To see the other types of publications on this topic, follow the link: Native thought.
Dissertations / Theses on the topic 'Native thought'
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 'Native thought.'
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
Basaldu, Robert Christopher. "We Should Come Together with a Good Thought: The Importance of Relationships in the Life of a Native American Church Roadman." Diss., The University of Arizona, 2009. http://hdl.handle.net/10150/194009.
Full textAbstract:
As an example of personal inter-relational anthropology, this dissertation explores the nature of person hood, relationships, and affectionate adoption between relatives in the life of a Native American Church roadman, of Kiowa and Cheyenne heritage. As indigenous and Native American scholars have challenged hegemonic assumptions about indigenous communities and peoples, so too does this dissertation offer ideas and critiques from the indigenous perspective, thus reinterpreting an individualistic perception of identity with a perspective on identity based upon shared relationships. The centrality of religion, ceremony, and religious social dynamics form a context through which many of these relationships emerge, are expressed, and transform through time. This dissertation explores how relationships are created, maintained, and formed through the sharing of story, of experiences, and time. Also explored are issues of gender dynamics, gender identity, and their part in shaping family relationships. Other dynamics discussed include contemporary Native American life, economic insecurity, alcohol and substance use, humor and story telling.
2
Ray, Sarah Jaquette 1976. "The ecological other: Indians, invalids, and immigrants in U.S. environmental thought and literature." Thesis, University of Oregon, 2009. http://hdl.handle.net/1794/10352.
Full textAbstract:
xi, 233 p. : ill. A print copy of this thesis is available through the UO Libraries. Search the library catalog for the location and call number.This dissertation argues that a fundamental paradox underlies U.S. environmentalism: even as it functions as a critique of dominant social and economic practices, environmentalism simultaneously reinforces many social hierarchies, especially with regard to race, immigration, and disability, despite its claims to recognize the interdependence of human and ecological well-being. This project addresses the related questions: In what ways does environmentalism--as a code of behavioral imperatives and as a set of rhetorical strategies--ironically play a role in the exploitation of land and communities? Along what lines--class, race, ability, gender, nationality, age, and even "sense of place"--do these environmental codes and discourses delineate good and bad environmental behavior? I contend that environmentalism emerged in part to help legitimize U.S. imperial ambitions and support racialized and patriarchal conceptions of national identity. Concern about "the environment" made anxieties about communities of color more palatable than overt racism. Furthermore, "environmentalism's hidden attachments" to whiteness and Manifest Destiny historically aligned the movement with other repressive ideologies, such as eugenics and strict anti-immigration. These "hidden attachments" exist today, yet few have analyzed their contemporary implications, a gap this project fills. In three chapters, I detail nineteenth-century environmentalism's influence on contemporary environmental thought. Each of these three illustrative chapters investigates a distinct category of environmentalism's "ecological others": Native Americans, people with disabilities, and undocumented immigrants. I argue that environmentalism defines these groups as "ecological others" because they are viewed as threats to nature and to the American national body politic. The first illustrative chapter analyzes Native American land claims in Leslie Marmon Silko's 1991 novel, Almanac of the Dead . The second illustrative chapter examines the importance of the fit body in environmental literature and U.S. adventure culture. In the third illustrative chapter, I integrate literary analysis with geographical theories and methods to investigate national security, wilderness protection, and undocumented immigration in the borderland. In a concluding fourth chapter, I analyze works of members of the excluded groups discussed in the first three chapters to show how they transform mainstream environmentalism to bridge social justice and ecological concerns. This dissertation contains previously published material.
Committee in charge: Shari Huhndorf, Chairperson, English; Louise Westling, Member, English; David Vazquez, Member, English; Juanita Sundberg, Member, Not from U of 0 Susan Hardwick, Outside Member, Geography
3
Baraniuk, Caroline Patricia. "'as native in my thought as any here' A revisionist Re-Reading of the Life and Works of James Orr: Poet, Patriot and Ulster Scot." Thesis, University of Glasgow, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.500275.
Full text
4
Storr, J. P. "The nature of military thought." Thesis, Cranfield University, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.396517.
Full text
5
FERNANDES, EMERSON. "DIALOGUE: NATURE, THOUGHT, LANGUAGE AND EXPRESSION." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2018. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=35896@1.
Full textAbstract:
PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROCOORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTITUIÇÕES COMUNITÁRIAS DE ENSINO PARTICULARES
Esta tese tem por objetivo apresentar o percurso genético do diálogo como uma prática discursiva oral que se tornou um gênero literário até o momento que foi utilizado como meio de expressão poético e filosófico por autores antigos. A partir da obra homérica, que foi o pilar ético, epistemológico, político e pedagógico para a organização da cultura grega, esse importante gênero tornou-se a base para a elaboração das primeiras reflexões que culminaram no surgimento do Teatro e da Filosofia na Grécia.
This thesis aims to present the genetic path of dialogue as an oral discursive practice, which has become a literary genre, up to the moment that was used as a way of poetic and philosophical expression by ancient authors. From this Homeric work, which was the ethical, epistemological, political and pedagogical pillar for the organization of Greek culture, this important genre became the basis for the elaboration of the first reflections that culminated in the emergence of Theater and Philosophy in Greece.
6
Wezenberg, Han. "The content and nature of thought." Doctoral thesis, Humboldt-Universität zu Berlin, Philosophische Fakultät I, 2015. http://dx.doi.org/10.18452/17382.
Full textAbstract:
Die Dissertation prüft das Potential von Fines Semantischem Relationismus für einen kognivistischen Ansatz der Sprache und des Geistes. Hauptziel ist es, den Semantischen Relationismus als einzig angemessene Inhalstheorie für die Gedankensprache zu verteidigen, indem die Vorzüge gegenüber den wichtigsten Alternativen, dem Referentialismus und dem Fregeanismus, aufgezeigt werden. Die Arbeit soll zeigen, dass nur der Semantische Relatinismus alle Varianten des Frege Puzzles für die Gedankensprache lösen kann, und zwar in einerWeise, die die erheblichen Schwierigkeiten der alternativen Theorien umgeht. Das Ergebnis ist sowohl eine Verteidigung des Sematischen Relationismus als auch eine Bestätigung der Tragbarkeit der Hypothese einer Gedankensprache. Auf Basis der Gedankensprache und einer relationistischen Semantik stellt die Arbeit zudem eine neue Theorie der Propositionen vor, die sich erheblich von allen bestehenden Alternativen, inbegriffen der von Fine, unterscheidet. Das Endergebnis ist eine Auffassung von Propositionen als syntaktisch strukturierten mentalen Repräsentationen, die Sätze in der Gedankensprache darstellen, sowie Träger von Inhalten, die durch ihren semantischen Inhalt typindividuiert sind. Ein Kernziel der Arbeit ist es, die Vorteile dieser Auffassung gegenüber klassischen und modernen Alternativen aufzuzeigen. Die Arbeit entwickelt ihr Gesamtergebnis durch die Aufarbeitung von drei aktuellen, eng miteinander verbundenen Debatten. Erstens, das Problem, dass Freges Puzzle für Gedanken und überzegungen darstellt, insbesondere in Form von Kripkes Puzzle. Zweitens, das Problem der Typindividuierung von Symbolen in der Gedankensprache. Drittens, die Debatte um die Ontologie von Begriffen und Propositionen. Indem eine vielversprechende relationistische Lösung in diesen Problembereichen entwickelt wird, bietet die Arbeit zusätzliche Bestätigung für Fines semantische Theorie durch eine erhebliche Erweiterung ihres Anwendungsbereichs.The thesis evaluates the potential of Fine’s Semantic Relationism for a cognitivist approach to language and the mind. The main aim is to champion Semantic Relationism as the only adequate theory of content for the Language of Thought by bringing out the benefits of the theory over its main rivals, Referentialism and Fregeanism. It seeks to show that only Semantic Relationism can address all the variants of Frege’s Puzzle for the Language of Thought, and that it can do so in a way that avoids the substantial difficulties that beset other semantic theories. The main outcome is at the same time a vindication of the adopted semantic theory and a confirmation of the viability of the Language of Thought hypothesis. The thesis also offers a new theory of propositions on the basis of the Language of Thought and a Relationist semantics that differs significantly from all such presently available theories, including Fine’s. The final result is a theory of propositions as syntactically structured mental representations, which are sentences in the Language of Thought, that are content bearers individuated by their semantic content as specified by Semantic Relationism. A major objective of the thesis is to highlight the advantages of this view over both classical and current alternatives. The thesis develops its overall view by offering solutions in three closely related ongoing debates. First, the challenge posed by Frege’s Puzzle for thought and belief, Kripke’s Puzzle notably included, secondly, the problem about the proper type-individuation of Language of Thought symbol tokens, and thirdly, the debate about the ontological nature of concepts and propositions. By developing a promising Relationist response to these problems, the thesis also provides additional support to Fine’s semantic theory by considerably expanding its scope of application.
