Dissertations / Theses on the topic 'Organism (Philosophy)'
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1
Kendig, Catherine Elizabeth. "Biology and ontology : an organism-centred view." Thesis, University of Exeter, 2008. http://hdl.handle.net/10036/42121.
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In this dissertation I criticize and reconfigure the ontological framework within which discussions of the organization, ontogeny, and evolution of organic form have often been conducted. Explanations of organismal form are frequently given in terms of a force or essence that exists prior to the organism’s life in the world. Traits of organisms are products of the selective environment and the unbroken linear inheritance of genetically coded developmental programs. Homological traits share unbroken vertical inheritance from a single common ancestor. Species are the product of exclusive gene flow between conspecifics and vertical genetic inheritance. And likewise, race is ascribed on the basis of pre-existing essential features. In place of this underlying preformationism which locates the source of form either in the informational program of inherited genes or within a selecting environment, I suggest form is the product of an organism’s self-construction using diverse resources. This can be understood as a modification of Kant’s view of organisms as self-organizing, set out in his Critique of Judgment (1790). Recast from this perspective the meaning and reference of “trait,” “homology,” “species,” and “race” change. Firstly, a trait may be the product of the organism’s self-construction utilizing multiple ancestral resources. Given this, homologous traits may correspond in some but not all of their features or may share some but not all of their ancestral sources. Homology may be partial. Species may acquire epigenetic, cellular, behavioural, and ecological resources both vertically and horizontally. As such, they are best conceived of as recurrent successions of self-constructed and reconstructed life cycles of organisms sharing similar resources, a similar habitus, similar capacities for sustaining themselves, and repeated generative processes. Lastly, race identity is not preformed but within the control of human organisms as agents who self-construct, interpret, and ascribe their own race identities utilizing diverse sets of dynamic relationships, lived experiences, and histories.
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Scully, David R. "Physical science and the philosophy of organism of A.N. Whitehead." Thesis, City University London, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.390939.
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Corris, Amanda B. "Organism-Environment Codetermination: The Biological Roots of Enactivism." University of Cincinnati / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1593266129358889.
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Nicholson, Daniel James. "Organism and mechanism : a critique of mechanistic thinking in biology." Thesis, University of Exeter, 2010. http://hdl.handle.net/10036/117787.
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In this thesis I present a critical examination of the role played by mechanistic ideas in shaping our understanding of living systems. I draw on a combination of historical, philosophical, and scientific resources to uncover a number of problems which I take to result from the adoption of mechanistic thinking in biology. I provide an analysis of the historical development of the conflict between mechanistic and vitalistic conceptions of life since the seventeenth century, and I argue that the basic terms of this conflict remain central to current disputes over the nature of the organism as well as the question of how far the theories, concepts, and methods of physics, chemistry, and engineering can ultimately take us in the explanation of life. I offer a detailed critique of the machine conception of the organism, which constitutes the central unifying idea of mechanistic biology. I argue that this notion, despite its undeniable heuristic value, is fundamentally inadequate as a theory of the organism due to a number of basic differences between organisms and machines. Ultimately, I suggest that the neglected vitalistic tradition in biology actually possesses the best conceptual tools for coming to terms with the nature of living systems. I also undertake a philosophical analysis of the concept of mechanism in biology. I argue that the term ‘mechanism’ is actually an umbrella term for three distinct notions, which are unfortunately conflated in philosophical discussions. I explore the relation between mechanistic biology and the new philosophical interest in the concept of mechanism and I show that these two research programs have little to do with one another because each of them understands the concept of mechanism in a different way. Finally, I draw on the historical and philosophical foundations of cell theory to propose an epistemological perspective which enables the reductionistic explanation of the organism without having to give up the distinctive features of life in the process. In this way, I show this perspective to have significant advantages over the classic physicochemical reductionism of mechanistic biology.
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Quarfood, Marcel. "Transcendental idealism and the organism : essays on Kant." Doctoral thesis, Stockholms universitet, Filosofiska institutionen, 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-273.
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The notion of the organism has a somewhat ambiguous status in Kant’s philosophy. On the one hand it belongs to natural science, on the other hand it is based on an analogy with the structure of reason. Biology therefore has a peculiar place among the sciences according to Kant: it is a natural science constituted by the use of a regulative maxim. The present study places Kant’s views on biological teleology in the larger context of transcendental idealism. It consists of five essays. The first one treats the notions of things in themselves and appearances, arguing for an interpretation in terms of two aspects or perspectives rather than two worlds. The importance of the discursivity of our cognitive capacity is stressed, as well as the need to separate Kant’s various reflective perspectives. In the second essay this interpretation is applied to the third section of the Groundwork, arguing that this text does not belong to theoretical metaphysics, but rather to the articulation of a specifically practical perspective. The third essay discusses similarities and differences between Kant’s a priori conditions for cognition and conceptions of innate ideas in the rationalist tradition. Kant’s comparison of the system of categories with the biological theory of epigenesis is considered in connection to eighteenth century theories of generation. The comparison is viewed as an analogy rather than as a naturalistic theory of the a priori. In the fourth essay Kant’s account of functional attribution in biology is explicated in the context of the present day debate of the issue. It is claimed that Kant’s neo-Aristotelian approach avoids some of the difficulties in the dominant naturalistic accounts of today. Kant’s view differs from the Aristotelian in that it involves a distinction of levels, making it possible to take functional attributions on the one hand as objective from the standpoint of biology but on the other hand as having a merely regulative status from a philosophical point of view. In the fifth essay an interpretation of the antinomy of teleological judgment in the Critique of Judgment is offered. The antinomy is taken to consist in the dialectical tendency to treat the regulative maxims of teleology and mechanism as constitutive principles. The difference between the discursivity of the human understanding and the idea of a non-discursive understanding, an important theme in Kant’s solution of the antinomy, puts the question of biological teleology in relation to central tenets of transcendental idealism.
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Smith, Wayne Glenwood. "Intersubjectivity : a cosmology theodicy and narratology of Ubuntu in conversation with the philosophy of organism of A.N. Whitehead." Thesis, University of Pretoria, 2015. http://hdl.handle.net/2263/53071.
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The rationality of this interdisciplinary transversal conversation is premised
upon the conviction that there is much in common between the relational ontology of
ubuntu (e.g. ubuntu ngummuntu ngabantu) and the philosophy of organism of English
mathematician and philosopher A.N. Whitehead. It is revealed that the African aphorism
which speaks to the deepest longings of a people has metaphysical and philosophical
moorings and the speculative process schema is based on physicality. In the course of
the transversal encounter, the mutual prehension of ubuntu-process yields a systematic
response to creaturely physical and mental suffering. A challenge of theodicy is
encountered by 'process' in posing divine passive complicity amid active redemption.
Ubuntu, for its part, is expanded into a responsive postfoundational mode. In both
internal conversations, ubuntu proves that it can bear the weight of an expanded
application and process prehensions are given flesh. An extended narratological
examination takes place between ubuntu-process, neuroscience and an ubuntu-process
approach to the homiletic of parables. Suggested trajectories for further application of a
postfoundational understanding of ubuntu, armed with not only its liminal expertise but
the relational cosmology of the philosophy of organism will comprise invitations to
apply Whiteheadean ubuntu-process to investigations of human relationship to the
environment and among differing human tribal allegiances, an elaboration of its intraand
inter-personal/intra- and inter-social dynamics drawing upon the learning from the
permeability of formal fuzzy logic, further elaboration awaits in an ubuntu-process
contribution to studies of integral theory, critical theory and embodied realism; the place
of ubuntu-process among other ontologies and, finally, the role of ubuntu-process in
descriptive and prescriptive analyses of mimetic dynamics.Thesis (PhD)--University of Pretoria, 2015.
tm2016
Dogmatics and Christian Ethics
PhD
Unrestricted
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Ramos, Helena Wergles. "O estado de alienação e o processo de des-alienação do espírito na natureza: uma investigação sobre a imanência do espírito e da ideia na filosofia da natureza de Hegel." Universidade do Estado do Rio de Janeiro, 2010. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=2135.
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Coordenação de Aperfeiçoamento de Pessoal de Nível SuperiorO principal objetivo do presente trabalho consiste em demonstrar que, segundo a Lógica, a Filosofia do Espírito e a Estética de Hegel, os âmbitos da natureza e do espírito, tal como descritos pelo autor, não podem ser concebidos como âmbitos isolados entre si, mas devem ser tidos antes como domínios interligados por dois importantes fundamentos conceituais, a saber: em primeiro lugar, Hegel concebe tanto o espírito quanto a natureza como modos de manifestação da Ideia Absoluta; em segundo lugar, Hegel define a natureza como o espírito alienado de si. Sendo assim, investigaremos em que consiste tal estado de alienação e o modo como o mesmo se torna evidente em meio às considerações do autor sobre a natureza, bem como o modo pelo qual tal alienação é, por assim dizer, superada pelo próprio espírito imanente à natureza, superação esta que o conduz ao reino da consciência. Entretanto, é importante ter em mente desde já que a suspensão deste estado de alienação não ocorre de forma repentina: ao contrário, a assim chamada des-alienação do espírito se dá por meio de um processo gradual, onde a essência espiritual da natureza se torna mais manifesta à medida que o auto-movimento torna-se perceptível como algo imanente aos seres naturais, tendo como ápice de sua manifestação a natureza orgânica. Nesta forma de existência natural, a alma ― termo cunhado a partir do termo latino anima, a fonte de animação dos organismos em geral ― lhes empresta a vitalidade que lhes é própria, vitalidade esta que, como veremos, consiste na forma de expressão mais elevada da presença do espírito na natureza.
