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1
Hottmann, Katharina. "" Die andern komponieren. Ich mach' Musikgeschichte!" : Historismus und Gattungsbewusstsein bei Richard Strauss : Untersuchungen zum späteren Opernschaffen /." Tutzing : Schneider, 2005. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=014640556&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
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Croce, Filippo <1995>. "Leo Strauss: filosofo neoconservatore?" Master's Degree Thesis, Università Ca' Foscari Venezia, 2020. http://hdl.handle.net/10579/17005.
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Questo lavoro ha lo scopo di illustrare l’enigmatica presenza del filosofo Leo Strauss all’interno del movimento Neoconservatore, a cui è stato collegato svariate volte, soprattutto dai media giornalistici, ma anche da alcuni lavori accademici. Si è analizzato in primo luogo la posizione del filosofo, soffermandosi su alcuni dei suoi testi cardine. Si è anche preso in considerazione il legame tra Strauss e alcuni pensatori “problematici”, come Martin Heidegger e Carl Schmitt. Nel secondo capitolo si è cercato di chiarire la posizione di Strauss riguardo gli USA, e come da una serie di tesi apparentemente contradditorie egli sia riuscito ad approdare ad una visione positiva su di essi. Si è inoltre fornito un esempio, per il tramite di un testo di Thomas Pangle, di come gli allievi del Filosofo abbiano approfondito la posizione straussiana nei confronti dell’America, andando a ricercarne le origini. Il terzo capitolo ha approfondito invece la questione del legame tra Strauss e la Destra americana, come la sua posizione sia stata criticata e come essa sia stata traghettata da alcuni pensatori (Bloom e Fukuyama) fino al pensiero neoconservatore, non però senza una sostanziale modifica. Il capitolo finale si è occupato di trattare una breve storia del Neoconservatorismo, dalle sue origini fino alla Presidenza Bush, soffermandosi anche su colui che ne viene definito il padre fondatore, Irving Kristol.
3
Schauberger, Sebastian. "Permanenz der Urbilder mythische und biblische Anspielungen bei Botho Strau /." [S.l. : s.n.], 2000. http://archiv.ub.uni-bielefeld.de/2002/0024/.
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Hanke, Knaus Gabriella. "Aspekte der Schlussgestaltung in den sinfonischen Dichtungen und Bühnenwerken von Richard Strauss /." Bern : [s.n.], 1993. http://www.ub.unibe.ch/content/bibliotheken_sammlungen/sondersammlungen/dissen_bestellformular/index_ger.html.
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Magana, Edmundo. "Una lectura de Levi-Strauss." Pontificia Universidad Católica del Perú, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/115225.
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Este artículo tiene por objeto exponer y discutir brevemente los principales temas de debates en tomo al estructuralismo de Lévi-Strauss, tal como éstos han sido desarrollados en círculos académicos norteamericanos, ingleses y franceses. El propósito inicial era, sin embargo, rebatir las interpretaciones abusivas y/o mal fundamentadas del estructuralismo francés que han caracterizado una parte substancial de los debates en tomo a éste.
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Kauffmann, Clemens. "Strauss und Rawls : das philosophische Dilemma der Politik /." Berlin : Duncker & Humblot, 2000. http://www.gbv.de/dms/sub-hamburg/317565842.pdf.
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Wagner, Wencke M. "Bildgebende Verfahren beim Strauss (Struthio camelus)." [S.l.] : [s.n.], 2003. http://www.diss.fu-berlin.de/2003/274/index.html.
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Sorenson, Kim Andrew. "Discourses on Strauss : revelation and reason in Leo Strauss and his critical study of Niccolò Machiavelli /." Title page, contents and abstract only, 2002. http://web4.library.adelaide.edu.au/theses/09PH/09phs7137.pdf.
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Johansson, Magnus. "Strauss test, vara eller icke vara?" Thesis, Linköping University, Linköping University, Department of Management and Engineering, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-17178.
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<p>Att genomföra ett test som alltid ger samma resultat kan i längden kännas omotiverat. Strauss test är ett test som funnits länge för att testa stålets känslighet mot interkristallin korrosion. I detta arbete har Strauss test utvärderats i syftet att få fram ett underlag som kan användas för att starta diskussioner om en förändring i provningsmetodiken. Anledningen till att en förändring behövs är att alla dessa, ej informativa, tester kostar pengar. För att få fram underlaget har en litteraturstudie och experiment genomförts. Litteraturstudien har visat att Strauss test ej kommer ge någon nyttig information om stålens kvalitet. Experiment har visat att de duplexa stålens slagseghet minskar fortare än vad de blir känsliga för interkristallin korrosion. Ett exempel på hur man kan använda kvalitetsverktyg för att motivera en förändring i provningsmetodiken togs fram.</p><br><p>To carry out a test that always presents the same result may in the long run feel unmotivated. Strauss test is a test that been around for a long time to test the stainless steals susceptibility towards intergranular corrosion. In this work Strauss test have been evaluated in the purpose to get out a material that can be used to start discussions about a change in the testing procedure. The need for a change is because all these non-iformative tests is expensive. To get the material, a review and experiments was conducted. The review showed that Strauss test is not able to give any valuable information about the stainless steels quality. The experiments showed that the duplex stainless steels impact toughness decreases faster then they become sensitive towards intergranular corrosion. An example of how you can use quality tools to motivate a change in the testing procedure was developed.</p>
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Füerhoff, Irena E. "Erinnerungs-Inszenierungen in Botho Strauss' Prosawerken." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ64559.pdf.