7
Damman, Erica L. "Watershed: collected thoughts." Thesis, University of Iowa, 2011. https://ir.uiowa.edu/etd/942.
Full text
8
Ruane, Brendan James. "Humanity, nature and 'the social' in Western thought." Thesis, University of Essex, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.435579.
Full text
9
Aertsen, Johannes Adrianus. "Nature and creature : Thomas Aquinas's way of thought /." Leiden ; New York ; Köln : E. J. Brill, 1988. http://catalogue.bnf.fr/ark:/12148/cb34951252j.
Full text
10
Trapp, Michael Vann. "Thomas Aquinas on the Nature of Singular Thought." Thesis, Virginia Tech, 2015. http://hdl.handle.net/10919/52901.
Full textAbstract:
In his account of the intellectual cognition of singulars, Aquinas claims that the intellect cognizes singulars by way of mental images. Some recent commentators have claimed that Aquinas' appeal to mental images is inadequate to account for the intellectual cognition of singulars because mental images considered in terms of their qualitative character alone have content that is general and are, therefore, insufficient to determine reference to a singular. That is, if Aquinas takes mental images to refer to singulars because those singulars perfectly resemble the mental images, then his account is deficient. In my paper, I argue that the critical interpretation above is predicated on a misunderstanding of Aquinas regarding the intentionality of images. I investigate Aquinas' account of the intentionality of images in order to show that Aquinas understands the reference of mental images to be determined not by their qualitative character alone but also by the causal relation that obtains between the cognizer and a singular.Master of Arts
11
Cussins, A. "A representational theory of mind." Thesis, University of Oxford, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.375861.
Full text
12
Crawford, Michael Sean. "The nature of commonsense psychological explanation." Thesis, University of Oxford, 1999. http://ora.ox.ac.uk/objects/uuid:db4cf477-2203-4f06-a8f4-b56f65840366.
Full textAbstract:
This thesis is concerned with two kinds of 'singular' psychological phenomena. The first is the commonsense psychological explanation of action directed upon particular things and stuffs. The second is the nature of (visual) perceptual demonstrative thought. The two topics are brought together in an account of psychological explanation I call 'de re psychological explanation'. The primary aim of the thesis is to articulate and defend this account. The main thesis I seek to establish is that an adequate psychological explanation of an agent's action upon an object requires a relational or de re ascription of thought that (1) relates the agent to the object and (2) makes reference to a perceptual demonstrative mode of presentation of the object. This thesis is defended in two stages. In the first chapter I argue for the first half of the thesis, that relational ascriptions are necessary in any explanation of an action involving an object. In the fourth chapter I argue for the second half, that it is necessary that these relational ascriptions make reference to a perceptual demonstrative mode of presentation of the object acted on. The second half of the thesis involves the notion of a perceptual demonstrative mode of presentation. This necessitates an account of the nature of perceptual demonstrative thoughts, which is undertaken in chapters two and three. In the second chapter I explore two prominent theories of perceptual demonstrative thought. In the third chapter I sketch a new account 'property-dependent externalism' and argue that it is more adequate than the others. In chapter four, I return to de re explanation and develop it further into a covering-law account of psychological explanation. The rest of the thesis is given over to defending the elaborated covering-law account against two objections. I draw the claws of the first objection in the second half of the fourth chapter and answer the second objection in the final chapter.
13
Bates, Hannah. "I Thought the Earth Remembered Me." VCU Scholars Compass, 2019. https://scholarscompass.vcu.edu/etd/5861.
Full textAbstract:
The forest is teeming with activity: fungi transform dead logs into nutrients, roots entangle themselves with the earth, and strong winds break resilient boughs. Like the forest, the human body functions according to a complex system of agents - from the micro bacteria in the gut to the pores of the skin. The built world has often been rendered in opposition to these processes of nature. As a vessel through which the world is experienced, the body is an intermediary between raw matter and fabricated things. The planet is suffused with human life, and there is a critical tension between human production and the well-being of the biosphere. Is there an ecological benefit to dissolving the division between the human-made and the organic? My exhibition, I Thought the Earth Remembered Me, integrates the ambiguous forms of the forest into mass-produced sheetrock walls in order to break down the boundary between the built and natural world. Through making, I hope the work unearths a way to be enchanted on a damaged planet.
14
Oster, Malcolm. "Nature, ethics and divinity : the early thought of Robert Boyle." Thesis, University of Oxford, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.305255.
Full text
15
Greaves, Thomas Guy. "The poverty of ecology : Heidegger, living nature and environmental thought." Thesis, University of Warwick, 2007. http://wrap.warwick.ac.uk/1147/.
Full textAbstract:
This thesis examines the question of living nature and its bearing on ecological thought in the light or the philosophy of Martin Heidegger. The difficulty of adequately thinking about living nature in the terms developed in Being and Time (1927) is taken as the starting point for the investigation. The thesis concentrates on Heidegger's thought in the period beginning with the 1929/30 lectures The Fundamental Concepts of Metaphysics: World, Finitude, Solitude and ending with the courses on Heraclitus in 1943 and 1944. In this 'middle period' Heidegger' attempts to fonnulate a phenomenology of animal life and then a thinking of the place of living nature in the 'history of being' which does not return to the vitalist principles with which he had previously broken. The thesis considers the extent to which these attempts to find another way to think about living nature are successful. To this end a variety of lecture and seminar courses together with manuscripts from this period are discussed, some of which have only recently become available, including the seminars on Nietzsche's second Untimely Meditation and Herder's Treatise on the Origin ofLanguage and the manuscripts Besinnung and Die Geschichte des Seyns. Contemporary responses to Heidegger's thinking of living nature and its relevance for philosophical ecology, including those of Jacques Derrida, Michel Haar, Giorgio Agamben and Michael Zimmennan are re-evaluated on this basis. -. :'. j,- Abstract - The guiding concept of the investigation is the notion of poverty, which plays a variety of roles in the context under discussion. In particular, the thesis presented in The Fundamental Concept of Metaphysics that the animal is 'poor in world', has been seriously misunderstood by many commentators. If the poverty in question is properly understood as a thesiS concerning the fundamental attunement of the encounter between Dasein and living nature, then we can see how this concept of poverty develops in various directions in the following years, informing Heidegger's understanding of the capabilities of living beings, of the 'earth', the silence of language and finally allows for the development of a thinking of freedom that is proper to the earth itself, rather than a development beyond the earthly. It is argued that the notion of poverty is an essential counter to a prevalent Spinozist and Nietzschean strain in ecological thought that thinks living nature on the basis of plenum or overflow and concedes no space for a true freedom of the earth.