This dissertation aims at demonstrating that, according to Hegels Logic, Philosophy of Spirit and Aesthetics, the domains of nature and spirit cannot be conceived as two completely isolated domains, but rather as domains which are intimately connected by two important conceptual grounds, namely, the fact that Hegel conceives both nature and spirit as two modes of manifestation of the Absolute Idea and the fact that Hegel defines nature as the spirit existing as alienated from itself. In this way, we shall analyze such state of alienation, in order to clarify exactly what it is and how it expresses itself among the authors descriptions of the natural realm; besides, we shall also investigate how such alienation is, so to speak, overcome by the spirit lying within the essence of nature, which leads to the rise of consciousness. However, according to Hegel, the overcoming of such state of alienation is not something that happens instantly: on the contrary, it consists in a gradual process, in which the immanent spiritual essence of nature unfolds itself and becomes more clearly manifested as the property of self-movement begins to be acknowledged as something inherent to the natural beings, organic nature being the apex of spirits manifestation within nature. In the realm of organic nature, the soul a term that is related to the Latin word anima, the source of animation of organisms in general grants them the vitality which characterizes them as living beings; as we shall see, this vitality is the most elevated way of the spirits manifestation within nature.
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Turner, Barry John, and barry turner@rmit edu au. "Nasution total people's resistance and organicist thinking in Indonesia." Swinburne University of Technology, 2005. http://adt.lib.swin.edu.au./public/adt-VSWT20060227.095349.
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This thesis argues that General Abdul Haris Nasution, the most influential military strategist
that Indonesia has produced, developed an elective affinity between his strategies for 'people�s
resistance' and an organicist vision of the proper relations between the state (including the
military) and society that led to the Indonesian Army�s formulation of a unique, pervasive and
highly durable means of military intervention in politics, the economy and society.
Organicism is a stream of political thinking that views state and society as a single organic
unity. Corporatist / functional modes of interest representation are often associated with
organicist thinking.
Nasution�s 'people�s resistance' strategies emerged during the armed struggle for national
independence (from the Dutch) in the second half of the 1940s. The thesis argues that unlike the
'people�s war' strategies that emanated from the political left at roughly the same time,
Nasution�s concepts were designed to uphold organic 'traditional' authority structures and
depoliticise the national struggle. Associated with these strategies was a system of territorial
commands that shadowed and supervised the aristocratically led civilian administration.
The form of military intervention that grew out of this elective affinity reached its peak during
the New Order regime of former President Suharto (1966 � 1998), when the army used its
'people�s resistance' doctrines and their associated territorial commands to control the
population and the regime championed state-sanctioned corporatist / functional modes of
interest representation.
The identification of this elective affinity is a major point of departure from previous political
biographies of Nasution. Another is the emphasis placed on Nasution�s family and personal life,
particularly in the early chapters.
This thesis explains how personal and family influences encouraged Nasution towards organicist
thinking. It identifies how, in the early 1950s, Nasution idealised his 'people�s resistance'
strategies and the support given to him during the armed struggle by organic 'traditional'
authority figures. It shows how Nasution�s elective affinity between organicist thinking and
'people�s resistance' infused the interventionist doctrines that the army began to develop in the
mid-to-late 1950s.
In recent years the Indonesian Army has distanced itself from corporatist / functional forms of
interest representation and has largely retreated from an active involvement in politics.
Nevertheless, the thesis identifies a continuing adherence within the Army leadership to
Nasution�s system of territorial commands and concepts of 'people�s resistance' that cannot
readily be reconciled with democratic processes.
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FOLLESA, LAURA. "L’economia della natura e il respiro del mondo. La filosofia della natura di Swedenborg tra Herder e Schelling (1770-1810)." Doctoral thesis, Università degli Studi di Cagliari, 2014. http://hdl.handle.net/11584/266499.
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The central role of the notion of ‘life’ mainly characterises the dialogue between Naturphilosophie and the sciences between the end of the Eighteenth and the first decades of the Nineteenth Century in Germany. Many problems and topics, from the relation Infinite-finite to that between inorganic matter and living beings, rely on this concept. Especially in the period between 1770 and 1810, authors such as Herder, Goethe and Schelling tried to provide a philosophical explanation of the genesis of the cosmos and that of the single organisms. In so doing, they pursued an understanding of how the coexistence of unity and variety in every part of the universe, and the concurrence of the ‘economy’ of the whole and the individual development, are possible. This led them to a dynamic idea of nature: a continual transformation or metamorphosis of forms takes place according to the repetition, in different ways, of a unique model or ‘typus’ and suggests the view of the world as an organism, according to the old formula that ‘the great’ corresponds to the ‘small’. For a better understanding of these problems, it is useful to consider them also from a historical point of view, taking into account some of the sources of the German thought of these decades about life and nature. In this perspective, Emanuel Swedenborgʼs philosophy of nature can be considered as a paradigm for many concepts, all related to the problem of life, which are very important for the German philosophers such as Herder and Schelling. For this reason, I will consider the reception of his ideas and works in Germany during the years from 1760 to 1810, taking advantage, in particular, of the reviews of his scientific and philosophical writings, and of the survey of the presence of his works and translations in the catalogues of the private libraries of philosophers. A big part of this thesis is devoted to the analysis of Swedenborg’s, Herder’s and Schelling’s writings (some of which are not available in Italian language yet), in order to make a comparison and show the connections among their ideas, which still partially need a thorough consideration.
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BRITO, Vinícius Vieira. "Foucault, o corpo e a filosofia." Universidade Federal de Goiás, 2008. http://repositorio.bc.ufg.br/tede/handle/tde/2363.
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Previous issue date: 2008-06-13Dada a importância atual de se tomar o corpo como objeto de reflexão, analisaremos, nesta dissertação, o surgimento do conceito de corpo na obra do filósofo francês Michel Foucault. Mas ao contrário dos estudos sobre ele, que discutem o corpo sobretudo em Vigiar e Punir e na História da Sexualidade, delimitaremos como objeto o corpo na obra O Nascimento da Clínica, livro que faz uma história do surgimento do corpo-organismo com a emergência da medicina moderna, mais precisamente com a anatomia e fisiologia de Bichat. As dissecações feitas por este médico, no final do século XVIII, possibilitaram às ciências da vida o afastamento do legado de Descartes, que concebe o corpo como uma máquina. Ao traçar esta descontinuidade que culminou com o advento do corpo com órgãos, Foucault provoca uma cisão na história da relação da filosofia com o corpo, que era sempre pensado em referência ao corpo-alma de filosofia cartesiana.
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Chambers, Colin. "Natural nonhuman organisms matter, a case against strong anthropocentric moral and political values." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1995. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq24725.pdf.
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Libengood, James. "At the Intersection of Human Agency and Technology| Genetically Modified Organisms." Thesis, University of South Florida, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=1605055.
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Since the Neolithic period and the rise of agriculture along Mesopotamia’s “Fertile Crescent,” greater societies have formed thus requiring laws and governance to ensure their continued preservation. The Babylonian Code of Hammurabi is one such example of how agricultural technologies directly created new social and institutional structures in codifying slavery into law, or how mercantile transactions are to be conducted. Similarly, GMOs are the result of modern agricultural technologies that are altering laws and society as a result of their implementation. This transformation informs the central inquiries of my research question: Why are GMOs necessary, and what influences do they have on the project of human rights? As our age is defined by the products of bioluminescent – or glow-in-the-dark – cats and goats that can excrete spider silk proteins from their mammary glands, these questions become essential. I conclude that the technology does not, at least conceptually, conflict with or undermine human rights. Instrumental reason has firm limitations in biological applications as well as conflict with its inherent anarchical nature. We are now compelled to question the utility of genetic engineering and if it merely places humanity into another precarious “arms race” with weeds and pests, in addition to the pressure of maintaining current dependencies of petrochemicals, fertilizers, and continued observations of ecological homeostasis.
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Coutellec, Léo. "Conditions et portées d'une intégrité épistémique et éthique des sciences : Eclairages à partir de la question des poissons génétiquement modifiés." Thesis, Lyon, INSA, 2011. http://www.theses.fr/2011ISAL0129.
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Notre thèse est une contribution pour repenser les rapports entre sciences et éthiques, et avancer vers une démocratie épistémique. Qu'il s'agisse de démontrer l'insoutenabilité d'une science contre l'Homme ou d'identifier les conditions d'une remontée de l'Homme dans les sciences, la visée nous semble la même : il s'agit de réunir-sans-unifier ce qui, dans la science, est de l'ordre de l'épistémique, du technique et de l'éthique. Pour ce faire, il nous faut préalablement travailler en profondeur sur deux espaces - épistémologique et éthique -, et ceci sans d'abord les mélanger ou les recouvrir l'un sur l'autre. Car si les sciences nous sont effectivement données dans leurs mélanges (avec le technique, le politique, l'économique, le social ou le philosophique), rendant à la mode les thèmes de technoscience, de nouveau régime de production des savoirs ou encore de science post-normale, il ne s'agit pas pour nous d'un symptôme de la fin de l'épistémologie mais de la nécessité de son renouvellement. Celui-ci passera, et il s'agit là de notre thèse principale, par de nouveaux rapports avec l'éthique. Nous donnons à cette thèse le nom d'intégrité épistémique et éthique des sciences. Afin de définir les conditions et la portée de celle-ci, nous proposons deux hypothèses, respectivement au sein de l'espace épistémologique et éthique : celle d'un pluralisme épistémique ordonné et celle d'une éthique générique. Nous défendons ces hypothèses à la lumière d'un long travail d'instruction d'un objet des sciences et techniques contemporaines, le poisson génétiquement modifié. In fine, notre travail permet de ré-interroger les postulats classiques de l'évaluation et de proposer de nouvelles pistes de recherchesThe current crisis of the concept of science invites us to renew the links between epistemology and ethics. In this context, we make the assumption of epistemic and ethics integrity of science. To defend this thesis we advance two main assumptions : (i) that of an epistemic pluralism : in this regard, we suggest five hypotheses : pluralism as epistemic posture, pluralism as a non-epistemological description of science, pluralism as a form of common sense, pluralism as a new thought of the uncertainty and pluralism as a indisciplinaire approach. (ii) that of a generic ethics : to do this, we proceed in three levels : in the space of ethics, the mode of action and scope of ethics in science. With the support of this work in the areas epistemologies and ethical, the conditions for epistemic and ethics integrity of science are, in our opinion, the following : a pluralistic attitude, a democracy epistemic and an thinking of integrative objects. We give the characteristics of these conditions, then we put them in perspectives with the specific case of GM fish
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Marques, António. "Organismo e sistema em Kant : ensaio sobre o sistema kantiano /." Lisboa : Presença, 1987. http://catalogue.bnf.fr/ark:/12148/cb349366424.