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Fürhoff, Irena E. "Erinnerungs-Inszenierungen in Botho Strauss' Prosawerken." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36590.
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Botho Strauss a writer of prose, essays and plays, belongs to the most interesting and controversial authors of the last thirty years. Like a seismograph he picks up numerous discourses, the most important one being Memoria . His peculiar and eccentric way of representing and reflecting on memory, in the early texts, is innovative, critical, self reflective, but in the later texts becomes neo-conservative, elitist and patriarchal. This later discourse sparked off a discussion, involving writers such as Peter Handke, Martin Walser and Peter Sloterdijk, about the role of the intellectual in German society.<br>I begin by examining how cultural studies approaches the topic of Memoria. I then apply to the texts of Strauss a 'mnemonic reading,' meaning, to explore and discover topographies of memory. Literature and the arts in general are perceived as places of memory, or as archives where cultural memory is kept alive. Quoting, or rewriting selections from texts, as described in theories of intertextuality, changes and keeps alive a tradition of literature within literature. A text becomes a palimpsest in which fragments of foreign texts suddenly become visible and can enter the readers memory. In Strauss, to form a memory from the fragments is not without major problems. The pieces move in all directions to form a paradoxical body of text.<br>In his early texts the narrator laments the impossibility of creating an identity based on personal memories and so he concentrates on the problem of how to represent memory within the context of increasing amnesia. The seemingly dead subject moves about within the texts where he hopes to build himself a place for his identity to survive. In reaction to loss of memory and identity, a calculated game appears in which the representation and experience of the past plays only a minor role. The author turns towards the models of aesthetic memory, adapting, for example, the romantic mode of writing. The metamorphosis of texts, such as those from the romantic period, occurs as a backdrop against which the writer projects his erotically inspired allegorical "memory theater." Dramatization of the memory process leads him to conclude that memories only exist within the aesthetic world of literature, where they manifest themselves beyond a historical and social reality. At the end of his writing project, Strauss creates an aesthetic refuge of personal memories by turning himself into a "diarist." The male voice regresses to an aggressive and melancholic mode of limited perception, which the author knows cannot be more than an artificial construction.
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Němcová, Iva. "Richard Strauss: Salome - komplexní scénografický projekt." Master's thesis, Akademie múzických umění v Praze. Divadelní fakulta AMU. Knihovna, 2011. http://www.nusl.cz/ntk/nusl-96938.
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Thesis is divided into two main parts. The first considers
contemporary opera against the backdrop of its historical foundations.
I introduce examples from the past and discuss their underlying ideas
and contexts. I then analyze these works as they apply to my own
scenography. The second part addresses my creative process, the
practical issues and solutions associated with the concrete
implementation of a fully realized opera.
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Kazubko, Katrin. "Spielformen des Dramas bei Botho Strauss /." Hildesheim : G. Olms, 1990. http://catalogue.bnf.fr/ark:/12148/cb355464291.
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Dahlburg, Jill Potkalitsky. "Turbulent disruptions from the Strauss equations." W&M ScholarWorks, 1985. https://scholarworks.wm.edu/etd/1539623754.
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The subject of this thesis is an analysis of results from pseudospectral simulation of the Strauss equations of reduced three-dimensional magnetohydrodynamics. We have solved these equations in a rigid cylinder of square cross section, a cylinder with perfectly conducting side walls, and periodic ends. We assume that the uniform-density magnetofluid which fills the cylinder is resistive, but inviscid. Situations which we are considering are in several essential ways similar to a tokamak-like plasma; an external magnetic field is imposed, and the plasma carries a net current which produces a poloidal magnetic field of sufficient strength to induce current disruptions. These disruptions are characterized by helical "m = 1, n = 1" current filaments which wrap themselves around the magnetic axis. An ordered, helical velocity field grows out of the broad-band, low amplitude noise with which we initialize the velocity field. Kinetic energy peaks near the time the helical current filament disappears, and the current column broadens and is flattens itself out. We find that this is a nonlinear, turbulent phenomenon, in which many Fourier modes participate. By raising the Lundquist number used in the simulation, we are able to generate situations in which multiple disruptions are induced. When an external electric field is imposed on the plasma, the initial disruption, from a quiescent, state, is found to be very similar to those observed in the undriven runs. After the lobed "m = 1, n = 1" stream function pattern develops, however, a quasi-steady state with flow is maintained for tens of Alfven transit times. If viscous damping is included in the driven problem, the steady state may be avoided, and additional disruptions produced in a time less than a large-scale resistive decay time.