16
Krebber, André. "Raising the memory of nature : animals, nonidentity and enlightenment thought." Thesis, University of Canterbury. School of Humanities, 2015. http://hdl.handle.net/10092/10590.
Full textAbstract:
Society’s current experience of nature is ambiguous. Just as nature proves severely affected by human activities and vulnerable, it also appears threatening to us. Although the changes in nature have been perceived for long as an ecological crisis, this experience and the challenges it provides have remained persistently exigent over the last four decades. As a consequence, our epistemological understanding of nature and culture as separate entities has been inherently shaken. My study is located among ecocritical attempts to negotiate these experiences. Immanent critiques of E. O. Wilson’s and Bruno Latour’s epistemologies exemplify how we cannot escape the dualism in society’s relationship to nature by simply declaring nature’s and culture’s unity. Relying on the social philosophy of Max Horkheimer and Theodor W. Adorno, I instead consider the dualism as historically both true and false, and argue that instrumental reason provides a socio-psychological barrier to transcending the way Western society relates to nature. Central to the situation’s perpetuation is the confidence that the object of knowledge can be adequately and steadily identified in knowledge. Based on Adorno’s negative dialectics, I develop a model of cognition that works through the dualism within the knowing subject and in its relation to animals. This model is substantiated in the context of Enlightenment thought. A reconstruction of the development of René Descartes’ (1596–1650) epistemology in relation to his philosophy of nature and the place of animals within it shows the animal as particularly resistant to Descartes’ conceptual identification. In the writings on animal behaviour of Hermann Samuel Reimarus (1694–1768) this resistance further manifests as a self-mediation of animals, which denotes the limits to their conceptual assimilation. Maria Sibylla Merian’s (1647–1717) aesthetically mediated insect studies capture this tension between species commonalities and unique particularities, and represent the single specimens as nonidentical individuals. Through critical engagement with these works, my study develops a cognitive approach to nature that preserves its object as qualitatively mediated between universal and particular properties, and inherently nonidentical. Simultaneously, it recovers the animal as an object of knowledge particularly resistant to identificatory thought. Consolidating these two insights, aesthetic mediation of animals provides an experience that reveals to the subject its limited power over the objects and which is capable of raising the memory of nature within the subject.
17
Foxley, Rachel. "Citizenship and the English nation in leveller thought, 1642-1653." Thesis, University of Cambridge, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.275394.
Full text
18
Shew, Melissa M. 1977. "The phenomenon of chance in ancient Greek thought." Thesis, University of Oregon, 2008. http://hdl.handle.net/1794/8545.
Full textAbstract:
x, 216 p. A print copy of this thesis is available through the UO Libraries. Search the library catalog for the location and call number.This dissertation engages three facets of Greek philosophy: (1) the phenomenon of tyche (chance, fortune, happening, or luck) in Aristotle's Physics, Nicomachean Ethics , and Poetics ; (2) how tyche informs Socrates' own philosophical practice in the Platonic dialogues; and (3) how engaging tyche in these Greek texts challenges established interpretations of Greek thought in contemporary scholarship and discussion. I argue that the complex status of tych e in Aristotle's texts, when combined with its appearance in the Platonic dialogues and the framework of Greek myth and poetry ( poiesis ), underscores the seriousness with which the Greeks consider the role of chance in human life. I claim that Aristotle's and Plato's texts offer important counterpoints to subsequent Western philosophers who deny the importance and existence of chance in human affairs and in the universe, dichotomously privileging reason over fortune (Boethius), necessity over chance (Spinoza), certainty over contingency (Descartes), and character over luck (Kant). My investigation of tyche unfolds in relation to a host of important Greek words and ideas that are engaged and transformed in Western philosophical discourse: anank e (necessity), aitia (cause, or explanation), automaton, logos (speech), poietic possibility, and philosophy. First, a close reading of tyche in the Physics shows that its emergence in Book II challenges the "four causes" as they are traditionally understood to be the foundation of the cosmos for Aristotle. Attentiveness to the language of strangeness (that which is atopos ) and wonderment ( t o thauma ) that couches Aristotle's consideration of tyche unveils a dialogical character in Aristotle's text. I also show how tyche hinges together the Physics and the Nicomachean Ethics . Second, I argue that tyche illuminates the possibility of human good through an inquiry into human nature in the Ethics , exploring the tension that tych e is, paradoxically, a necessity as it is grounded in nature and yet relates to human beings in "being good" ( EN 1179a20), ultimately returning to a deeper understanding of the relation between physis and tyche . Third, I argue that the Poetics also sustains an engagement with tyche insofar as poi esis speaks to human possibility, turning to Heidegger and Kristeva to see how this is so.
Adviser: Peter Warnek
19
Goffinet, Bruno. "Entre Kuma et Kune. Lectures socio-littéraires des rires romanesques dans la Collection « Monde noir poche », Hatier 1980-1988." Thesis, Sorbonne université, 2021. http://www.theses.fr/2021SORUL169.
Full textAbstract:
Afin de comprendre la structuration authentique du récit fictionnel africain, on peut détacher délicatement les strates du Sérieux apparent et de la Dérision réaliste de plusieurs mondes en révolution permanente. C’est la mission que s’est fixée cette thèse, au premier sens du terme « symbolique », dans la mesure où elle se confronte d’abord aux grandes théories du rire en littérature, en tant qu’action sociale partant d’une quête ésotérique native. Avançant dans la démystification de l’objet et du sujet écrivant/lisant en fin post-colonialisme trentenaire, on découvre une armature immémoriale de statuts initiés sans cérémonie, faite de princes déchus, de novices aveugles ou de sorcières mal aimées, qui suggèrent avec beaucoup d’autres une tentation : celle de distinguer, sous la page imprimée en coopération, une distribution de tragi-comédie inhumaine, survolée par l’Écrivain noir unique, guidé en ses enfers par un philosophe naturel. Dans cette recherche de l’ironique survie ancestrale, grâce à la risible contingence humaine, l’ordonnancement des signes africains dévoile à son tour la refondation d’un discours vieux comme le Cynisme historique, dévoyé par ses avatars pragmatiques-inertes, vite devenus machiavélismes éternels. À la lumière de cette lanterne romanesque en plein jour sociétal du sous-continent françafricain ténébreux, les rires spontanés ou cultivés, et des éclats plus subtilement enformulés trouvent un chemin à leur démarche supposée commune : promouvoir littérairement individus et collectivités dans un monde noir débarrassé de la barbarie innommable et sans un scrupule d’humour, sinon sadiqueSo as to unterstand the authentic structuration of the africain fictional story, strata can be gently removed from the patent Serious and the realistic Derision out of several universes on their permanent revolving orbit. It is the mission assumed by this thesis, by the first meaning of the word « symbolic », insofar as it first confronted with the great theories of laughter in literature as a social action coming from an esoteric native quest. Promoting demystification both of the writing and readind object and of the subject at the end of a thirty-year ood period of post-colonialism, an immemorial framework of initiated status can be discovered, made of deposed princes, blind novices or unloved witches. They suggest, along with many others, a temptation : to distinguish, under the page printed by cooperation, the casting of an inhuman tragicomedy overflew by the unique black Writer, guided throught his hells by a natural philosopher. In this research of the ironical ancestral survival, thanks to the risible human contingency, this arrangement of the african signs reveals in its turn the refoundation of a discourse as old as the historical Cynism. This has been misguided by its inert-pragmatic avatars, quickly transformed into permanent machiavellianisms. Under the illumining of this novelistic lantern, in the societal daylight of the dark franco-african subcontinent, the spontaneous or cultured laughters, and the more subtly expressed roarings, find a way for their supposed common approach : to literarily promote individuals and collectivities, in a black world freed from unspeakable barbarity, lacking in the least scruple of humour other than a sadictic one
20
Forrest, Tana Nolethu. "Traversing racial boundaries: thoughts on a rainbow nation." Master's thesis, University of Cape Town, 2014. http://hdl.handle.net/11427/12840.