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Matsui, Hisashi. "L’individualité biologique comme problème : du polype à Bergson." Thesis, Paris 10, 2015. http://www.theses.fr/2015PA100192/document.
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Nous avons l’habitude de penser que l’organisme pluricellulaire, comme un certain homme et un certain cheval, est un modèle de l’individu. Toutefois, la philosophie contemporaine des sciences de la vie propose un certain nombre de définitions de l’individualité biologique qui provoquent des débats sans fin. Nous proposons une analyse historique des modifications de la notion d’individu qui ne vise pas à régler les débats, mais à comprendre la diversité des pensées portant sur cette notion. Nous commençons par analyser la découverte de la régénération du polype d’eau douce, faite au milieu du XVIIIe siècle par Abraham Trembley. Nous arrivons à mettre en lumière la rénovation philosophique effectuée au début de XXe siècle par Henri Bergson. L’histoire de la notion d’individu biologique présente des pensées qui transforment l’évidence en problématique. L’invention et la réinterprétation des concepts biologiques comme l’organisme, la cellule, la division du travail, le milieu, la sélection naturelle et la vie, permettent à la pensée biologique de remettre en cause la définition étymologique du terme d’individu, l’identification de l’individu et de l’organisme et la possibilité même de déterminer le niveau d’organisation correspondant à l’individu. La pluralité des concepts d’individu ne signifie pas qu’il faille renoncer à l’usage du terme en biologie. Au contraire, elle permet de mettre au jour l’ontologie impliquée dans les théories biologiques pour poser en termes précis les problèmes biologiques et philosophiques. La pensée de l’individualité biologique ouvre un vaste champ de recherche où les philosophes et les biologistes ont à travailler ensembleFrom a commonsense perspective, the multicellular organisms such as men and horses are thought of as typical examples of biological individuals. But contemporary philosophers of biology present a number of definitions of biological individuality which stimulate an intense debate over deciding the level of organization to which the biological individuality corresponds. This research proposes a historical analysis, which doesn’t aim to solve the conceptual issues, but to understand the diversity of biological thinking about individuality. From the regeneration of the polyp discovered by Abraham Trembley in the middle of the 18th century to the philosophical renovation achieved by Henri Bergson at the beginning of the 20th century, the biological thinking called into question the basis on which the notion of biological individuality was built. The invention and the reinterpretation of the concepts such as the organism, the cell, the division of labor, the milieu, the natural selection and the life, allowed to ask if the biological individuality can be defined as indivisibility, secondly if it can be identified with the organism, and finally if one can determine the level of organization to which the biological individuality corresponds. The diversity of concepts of biological individuality doesn’t mean that this term is dispensable for the biological research. It allows to present the biological and philosophical problems in more precise terms, so that the biologists and philosophers can cooperate to tackle them
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Fortin, Mathieu. "L'idée du tragique dans la philosophie de Nietzsche." Mémoire, Université de Sherbrooke, 2011. http://hdl.handle.net/11143/5636.
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L'objectif général de ce mémoire est d'explorer plusieurs conceptions fondamentales de la pensée nietzschéenne à l'aide de l'idée du tragique qui, croyons-nous, pourrait fournir un gain interprétatif susceptible de clarifier et de mesurer la portée de plusieurs d'entre-elles [sic]. L'idée du tragique est définie pour nous par l'idée d'une primauté et d'un caractère absolument indépassable du pluralisme ontologique, qui implique directement que toute forme d'unité doit conserver un statut essentiellement fictif ; avec cette nuance importante que l'unité, en tant que fiction, est aussi arbitraire que nécessaire. C'est pourquoi l'étude des processus qui conduisent la pluralité à se « résoudre » temporairement dans une unité, tout autant que les conditions qui permettent à ceux-ci d'assurer le renouvellement de cette unité, demeure selon nous l'enjeu primordial, voire une des principales clefs de l'interprétation de la philosophie nietzschéenne. Nous proposons donc d'étudier le corps , le gai savoir et le surhomme comme des thèmes correspondant respectivement à une vision tragique de la pensée, de la connaissance et du philosophe.
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Rees, Robin Lodowick Douglas. "The role of music and musicians in current English parish church worship : the attitudes of clergy and organists." Thesis, University of Sheffield, 1990. http://etheses.whiterose.ac.uk/1808/.
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One of the many issues currently confronting the Church of England is the role of music in worship. It is not a new debate, but has been brought into sharper focus in recent years in the wake of liturgical change. After examining the fundamental issues of the debate, the author considers them in the context of the present day. Other current matters of concern will also be discussed. The effects of liturgical change are then considered. The discussion is then widened to include: - a review of current hymnals and psalters; - a survey of the courses and qualifications in church music available in Great Britain; - three case studies demonstrating the problems that can arise when clergy and church musicians are in conflict; - a review of surveys in church music undertaken since 1950. The main work comprises a detailed survey by questionnaire to the priest-in-charge and organist at almost half the churches in a large diocese (that of Oxford). This yields an overall picture of: - respondents' personal backgrounds and general attitudes; - respondents' perceptions, both objective and subjective, of the situation at their church, and of each other. From these varied strands are drawn certain conclusions for improving clergy-organist relationships, and suggestions for further research in the subject.
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Jones, Kristin Alise. "Revitalizing Romanticism: Novalis' Fichte Studien and the Philosophy of Organic Nonclosure." Thesis, Harvard University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3566943.
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This dissertation offers a re-interpretation of Novalis' Fichte Studien. I argue that several recent scholarly readings of this text unnecessarily exclude "organicism," or a panentheistic notion of the Absolute, in favor of "nonclosure," or the endless, because impossibly completed search for knowledge of the Absolute. My reading instead shows that, in his earliest philosophical text, Novalis makes the case for a Kantian discursive consciousness that can know itself, on Jacobian grounds, to be the byproduct (or accident) of a self-conditioning being or organism, and even more specifically a byproduct of God's panentheistic organism, at the same time that Novalis does not allow the possibility of discursive immediacy with that absolute standpoint; the epistemic consequence is that, while empirical science can proceed in the good faith that it makes valid reference to being, nonetheless it can never know its description of being to be final or complete. I call this position "organic nonclosure," and argue that Novalis holds it consistently throughout his very brief philosophical career. The keys to understanding Novalis' reconciliation of organicism and nonclosure are contextual and textual. Contextually, Novalis appreciates the inadvertent organicism in Jacobi's metacritique of Kant and also applies Jacobi's organicist metacritique to Fichte as well, with the result that Novalis' position in the Fichte Studien bears much resemblance to Herder's panentheistic ontology and modest epistemology. Textually, Novalis engages in a polysemy in the fragments of his Fichte Studien that performs the dependence of the sphere of empirical consciousness on a higher, intellectually intuitive being (a being that could only be a divinely creative intellection), and, simultaneously, the impossibility of presenting that identity in discursive terms. In other words, for Novalis, human knowledge of the existence of the organicist Absolute is enabled by, but also limited to, the merely contingent, empirical, and private experience of the dependence of the human subjective standpoint on an objectivity simply given to it.
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Daluz-Alcaria-Virmont, Christine. "Une logique de la vie : concept, vie et organisme dans la philosophie de la nature de Hegel." Paris 1, 2006. http://www.theses.fr/2006PA010601.
