Dissertations / Theses on the topic 'Metaphysical anthropology'
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Dargan, Geoffrey David. "The possible self : an exposition and analysis of metaphysical themes in Kierkegaard's theological anthropology." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:939bc331-d3af-4144-8aac-f6fa6be95f0b.
Full textMilne, Douglas J. W., and res cand@acu edu au. "A Religious, Ethical and Philosophical Study of the Human Person in the Context of Biomedical Practices." Australian Catholic University. School of Philosophy, 2006. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp148.26072007.
Full textLagrut, Blandine. "Le réalisme moral d'Elizabeth Anscombe : une philosophie de l'intégrité." Electronic Thesis or Diss., Université de Lorraine, 2024. http://www.theses.fr/2024LORR0107.
Full textFor Elizabeth Anscombe, every effort at goodness is also a quest for truth. Moral vigilance takes the form of a Daimôn reminding each person of the task of examining their life: ‘Perhaps in some way, I can’t see, I may be on a bad path, perhaps I am hopelessly wrong in some essential way*.’ This thesis argues that Anscombe is developing an original type of moral realism centred on the notion of integrity and polarised by one question: how does a person come to grasp, as rigorously as possible, the meaning and gravity of their actions? According to her, three conditions are necessary in order to correctly assess the weight of our actions – they provide the blueprint for our work: we need to know what we are actually doing, we need to have some idea of the necessities of our human nature and, finally, we need to recognise the infinite value of this nature.To know what they are doing, the person must be able to identify the criteria for ‘what counts as a relevant description of an action’. This is precisely what Anscombe sets out to do in her study of intention. She shows that it is possible to isolate types of action which we know that, if we do them intentionally, we are in the wrong. The category of "intrinsically unjust act" becomes available again, providing the starting point for a realist moral epistemology.The person also needs to justify their assessments by basing them on a thorough understanding of the human being. Here again, Anscombe makes a major shift by restoring consistency to the concept of human nature. She relies on the idea that we learn something about the kind of being that humans are by unfolding the logical form of their linguistic practices. Her meta-ethics revolves around an often-unnoticed axis, combining Aristotle’s naturalism and Wittgenstein’s logical grammar.Finally, an action will only be true on a moral level if it manifests the “mystical” value of human nature. Bringing this aspect to light is the most innovative contribution of this thesis. An in-depth study of the ethico-religious texts reveals the core of her metaphysical anthropology: humans are not only rational animals, but also spiritual beings, endowed with a dignity that we can know through “connaturality” or “mystical perception”.By exploring the various facets of Anscombean moral realism, we can ultimately clarify its role in the contemporary ethical debate on absolutism. Are certain acts to be rejected absolutely, whatever the cost to the well-being of the person or the consequent situation? For Anscombe, the answer is yes. But this cannot be done either at the expense of personal discernment or at the cost of alienation. Her way of conceiving the human makes it possible to resolve the tension by establishing that the prohibition does not need to be decreed by an external authority to be absolute. It can be imposed internally on the agent, as compelling evidence, due to their spiritual nature.*G. E. M. Anscombe, ‘Modern Moral Philosophy’ in Ethics, Religion and Politics, Collected Philosophical Pa-pers III, Oxford, Blackwell, 1981, p. 37.Keywords: moral realism, integrity, absolutism, philosophy of action, moral epistemology, meta-ethics, naturalism, logical grammar, mystical perception, connaturality, metaphysical anthropology, spiritual nature
Holdsworth, Christopher John. "The revolution in anthropology : a comparative analysis of the metaphysics of E.B.Tylor (1832-1917) and Bronislaw Malinowski (1884-1942)." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.240214.
Full textCykowski, Elizabeth. "Summoning the courage for philosophising : a new reading of Heidegger's 'The Fundamental Concepts of Metaphysics'." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:8afe3dae-439c-4caa-9046-5e3b94efed61.
Full textDomenech, Théodora. "Phénoménologie et métaphysique dans la pensée de Max Scheler." Thesis, Montpellier 3, 2018. http://www.theses.fr/2018MON30069/document.