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Abergel, Jacques. "Léo Strauss et l’essence du politique." Electronic Thesis or Diss., Paris Est, 2009. http://www.theses.fr/2009PEST0031.
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Leo Strauss est né en Allemagne en 1899 et s’est éteint aux Etats-Unis en 1973. Il a consacré toute sa vie à l’étude de la philosophie politique. Singulier destin pour cet homme né en Hesse dans un milieu juif traditionaliste, qui étudia dans un gymnasium, et qui soutint plus tard sa thèse de doctorat sur Jacobi. Il émigra tout d’abord en Angleterre, puis aux Etats-Unis, où il enseigna jusqu’à la fin de ses jours. Fortement influencé par son milieu d’origine, il fut un ardent jeune sioniste politique. La majeure partie de son œuvre consacrée à la philosophie politique confronta la pensée philosophique gréco-romaine, sa continuité à travers la pensée philosophique de la période judéo-médiévale, et la modernité. Refutant l’historicisme et le relativisme, il fut un critique severe de toutes les idéologies qui ont remplacé la philosophie politique. Leo Strauss a cherché à replacer le politique dans une approche humaniste, essayant de voir quelle forme de lien ou de dialogue pouvait s’établir entre prophétie biblique et philosophie politique, malgré le conflit apparemment indépassable entre ces deux notions. C’est une démarche originale de réhabilitation de la philosophie politique, en revenant à des notions plus humaines et plus naturelles.Le but de cette thèse est d’examiner les différentes sources de réflexion, critiques et propositions qui ont permis à Leo Strauss de poser sa pensée dans cette approche<br>Leo Strauss was born in Germany in 1899 and died in the USA in 1973. He devoted his whole life to the study of political philosophy.Exceptional destiny for this man born in Hess, in a traditional Jewish family that studied in a gymnasium, and supports later his PhD thesis on Jacobi.He emigrated first to England, then to the USA, where he taught until his death. Strongly influenced by his initial environment, he was initially an ardent young Zionist.The major part of his work devoted to political philosophy, confronted the philosophical thought Greco-roman, its continuity through the philosophical thought of the Jewish-medieval period and the enlightenment. Refuting the historicism and the relativism, he was a severe critic of all the ideologies, which replaced political philosophy.Leo Strauss sought to replace the politics in a humanist approach. He also examined the possibilities of a tie, or a dialog between biblical prophecy and political philosophy, in spite of the apparently irreducible tension between these two concepts. That is an original step consisted of the rehabilitation of political philosophy while running to concepts more human and closer to the natural right. The goal of this thesis is to explore the various sources of reflections, criticisms and the proposals, which allowed Leo Strauss to pose his thoughts
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Banoun, Bernard. "Strauss, Hofmannsthal, et le livret d'opéra." Paris 4, 1992. http://www.theses.fr/1991PA040195.