Full textAbstract:
Includes bibliographical references.This research begins to reflect on how multiracial families navigate racialised difference in everyday life in South Africa. It utilises qualitative data collected in both Mahikeng and Cape Town, to throw light on various people’s lived experience of race in South Africa, whilst concurrently drawing from the large discourse on race in South Africa and elsewhere. The findings suggest that multiracial families are interacting with the remnants of Apartheid still evident in South Africa - most notably in discourses of racially homogenous kinship and racial categorisation – whilst concurrently thinking about new ways to engage with and envision possibilities beyond the dominant discourses of race evident in South Africa at present. These possibilities take the forms of recognising kinship which crosses racial and biological boundaries, engaging with the limitations of Apartheid racial categorisation in a space where Apartheid and all legislation pertaining to interracial relationships has been dismantled, and formulating new language with which to accommodate racial diversity. This implies that whilst South Africa remains haunted by its past, possibilities for alternative ways of engaging with race are emerging. The research contributes to on-going debates about how racialized difference is accommodated within post-apartheid South Africa. It allows for critical reflection on (a) the state of the family in South Africa; (b) formations of difference and similarity and(c) the ways in which historically racialised discourse and practice remain embedded in everyday social interactions.
21
Romero, Paola Valentina. "Kant's critique of revolution and the nature of his political thought." Thesis, King's College London (University of London), 2015. http://kclpure.kcl.ac.uk/portal/en/theses/kants-critique-of-revolution-and-the-nature-of-his-political-thought(4186a61f-3bbb-453b-9d76-c6f4109739a6).html.
Full text
22
Stack, David. "Nature and artifice : the life and thought of Thomas Hodgskin (1787-1869)." Thesis, University of Cambridge, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.362922.
Full text
23
Shaw, C. E. "The conception of nature in turn of the century British socialist thought." Thesis, University of Huddersfield, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.370181.
Full text
24
Banyard, Maureen Lilian. "The concept of glory and the nature of man : a study of Jewish, Christian, Buddhist and Zoroastrian thought." Thesis, University of Leicester, 1989. http://hdl.handle.net/2381/34082.
Full textAbstract:
This study of the concept of glory across four different religions begins with Christianity. There the term 'glory' translates Greek doxa, a word which, deriving from a root meaning 'to seem', denotes 'outward appearance', and has in secular Greek the basic meaning 'opinion'. The New Testament, however, not only omits this connotation but gives doxa an entirely new one (radiance, divine Presence). Given that symbols are rooted in the experiential well-springs of a people, why did the Christian experience not bring a totally new symbol to birth. The answer is two-fold: (a) Christians took the word from the Septuagint version of the Hebrew Bible wherein it was used to translate Kavodh (glory) and (b) the meaning of doxa resonated with the Christian Encounter. It had first resonated with the Hebrew experience. It is this thesis that doxa was used by Christians and Greek-speaking Jews precisely because of its root meanings ('to seem' 'outward appearance' 'manifestation') and that these meanings, resonating also with the experience of Zoroastrians and Buddhists, are reflected in their ideas of glory, albeit within their different conceptual frameworks. 'Glory' in all four religions is related to man's experience of polarities: Immanence/Transcendence, Manifestation/Hiddenness, Presence/Absence, and it speaks of a Reality beyond appearance. Man longs for the Real; he seeks Self-transcendence. In the measure that he becomes 'selfless' he comes closer to that which he seeks and sees things as they really are. He grows from glory to glory until he becomes what he is. In Judaism, Christianity, Buddhism and Zoroastrianism man is of the essence of glory.
25
Skakoon, Elizabeth M. Allen Barry. "The Recovery Project and artifactual ecology: a new direction for environmental thought /." *McMaster only, 2005.
Find full text
26
Heggen, Bruce Allen. "A theology for earth : nature and grace in the thought of Joseph Sittler." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39918.
Full textAbstract:
The environmental crisis of the twentieth century challenges Christianity to articulate a theology adequate to support a viable environmental ethic. This dissertation finds such a theology in the thought of American Lutheran theologian, Joseph Sittler. Sittler characterizes his thought, not as a "theology of nature," but as an "incarnation theology applied to nature." Because of the christological and sacramental emphases in his theology, the dissertation demonstrates that the roots for Sittler's environmental concerns are to be found in the Christology and eucharistic theology of the sixteenth century reformer, Martin Luther. But in order to compensate for the emphasis in sixteenth century reformation theology on redemption as the salvation of the individual from sin, Sittler also retrieves the theology of the second century theologian, Irenaeus of Lyons. In his own fight against gnosticism, Irenaeus demonstrates continuity between Creation and redemption as acts of the same God. Thus Sittler develops a "theology for earth," emphasizing the continuity of nature and grace and, using concepts drawn from literature, music, architecture, painting, and modern physics, articulating an "ontology of communion" in which human beings recognize the presence of God in their own participation in the raw materials and processes of the world.
27
Bode, Mark. "Everything is what it is : human nature in the thought of Isaiah Berlin /." Title page, contents and abstract only, 2003. http://web4.library.adelaide.edu.au/theses/09AR/09arb6663.pdf.
Full text
28
Lonsdale, David John. "Clausewitzian future : strategic thought and the nature of war in the information age." Thesis, University of Hull, 2001. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.395655.
Full text
29
Gairn, Louisa. "Aspects of modern Scottish literature and ecological thought." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/14839.
Full textAbstract:
'Aspects of Modern Scottish Literature and Ecological Thought' argues that the science and philosophy of 'ecology' has had a profound impact on Scottish literature since the mid-nineteenth century to the present day, and relates the work of successive generations of Scottish writers to concurrent developments in ecological thought and the environmental sciences. Chapter One suggests that, while Romantic ways of thinking about the natural world remained influential in nineteenth-century culture, new environmental theories provided fresh ways of perceiving the world, evident from the writings of Scottish mountaineers. Chapter Two explores the confrontation of modernity and wilderness in the fiction and travel writings of Robert Louis Stevenson, and some contemporaries such as John Muir. Chapter Three suggests that ecologically-sensitive local and global concerns, rather than 'national' ones per se, are central to the work of Hugh MacDiarmid, Lewis Grassic Gibbon and others, while Chapter Four demonstrates that post-war 'rural' writers including Nan Shepherd, Neil Gunn, Edwin Muir and George Mackay Brown, often viewed as peripheral, are actually central and of international relevance, and challenges the assumption that there is a fundamental divide between Scottish rural and urban writing. Finally, Chapter Five argues that contemporary writers John Burnside, Kathleen Jamie and Alan Warner are not only reviewing human relationships with nature, but also the role writing has to play in exploring and strengthening that relationship, helping to determine the ecological 'value' of poetry and fiction. By looking at Scottish literature through the lens of ecological thought, and engaging with international discourses of 'Ecocriticism', this thesis provides a fresh perspective in contrast to the dominant critical views of modern Scottish literature, and demonstrates that Scottish writing constitutes a heritage of ecological thought which, in this age of environmental awareness, should be recognised as not only relevant, but vital.