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"La vie et l'organisme n'ont ni le statut d'un thème omniprésent ni même celui de concepts originaires de l'ontologie hégélienne. Il y a, bien plutôt, une élaboration conceptuelle, proprement spéculative de ces concepts dont la portée est autant philosophique qu'épistémologique. La comparaison et l'identité du concept et de la vie ont, par leur contenu, une signification qui s'oppose, sur bien des points, au mouvement de " restauration de la vie" caractéristique du romantisme allemand. Parce que la vie est déterminée comme le concept parvenu à l'existence, l'idée immédiate, l'élévation de l'existence à l'universalité, il Y a bien, chez Hegel, une promotion spéculative du concept de vie et de sa figure singulière, le vivant. La nature organique donne un statut ontologique au concept. Ce rôle privilégié de la vie est confirmé par sa place dans l'ordre systématique de l'effectivité hégélienne: son traitement, dans la Science de la Logique, comme premier moment de l'idée et présupposé du connaître, lui donne le statut de vérité objective. La vie est ce qui peut être conçue logiquement parce qu'elle est une immédiateté devenue, structurellement identique à sa propre médiation. En elle, on est en présence du pour soi: elle est la venue à l'existence de l'unité de la subjectivité et de l'objectivité sous la forme d'un vivant singulier. Par sa détermination, la vie semble donc être le modèle de la pensée spéculative, comme pensée de l'unité des opposés, du concept et de la réalité. Or, un des enjeux de cette détermination philosophique n'est pas d'identifier, de façon réaliste, l'idée et la vie, d'attribuer naïvement une catégorie à l'être ou de faire du vivant un principe métaphysique, mais plutôt d'expliciter la structure processuelle de la vie naturelle, de définir les caractères généraux du vivant. Les développements logiques sur la vie dégagent donc les traits fondamentaux de l'ontologie qui caractérise la Physique organique de la Philosophie de la nature, à l'aide de catégories qui relèvent de la logique du concept, mieux à même de saisir la totalité, la subjectivité et la finalité constitutives du vivant. Il s'agit alors d'élaborer les concepts capables de fonder en vérité la connaissance de la vie. C'est sur ce terrain de la détermination de l'essence de la vie, de ses structures, de ses fonctions et processus que les analyses de Hegel rencontrent la préoccupation fondatrice de ceux, philosophes et scientifiques, qui, au début du 19ème siècle, tentent de déterminer la nature de l'objet d'une science de la vie et la spécificité des catégories qui s'y rapportent. "
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Huneman, Philippe Gayon Jean. "Métaphysique et biologie : Kant et la constitution du concept d'organisme /." Paris : Kimé, 2008. http://catalogue.bnf.fr/ark:/12148/cb41276877n.
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Hansen, Bue Rubner. "Atoms organised : on the orientations of theory and the theorisations of organisation in the philosophy of Karl Marx." Thesis, Queen Mary, University of London, 2015. http://qmro.qmul.ac.uk/xmlui/handle/123456789/8191.
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The contemporary crisis has lead to a renewed interest in Marx's critique of political economy. But today it is hard to read Marx as the prophet of a new and better world, hiswritings on capitalism's self-destructive tendencies seem without hope: where Marxbelieved that capitalist organisation would concentrate, homogenise and organise labour and orientate it toward socialism, in today's globalised capitalism the tendency is the opposite, towards precariousness, disorganisation and competition. This raises the problematic of this thesis, that of the relation between orientation and organisation. Where capitalist organisation atomises and differentiates, the starting point for orientation cannot be capitalist organisation. The question emerges: is there a place and orientation of self-organisation in Marx – and what is its possible relation to the critique of the dynamics of capital? To answer this question, I will not focus on Marx's explicit theory of workers' organisation or the party, which is in crisis, but on his theorisation of the epochal problem of organisation under capitalism. Through a reading of some of Marx's central writings, which is sensitive to their historical context, the thesis asks: what is the orientating role of the concepts of organisation and disorganisation in Marx's theory of capital and of revolutionary, history-making practice? From Kant we learn to think the mutual implication of theory and practice through the concept of orientation. Furthermore, we show that Marx's concept of organisation was inspired by Hegel's Philosophy of Nature, which starts from the problem of atomised individuals whose reproduction is contingent. Thus, organisation, when appropriately historicised in terms of this condition of contingency, does not start from the relation between capital and labour, but from the problem of reproduction. In conclusion we arrive at a concept of struggle that starts from resistances and struggles for reproduction, and which poses the question of their combination, self-organisation, and generalisation.
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Castro, Susana de. "Substanz als Ursache der Einheit eines lebendigen Kompositums : eine mereologische Interpretatation der zentralen Bücher der Metaphysik Aristoteles /." Frankfurt am Main : P. Lang, 2003. http://catalogue.bnf.fr/ark:/12148/cb390211983.
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Gomes, Maria Rosália Pinfildi. "Desenvolvimento econômico e biossegurança: uma análise crítica ética, jurídica, econômica e social da utilização dos organismos geneticamente modificados." Universidade Presbiteriana Mackenzie, 2009. http://tede.mackenzie.br/jspui/handle/tede/1240.
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One frequently resorts to science to legitimize the primacy attributed to Biotechnology and to the privileged protection granted to the rights of intellectual property that are conferred on it. Therewith, there is a tendency to accept, as a presupposition, that the future must and will be shaped by the biotechnological advances. Therefore, any criticism to the development of new technologies seems to constitute an opposition to the unfolding of the future and to science itself. In this dissertation we intend to inquire what values inform science, since it sets the course of this development, remaining for the global economy the role of providing the structures to its effective implementation. There seems to be a race towards the legitimization, founded on the authority and prestige of science, of the development and use of Genetically Modified Organisms (GMOs); science, however, does not authorize such legitimization. On the contrary, the Genetically Modified Organisms which promise an agricultural revolution bear the mark of the political economy of globalization, given that its development has been taken as an objective of the global neoliberal economy, as well as a means of strengthening its structures.
Freqüentemente recorre-se à ciência para legitimar a prioridade atribuída à Biotecnologia e à proteção privilegiada concedida aos direitos de propriedade intelectual que lhe são conferidos. Com isso há uma tendência a aceitar, como pressuposto, que o futuro deverá ser, e será modelado pelos avanços biotecnológicos. Por isso, qualquer crítica ao desenvolvimento de novas tecnologias parece constituir uma oposição ao desdobrar do futuro e à própria ciência. Na presente dissertação pretende-se questionar que valores informam a ciência, já que é ela que define a rota, restando à economia global fornecer as estruturas para sua efetiva implementação. Parece estar ocorrendo uma corrida visando à legitimação do desenvolvimento e emprego de Organismos Geneticamente Modificados (OGMs) na autoridade e prestígio da ciência, contudo, a ciência não autoriza tal legitimação. Ao contrário, os Organismos Geneticamente Modificados que prometem uma revolução agrícola -, trazem a marca da economia política da globalização, haja vista que seu desenvolvimento tem sido tomado, como um objetivo da economia neoliberal global, bem como um meio de fortalecer suas estruturas.
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Carasso, Anne. "Forme, organisme, connaissance : le statut de la connaissance mis en question par les philosophies de la forme et du vivant." Aix-Marseille 1, 2006. http://www.theses.fr/2006AIX10107.
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Ce travail pose la question des rapports complexes et multiples qui relient la connaissance à la vie, et s'efforce de retrouver ce cheminement de la connaissance qui semble la conduire, jusque dans l'épistémologie contemporaine, à ne pouvoir traiter du vivant ou de l'humain autrement qu'au regard des décisions métaphysiques ou ontologiques qui sont à son fondement. Les philosophies contemporaines de la forme et du vivant, abordées ici à partir de la lecture commune que Merleau-Ponty et Canguilhem vont faire de "La Structure de l'organisme" de Goldstein, constituent une étape essentielle de la rupture opérée avec la pensée duelle de la vie et de la connaissance, et de l'engagement de l'épistémologie contemporaine vers l'élaboration d'une nouvelle intelligibilité du vivant, à la lumière des résultats de la reurobiologie de Goldstein : les troubles organiques compromettent la totalité de l'organisme, et ce n'est que dans une vision du tout que l'on peut comprendre les phénomènes vivants. Mais plus que les développements philosophiques de Goldstein, sur lesquels prend appui Merleau-Ponty pour élaborer sa philosophie du vécu, nous situerons avec Canguilhem l'apport majeur de Goldstein dans l'enseignement que l'on peut tirer de la méthode mise en oeuvre : celle d'une clinique pathologique seule en mesure de restituer l'activité du vivant dans sa temporalité propre, qui contribue à mettre en lumière la nature de cet "impensé du concept" sur lequel buttent les sciences du vivant. N'est-ce pas cette part d'impensé qui concentre l'essence même du vivant ? Nous réfléchirons à cette question à la lumière de l'ergologie, et des travaux de Prigogine sur les structures dissipatives et l'historicité de la matière active.
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Coyle, Kieran. "An investigation of the role of soil micro-organisms in phosphorus mobilisation : a report submitted to fulfil the requrements of the degree of Doctor of Philosophy." Title page, table of contents and abstract only, 2001. http://web4.library.adelaide.edu.au/theses/09PH/09phc8814.pdf.
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Tham, Wilhelm. "Kraftens biologi : En läsning av Hegels ”Kraft och förstånd” utifrån Leibniz organiska världsbild." Thesis, Södertörns högskola, Filosofi, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-37472.
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This work seeks to trace the influence of G.W. Leibniz on G.W.F. Hegel and the chapter called ‘Force and the Understanding’ in his Phänomenologie des Geistes. Using Leibniz’s theory of forces developed in texts such as Specimen Dynamicum, in which Leibniz argues against the Cartesians in favour of a ‘dynamic’ view on substances, it is here argued that the notion of biological life is of crucial importance for understanding Hegel’s transition from Consciousness to Self-Consciousness at the end of ‘Force and the Understanding’. For Leibniz, force is posited as that which gives unity to the monad, and this by functioning as their inner source of activity. This infusion of activity into the monad gives rise both to the physical world of bodies, as well as to the mental world of consciousnesses. Leibniz also sees force in direct analogy with biological life, as they share one characteristic feature, namely the capacity for ‘perception’ and ‘desire’. Consequently, organic life is for Leibniz what is most real in the world, uniting all bodies with a conscious soul. This move, I argue, is essential for understanding Hegel in ‘Force and the Understanding. More specifically, when Hegel’s consciousness discovers that, through the dialectic of force and law, organic life has become its new object, it also realizes that its faculty of the Understanding [Verstand] is related to its very own biological nature. The outer world of appearance, consciousness realizes, is thereby intimately connected to the inner of things, the so called supersensible world. Hegel thus regards consciousness of biological life as a sort of bridge that unites the Understanding with the concept, or rather, unites internal thinking with the outside world. This gives rise to Consciousness’ awareness of its own thinking, which is equivalent to it becoming a Self-consciousness.