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La collaboration entre Strauss et Hofmannsthal, déjà fréquemment étudiée, est située ici dans un contexte plus large que les six opéras dus a ces artistes : d'une part, les quinze livrets mis en musique par Strauss, d'autre part, la place des livrets dans l'œuvre de Hofmannsthal et les conceptions esthétiques de ce dernier. L'ensemble des livrets est étudié sous trois angles. Tout d'abord, la collaboration de Strauss avec ses librettistes successifs (wolzogen, zweig, gregor, strauss lui-mele, etc. ) Est envisagée en fonction de l'esthétique théâtrale et de l'histoire de l'opéra de 1890 a 1945; dans le cas de Hofmannsthal, les livrets sont interprètes comme le genre ou se rejoignent les préoccupations de Hofmannsthal en matière de texte dramatique (aller plus loin que les dramaturgies symboliste et naturaliste) et de représentation théâtrale. En second lieu est tentée une "poétique" du livret straussien : construction, structures temporelles et spatiales, éléments non-verbaux spécifiés dans le livret même, personnages (configurations et degré de caractérisation). Enfin, une tentative de définir les livrets en fonction des genres comique et tragique révèle, et le plus manifestement de Guntram a electre, une dramaturgie centrée sur l'individu qui rompt de lui-même avec la communauté; à l'oppose, l'idéal dramaturgique de Hofmannsthal, la comédie, implique l'intégration des personnages dans la communauté. Cette divergence de point de vue quant au dénouement des opéras est l'une des contradictions majeures de la collaboration entre Strauss et son principal librettiste<br>In the present study, the co-operation between Strauss and Hofmannsthal, a frequent object of research work, is placed in a larger context than that of the six operas signed by both of the two artists: this study takes into consideration the fifteen libretti set to music by Strauss as well as the rank of the libretti within Hofmannsthal’s work and his aesthetic ideas. The libretti are analyzed under three aspects. First of all, Strauss' co-operation with his respective librettists 8wolzogen, Zweig, Gregor, Strauss himself, etc. ) Is looked at with regard to theatrical aesthetics and to the history of opera between 1890 and 1945; as to Hofmannsthal, the libretti are considered as the genre where Hofmannsthal’s endeavors in the field of dramatical writing (reaching further than the symbolistic and the naturalistic dramaturgies) rejoin his views on the theater performance. Furtheron, the study treats the "poetics" of the Strauss-libretti: construction, structures of time and space, non-verbal elements which are specified in the text itself, characters (constellation and degree of characterization). Finally, the analysis of the libretti with regard to the genres of comedy and tragedy reveals a dramaturgy concentrated on the individual who breaks willingly with the community - most obvious in the works from Guntram to electra. Opposed to this, Hofmannsthal’s dramatic ideal, implies the character's integration into the community. The different points of views as to the denouement of the operas are one of the major contradictions within the co-operation between Strauss and his main librettist
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Schrembs, Peter. "David Friedrich Strauss. Der "alte und der neue Glaube" in der zeitgenössischen Kritik /." Locarno : [P. Schrembs], 1987. http://catalogue.bnf.fr/ark:/12148/cb34940616b.
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Strehler, Hans Magnus. "Profile einer Rehabilitierung des kulturell Fremden : Echographien des Lévi-Strauss'schen Humanismus /." Berlin : Duncker & Humblot, 2009. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9783428129324.
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Wilke, Benedikt [Verfasser]. "Asthma und Churg-Strauss Syndrom / Benedikt Wilke." Lübeck : Zentrale Hochschulbibliothek Lübeck, 2015. http://d-nb.info/1077458576/34.
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Winterhager, Wolfgang. "Zum Begriff der «Szene» bei Richard Strauss." Bärenreiter Verlag, 1998. https://slub.qucosa.de/id/qucosa%3A37146.
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Tanguay, Daniel. "Le problème théologico-politique chez Leo Strauss." Paris 4, 1997. http://www.theses.fr/1997PA040253.
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Le problème théologico-politique est le thème central de la pensée de Leo Strauss. Cette thèse en est l'illustration à la fois systématique et historique. Dans son volet systématique, elle présente la pensée de Strauss comme une philosophie zététique qui veut rester ouverte au défi lance par la théologie politique. Dans son volet historique, elle est une reconstitution de la genèse et du développement du problème théologico-politique dans l'œuvre de Strauss. Une attention toute particulière est portée aux travaux de jeunesse (1921-1935), qui traitent du sionisme, d'Hermann Cohen, de la critique moderne de la religion (Spinoza), de Maimonide et de la tradition des aristotéliciens musulmans. Ces travaux se distinguent par une volonté de renouveler la réflexion sur les relations entre la philosophie et la religion révélée en effectuant une critique préalable de la philosophie de la religion et en remettant en question les résultats de la critique moderne de la religion. L'analyse critique le conduit à proposer un retour aux lumières médiévales (Maimonide), afin de voir si celles-ci ont résolu de façon plus adéquate le conflit entre la raison et la loi révélée, c'est-à-dire le problème théologico-politique. Par son étude de la prophétologie médiévale, Strauss en vint à saisir l'importance de la tradition de la philosophie arabe (surtout Fârâbî) pour la compréhension du sens profond de Maimonide. La loi est désormais envisagée sous la catégorie du politique. Cette solution politique au conflit entre la philosophie et la religion n'est cependant pas totalement retenue par Strauss. Le conflit entre Athènes et Jérusalem demeure en effet pour lui insoluble. Au contraire des modernes qui pensent avoir réglé le conflit en le niant, Strauss veut le faire revivre par la pensée. Tout son effort philosophique a consisté à tirer le problème théologico-politique de l'oubli afin de réveiller la philosophie moderne de son sommeil dogmatique<br>This thesis is a systematic and historical illustration of the proposition that the theological-political problem is the central theme of Leo Strauss' thought. On the systematic level, it presents Strauss' thought as a zetetic philosophy, which remains open to the challenge presented by political theology. On the historical level, it is a reconstruction of the genesis and the development of the theological-political problem in Strauss' work. Special attention is given to the juvenalia (1921-1935) on Zionism, Hermann Cohen, the modern critique of religion (Spinoza), Maimonides and the tradition of Islamic Aristotelians. The juvenalia are noteworthy because they attempt to renew thought on the relationship between philosophy and revealed religion by way of criticizing philosophy of religion and questioning the results of the modern critique of religion. This critical analysis permitted Strauss to propose a return to medieval enlightenment (Maimonides), to see if it resolves more adequately the conflict between reason and revealed law, i. E. The theologicopolitical problem. By way of his study of medieval prophetology, Strauss came to grasp the importance of Islamic philosophy (especially Fârâbî) with a view to understanding the Maimonides' deeper meaning. However Strauss does not completely adhere to this solution of the conflict between philosophy and religion. Actually, the conflict between Athens and Jerusalem remains for him insolvable. Contrary to the moderns, who think they can resolve the conflict by denying it, Strauss wishes to revive it through thought. His whole philosophical effort consists in rescuing from oblivion the theological-political problem, so as to awaken modern philosophy from its dogmatic slumber
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Strauss, Laura Viviana [Verfasser]. "Zur Metapsychologie des Autismus / Laura Viviana Strauss." Kassel : Universitätsbibliothek Kassel, 2009. http://d-nb.info/999860380/34.