Full textMax Scheler’s phenomenological thinking is based on the idea that love is the source of all knowledge. Defined as the ultimate intentional act, love is an essentially personal act. This claim drives the philosopher to consider the existence of an infinite personal God – a loving God - as an eidetic necessity. This raises the following questions: does the essence of God arise from an intuitive experience grounded in love? Or is love conceived as the source of all knowledge according to an existing representation of God defined as love? Taking Scheler’s position on the matter as the guiding thread of my research, I examine the possibility of a phenomenology free from any metaphysical presupposition. To this end, several definitions of the term metaphysics will be examined: ontological realism, idealist subjectivism, and theological Weltanschauung. I first question Scheler’s thought through the prism of the debate surrounding Husserl’s idealist turn by asking whether his personalist phenomenology can be described as « realist » and if so, in what sense. Then I examine all the religious axioms that Scheler uses in his phenomenology to highlight what I call a « theo-logic », i.e. an implicit theological conception of phenomenological logic. Finally, I look at how Scheler criticizes phenomenology in the hope of revealing its implicit metaphysical presuppositions. My thesis thus sheds light on why Scheler, at the end of his life, decided to put phenomenology aside and to define his thinking in terms of a new metaphysics
Jullien, Stanislas. "La finitude infinie et ses figures : considérations philosophiques autour de la radicalisation de la finitude originaire chez Derrida." Thesis, Paris 4, 2014. http://www.theses.fr/2014PA040146.
Full textWe set out to construct a geography of historical aiming to cartograph the site where philosophy reaches its end. In so doing, two main constraints at least have to be taken into account. We first have to describe the site in order to locate it. We argue that the site in question can only be occupied by infinite finitude, for it is our assumption that only infinite finitude holds its inaugural taking-Place, a taking-Place wherein infinite finitude will have to push its creative originarity so far as to release in itself an infinity that will be affected in return by a novel meaning. Secondly, we have to break new ground in textual territories, which will enable us to uncover the system of conceptual coordinates that will make it possible to cartograph the site of infinite finitude. We argue that it is the territory constructed by Derrida that hosts the native cartography of infinite finitude because of the intervention, both inaugural and structural, of infinite finitude on that territory. It follows that, in order to dwell in the articulated unit of these two constraints, we have to maintain a speculative posture in the following cardinal proposition: infinite finitude IS deconstruction. This posture makes it possible to delineate and re-Inscribe infinite finitude on the Derridean territory by (re)constructing a plane of intelligibility through the combination of both the phenomenologico-Transcendental and thanatologico-Trancendental axes on the one hand; by showing, on the other hand, that if infinite finitude confronts the Derridean territory with an aporetic charge operating as a pharmakon, that pharmacology could release novel figures of infinite finitude - hermeneutic (Heidegger), as well as speculative (Hegel), ones
Blanc-brude, Gilles. "Psychologie et anthropologie dans la philosophie de Kant." Thesis, Paris 4, 2010. http://www.theses.fr/2010PA040013.
Full textKant’s philosophy is not a denial of any form of psychology. Despite the uncertainty of the systematic status concerning the mind’s empirical knowledge and the impossibility to use mathematics to bring this knowledge into the scientific field, despite the vacuity of a deduction about the metaphysical properties of the soul made a priori and the pointlessness of a psychological foundation of both philosophy and logic as well as moral, in brief, despite Kant’s antipsychologism and antinaturalism, themes and psychological issues do remain worthwhile and legitimate in his philosophy. The chapter on “Paralogisms” in the Critique of Pure Reason, associated to the “Refutation of Idealism”, does indeed put an end to the psychologia rationalis -which stems from Wolff’s metaphysics- but yet it makes it possible for psychology to be integrated into anthropology while following the leading thread of experience. Kant’s approach of psychology being intimately related to transcendental philosophy will be both its complement and its illustration through a series of considerations on the genesis of our knowledge, on the connection between interiority and exteriority, the various degrees of consciousness and eventually through considerations on the free use of our mental faculties. The first part will deal with the difficulties to set psychology in relation to Kant’s anthropology and philosophy. The second part will set out the main arguments against empirical and rational psychology. The last part will study Kant’s Anthropology from a Pragmatic Point of View as being the philosophical fulfilment of an untimely theory of the mind complying with the demands of criticism
Mercant, Simó Jaume. "La metafísica del conocimiento de Karl Rahner. Análisis de "Espíritu en el mundo"." Doctoral thesis, Universitat Abat Oliba CEU, 2017. http://hdl.handle.net/10803/462803.