30
Yip, Din-yan. "The nature of formal reasoning and the effects of training programmes in facilitating the development of formal reasoning in adolescents /." Hong Kong : University of Hong Kong, 1993. http://sunzi.lib.hku.hk/hkuto/record.jsp?B14473161.
Full text
31
Alexander, Lesley Dianne. "The nature of teacher reflective practice in an unforgiving learning environment." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ27103.pdf.
Full text
32
Gerson, Gal. "Structures of knowledge in British progressive liberal thought 1890-1920 : society, nature and cultural legacies." Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.264311.
Full text
33
Berry, John C. "The nature of Christian mysticism in the thought of Baron von Huegell and George Tyrrell." Thesis, University of Leeds, 1989. http://etheses.whiterose.ac.uk/482/.
Full textAbstract:
This thesis seeks to establish the place of Baron von aigel and George Tyrrell in the revival of interest in mysticism at the beginning of the present century. Though leading figures in the modernist movement in the Roman Catholic Church, their collaboration on the subject of mysticism was central to their friendship and work. They helped to retrieve the central concerns of mystical theology after a retreat from mysticism which had affected the Church since the condemnation of Quietism in 1699. Their account of Christian mysticism, which involved a critique of Buddhism, neo-Platonism and pantheism, rested on a worldaffirming attitude to creation, a balance between divine transcendence and immanence and the articulation of a legitimate panentleism. It also involved a positive acceptance of the bodily-spiritual unity of human nature and ordinary experience as the locus of mystical encounter with God. Their account also emphasised the reality of direct contact between God and the individual, and the affective and cognitive dimensions of mystical experience. They asserted the centrality of mystical union as a dynamic communion of life, love and action which is the primary goal of the Christian life. They emphasised the necessity of contemplation, understood not as passive inaction, but as a profound energising of the soul. Asceticism, the embracing of suffering, self-discipline and a right ordering of human affection, was also judged indispensable. Moreover, they believed that only in the context of the intellectual and institutional elements of religion, does mysticism find its true theological locus in Christian life and reflection. Their comprehensive definition of mysticism opened up the possibility of understanding both the uniqueness of Christian mysticism, and the reality and value of non-Christian forms of mystical experience as genuine encounters with the divine. Accepting a universal call to mysticism, they held the mystical way to be the way to full humanity which is also the individual's realisation of divinity.
34
Zandstra, Robert. "The Nature of the Secular: Religious Orientations and Environmental Thought in Nineteenth-Century American Literature." Thesis, University of Oregon, 2018. http://hdl.handle.net/1794/23099.
Full textAbstract:
My dissertation argues that changes in the structures and orientations of religious thought, changes commonly understood as secularization, have provided the intellectual underpinnings for the modern exploitation and ongoing destruction of the non-human world, which extend to the underwriting the devaluing and dehumanization of marginalized groups such as Native Americans. My work makes visible the secular assumptions of ecocriticism, which tends to blame Christianity for environmental problems. It also unwittingly relies on state-legitimating constructions of religion, simplistic religious-secular binaries, and outdated, false narratives of secularization. I theorize an ecocriticism “with/out the secular” to analyze secularity in both “secular” and “religious” settings, using the category of “religious orientation,” a tacit, pre-theoretical commitment that directs ultimate trust, structures meaning as it coheres in everyday life, and shapes ontological, epistemological, ethical, and other theories.
I examine how certain nineteenth-century authors, including Henry Thoreau, Emily Dickinson, and Pequot minister William Apess, resisted this secularization within contemporaneous American culture and Christianity because of its epistemic devaluing of the natural world. Each of these authors has been read as an exemplar of secularization, but such interpretations reveal more about the secular commitments of literary critics than about the authors and their contexts. I show instead how modern religious constructions do not necessarily correlate with the deeper religious orientation of an author or the secularity or non-secularity of his or her arguments. Dickinson’s poetry and Thoreau’s A Week on the Concord and Merrimack Rivers challenge dogmatic conceptions of heaven and Sabbath that are structured dualistically so as to devalue everyday earthly life. Yet they do so in non-dualistic ways that accord with a biblically rooted religious orientation of creation-fall-redemption-consummation. Their struggles against the church were against the church’s acceptance of dominant secularist ideologies that are ultimately at odds with Christianity and sustainable lifeways. Similarly, William Apess’ environmental justice work as a Native Christian against institutions dominated by white nationalist ideology demonstrate the how dualistic structures of secularity legitimate racism in conjunction with an anthropocentric that devalue the natural world.
35
Steindorf, Lena [Verfasser], and Jan [Akademischer Betreuer] Rummel. "Good Thoughts, Bad Thoughts? Investigating the Nature of the Wandering Mind and How to Capture It / Lena Steindorf ; Betreuer: Jan Rummel." Heidelberg : Universitätsbibliothek Heidelberg, 2020. http://d-nb.info/1216332606/34.
Full text
36
Ab, Kadir Mohammad Akshir. "Rethinking Thinking Schools, Learning Nation: teachers’ and students’ perspectives of critical thinking in Singaporean education." Connect to thesis, 2009. http://repository.unimelb.edu.au/10187/7022.
Full textAbstract:
One of the key thrusts in Singapore’s Thinking Schools, Learning Nation (TSLN) educational vision, launched in 1997, is the emphasis on critical thinking in schools. This entails pedagogical changes and challenges for teachers, especially, in terms of their knowledge, dispositions and practices of critical thinking, which are argued to be fundamental in fulfilling the TSLN thrust. Although TSLN is now 10 years into its implementation, to date, there has been little research undertaken to determine the efficacy of the implementation of the critical thinking policy thrust through the perspectives and voices of both teachers and students — the key stakeholders of education and the ultimate agents in the successful implementation of educational initiatives. Therefore, in gaining an in-depth understanding of teachers’ and students’ perspectives of the implementation of critical thinking from the ‘swampy lowlands’, a qualitative case study approach was used. Six government school teachers and their students participated in the case study and data were gathered through lesson observations, interviews, and the analysis of documents.Findings suggest that a multitude of interrelated systemic and contextual factors, which are predisposed by underlying ‘technocratic and instrumental rationalities’ that govern Singaporean education, remain major barriers to the realisation of TSLN’s critical thinking thrust. The study found that there are gaps and uncertainties in the teachers’ knowledge base of critical thinking and that the incorporation of critical thinking as part of their pedagogy and classroom practice is marginal. Student data corroborate the general lack of emphasis and the limited role of critical thinking in the classroom and they indicate that the hegemony of both school curricula and high stakes examination perpetuate rote learning and didactic pedagogies.