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Alexander, Agati Holly. "The Millennial generation: Howe and Strauss disputed." W&M ScholarWorks, 2012. https://scholarworks.wm.edu/etd/1539618810.
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Researchers have attempted to untangle the complexity of a generation through four primary effects---time interval, cohort, period, and attitude---based on personal and societal attributes. The Millennial generation, born 1982-2000, has received considerable attention through the media, in educational institutions, and in the workplace. The seven persona characterization of the Millennials of Howe and Strauss (1991, 2000) has been extensively cited, yet not been widely scrutinized. Higher education personnel, in particular, have utilized Howe and Strauss' theory to explain changes observed with the current college student population.;This case study sought to discover the relationship and interrelationship between the four-generation effects and to develop a more sophisticated understanding of the Millennial generation. This study explored the perceptions of twenty-eight, traditionally aged college students from two mid-Atlantic universities. The findings reveal that generations are more complex than the four-generation effects, and the Millennial portrait has been understated. The personal attributes, specifically related to the family, serve as the foundation for the values, attitudes, and beliefs the participants develop about the societal attributes. Generations have been examined only from the perspective of heterogeneity between and homogeneity within generations. This viewpoint is limited, and the converse is important to consider. Generations appear to develop as a kaleidoscope rather than in distinct groupings.
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Colombo, R. "LEO STRAUSS E LA RETORICA DEL RITORNO." Doctoral thesis, Università degli Studi di Milano, 2012. http://hdl.handle.net/2434/171073.
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«A journey from Jerusalem to Athens». In this way Rémi Brague describes the intellectual path of Leo Strauss (1899-1973), one of the most influent and controversial philosopher of the XX century. Following this journey from his early formation to the late years, this work tries to reconstruct the historical and philosophical background that led Strauss to pursuit a return to classical political philosophy as a response to the crisis of the modern world.
Deeply affected by the failure of the liberal Weimar Republic, which he considered as the sorry spectacle of a «justice without sword» incapable to stop the emergence of the Nazi forces, Strauss spent his life trying to restore a form of premodern rationalism based on the balance between philosophy and religion. If the XVII century rationalism opened the season of the conquest of nature and of the trust in the rational organization of society, Strauss seeks for a renewal of the quarrel between ancients and moderns that brings to a new definition of the theological-political problem, which is to say to a reprise of the bound between divine and political power. Just a re-enactment of the natural right as emanation of a divine order can ensure, for Strauss, social peace and cohesion, against the fragmentation of the modern liberal system.
While philosophers can live without illusions, facing a hopeless or deadly truth about human condition, non-philosophers need to be protected from this truth with a theological-political order that gives meaning and direction to individual and collective life. That’s why Jerusalem and Athens have to be restored as the two, irreconcilable, poles of the Western tradition, because in their tension is hidden, for the philosopher Strauss, the secret of its vitality, the secret of the balance between philosophy as “quest for wisdom” that cannot ensure a stable political order, and religion as the source of that order.
But, what’s the purpose of a philosophical search that despairs of making political, ethical, and collective life more rational and capable of increase, as Spinoza teaches, individual’s possibilities?
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Hoffmann, Marion. "Verhaltensphysiologische Analyse des Farbensehens bei einem männlichen Vogel Strauss (Struthio camelus australis)." [S.l. : s.n.], 2004. http://deposit.ddb.de/cgi-bin/dokserv?idn=971567379.