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Reinhold, Emilie. "Le corps organisé, entre contrôle et débordement : Le cas des professions intellectuelles." Thesis, Paris 9, 2014. http://www.theses.fr/2014PA090059/document.
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Très peu d'études ont analysé comment le travail intellectuel affecte notre incorporation (embodiment). Mon cas, une intervention de danse dans une banque faisant participer les salariés, est une occasion inédite d'étudier les corps en action. Lors de leur travail avec les artistes, les salariés se tenaient sur un seuil, hésitant entre une attitude professionnelle ou plus personnelle. Des observations, des entretiens sur le corps et une analyse de leurs gestes s'appuyant sur des données visuelles (photographies, vidéo) donnent une description complète de leur incorporation dans cette situation de non-routine. Les corps restent souvent dans la retenue, la fermeture et la distance, mais certains d'entre eux s'ouvrent au jeu, proposant parfois des gestes rares, voire risqués. Mes résultats suggèrent que les frontières du corps sont plus instables qu'on ne le croit, l'expérimentation artistique étant un moyen de comprendre "ce que peut un corps" au travail. Le jeu corporel (embodied play) n'est pas seulement une expérience individuelle ; il est aussi un moyen de critiquer les normes corporelles existant au sein d'une organisation. Certaines manières de s'incarner proposent ainsi une sortie hors de l'organisation, ce qui se matérialise par une non-organisation du corpsAs only very few studies have investigated how intellectual (and hence mainly digital) work affects our embodiment, my case, a dance intervention in a bank involving employees, was a good way to study bodies in action. During their work with the artist, employees were standing on the boundary between work and leisure, hesitating between professional and personal embodiment. Observations, interviews and an analysis of their gestures relying on various visual data give a complete description of their embodiment process in this specific moment. On the one hand, bodies remain very constrained, distant and closed, but on the other hand, some employees open up to play, displaying rare and sometimes risky gestures. My findings suggest that the body’s boundaries are much more unstable than we think and that artistic experimentation is one way to understand what a body can do at work. Embodied play is not only an individual experience; it also has the potential to criticize dominating bodily norms existing in an organisation. Alternative embodiments thus propose a way out of organisation
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Aumonier, Nicolas. "Qu'est-ce qu'une cause dans un micro-organisme ? : abrégé de microbiologie et histoire de l'opéron lactose chez escherichia coli : forme, force et information." Paris 1, 1999. http://www.theses.fr/1999PA010701.
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Ppour tenter de cerner la réalité de ce surgissement de nouveauté que nous appelons une cause entendue comme une chose ou réalité biologique, et non comme une loi ou comme une explication, trois disciplines (microbiologie, histoire de la biologie moléculaire, histoire de la philosophie) servent ici de modalités d'ontologie causale pour dire l'être d'une cause. Un abrégé de microbiologie, premier niveau de description ou d'ontologie causale, décrit d'abord des formes, des forces et des transmissions d'information (biochimie, génétique moléculaire bioinformatique). Une histoire de l'opéron lactose (groupe de gènes dont l'expression est coordonnée par un opérateur), dépouillant tous les travaux de Jacques Monod de 1941 à 1968. Décrit la découverte progressive d'une structure de commande cellulaire, et montre qu'il n'est pas possible de comprendre l'être d'une cause microbiologique sans retracer l'histoire de sa découverte. Enfin, l'esquisse d'une histoire de la causalité productrice, découpée en trois périodes (formation, création, information), conduit à subsumer tout surgissement de nouveauté sous le concept de forme, entendu comme une forme vive (carré de la forme ou forme de forme). La convergence de ces trois disciplines organiques montre qu'une cause est une forme de forme, c'est-à-dire une création. Cette nouveauté radicale (matière, programme, ou sens), passage à un niveau d'organisation supérieur, relève-t-elle d'une création continuée (ex aliquo) ou d'une création ex nihilo ?
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Bothereau, Fabrice. "Le concept d'expérience chez Alfred North Whitehead : un essai de naturalisation." Paris, EHESS, 2007. http://www.theses.fr/2007EHES0099.
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Nous étudions, dans la thèse présente, la notion d'expérience dans la philosophie de Whitehead. Nous tenons cette notion pour un concept, et nous en exposons les raisons. La philosophie de Whitehead s'inscrit dans ce qu'on nomme aujourd'hui, et depuis Quine ; la Naturalisation. Nous avons donc, avec Whitehead, une naturalisation de l'expérience, que nous contextualisons dans l'époque qui était la sienne (la fin du XIXe siècle et le premier quart du XXe), et avec la nôtre. Quand on compare certains aspects de la philosophie cognitive avec la philosophie de Whitehead, on trouve beaucoup de points de convergence. Nous en éclairons certains, et montrons la pertinence de la pensée du philosophe. Nous avons construit notre thèse comme on construirait un corps ; en partant des éléments les plus simples, jusqu'à la conscience et au langage ; soit du sentir le plus physique, au langage le plus abstrait. Cela nous permet de mettre en lumière toute l'épistémologie whiteheadienne, qui est considérable. Tout l'arrière-plan épistémologique de Whitehead n'a qu'un seul but : offrir un nouveau paradigme à la pensée de l'expérience. L'enjeu de notre thèse est de faire comprendre qu'une théorie de l'expérience est un préablable absolument nécessaire à toute théorie dite "supérieure" (de la conscience, de l'intentionalité, ou encore de l'esprit). Une de nos découvertes majeures est que l'empirisme est inadéquat pour toute théorie de l'expérienceWe study, in the present dissertation, the notion of experience in the philosophy of A. N Whitehead. We hold this notion for a concept, and we expose its reasons. The philosophy of Whitehead inscribes itself in what we call today, and since Quine, the Naturalization. We have then, with Whitehead, a naturalization of experience, that we put in context ; in his own period (the end of the XIX century and the first quarter of the Twentieth), and ours. When we compare some aspects of cognitive philosophy with the philosophy of Whitehead, we find many points of convergence. We enlighten some of them, and show the relevance of the thought of our philosopher. We have built our thesis like one would build a body ; by starting with the simplest elements, up to consciousness ; that is, from the most physical feeling, to the most abstract language. That allows us to shed light on the entire epistemology of Whitehead, wich is impressive. The all epistemological background of Whitehead has only one pupose : To offer a new paradigm for the thinking of experience. The aim of our dissertation is to make understandable that a theory of experience is absolutely necessary before any "superior" theory (of consciousness, of intentionality, or of the mind). One of our major discover is that empiricism is inappropriate for any theory of experience
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Crichton, Ian Kieran, and res cand@acu edu au. "The Most Divine Of All Arts: Neoplatonism, Anglo-Catholicism and Music in the Published Writings of A E H Nickson." Australian Catholic University. School of Music, 2004. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp66.25092005.
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This thesis examines the life and thought of the influential Melbourne organist, teacher and music critic, Arthur Ernest Howard Nickson (1876-1964). Born in Melbourne, Nickson studied in England on the Clarke Scholarship at the Royal College of Music (1895-1899). During his studies in England, Nickson experienced the Catholic revival in the Church of England at its height. On his return to Australia in 1901 Nickson’s activities as a church musician, and later, as a teacher provided the platform for him to articulate views that were formed as a result of these influences. Beginning in 1904, Nickson’s 56-year career as a lecturer at the University Of Melbourne Conservatorium Of Music is important, as every student had to pass through his lectures at some point in their course. As music critic at the Age from 1927, Nickson played a decisive role in shaping public taste at the time of the establishment of the Melbourne Symphony Orchestra under Bernard Heinze, who was also Ormond Professor of Music at the University of Melbourne (1926-57). Nickson’s essays form a distinct group of writings that are probably unique in Australia. The main published essays cover a forty-year period beginning in 1905, and show the development of Nickson’s thinking about the moral basis and spiritual nature of music, his views on the nature of the Church, and his worldview, based on Neoplatonic philosophy, which shaped his thinking about the process of creation. While Nickson’s view of the created order was shaped by Neoplatonic influences, his view of the redemptive function of art was expressed in terms of sacramental theology, and was related very closely to his Anglo-Catholicism. In his essays and lectures Nickson frequently worked with an abstracted concept of ‘Art’, rather than specific art objects. While reference was made to art objects, it is not clear how Nickson defined the term ‘artist’. Nickson’s attention in his discussions of ‘Art’ tended to focus on the artist, rather than the object. This was a result of his world view, which saw art objects as an emanation from the personality of the artist; this necessitated the cultivation of a disposition of mind, which was enabled by the acquisition of mystical intuition. While his description of the fine arts as consisting of architecture, sculpture, painting, poetry and music was in line with older views of art, his views on the artist are difficult to discern, which raises the question of whether Nickson saw himself as an artist. Clearly his vocation was not as a composer, as the discussion of his mass settings in Chapter 3 will demonstrate, while as an organ teacher he was more interested in interpretation than in the mechanics of playing the instrument. This thesis falls into two broad sections. The first three chapters seek to provide an adequate biography of Nickson, which has never previously been done. The fourth chapter examines Nickson’s worldview and the implications this had for his thinking about music, and falls into two parts. The first part follows Nickson’s worldview as it was expressed in his essays, and focuses attention on the concept of art as a process of sign making. The manner in which this sign making is understood is essential to its function, and in Nickson’s writings three understandings emerge: symbol, metaphor and sacrament. The second part of the discussion examines Nickson’s articulation of his worldview in relation to music, which he considered to be the most divine of the arts, drawing on lecture notes, student reminiscences and Nickson’s own. Nickson’s central claim was that art is a sacrament. This can be seen in relation to his faith, where the regular use of the Church’s sacraments was central. This claim is challenged by statements Nickson made about the faith of composers such as Beethoven and Bach. This raises questions about sacramental efficacy when applied to art, and some limitations implicit in viewing art as a sacrament. It will be argued that Nickson conceived of artistic creation as fundamentally a process of sign making. The sign may be regarded as a symbol, metaphor or sacrament, and the process of creating the sign reflects God’s own creative activity in human creative acts. Nickson conceived of human creative action as having a redemptive character, bringing the artist into closer unity with the godhead. This union was the ultimate aim of art, being the act of redemption that paralleled the union brought about by such sacraments as the Eucharist. This term also points to some tensions in Nickson’s worldview, where he expressed a view of the creation of the material world as being both a dynamic, continuing activity of emanation from God, and a single action of the will of God, such as the creation account of Genesis.