Full textEl teólogo jesuita Karl Rahner, después del Concilio Vaticano II, se convirtió en el paladín de la nouvelle théologie y en el princeps novorum theologorum mediante la proclama de su giro antropológico. Es menester analizar a este teólogo de Friburgo, para comprenderlo adecuadamente, desde sus fundamentos filosóficos. La metafísica trascendental de Karl Rahner ―expresada en su célebre obra Geist in Welt― está claramente fundamentada en el pensamiento del existencialista Heidegger y en el tomismo trascendental de Maréchal. No obstante, Rahner se presenta como auténtico intérprete de santo Tomás de Aquino, mas, en verdad, tergiversa los mismos textos, contextos y principios del Angélico. Nuestro autor, con su Erkenntnismetaphysik, lleva el cogito cartesiano hasta sus últimas consecuencias, identificando en el hombre el ser, el conocer y el objeto conocido, ignorando la distinción que el Angélico hace del ser natural y del ser cognoscitivo. Por otra parte, el concepto clave, para entender la metafísica trascendental del padre Rahner, es el Vorgriff o anticipación, que es un saber apriórico y atemático del ser en general. Además, Karl Rahner llega a mal interpretar la gnoseología del Aquinate identificando ―sic et simpliciter― la conversio ad phantasma, la abstractio y la reditio in seipsum, sin tener en cuenta que santo Tomás habla de una unidad de los distintos procesos cognoscitivos, pero no los identifica. Por consiguiente, Karl Rahner instrumentaliza la metafísica y la gnoseología tomistas prácticamente en su totalidad. En definitiva ―siguiendo a Cornelio Fabro―, Rahner “non tam est thomista, quam philosophiae thomisticae depravator”.
The Jesuit theologian Karl Rahner, after the Second Vatican Council, became the nouvelle théologie's paladin and princeps novorum theologorum by making an anthropological turn. It is necessary to analyze this theologian from Freiburg from his philosophical foundations to properly understand him. Karl Rahner's transcendental metaphysic ―expressed in his famous work Geist in Welt― is clearly based on both Heidegger's existential thought and Maréchal’s transcendental Thomism. Nevertheless, although Rahner acts as an authentic Saint Thomas of Aquinas interpreter, he distorts Angelic's texts, contexts and principles. Our author, with his Erkenntnismetaphysik, takes the Cartesian cogito to the last consequences, identifying in man the being, knowledge and known object, ignoring the distinction that Angelic makes between natural being and cognitive being. Additionally, the key concept to understand Father Rahner's transcendental metaphysics is Vorgriff or anticipation, which is an aprioric and unthematic knowledge of the being in general. Furthermore, Karl Rahner misunderstands Aquinas’ gnoseology, identifying ―sic et simpliciter― the conversio ad phantasma, abstractio and reditio in seipsum, disregarding that Saint Thomas refers to a unity between different cognitive processes without identifying them. Consequently, Karl Rahner instrumentalizes thomistic metaphysics and gnoseology, almost in its entirety. In short ―as Cornelio Fabro indicates― Rahner “non tam est thomista, quam philosophiae thomisticae depravator”.
Brown, Julius. "Penser le corps, sa puissance et sa destinée chez Spinoza : aux sources de son anthropologie." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK012/document.
Full textSpinoza assesses the Copernican revolution and advocates a rationalist and materialistic naturalismagainst the onto-theological tradition, Aristotle and Descartes as the two main figures thereof,theologians and the Bible not to mention. Spinoza interprets the error of geocentrism as indicating twoother errors: classical anthropological dualism which subjugated the body to the soul and the illusion offree-will. By gnoseological, psychophysical and socio-emotional rehabilitation of the body, he claims tolead man to present salvation, not eschatological, reconciling him with himself and with God as Nature.The permanence of Hebraic anthropological sensibility is pregnant, which does not cancel metaphysical,soteriological and ethical disparities between him and the Bible. These disparities could bring Spinozacloser to Aristotle than to Descartes. Will the spinozian project keep its promises without relapsing intothe traps of the mythical and the mystical ?