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Hurst, Michael Shane. "Interpreting Richard Strauss's Der Krämerspiegel from the perspectives of the performers and the audience." connect to online resource, 2007. http://digital.library.unt.edu/permalink/meta-dc-3962.
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Thesis (D.M.A.)--University of North Texas, 2007.<br>System requirements: Adobe Acrobat Reader. Accompanied by 4 recitals, recorded June 19, 2000, Nov. 17, 2003, Nov. 28, 2005, and June 4, 2007. Includes bibliographical references (p. 118-119).
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Herwig, Henriette. "Verwünschte Beziehungen, verwebte Bezüge : Zerfall und Verwandlung des Dialogs bei Botho Strauss /." Tübingen : Stauffenburg-Verl, 1986. http://catalogue.bnf.fr/ark:/12148/cb34931397c.
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Rügert, Walter. "Die Vermessung des Innenraumes : zur Prosa von Botho Strauss /." Würzburg : Königshausen & Neumann, 1991. http://catalogue.bnf.fr/ark:/12148/cb36151896q.
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Funke, Pia-Maria. "Über das Höhere in der Literatur : ein Versuch zur Ästhetik von Botho Strauss /." Würzburg : Königshausen & Neumann, 1996. http://catalogue.bnf.fr/ark:/12148/cb39044018g.
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Linn, Donald P. "Historical and musical analysis of Richard Strauss' Suite in B♭, op. 4." Muncie, Ind. : Ball State University, 2009. http://cardinalscholar.bsu.edu/450.
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Reus, Sebastian. "Unglückliches Bewusstsein Denken ohne Dialektik bei Botho Strauss." Würzburg Königshausen und Neumann, 2005. http://deposit.d-nb.de/cgi-bin/dokserv?id=2844542&prov=M&dok_var=1&dok_ext=htm.
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Kartheininger, Markus. "Heterogenität politische Philosophie im Frühwerk von Leo Strauss." Paderborn München Fink, 2005. http://deposit.d-nb.de/cgi-bin/dokserv?id=2878084&prov=M&dok_var=1&dok_ext=htm.
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Steer, Martina Badt-Strauss Bertha. "Bertha Badt-Strauss (1885-1970) : eine jüdische Publizistin /." Frankfurt am Main [u.a.] : Campus, 2005. http://www.gbv.de/dms/bs/toc/474720896.pdf.
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Lolli, Pedro Augusto. "O continuo e o descontinuo em Levi-Strauss." [s.n.], 2005. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281545.
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Previous issue date: 2005<br>Mestrado<br>Antropologia Social<br>Mestre em Antropologia Social
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Pelluchon, Corine. "La critique des Lumières modernes chez Leo Strauss." Paris 1, 2003. http://www.theses.fr/2003PA010592.
Full textAbstract:
S'interroger sur l'héritage des Lumières modernes, c'est prendre la mesure de la crise de la rationalité contemporaine. Le communisme, le nazisme et les dérives de la démocratie ont déclenché la remise en cause d'un projet de civilisation lié à un idéal de maîtrise de l'homme et de la nature qui conduit à l'ère de la technique et à la haine de la raison. Au lieu de parler de déclin de l'Occident, Strauss, qui reprend à son compte la critique nietzschéenne de la rationalité et le schéma heideggérien de l'oubli de l'être, pense que la crise de notre temps vient du fait que la question sur la fin de l'homme a été exclue de la politique. Il s'agit de réactualiser le rationalisme classique et les véritables Lumières. Celles-ci supposent l'appropriation de la notion mai͏̈monidienne de Loi et constituent une contribution positive à la philosophie politique, dont la propédeutique est la décomposition de la conscience religieuse et politique moderne, où Strauss fait l'archéologie du nihilisme.
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Zoungrana, Jean. "Michel foucault. De deux parcours : levi-strauss, heidegger." Université Marc Bloch (Strasbourg) (1971-2008), 1995. http://www.theses.fr/1995STR20007.