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Hernandez, Isaac. "Nouveaux regards sur l’individualité biologique : autoproduction, composition, transition." Thesis, Toulouse 2, 2018. http://www.theses.fr/2018TOU20052/document.
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Le thème de l’individuation et de la persistance des entités vivantes constitue l’une des problématiques centrales de la philosophie de la biologie. Dans les sciences du vivant, l’organisme représente traditionnellement l’exemple paradigmatique de l’individu biologique. Toutefois, malgré le lien intuitif entre l’organisme et l’individu, la biologie contemporaine a su faire un usage plus large du concept d’individu. Ainsi, la circonscription de ce qui était appréhendé comme appartenant au vivant a été élargie par la reconnaissance de plusieurs types d’individus biologiques, parmi lesquels nous trouvons non seulement les organismes dits « traditionnels », mais également toute une variété d’entités telles que des protistes, des molécules d’ARN, des prions, des virus et des bactéries de toutes sortes. Par ailleurs, cette nouvelle vision de l’individu biologique a été utilisée afin d’illustrer les différents niveaux de l’organisation biologique. En ce sens, la discussion porte principalement sur le niveau – gènes, cellules, organismes, superorganismes, espèces, écosystèmes – où la sélection agit, dans lequel l’organisme, en tant qu’exemple paradigmatique d’individu, peut être considéré comme un simple niveau entre une diversité de niveaux de sélection. Par conséquent, l’extension des limites de l’ontologie biologique a permis, d’une part, d’interroger le concept d’individu en le libérant de la référence à l’organisme, et d’une autre, de relativiser l’importance de l’organisme au sein du discours biologique. Pourtant, nous soutenons que, pour contribuer au développement de la thématique de l’individu biologique, il faut donner voix à un autre discours sur l’individualité, qui émerge des discussions sur l’ontologie des organismes. C’est vers la tradition systémique qu’il convient de tourner le regard, dans le but d’étendre les recherches sur la nature de l’individualité biologique sous l’angle d’une définition renouvelée de l’organisme. Notre démarche suppose d’établir une distinction importante entre deux tendances biologiques à propos du problème de l’individu biologique : l’individu darwinien et l’individu ontogénétique. Dans une approche ontogénétique, un individu correspond à l’entité qui s’autodétermine au cours de son temps de vie individuel. Ainsi, cette position repose sur une conception davantage physiologique, centrée sur l’organisation biologiqueThe theme about individuation and persistence of living entities is one of the central issues in the philosophy of biology. In the life sciences, the organism represents traditionally the paradigmatic example of the biological individual. However, despite the intuitive connection between the organism and the individual, contemporary biology has been able to make wider use of the concept of the individual. Thus, the contours of what was apprehended as belonging to the living world has been enlarged by the recognition of several types of biological individuals, among which we find not only so-called "traditional" organisms, but also a variety of entities such as protists, RNA molecules, prions, viruses and bacteria of all kinds. In addition, this new vision of the biological individual has been used to illustrate the different levels of biological organization. In this sense, the discussion focuses on the level - genes, cells, organisms, superorganisms, species, ecosystems - where selection acts, in which the organism can be considered a simple level between a variety of levels of selection. Consequently, the extension of the limits of biological ontology allowed, on the one hand, to question the concept of the individual by releasing it from the reference to the organism, and on the other hand, to relativize the importance of the organism within the biological discourse. However, we argue that, to contribute to the development of biological individuality theme, we must give voice to another discourse on individuality, which emerges from discussions on the ontology of organisms. It is towards the systemic tradition that we must turn our attention, in order to extend research on the nature of biological individuality in the light of a renewed definition of the organism. Thus, we assumes an important distinction between two non-exclusive biological tendencies about the problem of the biological individual: the Darwinian individual and the ontogenetic individual. In an ontogenetic approach, an individual corresponds to the entity that self-determines during its individual life time. Thus, this approach is on a physiological conception, centered on biological organization
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Durez, Clément. "La règle du jeu et le droit : contribution à l'élaboration d'une théorie juridique du jeu organisé." Thesis, Lyon 3, 2011. http://www.theses.fr/2011LYO30034.
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La règlementation des jeux semble frappée de désuétude, à l’image des articles 1965 à 1967 du Code civil qui n’ont jamais été modifiés depuis 1804. Cependant, l’avènement successif de la télévision, des logiciels informatiques et d’Internet a métamorphosé les problématiques ludiques. Les juristes s’étonnent, après s’être désintéressés du jeu pendant de longues années, de le voir ressurgir dans toutes les composantes de leur discipline. À l’heure où le jeu sportif échappe encore à l’obsession réparatrice du droit de la responsabilité civile, où le jeu de hasard sacrifie un monopole étatique sur l’autel de la libre concurrence, et où le jeu télévisé redéfinit les frontières de la prestation de travail, le moment semblait propice à l’élaboration d’une réflexion globale sur les problèmes juridiques du jeu. Dans le cadre d’une démarche systémique, le jeu sera le point de départ de nos travaux et la règle sa pierre angulaire, permettant ainsi d’écarter l’amusement libre au profit du jeu réglé. Ce dernier, lorsqu’il prend naissance dans la rencontre de consentement entre un organisateur, qui émet une offre de jeu, et un ou plusieurs joueurs qui l’acceptent, soulève des problèmes juridiques similaires dans toutes les disciplines ludiques. L’organisateur d’un jeu est-il responsable des équipements de jeu qu’il fournit ? Doit-il règlementer l’accès à son jeu ? A-t-il l’obligation de délivrer un enjeu au gagnant d’une partie ? Quelles sont les conséquences des différentes fautes de jeu ? La licéité du but fixé est-elle une condition de validité du jeu ? En nous efforçant d'approfondir ces interrogations, nous chercherons à poser les premiers jalons d’une théorie juridique du jeuGaming regulations appear to have become obsolete as articles 1965 to 1967 of the Civil Code which has not been modified since1804 demonstrate. However, the successive arrival of television, computer software and internet has metamorphosed recreational activities, including gaming. Lawyers, long disinterested by gaming issues, are now surprised to see these reemerging throughout their profession. At a time when sports games still escape the “obsessive rectification” the rights of civil responsibility grant, where principles of free competition have removed the state monopoly concerning the games of chance and where televised games redefine the characteristics of work contracts, it seems to be appropriate to elaborate a global discussion on the judicial aspect of gaming. Within a framework of a general approach gaming will be studied but from the point of view of its rules in order to lay aside unregulated amusement activities to favor regulated gaming. The latter, whenever it takes place under an agreement between an organizer presenting an offer to participate and one or several players who accept, raises similar juridical questions for all types of gaming activities. Is the organizer responsible for the equipment he provides? Should he regulate access to his game? Does he have an obligation to offer a prize to the winner of a game? What are the consequences concerning the various violations of the game? Is the licitly of the established target a valid condition of the game? By seeking to elaborate on these questions, this dissertation aims to pave the way for a more appropriate judicial framework for gaming
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Durrieu, Roberto. "Rethinking money laundering offences : a global comparative analysis." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:a9511b88-fec2-40ce-86ec-e5ef380cb0ca.
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Since the late 1980s, efforts made by the international community to deal with the complex and global problem of money laundering have stimulated the creation and definition of the so-called 'international crime of money laundering', which is included in various United Nations and Council of Europe international treaties, as well as European Union Directives. The Central purpose of this thesis is to investigate if the main goal of effectiveness in the adaptation of the international crime of money laundering at the domestic level, might undermine other values that international law is seeking to protect, namely the guarantee of due process and the adequate protection of human rights principles. Then, if the adoption of any element of the crime shows to be inconsistent with civil rights and guarantees, to propose how deficiencies could be remedied.
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Pasquiet-Briand, Tanguy. "La réception de la Constitution anglaise en France au XIXème siècle. Une étude du droit politique français." Thesis, Paris 2, 2015. http://www.theses.fr/2015PA020028.