Implications of the study suggest the need to reorientate teacher education and professional development programmes with the explicit aim of transforming teachers’ knowledge base and dispositions to engage with the pedagogical changes that TSLN’s critical thinking policy thrust necessitates. However, to effect deep change and realize the core aspiration of ‘thinking learners’, there must not only be restructuring; reculturing also needs to occur across and beyond the educational system. Importantly, such changes need to be primarily informed by the reconceptualisation of teachers — from mere ‘technicians’ to ‘transformative intellectuals’ — and teachers’ work — from ‘technical work’ to ‘intellectual work’. It is also vital that teachers who are entrusted with the task of developing ‘thinking learners’ under TSLN teach curricula and work in school contexts that explicitly encourage, value and reward critical thinking.
37
Poellner, Peter Alexander. "Anti-rationalism and the nature of things : a study of Friedrich Nietzsche's thought concerning epistemology and metaphysics." Thesis, University of Oxford, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.315904.
Full text
38
Lehner, Andrea. ""Pousser au milieu des choses" : sur l'actualité des philosophies de la nature face aux défis écologiques." Thesis, Paris 10, 2018. http://www.theses.fr/2018PA100043.
Full textAbstract:
Cette thèse ambitionne de comprendre la dimension métaphysique de la crise écologique contemporaine. Pour ce faire, nous analysons d’abord ce que nous considérons comme les deux fondements métaphysiques de cette crise : d’une part l’éloignement progressif de la subjectivité vis à vis de la nature et d’autre part l’incapacité, après la révolution transcendantale kantienne, à penser la nature indépendamment de son rapport au sujet qui la pense. Nous signalons ce tournant transcendantal, où la nature est devenue une nature pour l’homme plutôt qu’une nature d’avant l’homme, comme le moment décisif de la séparation entre sujet et nature. Puis, nous examinons, à partir de la Naturphilosophie de Schelling et de l’ontologie de la nature du dernier Merleau-Ponty, les tentatives des philosophies de la nature de repenser le rapport entre sujet et nature, afin de sortir des impasses où la philosophie transcendantale avait mené. Enfin, nous esquissons, à partir des travaux de Whitehead, Simondon et Deleuze, une pensée non anthropocentrique et non-dualiste de la nature, où c’est la nature qui vient à la pensée plutôt que d’être subsumée sous les catégories a priori d’un sujet qui la déterminerait. Nous défendons l’idée qu’une telle pensée de la nature, en proposant un constructivisme respectueux qui « pousse au milieu des choses » (Deleuze), est susceptible d’être à la hauteur des défis écologiques actuels et du nécessaire tournant écologique de la pensée qui s’imposeThis thesis aims to consider the metaphysical dimension of the current ecological crisis. By narrowing down the crisis to its metaphysical components, we analyze what we identify as its main source: the growing distancing between nature and thought, which leads to our incapacity to think nature on its own terms. We argue that both the modern bifurcation of nature and Kant’s transcendental revolution are at the base of this distancing between nature and thought. And yet, limited scope of these approaches turned out to be prolific. They inspired philosophies of nature to develop a very fertile ground to think nature and the future of philosophy’s relation to nature after transcendental philosophy. It is these philosophies of nature that we seek to explore in the second moment of our research. We examine Schelling’s Naturphilosophie and the later Merleau-Ponty’s engagement with philosophy of nature, in order to locate the way in which they try to overcome certain limits of transcendental philosophy’s approach to nature. Finally, after tracing certain elements from Whitehead’s and Deleuze’s philosophy of nature, and its relevance for thinking nature in a non-anthropocentric nor dualistic way. We locate in these philosophies of nature a way of thinking where it is nature that comes to thought, and not the transcendental subject that determines or constitutes nature by subsuming it under universal concepts. This thought of nature assumes itself as constructivist, but it is a special type of constructivism, one that « grows in the midst of things » (Deleuze). One such thinking, we defend, would be able to live up to the challenges raised in an age of ecological crisis
39
Hounslow, Adam Philip. "The conception of human nature in modern political thought : with special reference to the work of Charles Taylor." Thesis, University of Hull, 2000. http://hydra.hull.ac.uk/resources/hull:7028.
Full textAbstract:
[From the introduction:] This thesis will analyse and advocate a 'contextualist' reading of human nature. By reference to the work of Charles Taylor it will be argued that Modern conceptions of human nature are (to echo Nietzsche) 'dead'. This is to attack the suggestion that a conception of human nature may be understood in an ahistorical, universalist, abstract or 'unencumbered' sense. A conception of human nature must, of necessity, it will be argued, be understood in a more dynamic and 'local' sense. It is the suggestion of this thesis that human nature must be understood in a sense akin to the existential notion of 'facticity', or as possessing a degree of 'determinacy'. While human nature is 'encumbered' by its 'situation' in time and geographical location it is not however wholly determined. An individual's existence is co-determined by individual choice, the individual's history, and by Nature. Human nature must be recognised to have a facticity, to exist at a certain point in history, in a certain country, to be encumbered by countless other emotional ties, friendships, and loyalties. This 'embedded' conception of human nature is delineated and explored through Taylor's conception of human nature as an 'interspatial epiphany', and is to be preferred to the unencumbered sense of interspatial epiphany that might be seen to be offered by some forms of existentialism. Such existentialist thought is not as astutely located or embedded as Taylor's thought, and suffers from what Taylor terms 'existential heroism', a focus on choice making rather than on the background of encumberment. While the notion of a universal conception of human nature must be abandoned, as the individual is now seen as 'located' temporally, and spatially, it is still possible to draw some (very) modest generalisations about the nature of individuals. This exploration proceeds by generating a 'thick description' of the selfs particular, but ultimately contingent, connections and affiliations. (Such a located description is seen as superior by Taylor, to thin, mechanistic, scientific and neurological descriptions of human agency.)
40
Kojima, Takehiko. "Diversity and Knowledge in the Age of Nation-Building: Space and Time in the Thought of Yanagita Kunio." FIU Digital Commons, 2011. http://digitalcommons.fiu.edu/etd/495.
Full textAbstract:
The study examines the thought of Yanagita Kunio (1875-1962), an influential Japanese nationalist thinker best known as a founder of the discipline of Japanese folklore (minzokugaku). The purpose of the study is to bring into light an unredeemed potential of his intellectual and political project as a critique of the way in which modern politics and knowledge systematically suppresses global diversity. The study reads his texts against the backdrop of the modern understanding of space and time and its political and moral implications and traces the historical evolution of his thought that culminates in the establishment of minzokugaku.
My reading of Yanagita’s texts draws on three interpretive hypotheses. First, his thought can be interpreted as a critical engagement with John Stuart Mill’s philosophy of history, as he turns Mill’s defense of diversity against Mill’s justification of enlightened despotism in non-Western societies. Second, to counter Mill’s individualistic notion of progressive agency, he turns to a Marxian notion of anthropological space, in which a laboring class makes history by continuously transforming nature, and rehabilitates the common people (jōmin) as progressive agents. Third, in addition to the common people, Yanagita integrates wandering people as a countervailing force to the innate parochialism and conservatism of agrarian civilization. To excavate the unrecorded history of ordinary farmers and wandering people and promote the formation of national consciousness, his minzokugaku adopts travel as an alternative method for knowledge production and political education.
In light of this interpretation, the aim of Yanagita’s intellectual and political project can be understood as defense and critique of the Enlightenment tradition. Intellectually, he attempts to navigate between spurious universalism and reactionary particularism by revaluing diversity as a necessary condition for universal knowledge and human progress. Politically, his minzokugaku aims at nation-building/globalization from below by tracing back the history of a migratory process cutting across the existing boundaries. His project is opposed to nation-building from above that aims to integrate the world population into international society at the expense of global diversity.