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Ce travail se propose d'interroger le cheminement de la pensee de michel foucault d'une part, dans son rapport (explicite) avec levi-strauss et d'autre part dans son rapport (profondement masque, the et donc insoupconne) avec heidegger. Examiner cette pensee a partir de sa filiation levi-strausienne a pour correlat immediat un regard de fond sur le structuralisme dont l'ethnologie est l'un des representants les plus orthoddaxes : levi-strauss ou le structuralisme, leur intussusception reciproque n'est pas douteuse. Se placant dans le sillage du structuralisme, foucault s7approuve la demarche ethonologique qu'il applique a sa propre culture, la culture occidentale. Il fonde ainsi la methode archeologique dont le bus est de decouvrir "les codes fondamentaux" qui regissent les principes de la culture occidentale. D'ou l'importance des livres naissance de la clinique, les mots et les choses et l'archeologie du savoir. Mais devant les impasses theoriques de la methode archeologique, il a du jeter les bases de la genealogie definie comme une methode d'analyse culturelle a partir de questions presentes. A cote de cette filiation levi-straussienne, le rapport foucault heidegger semble plus redoutable car c'est une question qui est necessairement surdeterminee. La meilleure facon d'introduire la question est une description archeologiques c'est-a-dire une description de ce qui a rendu possible la "conjonction" foucault heidegger. Foucault fait de heidegger "le philosophe essentiel". Des lors il faut donc s'interroger sur la place de heidegger (dont la pensee demeure toujours implicite) dans l'oeuvre de foucault. Si foucault lit et utilise heidegger, il se montre meanmoins plus concret. Par cette attitude, foucault definit une position nouvelle dans la philosophie c'est a dire ce qu'il est possible de faire avec la philosophie<br>The purpose of this work is to examine the progression of the thoughts of michel foucault, on the one hand in his relationship (explicit) with levi-strauss and on the otherhand in his relationship (profoundly masked, concealed and therefor unexpected) with heidegger. Examining this thought starting from its relationship with levi-strauss leads to having a deeper look at structuralism, therefore the ethnologist is one of the most orthodox representatives; levi-strauss or structuralisl, their reciprocal penetration is not doubtful. Considering the stream of structuralism, foucault adopts the ethnological processes that are applied to his own culture, the western culture. He founded, in this way, the archaeological method whose aim is to discover "les codes fondamentaux" which govern the principles of the western culture. Hence the importance of the books such as the birth of the clinic, the order of things, the archaeology of the knowledge. But considering the theoretical obstacles of the archaeological method, he must have been at the origin of genealogy defined as a method of cultural analysis starting from topical issues. Compared to the levi-straussian relationship, the link between foucault and heidegger seems to be more difficult to understand. As questioning ourselves of foucault us heidegger resorts to making an archaeological description, that is to say, a description of what is made possible. For foucault, heidegger is "the essential philosopher". Then it is therefore necessary to wonder about the place of heidegger
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Louis, Adrien. "Le phénomène politique dans l’oeuvre de Leo Strauss." Thesis, Paris Est, 2013. http://www.theses.fr/2013PEST0083.
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Leo Strauss nous dispose de bien des manières à attendre de son œuvre une philosophie politique forte et originale. Il nous y dispose en premier lieu par sa critique vigoureuse de la sociologie et de l’historicisme, et par sa défense non moins vigoureuse de la philosophie et de la possibilité de la philosophie politique. Il nous y dispose par-dessus tout par la manière dont il rend compte, dans ses introductions notamment, de l’impulsion de sa recherche : constatant une crise sans précédent dans les sociétés libérales et dans le rationalisme moderne constitutif de ces sociétés, Strauss nous invite à retrouver chez les Anciens une compréhension adéquate des phénomènes politiques, et un rationalisme qui soit pour ainsi dire fidèle à la condition politique de l’homme. D’un autre côté pourtant, son œuvre nous semble toujours nous dérober cette élucidation des choses politiques. Strauss ne dit en particulier rien des régimes, des partis, des guerres, des nations qui animèrent si violemment la politique moderne. Il ne semble considérer cette dernière qu’aux lumières de sa pointe nihiliste ou relativiste d’un côté, et de son origine dans les projets des premiers philosophes modernes – Machiavel, Hobbes, Spinoza. Et lorsqu’il revient aux Anciens, il nous livre des commentaires si pointus et si attentifs de leurs œuvres, qu’il décourage toute tentative d’en extraire des considérations plus générales. Il est vrai qu’il nous livre également des exposés généraux sur la philosophie politique classique, qu’il caractérise notamment par ces deux traits : sa fidélité à la perspective citoyenne sur les choses politiques, et l’attention centrale qu’elle porte à la question du régime. Mais comment se fait-il que le philosophe qui ne nous dise quasiment rien des régimes dans la politique moderne nous intéresse par ailleurs par-dessus tout à la question des régimes ? N’est-ce pas que son portrait paradoxal de la modernité, loin d’être dû à un oubli du politique, est en fait la contrepartie d’une réflexion sur la politique ? N’a-t-il pas pensé que la modernité se caractérisait précisément par un éloignement toujours plus décidé de la condition politique de l’homme ? Dans ce cas, en dépit de notre perplexité, il doit bel et bien y avoir une compréhension straussienne des choses politiques, que l’on doit pouvoir extraire de son œuvre. Quelle est cette compréhension et comment devons-nous en juger ? Telles sont les questions de cette thèse, qui se déploie en deux grandes parties : I. L’analyse straussienne de la politique moderne II. Le phénomène politique dans la philosophie politique classique. Nous avons ainsi soumis l’œuvre de Leo Strauss à un questionnement sur la nature des choses politiques, en trouvant chez d’autres auteurs tels Claude Lefort, Eric Voegelin, Aurel Kolnai et Pierre Manent, de quoi nourrir ce questionnement et mettre en perspective l’approche de Strauss<br>Summary not transmitted
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Maklouf, Moudar. "Leo Strauss, art d'écrire : entre rhétorique et herméneutique." Thesis, Paris Est, 2018. http://www.theses.fr/2018PESC0104.