Brown, Julius. "Penser le corps, sa puissance et sa destinée chez Spinoza : aux sources de son anthropologie." Electronic Thesis or Diss., Strasbourg, 2015. http://www.theses.fr/2015STRAK012.
Full textSpinoza assesses the Copernican revolution and advocates a rationalist and materialistic naturalismagainst the onto-theological tradition, Aristotle and Descartes as the two main figures thereof,theologians and the Bible not to mention. Spinoza interprets the error of geocentrism as indicating twoother errors: classical anthropological dualism which subjugated the body to the soul and the illusion offree-will. By gnoseological, psychophysical and socio-emotional rehabilitation of the body, he claims tolead man to present salvation, not eschatological, reconciling him with himself and with God as Nature.The permanence of Hebraic anthropological sensibility is pregnant, which does not cancel metaphysical,soteriological and ethical disparities between him and the Bible. These disparities could bring Spinozacloser to Aristotle than to Descartes. Will the spinozian project keep its promises without relapsing intothe traps of the mythical and the mystical ?
LOMBARD, JESSICA. "Pour une onto-anthropotechnie de la sphère humaine. La question de l'interdit technologique au prisme d’une lecture phénoménologique du transhumanisme." Doctoral thesis, Università degli studi di Genova, 2022. https://hdl.handle.net/11567/1100157.
Full textLe débat visant à évaluer dans quelle mesure la technique structure la sphère humaine est aujourd’hui grandement bridé par la vulgarisation d’analogies mythologiques (menace prométhéenne, etc.) ou narratives (menace de l’IA, du cyborg, etc.). De nombreux auteurs qui ont questionné en détail l’essence de la technique la scindent aujourd’hui selon deux modalités, résumées schématiquement en une technique (post)moderne et une technique ancienne, en évacuant la quiddité formelle de la technique. Le sentiment d’inquiétude qu’éprouvent nos sociétés face à l’autonomisation et à la puissance technique s’expliquerait par la discontinuité ontologique des relations humain-technique. Le transhumanisme, d’ailleurs, ne se fait-il pas l’incarnation concrète de cette rupture ? Notre thèse postule qu’afin de correctement interpréter l’émergence de phénomènes comme le transhumanisme, nous avons besoin d’une lecture philosophique du phénomène de la technique. Cette lecture philosophique de la technique nécessite de réinterroger les racines anthropologiques et ontologiques de la technique elle-même. Nous adoptons pour cela une approche phénoménologique de l’objet transhumaniste, qui se propose d’esquisser les enjeux métaphysiques propres à nos imaginaires techniques, en plus de servir d’entrée nouvelle à la question de la technique elle-même. La réduction eidétique nous permet de localiser les divergences internes au transhumanisme pour les rendre à l’expression d’un discours minimal, la volonté d’amélioration de l’homme par la technique. Ce discours manifesté et manifestant peut dès lors être pris en charge par la philosophie de la technique et servir de phénomène dévoilant, en prenant part à une discussion majeure et au demeurant largement entamée. Malgré l’évolution culturelle et anthropologique de la technique et de ses objets, nous défendons l’hypothèse qu’il n’y a pas de rupture entre une technique moderne et une technique ancienne, et que l’émergence ou la solidification de formes d’imaginaires techniques contemporains participe ontologiquement de la sphère d’existence humaine, et non accidentellement. Notre intention est donc de revenir aux questions que soulève la technique envers l’être de l’humain, au lieu d’en rester à l’humain comme l’être soulevant des questions sur l’impact de la science et de la technique. Le transhumanisme est pensé comme une porte d’entrée à la question de la technique, permettant de réinscrire les relations humain-technique dans la temporalité d’une évolution continue, induisant l’adaptation renouvelée et plastique de l’homme à son milieu. Notre