41
Goodrich, Sarah. "Human-Nature Relationship And Faery Faith In The American Pagan Subculture." ScholarWorks @ UVM, 2015. http://scholarworks.uvm.edu/graddis/402.
Full textAbstract:
Within American religious culture, there is a small but significant and growing movement that overlaps and interacts with the environmental movement. It's known by many names, including Contemporary Paganism, Neo-Paganism, Earth Religion, and Nature Religion. A few years of observation at Starwood Festival, the largest annual Pagan gathering in North America, revealed that many individuals who identify as Pagan (or Wiccan, Druid, animist, or another of the identities that fall under the Pagan umbrella) include in their spiritual practice engagement with faeries or other nature spirits. My research employed qualitative methods including participant observation and interviews to examine the extent to which engagement with faeries and other nature spirits among Pagan festival attendees affects their relationships with nature and their behaviors in the natural world. The Pagan understanding of the Earth and all of its inhabitants and elements as animate or inspirited, as exemplified in the phenomenon of faery faith, conflates the wellbeing of the Earth and wild nature with the psychological wellbeing of each individual human, making this worldview highly compatible with the emerging field of ecopsychology. Drawing on theories of enchantment, consciousness, multiple realities, imagination, and play, my interpretations of the stories of my informants contribute additional perspective to the contemporary practice of Paganism as a small but growing countercultural movement within the dominant Western culture, particularly as it informs the human-(in)-nature relationship.
42
Erskine, James Anthony Keith. "How paradoxical are the effects of thought suppression? : the nature of mental control and the factors that influence it." Thesis, University of Hertfordshire, 2004. http://hdl.handle.net/2299/14187.
Full textAbstract:
This thesis attempted to expand knowledge of intentional thought control in several directions. The primary aim was to provide an account of intentional thought suppression by relating the phenomenon to the methods used to assess the rebound effect, internal personality factors and psychopathology. An additional aim was to examine the rebound effect from the broader perspective of relating thought suppression to aging, the perception of volitional control and memory for future intentions. The results indicate that the method used to index the rebound effect may have a large impact on whether the effect is found or not. The rebound effect was obtained with the original method of assessment (Wegner, 1987) but not with the modified method that is currently used in the research. More importantly, the rebound effect was affected by the personality variable of state vs. action orientation (Kuhl & Beckmann, 1994b). State oriented participants demonstrated the rebound effect, whereas action oriented participants did not, irrespective of the method used to assess the effect. This finding provides support for the new intentional account of the rebound effect proposed in the thesis that is based on the Intention Superiority Effect (Kuhl, 1994) and the theory of action control (Kuhl & Beckmann, 1994b). The results also showed that suppression and expression performance in the laboratory did not have a common underlying mechanism. Successful expression performance was related to poorer suppression performance and visa versa. The results of the thesis also question the validity of the White Bear Suppression Inventory (Wegner and Zanakos, 1994)a s a measure of the tendency to suppress thoughts in everyday life. In young adults, apart from thought suppression, it also appears to measure the tendency to experience thought intrusions (rumination). Moreover, there was no relationship between the use of thought suppression in everyday life and actual suppression performance in the laboratory. A different pattern of results were obtained in a group of older adults (over 65 years). In addition, older adults reported using thought suppression reliably less frequently than young adults (i. e. had lower WBSI scores), and displayed much higher levels of repressive coping style than young people, 37% (old) vs. 9.5% (young). Finally, the results showed that thought suppression can also have other ironic effects on behaviour and perception. Participants attempting to complete an action while suppressing thoughts of the intention to perform this action came to feel as if the act was less intentionally performed. In contrast, participants completing actions under thought expression instructions rated the actions as more intentional. Furthermore, suppressing or expressing thoughts of an upcoming intention did not help one to remember to enact the intention with an enhanced frequency relative to thinking about a completely unrelated intention. Taken together, the findings have important implications for research on thought suppression and mental control by showing that the rebound effect is less robust than suggested by previous research. Thus, some of the controversy surrounding the rebound effect can be explained on the basis of individual differences in personality type (state vs. action orientation) as well as the methods used to index the effect. The results also raise several important questions for future research in this area (e. g. the validity of WBSI, effects of age on thought suppression and repression).
43
Goodrum, Gerald G. "The nature of language and the critique of the traditional definition of man in the thought of Martin Heidegger." Theological Research Exchange Network (TREN), 2001. http://www.tren.com.
Full text
44
Lamborn, Richard Samuel. "Thinking Nature, "Pierre Maupertuis and the Charge of Error Against Fermat and Leibniz"." Scholar Commons, 2015. http://scholarcommons.usf.edu/etd/5979.
Full textAbstract:
The purpose of this dissertation is to defend Pierre Fermat and Gottfried Wilhelm Leibniz against the charge of error made against them by Pierre Maupertuis that they errantly applied final causes to physics. This charge came in Maupertuis’ 1744 speech to the Paris Academy of Sciences, later published in different versions, entitled Accord Between Different Laws Which at First Seemed Incompatible. It is in this speech that Maupertuis lays claim to one of the most important discoveries in the history of physics and science, The Principle of Least Action. From the date of this speech up until the end of the twentieth century, Maupertuis was credited with this discovery. Fermat discovered least time in optical physics, and Leibniz co-discovered infinitesimal calculus. When the credited discoverer of least action in physics accuses the discoverer of least time in optics and the co-discoverer of infinitesimal calculus of error before and audience of mathematicians, physicists and scientists, it is an event that calls out for investigation.
The idea of final causes in physics is the idea that bodies move for an end purpose. During the early modern period, this challenged the intellectual establishment of the day with the idea of thinking in nature. The question which fueled the research for this dissertation is why such a man would accuse two other prominent intellects with such an unprovable metaphysical assumption. The research for this project started with a study of the positions of all three of these men regarding final causes in physics. The second phase was to research the historical context in which Accord Between Different Laws Which at First Seemed Incompatible was written and delivered. This context included the life of Maupertuis as member of the Paris Academy of Sciences and as later President of the Berlin Academy of Sciences. It also included the workings of three highly competitive, state funded, academies of science in Berlin, London and Paris.
Research showed that no formal positions were held on the subject of final causes by either Maupertuis or Fermat. Only Leibniz demonstrated an established and well thought out position on the subject. Research did reveal the story of an ambitious man in Maupertuis, who made it the fulfillment of his ambition to rise in the ranks of math and science within the academies and establish himself as an intellectual great in European culture. Consequently, the life and career of Maupertuis illustrates the sociological dimension of scientific achievement. Accord Between Different Laws Which at First Seemed Incompatible turned out to be a politically calculated speech delivered for the purpose of career advancement. In 1744, Maupertuis was being considered by the King of Prussia, Frederick the Great, and the leadership of the Berlin Academy of Science for the presidency of that institution. Maupertuis knew this. Therefore, the work must be interpreted in this context. Consequently, the charge of error against Fermat and Leibniz by Maupertuis must be interpreted likewise.
Discovery was made in contextual and Leibnizian research that Maupertuis was aware of Leibniz’s idea of action from 1738 on, and knowingly claimed to have discovered a generalized notion of action in physics which was not his. It is the story of ambition clouding human judgment. The Leibnizians attacked Maupertuis on this matter, led by a member of the Berlin Academy named Samuel Konig. In the “Konig Affair”, Konig accused Maupertuis of what is essentially plagiarism, and Maupertuis countered with charging Konig with forgery for claiming to have in his possession a letter from Leibniz to Jacob Hermann demonstrating Leibniz’s knowledge of least action. Maupertuis buries Konig in legal proceedings, but loses his reputation in the process. During the final stages of the Konig affair, Maupertuis admits to Patrick d’Arcy, a member of the Paris academy, that he had used Leibniz’s theory of action. Having lost his effective leadership as President of the Berlin Academy, Maupertuis spends the last years of his life in his native France without ever relinquishing his title and office.