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Le modèle réformiste de la Constitution de l’Angleterre a intellectuellement dominé la France du XIXe siècle. Synthèse des aspirations françaises visant la stabilité politique, cette représentation mêle un historicisme de l’accomplissement libéral du gouvernement représentatif et une adhésion à la légitimation coutumière de l’innovation. Elle procède d’un jeu de projections contradictoires sur la Constitution anglaise. D’une part, les libéraux romantiques identifient dans ses institutions, les conditions propres à préserver l’individu des abus du pouvoir et à permettre le développement de la démocratie. D’autre part, les traditionalistes perçoivent dans la continuité historique de l’Angleterre, les bienfaits structurants de la hiérarchie sociale et de la liberté aristocratique. Plus particulièrement, les Doctrinaires décèlent, dans la morphologie civilisationnelle de l’Angleterre, une société déployant la liberté dans l’ordre. C’est dans le parlementarisme, produit historique de l’évolution institutionnelle anglaise, que la doctrine politique finit par identifier le régime politique susceptible de clore les tensions révolutionnaires françaises. Pensé comme une matrice libératrice des énergies individuelles et conservatrice de l’ordre politique et social, il dépossède le chef de l’Etat de son pouvoir personnel, dans la mesure où il le rend irresponsable. En outre, il consacre le règne de l’opinion publique par la prédominance de la chambre élective et par la reconnaissance de la responsabilité politique des ministres. Enfin, il encadre l’action politique par les usages historiques hérités de la monarchie représentative. Fondé sur un projet politique, le parlementarisme français donne corps à une philosophie prudentielle du droit constitutionnel. Celle-ci conçoit la constitution comme un cadre institutionnel au sein duquel l’agir politique doit pouvoir adapter la société à son stade de développement historique. Le laconisme des Lois constitutionnelles de la Troisième République témoigne de l’enracinement de ce réformisme constitutionnel. Plus qu’un compromis politique de circonstances, il cristallise en effet une politique constitutionnelle libérale et conservatrice. Ce travail entend montrer qu’elle résulte de la modélisation française de la Constitution anglaise au XIXe siècleThe reformist model of the English Constitution was intellectually predominant in nineteenth century France. As a synthesis of French yearnings for political stability, this representation historicises the liberal achievement of representative government and endorses the legitimacy of innovation through custom. It results from contradictory visualisations of the English Constitution. On the one hand, romantic liberals identify in its institutions the necessary elements to protect individuals from abuses of power and to allow the development of democracy. On the other hand, traditionalists perceive in England’s historical continuity the structuring benefits of social hierarchy and aristocratic freedom. More particularly, French Doctrinaires see through the morphology of the English civilization a society that secures freedom within order. French thinkers recognise in parliamentarism, as a product of England’s institutional evolution, the political regime capable of putting an end to French revolutionary tensions. As a mould that both liberates the energies of individuals and protects the political and social order, it renders the Head of State irresponsible and thus strips him of personal powers. Furthermore, it establishes the reign of public opinion through the superiority of the elected chamber and the recognition of government responsibility. Finally, it disciplines political action through the historical practices inherited from representative monarchy. Based on a political project, parliamentary government in France gives substance to a prudential philosophy of constitutional law. This philosophy views the constitution as an institutional framework within which political action must be able to adapt society to its historical phase of development. The laconism of the constitutional laws of the Third Republic reflects this constitutional reformism. Rather than a circumstantial political compromise, it crystallizes a liberal and conservative constitutional policy. The present study aims to show that it is the result of how the English Constitution has been modeled in France during the nineteenth century
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Woynar, Marion. "Gestion du patrimoine culturel et nouvelle vision du développement : enjeux et défis dans la dynamique historique du Mexique." Thesis, Dijon, 2011. http://www.theses.fr/2011DIJOD001.
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Depuis deux décennies, la gestion du patrimoine culturel en relation avec le développement s’est convertie en un défi majeur pour bien des pays du monde. Les mouvements patrimoniaux sont de plus en plus nombreux et de plus en plus intenses. Cette croissance des conflits autour des espaces patrimoniaux est aussi présente sur le territoire mexicain et elle coïncide avec l’entrée en vigueur de l’ALENA (Accord de libre-échange avec le Canada et les États-Unis). Le Mexique a ainsi opté pour des politiques nationales néolibérales, ce qui a accéléré et orienté le pays vers un modèle de développement basé sur le principe : « tout est négociable ». Ces orientations politiques ont eu pour conséquence, d’une part la commercialisation du patrimoine culturel et d’autre part – comme conséquence de la première - l’homogénéisation culturelle rayant peu à peu la chance à la diversité des modèles de développement et des conceptions du patrimoine de rester des puits de créativité. Le modèle de développement opté par le gouvernement mexicain, est souvent source de contradictions avec les politiques culturelles. Plus spécifiquement dans l’aire maya, deux conceptions et logiques de gestion du patrimoine culturel et du développement se confrontent. La première logique a été identifiée parmi le gouvernement mexicain (ainsi qu’au sein de l’UNESCO) et la deuxième logique se trouve parmi les peuples mayas. Ces deux principales logiques reposent sur deux grandes pensées existantes au Mexique: la pensée occidentale et la pensée amérindienne. Les deux logiques ont des modalités de transmission du patrimoine culturel spécifiques et propose chacune leur propre « projet de société » - entendu comme développement ou bien-être sociétal-. L’usage du patrimoine et la transmission patrimoniale ont dans les deux cas un rôle signifiant et sont même un paramètre influent pour l’accomplissement du projet de société. De fait, la manière dont est conçu le patrimoine va définir la manière dont celui-ci sera géré et définira le projet de société à mettre en place. La présence des dissemblances qui existent entre ces deux logiques est l’une des racines profondes des problématiques actuelles relatives à la gestion du patrimoine culturel et des défis du développement. Face à cela, nous posons finalement la logique patrimoniale des peuples autochtones comme une alternative viable et durableOver the last two decades, cultural heritage management in relation to development issues has become a challenge for many countries in the world. Conflicts around the issue of cultural heritage are increasing and in Mexico, this increase coincides with the application of NAFTA (North-American Free Trade Agreement with Canada and the United States, 1994). Since then, Mexico has oriented its national policies according to the neoliberal stream which has accelerated the implementation of a model of development that makes emphasis on negotiating everything. These political orientations fostered on the one hand the marketing of cultural heritage, and on the other hand the cultural homogenization slowly ending the rich diversity of models of development and concepts of cultural heritage. The Mexican government opted for a model of development that is, most of the time, in contradiction with cultural policies. In the Mexican Maya area for example, two main concepts of cultural heritage exist. The first system was identified among the Mexican government (as well as among UNESCO’s policies). The second system was identified among indigenous Maya people. The first system is fundamentally drawn from the occidental thought and the second one from the Amerindian thought. Both systems have their respective modalities to transmit cultural heritage. In both cases, modalities of transmission have a significant role and greatly influence the implementation of a specific model of development. In fact, the way cultural heritage is conceived will state the way it will be managed and transmitted and will define the model of development that should be implemented. Looking at the differences that exist between both systems helps to understand the present conflicts related to cultural heritage and development. To overcome the conflicts, the Amerindian system is considered as a feasible alternative for the world’s challenges in terms of development
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Chang, Hsun Yi, and 張訓義. "A Study on Thome H. Fang's Philosophy of Organism." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/59862584289438963936.
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博士中國文化大學
哲學研究所
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Mr. Fang developed a distinctive form of organism. Fang's early study of Hegel, Bergson, and Whitehead, among others, coupled with his ancestral Confucianism, Taoism, and Buddhism, helped orient his organicism toward the process tradition. This dissertation is an attempt to show Thome H. Fang's philosophy of rganism, and through the exposition , we can farther revive the Chinene philosophy.
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Veitch, Glen. "Neoprocessism: truth, reality and language reconsidered." Thesis, 2020. http://hdl.handle.net/1959.13/1430624.
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Research Doctorate - Doctor of Philosophy (PhD)This thesis seeks to explore the coherence and potency of process metaphysics and asks the question: what bearing does process metaphysics have on the role and import of human language? Beginning with an examination and critique of Alfred North Whitehead’s philosophy of organism, a thorough appreciation and application of both a principle of perspective and what Whitehead terms the ‘subjectivist principle’ are found to be lacking. Through an expounding and upholding of each of these principles, an alternative, naturalistic process metaphysics the author terms ‘neoprocessism’ is established. First, offering a serious critique of the divine entity based on the principle of perspective, Whitehead’s God is shown to be incoherent. Similarly, the assumption of a determinate, monistic model of truth is challenged and shown to be incoherent with reference to the inherent and unavoidable panexperientialism of any process metaphysics predicated on a subjectivist principle. ‘Neoprocessism’ arises as a viable alternative that takes seriously the central claim of process philosophy — that reality is reducible and exhaustively explained as perspectival, experiential event. It becomes apparent that neoprocessism has serious implications for models of truth and reality and a coherent inclusion of relativistic conceptions for each is achieved. Having established a thoroughly immanent, naturalistic and internally consistent process metaphysics, the thesis finally examines the role and import of language under such a metaphysical framework and argues that a logical conclusion for all naturalistic process philosophies is that language must be seen as its own species of event and thus ontologically creative.
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Danciu, Anda E. "Explications mécanistes et téléologiques de l'évolution de la forme." Thèse, 2019. http://hdl.handle.net/1866/22705.
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Wolff, Jonci N. "Investigating patterns of mitochondrial DNA inheritance using New Zealand chinook salmon (Oncorphynchus tshawytscha) as a model organism : a thesis submitted in partial fulfilment of the requirements for the degree Doctor of Philosophy in Biological Sciences in the University of Canterbury /." 2008. http://hdl.handle.net/10092/1583.
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Šarkadyová, Lucie. "Organický a organizovaný." Master's thesis, 2012. http://www.nusl.cz/ntk/nusl-310394.