première partie introduit le cadre conceptuel de la compréhension de l’objet technique, comme objet s’insérant dans les médiations humaines. Nous interrogeons cet objet à partir de points de repères familiers, entre mécanisme et finalisme, geste et médiation, organe et outil. Ces éléments nous permettent de déterminer certains apports phénoménologiques quant à l’unité organique et au rapport entre « util » et objet technique. Ces éléments de définition sont concrétisés dans l’analyse d’objets technoscientifiques contemporains, qui détermine les convergences et divergences entre le mode d’existence des objets techniques et celui des objets émergents, afin d’induire la possibilité d’une continuité formelle dans l’ontologie de l’objet technique. Il devient nécessaire de questionner le rapport de l’humain à l’engagement de sa matérialité, et donc de ses rapports au milieu et à la temporalité. Notre seconde partie cherche à revitaliser la phénoménologie de l’habitat par l’anthropologie, afin de faire jouer la technique au centre de la notion de vécu humain. Nous y replaçons le milieu technique au centre d’une épistémologie faisant travailler les notions d’intention, d’invention et d’imagination, pour reconstruire la relation de la technique à la virtualité humaine et proposer une analyse de l’évolution de la technique et de ses objets hors du cadre ontique de l’historicité humaine. Cette apparente autonomisation de la technique nous enjoint dès lors à questionner les ressorts du sentiment de danger que fait naître la technique contemporaine. Notre troisième partie participe d’une tentative de redéfinition de l’humanisme, apte à dépasser l’interdit technologique et à témoigner de la réalité culturelle de la technique. Elle restructure les dangers rationnels et irrationnels dont la technique se fait le bouc-émissaire en les resituant en dehors de l’essence de la technique elle-même, à partir d’une métaphysique de la substance des objets mondains qui replace ces périls concrets dans le cadre de l’évolution anthropologique de modes de production et de la notion de progrès technique. Nous présentons ces éléments comme le symptôme du passage d’un imaginaire humaniste vers une forme d’imaginaire technique, dont l’exemple emblématique est l’émergence du transhumanisme. La quatrième partie prolonge donc ces questionnements concrets en s’appuyant sur la façon dont le transhumanisme se réapproprie les enjeux métaphysiques de notre matérialité. Elle s’appuie sur la conception transhumaniste du corps humain à travers la différence thérapie/augmentation, qui dévoile l’invariant du phénomène corporel et vient revitaliser l’aspect véritablement rupturel des considérations immortalistes transhumanistes. Celles-ci viennent en contrepoint à la relation existentiale de l’humain à la finitude, considérée comme horizon de structuration du temps et du monde. L’ouverture de la finitude à de nouvelles temporalités nous invite alors à questionner la façon dont le transhumanisme fait jouer une pensée de l’eschatologie et de la transcendance comme mesure d’un temps vécu. Notre cinquième et dernière partie interroge par conséquent la notion de Grand Récit transhumaniste à l’aune de mythes techniques emblématiques, pour dévoiler la métapoétique de l’imaginaire qui sous-tend les discours transhumanistes et anti-transhumanistes. Nous en venons à resituer la mythification du transhumanisme dans un processus eschatologique et temporel plus général, prenant en compte le recours choisi des mouvements transhumanistes à l’optimisme technophile. Ces interrogations nous permettent de réinvestir nos analyses du milieu et de la temporalité pour synthétiser l’évolutionnisme continuiste faisant du transhumanisme un vecteur consistant de la structuration onto-anthropotechnique de la sphère humaine.
BALDUZZI, EMANUELE. "ANTROPOLOGIA PEDAGOGICA E RIFLESSIONI NOVECENTESCHE SULL'<> TRA CENTRALITA' DELL'UOMO E SFIDA DELLA TECNICA." Doctoral thesis, Università Cattolica del Sacro Cuore, 2008. http://hdl.handle.net/10280/326.