When at first examining the charge of error, the immediate notion is that this is a cause and effect argument. It appears to be an argument about the order of metaphysics before physics. This turns out not to be the case. Maupertuis agrees with Fermat and Leibniz at every turn. The charge is all about career success.
45
Hilton, C. M. "The nature and status of the human mind in the writings of Joseph Conrad considered with reference to contemporary thought." Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.384764.
Full text
46
Kjellsson, Love. "Can the Act of Destroying Nature be Evil in Itself? : A Virtue Ethical Approach to the Last Man Thought Experiment." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-123172.
Full text
47
Shin, Hyun Kun. "The nature and scope of Eastern thought and practice in contemporary literature on American physical education and sport (1953-1989) /." The Ohio State University, 1990. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487677267728948.
Full text
48
Camp, Kaitlyn. "Hobbes is a Fungi: Civil Society Rooted in Nature." Ohio University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1524839277313728.
Full text
49
Borsari, Alexandra. "L'impossible retour à la Nature : analyse du fantasme de retour à la nature et mise en lumière des structures archaïques de l'imaginaire contemporain (Europe occidentale)." Thesis, Paris Est, 2010. http://www.theses.fr/2010PEST0070.
Full textAbstract:
Le fantasme de retour à la nature, entendu comme un retour à une matrice originelle a surtout pris la forme, en Occident, d'une recherche d'un paradis perdu ou d'un retour à un âge d'or.La première partie vise à illustrer la permanence de ce fantasme avec l'approche de quelques manifestations ayant traversé les âges. Ces expressions du fantasme de retour à la nature sont présentées en deux grandes thématiques : le rapport à l'altérité radicale avec les figures du barbare et du sauvage depuis la haute Antiquité jusqu'au premier voyage de Christophe Colomb dans le chapitre 1, puis la quête d'un monde meilleur avec les millénarismes chrétiens dans le chapitre 2. Le chapitre 3 est, quant à lui, consacré à l'évocation des traces préhistoriques de ce fantasme et, en particulier, aux conséquences de la fracture néolithique.La deuxième partie s'intéresse à l'identité du fantasme de retour à la nature et à sa fonction dans les imaginaires. En Occident, ce fantasme a donné naissance à un paradis terrestre permettant la synthèse de trois fantasmes fondamentaux : jeunesse éternelle, facilité et perfection. Cet aspect du fantasme est abordé dans le chapitre 5. La question de l'existence d'un imaginaire primordial est également approchée de même que les problèmes soulevés par l'élaboration d'une théorie générale de l'imaginaire, cette fois dans les chapitres 4 et 6.La troisième partie cherche à mettre au jour l'origine de ce fantasme : à savoir, sa généalogie évolutive. L'homme bénéficie d'un niveau de sécurité dont nul autre animal ne semble profiter. Homo sapiens doit ainsi son apparition et son essor à sa capacité à se soustraire à l'arbitraire du monde sauvage. Gain de l'évolution, cette liberté de l'être humain signifie son expulsion irréversible de la nature et pourrait être à l'origine du fantasme fondateur de retour à la nature. Le chapitre 7 s'intéresse plus particulièrement à la recherche de l'ailleurs, tandis que le chapitre 8 est focalisé sur les notions de transformation et de maîtrise du monde et le chapitre 9 sur la question de la libertéIn the West, the fantasy of returning to nature, understood as a return to an original matrix, has mainly taken the form of a search for a lost paradise or a return to a golden age.The first part aims at illustrating the persistence of this fantasy with the examination of some of its expressions. These expressions are presented along two major lines: the relationship to radical otherness with the figures of the savage and the barbaric since ancient times, up to the first Christopher Columbus' journey in Chapter 1, and the quest for a better world with the Christian millenniums in Chapter 2. Chapter 3 is devoted to the evocation of this prehistoric fantasy, and in particular, the consequences of the Neolithic divide.The second part focuses on the identity of the fantasy of returning to nature and its function in collective imagination. In the West, this fantasy has given birth to the search for an earthly paradise, as the synthesis of three fundamental fantasies: eternal youth, easy life, and perfection. This aspect of the fantasy is discussed in Chapter 5. The question of the existence of a primary imagination is also discussed, as well as the issues raised by the development of a general theory of imagination, in Chapters 4 and 6.The third part seeks to uncover the origin of this fantasy: namely, its genealogy over time. Human beings have reached a level of security from which no other animal seems to benefit. Homo sapiens owe their origin and evolution to their ability to protect themselves from the arbitrariness of the wilderness. The freedom human beings have gained through evolution goes along with their irreversible expulsion from nature and could be the source of the fantasy of returning to nature. Chapter 7 deals specifically with the call for an elsewhere, Chapter 8 is focused on the notions of transformation and mastery of the world, and Chapter 9 on the question of freedom
50
Kawana, Karen Kazue. "Natureza dividida : considerações sobre a ideia de natureza no seculo XVIII e sua influencia na formação do pensamento." [s.n.], 2006. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280921.
Full textAbstract:
Orientador: Roberto RomanoTese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
Made available in DSpace on 2018-08-07T19:51:06Z (GMT). No. of bitstreams: 1 Kawana_KarenKazue_D.pdf: 1216219 bytes, checksum: e7fe9dfd1c01a1717310a9885e224856 (MD5) Previous issue date: 2006
Resumo: O objetivo deste trabalho é procurar mostrar como há uma mudança na maneira como a idéia de natureza no século XVIII é concebida pelos pensadores. Poderíamos considerar o século como um período de transição entre duas épocas do pensamento europeu no qual observamos a substituição de uma concepção de mundo herdada da tradição clássica e do racionalismo por idéias que mais tarde darão origem ao romantismo. A natureza clássica é inteligível, ela forma uma totalidade harmônica e ordenada que poderíamos alcançar por meio da razão, ela englobaria todos os nossos conceitos, inclusive os morais, eles teriam, assim, uma existência própria e seria por meio de nossa razão que os compreenderíamos e poderíamos colocar em prática em nosso cotidiano. O que vemos, ao longo do século em questão, é um descrédito dessa visão de mundo (ou natureza, pois ambas as palavras são intercambiáveis) em favor de uma concepção de mundo voltada para os fenômenos, para aquilo que podemos apreender por meio de nossos sentidos, sensações e sentimentos. Em suma, estes últimos começam a ganhar a posição de destaque antes ocupada pela razão
Abstract: The aim of this work is to point how the philosophers considered nature in the Eighteenth Century. In that period we observe the substitution of a world view inherited from the Classical and Rationalist traditions for those ideas which will give birth to the Romanticism in the Nineteenth century. For the Classicists nature is apprehended by reason, it constitutes an harmonic and organized unit which is reached by our intellectual faculties, it would enclose all our concepts, even the moral ones, and our reason would be the faculty by means of which we could understand those concepts and put them to practical use in our everyday life. What we see during the Eighteenth century is an undervaluation of the Classicism in favor of a world view focused on the phenomenal world, on those things which we can apprehend through our senses, sensations and feelings
Doutorado
Historia da Filosofia
Doutor em Filosofia