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Anotation: The diploma thesis Organic and Organized is divided into two parts. The first part is concerned with the relationship between the singular and the general, possibilities of the knowing the singular and its delineation considering the general - with a special attention being paid to medical discourse. A question will be raised whether we can get to know and describe the organic, which is also necessarily singular, which we can't be approached using general rules and laws. Speaking in even more general terms, we should consider the following: if we accept the singularity of the living organism, we should ask what it means for the science which tries to get to know it. The second task of this thesis is to answer (or at least to attempt to answer) the question, what is it that makes the organism singular and henceforth what is the important factor in the process of getting to know this singular. The thesis relies on a detailed reading of those French philosophers (George Canguilhem, Julien Offray de La Mettrie, Claude Bernard) who dedicate their philosophical work to an analysis of the medical science and at the same time are doctors.
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Yi-YangSong and 宋依陽. "The Merge of Confucianism and Taoism in Fang Dongmei's Philosophy: a Perspective of Organicism." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/5qhngu.
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(10732197), Tiffany E. Montoya. "(Re)membering Our Self: Organicism as the Foundation of a New Political Economy." Thesis, 2021.
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I argue in my dissertation that the Marxist ethical claim against capitalism could be bolstered through: 1) a recognition of the inaccurate human ontology that capitalist theories of entitlement presuppose, 2) a reconceptualization and replacement of that old paradigm of human ontology with a concept that I call “organicism” and 3) a normative argument for why this new paradigm of human ontology necessitates a new political economy and a new way of structuring society. I use the debate between Robert Nozick and G.A. Cohen as a launching point for my case.
In his book, Self-Ownership, Freedom, and Equality, G.A. Cohen argues that Robert Nozick’s “entitlement theory” is unable to produce the robust sense of freedom that libertarians and capitalist proponents aggrandize. According to Cohen, the reason for this is due to the limitations and consistency errors produced by the libertarian adherence to the “self-ownership principle.” (the moral/natural right that a person is the sole proprietor of their own body and life). Namely, that the pale freedom that the proletariat enjoys within capitalism is inconsistent with the Libertarian’s own standard for freedom. So, Cohen argues for the elimination of the self-ownership principle. My project picks up where Cohen’s leaves off, claiming that the consistency errors don’t lie in entitlement theory’s use of the self-ownership principle (it is important that we don’t throw out the baby with the bathwater). Rather, the errors lie in the principle’s metaphysics - specifically in the ontology of the human being. The self-ownership principle is only faulty because it presupposes an impossible self. I show that entitlement theory heedlessly presupposes the self (or a human ontology) as a “rational, autonomous, individual.” I then deconstruct each of these three features (rationality, autonomy, and individuality) to show that this picture of the human being is not necessarily incorrect, but it is incomplete.
Although we are indeed rational, autonomous, individual creatures, these are only emergent characteristics that merely arise after the organic and socially interconnected aspects of our selves are nurtured. I encompass these latter features of our selves under the heading: “organicism”. So, my contribution is to provide a different ontological foundation of the human being – “organicism” – to replace the Enlightenment grown: “rational, autonomous, individual”. I draw heavily from Karl Marx’s philosophical anthropology, and G.W.F. Hegel’s theory of the unfolding of Geist/Spirit, with a little inspiration from Aristotle and ecological theory to construct “organicism” – a pancorporealist, naturalistic materialism. It is the theory that the human being is, in essence, an organic creature, inseparable from nature, but through the nurturing of these material, organic, symbiotic relationships (with other humans and with the ecosystem) that these “super”-natural capacities of rationality and autonomy arise along with and because of a full self-consciousness.
Finally, I infer the normative implications of this ontology of subjectivity. This organicist conception of the self has transformational effects on our notions of property and the way we structure society. So, I contend that organicist ontology then serves as the foundation for a normative theory of political economy that sees the flourishing or health (broadly speaking) of the organicist human as the primary ethical goal. I speculate on an alternative political economy that can provide the robust sense of freedom that Nozick’s entitlement theory (capitalism) was lacking because it actually produces the conditions necessary for rationality, autonomy and individual freedom.
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Haloun, Martin. "Normalita a normativita." Master's thesis, 2017. http://www.nusl.cz/ntk/nusl-369967.
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Martin Haloun Normality and Normativity Annotation: The thesis Normality and Normativity is concerned with the problems of the relation of normal and abnormal. The analysis of the expression 'normal' is the introduction of the topic followed by the demonstration that there are multiple meanings of the normal that do not always coincide. During the description of the aspects of norm and normal the fundamental relations between facts and prescriptions will have to be taken into account. The full meaning of the notion normal will be demonstrated on the basis of its relation to the pathological and healthy. A definition of health presented in this thesis, which takes into consideration the specifics of the normal, is based on the works of George Canguilhem and Kurt Goldstein. The crucial moment is the understanding of disease as a reaction of an organism to the limitation of the milieu. An important factor is the introduction of vital normativity that is intrinsic to the living being. This conception opposes the influential conception which identifies the state of health with certain physiological criteria - standards of health - advocated among others by Claude Bernard. At the end of the thesis we will shortly overview the norms as formative aspect in a society. The sociological view of norms that is...
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Yardin, Marie Roseline. "Genetic variation in Anadara trapezia (Sydney cockle) : implications for the recruitment of marine organisms." Thesis, 1997. http://handle.uws.edu.au:8081/1959.7/56.
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This project investigated the genetic composition of natural populations of Anadara trapezia in Australia at three spatial scales : i) microgeographic (within an estuary, 50 metres to ~ 6 kilometres); ii) microgeographic (within populations, less than 50 metres); and, iii) macrogeographic (hundreds of kilometres along the coast of Australia). Allozyme polymorphism surveys using cellulose acetate strips have revealed, from 43 enzymes screened, 18 putative polymorphic loci. Comparisons of levels of heterozygosity among enzyme structural groups showed no significant differences, however, monomers were significantly more variable as a group than multimers. Significant differences in the level and distribution of polymorphism among functional groups of enzymes were observed. It appears that selection may be acting at the molecular level, not only on a particular locus, but on a group of functionally similar loci. At the macrogeographic scale, significant departures from random mating were observed in most populations. Significant differences in allele distribution among populations of A. trapezia along the east coast of Australia were found. At the macrogeographic scale, heterogeneity of allele frequencies may depend upon the distance separating the populations and surface water currents. Differentiation among population groups in this study is attributed to changes in the direction of the East Australian Current combined with onshore countercurrents. The systematic status of the disjunct western Australian population of A. trapezia was also evaluated as compared with the east coast populations. No evidence of genetic, hence evolutionary divergence was found. The results have serious implications in the management of fisheries as erroneous assumptions in fisheries management models may lead to depletion and near extinction of marine species. The research stresses the necessity of sampling at multiple scales and replication strategies. It also highlighted the complexities researchers are faced with in studies of marine bivalves, such as the presence of null alleles, deficiencies of heterozygotes, apparent inbreeding and the small geographic scales governing population structure.
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Coyle, Kieran. "An investigation of the role of soil micro-organisms in phosphorus mobilisation : a report submitted to fulfil the requirements of the degree of Doctor of Philosophy / Kieran Coyle." Thesis, 2001. http://hdl.handle.net/2440/21787.
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"September 2001"Includes bibliographical references (leaves 206-230)
xviii, 230 leaves : ill., plates ; 30 cm.
Thesis (Ph.D.)--University of Adelaide, Dept. of Agronomy and Farming Systems, 2002
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Coyle, Kieran. "An investigation of the role of soil micro-organisms in phosphorus mobilisation : a report submitted to fulfil the requirements of the degree of Doctor of Philosophy / Kieran Coyle." 2001. http://hdl.handle.net/2440/21787.
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"September 2001"Includes bibliographical references (leaves 206-230)
xviii, 230 leaves : ill., plates ; 30 cm.
Title page, contents and abstract only. The complete thesis in print form is available from the University Library.
Thesis (Ph.D.)--University of Adelaide, Dept. of Agronomy and Farming Systems, 2002
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Malone, Michael John 1972. "Symbols of transformation : reconceptualizing the boundaries of organicism in the music of Béla Bartók." 2008. http://hdl.handle.net/2152/17981.
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This dissertation uses Béla Bartók's 1943 Concerto for Orchestra as a focal point for investigating conceptual models of music based on early twentieth-century notions of organicism. In particular, this project brings together two traditions--one structural, one narrative--in an attempt to integrate motivic allusion and programmatic discourse, and places this piece within a metadiscourse of musical 'Fate' stories that continually point back to Beethoven. Based largely on the work of George Lakoff, chapter 1 is an overview of modern category theories that rejects objectivism and establishes a philosophical view of meaning that is shaped by our conceptual models. Chapter 2 is a comparison of the writings of Schoenberg and Bartók that invoke organicist values of musical development and variation. Stemming from Bartók's claim that Schoenberg's Op. 11 showed composers the "new ways and means" of modern composition, this chapter speculates on potential influences and involves a reinvestigation of Schoenberg's Op. 11, No. 1. Chapter 3 examines the difference between strict hierarchical models of music and metonymic reductions. Following a critique of Fred Lerdahl's recent attempts to apply his Chomskian prolongational model to post-tonal and atonal music, this chapter traces the integration of motivic parallelism and key architecture in tonal music as a primary organizing feature of musical form, foreshadowing their use by Bartók as replacements for the structural functions of harmony. Chapter 4 investigates the relationship of musical motives and post-Beethovenian narratives of fate/overcoming and fate/death in music by Bizet, Verdi, Tchaikovsky, and Richard Strauss, providing a context for Bartók's motivic and programmatic allusion to--and transformation of--that very tradition. Chapter 5 draws the material from the previous chapters together in a structural-programmatic reading of the Concerto for Orchestra that situates it as a transformation of the evolving traditions that inform it.text