Full textThis research project is aimed to analyze some features of pedagogical anthropology - especially XXth century one - in the light of the relevant tool of analysis of human acting. The research is divided into four parts. The first aims to highlight a number of pedagogical connotations that emerge from the activist proposals. Through this “Copernican revolution of education”, it recalls the educational implications concerning the reflection on the educandum's acting, in the light of an innovative anthropological paradigm. The second section provides an exploration of activity as a pedagogical category in three fundamental authors of XXth century pedagogy, namely Gentile, Dewey and Maritain, from the perspective of their peculiar theoretical approaches. In the third part I focus on the delicate interconnection between “techniques” and “acting” in the human being, moving from the impending progress of technics and analyzing its repercussions on anthropology and education. Finally, in the fourth part I intend to pursue a “reconstruction” of pedagogical anthropology of metaphysical inspiration that foregrounds human acting in its sense and meaning implications.
BALDUZZI, EMANUELE. "ANTROPOLOGIA PEDAGOGICA E RIFLESSIONI NOVECENTESCHE SULL'<> TRA CENTRALITA' DELL'UOMO E SFIDA DELLA TECNICA." Doctoral thesis, Università Cattolica del Sacro Cuore, 2008. http://hdl.handle.net/10280/326.
Full textThis research project is aimed to analyze some features of pedagogical anthropology - especially XXth century one - in the light of the relevant tool of analysis of human acting. The research is divided into four parts. The first aims to highlight a number of pedagogical connotations that emerge from the activist proposals. Through this “Copernican revolution of education”, it recalls the educational implications concerning the reflection on the educandum's acting, in the light of an innovative anthropological paradigm. The second section provides an exploration of activity as a pedagogical category in three fundamental authors of XXth century pedagogy, namely Gentile, Dewey and Maritain, from the perspective of their peculiar theoretical approaches. In the third part I focus on the delicate interconnection between “techniques” and “acting” in the human being, moving from the impending progress of technics and analyzing its repercussions on anthropology and education. Finally, in the fourth part I intend to pursue a “reconstruction” of pedagogical anthropology of metaphysical inspiration that foregrounds human acting in its sense and meaning implications.
Falcon, Joshua. "The Ethical Import of Entheogens." FIU Digital Commons, 2017. http://digitalcommons.fiu.edu/etd/3357.
Full textRubnell, Spolander Rita. "Between given and created value : Finding new grounds for justifying human rights." Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-395539.
Full textEraßme, Rolf. "Der Mensch und die 'Künstliche Intelligenz': Eine Profilierung und kritische Bewertung der unterschiedlichen Grundauffassungen vom Standpunkt des gemäßigten Realismus." Diss., RWTH Aachen, 2002. http://hdl.handle.net/10919/71556.
Full textMenezes, Rodrigo Inácio Ribeiro Sá. "O animal enfermo: pessimismo antropológico e a possibilidade gnóstica na obra de Emil Cioran." Pontifícia Universidade Católica de São Paulo, 2007. https://tede2.pucsp.br/handle/handle/2032.
Full textFocusing on the works of the Rumanian philosopher Emil Cioran (1911-1995), this study proposes an anthropological approach in order to elucidate the author s conception regarding human being. Cioran s writings portrait man as an essentially infirm being, idea from which this study takes off so as to explain what lies behind his anthropological pessimism. For such, it takes gathering, analyzing and interpreting the reflections offered by him on human being his origins, condition, history and destiny and that are spread out throughout his books. Besides, some of his critics will contribute to sustain the hypothesis: more than just a philosopher, Cioran is a religious thinker, whose pessimistic conception regarding human condition is rooted in gnostic soil. As it is intended to be demonstrated, his connections with gnosticism go way beyond a mere intellectual affinity, involving as well a kinship with the bogomils, a gnostic sect which settled in the Balkans during the Middle Ages and which is supposed to have had a significant role in shaping Rumania s cultural identity. Furthermore, it intends to argue that the crisis of insomnia endured by Cioran in his youth period has a cognitive and spiritual character allowing her to be interpreted as a gnosis. At last, this study commits itself with sustaining the following thesis: much more than his readings, it is rather his insomniac experience that turns out to be the decisive event responsible to shape his thought from then on, including his world and man view
