’s thinking of sovereignty and animality in relation to Revelation 17. Crucially, Derrida’s logic of sovereignty includes Christ as lamb, in his logos or reason of the strongest, despite its ostensible weakness as a diminutive animal. I explore this further by turning to the scene of Revelation 17 in which the Lamb is at war with the Beast and the woman riding it. Developing Derrida’s allusions to sexual difference as it relates to the question of the animal, I explore how Revelation 17 denigrates both animals and women by characterising them as the figure of evil: Rome. The logic of the animal representations sets up the divine as the good on the side of the weak in the figure of the suffering Lamb. But as the Lamb becomes a beast-like indivisible sovereignty that asserts its reason of the strongest, the figures of “evil” become the vulnerable weak victims – the animal others. Another image of Rome emerges, then, as a deconstructed sovereignty in the subjects that stand as powerless figures in the political order, namely the animals of the Roman arenas and the prostitutes of the Roman Empire. The four texts I examine abide in the ambiguous tensions of an archive that can in the end neither be presented as animal-friendly nor as straightforwardly anthropocentric. The biblical archive is a complex compendium fraught with tensions that can, with its animals, only be held in abeyance. There can be no final “ownership” proclaimed of this archive and its animals, nor can any interpretive act dis-suspend them from such an ambivalent state. These very different texts do, however, provide the material and momentum to show central and crucial instances of how the biblical archive characterises its humans, animals and gods. My analysis reveals that the very same spaces in which these characterisations might be fixed as detrimental to animal life, are where the possibilities of seeing animals radically otherwise lie.
49
Santos, Valmir Gonçalves dos. "Política vs filosofia política: uma leitura a partir dos escritos de Jacques Rancière." Universidade Estadual do Oeste do Paraná, 2018. http://tede.unioeste.br/handle/tede/3914.
Full textAbstract:
Submitted by Marilene Donadel (marilene.donadel@unioeste.br) on 2018-09-06T18:11:42Z
No. of bitstreams: 1
Valmir_Santos_2018.pdf: 984557 bytes, checksum: aebca575b4b40d2937744735a9937049 (MD5)<br>Made available in DSpace on 2018-09-06T18:11:42Z (GMT). No. of bitstreams: 1
Valmir_Santos_2018.pdf: 984557 bytes, checksum: aebca575b4b40d2937744735a9937049 (MD5)
Previous issue date: 2018-05-22<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES<br>Rancière's eccentric political perspective differs from the tradition of the renowned theorists of political philosophy, like Plato, Aristotle, Hobbes, etc. From the ancients to the contemporaries much was discussed in the name of a political philosophy or how society should organize itself politically. In his work Disagreement, the philosopher proposes to call politics only what is specific of it, something that differs from what tradition understood as political philosophy. It is this "specific" that this research deals with and it is guided by the following questions: What is specific that we can think with the name of politics? What is the relation between politics itself and political philosophy? Facing this problem, this dissertation affirms that by the name of politics must be understood a specific litigation, fruit of the affirmation of an equality that is in its principle; as well as it shows that politics has nothing to do with the organization of common spaces, but rather that it exists only in the act. The research shows that institutions and organizations conventionally considered political effectively play the role of the police, understood here as responsible for the maintenance of the consensual order and contrary to any political manifestation that supposes the litigation. It suggests that it is the police that come to meet the tradition of political philosophy, initiated by Plato, and which feeds it. It shows that, according to Rancière, politics, as an act of claiming participation in common affairs, lies exclusively in democracy, which is directly linked to equality and dissent and can not be summed up as a kind of constitution and a form of society. Rancière's differentiation between politics and the police allows the research to affirm that in the name of maintaining the order that opposes itself to everything that does not follow an organization, political philosophical traditions are created that do not bring politics, but rather repeat the old discourse of mere organization of bodies, properly the role of the police. In short, the dissertation affirms and shows, from Rancière's texts, that political philosophy, as presented in the philosophical tradition, is the end of politics.<br>A excêntrica perspectiva política de Rancière difere da tradição de renomados teóricos da filosofia política, como por exemplo: Platão, Aristóteles, Hobbes, entre outros. Dos antigos aos contemporâneos muito se discutiu em nome de uma filosofia política ou de como a sociedade deveria se organizar politicamente. Em sua obra O desentendimento, o filósofo propõe chamar de política apenas o que é específico dela, algo que difere daquilo que a tradição compreendeu como filosofia política. É desse “específico” que a pesquisa trata, por isso se orienta pelas seguintes questões: o que de específico se pode pensar com o nome de política? Qual a relação entre a própria política e a filosofia política? Diante desse problema, esta dissertação afirma que pelo nome de política deve ser entendido um litígio específico, fruto da afirmação de uma igualdade que está em seu princípio; bem como mostra que a política nada tem a ver com organizações dos espaços comuns e sim que ela só existe em ato. A pesquisa evidencia que instituições e organizações convencionalmente consideradas políticas, efetivamente exercem o papel de polícia, entendido aqui como responsável pela manutenção da ordem consensual e contrária a qualquer manifestação política que supõe o litígio. Sugere que é a polícia que vem ao encontro da tradição da filosofia política, iniciada por Platão, e que a alimenta. Mostra que, de acordo com Rancière, a política, como ato de reivindicação da participação nos assuntos comuns, se encontra exclusivamente na democracia, a qual está ligada diretamente à igualdade e ao dissenso e não pode ser resumida a um tipo de constituição e de uma forma de sociedade. A diferenciação entre política e polícia, feita por Rancière, permite que a pesquisa afirme que em nome da manutenção da ordem que se opõe a tudo o que não segue uma organização, cria-se tradições filosóficas políticas que nada trazem de política, mas sim repetem o velho discurso da mera organização dos corpos, propriamente o papel da polícia. Em suma, esta dissertação afirma e mostra, a partir de textos de Rancière, que a filosofia política, tal como se apresenta até então na tradição filosófica, é o fim da política.
50
Souza, Felipe Araújo de [UNESP]. "Da necessidade do legislador na obra Do contrato social, de Jean-Jacques Rousseau." Universidade Estadual Paulista (UNESP), 2016. http://hdl.handle.net/11449/136720.
Full textAbstract:
Made available in DSpace on 2016-04-01T17:54:56Z (GMT). No. of bitstreams: 0
Previous issue date: 2016-02-03. Added 1 bitstream(s) on 2016-04-01T18:00:39Z : No. of bitstreams: 1
000860172.pdf: 978547 bytes, checksum: 158bb0513c192fff77aa0d081ac345e6 (MD5)<br>A figura do Legislador na obra Do Contrato Social de Jean-Jacques Rousseau surge em meio a uma forma de legislação popular, sendo o povo o próprio Soberano e encarregado, por meio da vontade geral, de legislar para o próprio povo. Para tanto, este trabalho tem por objetivo analisar a definição que o autor dá ao Legislador, seus exemplos e a necessidade real para a existência deste Legislador. Posteriormente, analisaremos a utilidade para esta função recorrente na filosofia rousseauniana.<br>The figure of the Legislator in The Social Contract work of Jean-Jacques Rousseau comes amid a popular form of legislation, being the Sovereign own people and charge through the general will, to legislate for the people themselves. Therefore, this paper aims to examine the definition that the author gives to the legislator, his examples and the real need for the existence of this Legislator. Later, we will examine the usefulness for this recurring role in Rousseau's philosophy.