Tendo a obra do filósofo romeno Emil Cioran (1911-1995) como objeto, este estudo parte de um recorte antropológico cuja intenção é lançar luzes sobre sua concepção de ser humano. Está presente em sua obra a idéia do homem como um animal enfermo por natureza, sendo este o ponto de partida que nos levará à compreensão do que está por trás do seu pessimismo antropológico. Para tanto, busca reunir, analisar e interpretar as diversas reflexões que o autor desenvolve sobre o ser humano sua origem, condição, história e destino e que se encontram espalhadas através de seus livros. Além de contar com alguns comentadores que contribuem para sustentar a hipótese: mais do que um filósofo, Cioran é um pensador de cunho religioso, cuja concepção pessimista acerca da condição humana encontra raízes no pensamento gnóstico. Conforme pretende demonstrar, sua relação com o gnosticismo vai muito além de uma mera afinidade intelectual, envolvendo também um parentesco com os bogomilos, seita gnóstica que habitou os Bálcãs durante a Idade Média e que teria influenciado profundamente a alma romena. Além disso, tentará mostrar que a crise de insônia sofrida por Cioran na juventude possui um sentido cognitivo e espiritual profundo que permite interpretá-la como uma gnose. Por fim, este estudo se compromete a sustentar a seguinte tese central: mais do que suas leituras, é a experiência de insônia o acontecimento decisivo que determinará todo seu pensamento posterior, sua visão de mundo assim como de ser humano
Ellis, Nicholas J. "Jewish hermeneutics of divine testing with special reference to the epistle of James." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:0046deb6-8d05-4b36-aa1c-0b61b464f253.
Full textLa, Follette Tavia. "Sites of Passage: Art as Action in Egypt and the US-- Creating an Autoethnography Through Performance Writing, Revolution, and Social Practice." Antioch University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1365450771.
Full textBriney, Carol E. "My Journey with Prisoners: Perceptions, Observations and Opinions." Kent State University Liberal Studies Essays / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=kent1373151648.
Full textBlanc-Brude, Gilles. "Psychologie et anthropologie dans la philosophie de Kant." Thesis, 2010. http://www.theses.fr/2010PA040013.
Full textKant’s philosophy is not a denial of any form of psychology. Despite the uncertainty of the systematic status concerning the mind’s empirical knowledge and the impossibility to use mathematics to bring this knowledge into the scientific field, despite the vacuity of a deduction about the metaphysical properties of the soul made a priori and the pointlessness of a psychological foundation of both philosophy and logic as well as moral, in brief, despite Kant’s antipsychologism and antinaturalism, themes and psychological issues do remain worthwhile and legitimate in his philosophy. The chapter on “Paralogisms” in the Critique of Pure Reason, associated to the “Refutation of Idealism”, does indeed put an end to the psychologia rationalis -which stems from Wolff’s metaphysics- but yet it makes it possible for psychology to be integrated into anthropology while following the leading thread of experience. Kant’s approach of psychology being intimately related to transcendental philosophy will be both its complement and its illustration through a series of considerations on the genesis of our knowledge, on the connection between interiority and exteriority, the various degrees of consciousness and eventually through considerations on the free use of our mental faculties. The first part will deal with the difficulties to set psychology in relation to Kant’s anthropology and philosophy. The second part will set out the main arguments against empirical and rational psychology. The last part will study Kant’s Anthropology from a Pragmatic Point of View as being the philosophical fulfilment of an untimely theory of the mind complying with the demands of criticism
Kolhatkar, Manek. "Comment raconter des histoires lithiques dans les labours de La Martre (Québec, Canada)." Thesis, 2020. http://hdl.handle.net/1866/24761.
Full textThis thesis binds various lithic remains fragmented and scattered by decades of plowing at La Martre (Gaspé Peninsula, Quebec, Canada). Plowing creates a specific type of archaeological palimpsest. It erases units allowing for: the comparison of lithic practices contained within each biface and flake that make up a context; the chronological control of said units; and using various methods and theories according to an archaeological unit’s appropriate scale. A maximum chronological boundary following the deglaciation of the northern Gaspé Peninsula, the exposure of La Martre’s higher terraces by the receding sea, and the production of Plano projectile points (dated to between 11 600 and 9000 cal BP in northeastern America) provide archaeologists with some chronological control that floats within La Martre’s hundreds of thousands of lithic remains. Yet, it is argued that plowing cannot preclude archaeologists from telling lithic and other stories, provided that some practices and habits are changed. Indeed, plowing points to theoretical, epistemological and methodological problems that elsewhere may have remained invisible. These problems pertain to the bifurcation of reality inhibiting its development by laying down a ready- made and unchanging reality prior to any engagement with it. Plowing requires for this specific engagement with reality to be turned upside down, starting from a moving and dispersed reality that a consciousness perceives and thinks with. Telling lithic stories at La Martre requires that this turn be extended by following its movements: that of a conscience, of knapping and of plowing; thus telling new stories that a bifurcated relationship to reality had inhibited. It is suggested here that this turn be extended using description along fifteen dispersion surfaces: (i.) two plowed terraces, stations 15 and 16; (ii.) shaped blanks; (iii.) chaînes opératoires; (iv.) a sample of 447 shaped blanks; (v.) a reduction continuum; (vi.) shaped blank integrity; (vii.) skill; (viii.) raw material; (ix.) knapping objectives; (x.) technical groups; (xi.) lithic fluxes; (xii.) skill combinatorics; (xiii.) possible evolutions; (xiv.) places; (xv.) production sequences. Such surfaces allow for several things: first, for knapping diversification rather than refining; second, for changing the condition of use of the chaîne opératoire or the reduction sequence; third, for starting from movement and relationships rather than defined groups or individuals; fourth, for differentiating La Martre’s plowed terraces; fifth, for delimiting a place, 16-West, structured by the sociocultural dynamics of learning and distinction; sixth, for growing several production sequences; seventh, for reconnecting La Martre to the northeastern Paleoindian landscape and multiplying its lithic and archaeological stories; and eighth, for working within the “in between” places, landscapes and shapes that grow from such stories. Thus, telling lithic stories within La Martre’s plowed fields is a fourfold narrative: (i.) exploring how past people engaged with their landscape through knapping; (ii.) deconstructing conditions allowing for such an exploration; (iii.) creating new conditions allowing for new stories to be told; and (iv.) telling these new stories.
Kosmulska, Bogna. "Historyczne i doktrynalne uwarunkowania rozwoju myśli Maksyma Wyznawcy." Doctoral thesis, 2013. https://depotuw.ceon.pl/handle/item/345.
Full textThis dissertation is dedicated to the analysis of the thought of Maximus the Confessor, the most important representative of the seventh-century Greek patristics or even, as H.-G. Beck once remarked, «the most universal mind» of that century. Originating from parallel research of the historical, biographical and doctrinal context, I consider his views, their inner evolution, as well as their influence to come. In the first part, entitled The Legacy, I combine the analysis of selected threads of Maximus‘ output in Byzantine and Latin medieval tradition with selected trains of reception in the twentieth century (acknowledging the famous polemic between H. U. von Balthasar and P. Sherwood on Balthasar’s work, Kosmische Liturgie, as a kind of a paradigm in contemporary scholar dispute). This is aimed at emphasizing the durability of Maximus’ legacy, but also to illustrate the genesis of modern day scientific dispute concerning this heritage. A methodological preface of the later course of the thesis encloses the first part. The second part, entitled The work and life of Maximus, constitutes the main part of the dissertation. The philosopher’s journeys through distant areas of Greek East and Latin West serve as a thematic key allowing to trace and simultaneously investigate both his itinerarium vitae and itinerarium mentis. Setting out in Palestine, the probable place of the Confessors’ birth and monastic formation, I raise the question of his original intellectual environment and source doctrinal identity (chapters I and II of the second part). Having determined Maximus’ fundamental affiliation with the christological «neo-Chalcedonian» party, I inquire about his attitude towards various origenist traditions. Location of the last issue in Palestinian context is not dictated by sole chronology (since the most remarkable antiorigenist works of the writter came into being in a period after he departed from his homeland), but rather by an attempt to inscribe that very issue in the thinker’s development sequency. Such logic allows me to carry on by presenting Maximus’ engagement in christological discussions: on interpretation of the Dionisian term « one/ new theandric energy », on the interpretation of the notion of will and finally, the primary for these two - the issue of Christ’s natures. The first question, connected with God-human activity, which