Full textAbstract:
Leo Strauss affirme avoir redécouvert l’art d’écrire oublié des philosophes du passé. Il s’agit d’une technique littéraire consistant en un discours de prime abord orthodoxe - c'est le niveau ou l'enseignement exotérique d'un texte -, mais qui communique « entre les lignes » la pensée véritable de l’écrivain, de nature hétérodoxe - c'est le niveau ou l'enseignement ésotérique. La lecture de tels auteurs requiert donc une herméneutique adaptée, permettant de saisir l’écart entre l’évidence de ce qu’affichent les écrits de l’auteur, et la vérité secrètement distillée derrière la lettre de ses écrits. Cette méthode de lecture est le point d’orgue de travaux entrepris par Strauss dès les années 1920. Elle est formalisée à la fin des années 30, et accompagne une mutation de l’écriture de l’auteur. Les travaux traitant de cette partie de l’œuvre du philosophe consistent généralement d’une part à critiquer sa clé herméneutique, en confirmant ou en infirmant sa pertinence, ou d’autre part à envisager la portée politique et philosophique de l’exo/ésotérisme. Les études s’attachant à comprendre la construction de ce prisme de lecture à travers le parcours intellectuel de Strauss demeurent sauf exception relativement parcellaires, et s’attachent à éclairer l’art d’écrire en le rattachant à certaines références. Les examens se focalisant sur la façon dont l’exo/ésotérisme se forme au fil du corpus straussien affleurent depuis quelques années, et c’est notamment au sein de ce champ de recherche que se situe la thèse. Au-delà, il s’agit de porter l’attention sur le propre style de Strauss, en se concentrant précisément sur la façon dont il conçoit et fait usage des catégories de l’exotérique et de l’ésotérique. La façon dont l’auteur s’en empare et le rôle qu’elles jouent dans l’économie de sa pensée peut renseigner quant à la façon de le lire et de le comprendre. Revenir aux sources de l’art d’écrire, examiner sa formation et observer son emploi par Strauss lui-même permet ainsi de donner un éclairage nouveau sur la thèse controversée de l’écriture entre les lignes des philosophes<br>Leo Strauss asserts having rediscovered the lost art of writing of philosophers of past. It is a literary technique consisting of a speech at first sight orthodox - it is the exoteric teaching or level of a text -, but which communicates "between lines" the real thought of the writer, heterodox in nature - it is the esoteric teaching or level of the speech. The reading of such authors thus requires an adapted hermeneutics, allowing to seize the gap enter the obvious fact of what show obviously the text of the author, and the truth secretly distilled behind the letter of its papers. This method of reading is the climax of works begun by Strauss from the 1920s. It is formalized at the end of the 30s, and appears with some modifications of the style of writing of the author.The studies dealing with this part of the work of the philosopher consist generally on one hand in criticizing his hermeneutic key, by confirming or by countering its relevance, or on the other hand to envisage the political and philosophic impact of the exo/esotericism. The studies attempting to understand the construction of this prism of reading through the intellectual course of Strauss remain allowing exception relatively fragmented, and attempt to highlight the art of writing by connecting it with certain references. The examinations focusing on the way the exo/esotericism forms in the course of the straussian corpus appear since a few years, and it is in particular within this field of research that is situated this thesis. Beyond, it pays attention on the own style of Strauss, by concentrating exactly on the way he conceives and makes use of categories of the exoteric and of the esoteric. The way the author seizes it and the role which they play in the economy of its thought can inform as for the way of reading it and understand his thought. Returning to the sources of the art of writing, examining its formation and observe its use by Strauss himself can give a new lighting onto the controversial theory of the writing between lines of philosophers
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Yang, Jiayan. "Leo Strauss et l'historicisme : critique, interprétation et dépassement." Thesis, Sorbonne université, 2019. http://www.theses.fr/2019SORUL068.
Full textAbstract:
Dans le domaine de la philosophie politique, le nom de Leo Strauss (1899-1973) s’associe à une tentative de réhabiliter un type de questionnement aussi ancien que la philosophie elle-même. Critique des types modernes de connaissance, Strauss considère, avant tout, que l’historicisme est un esprit menaçant de notre temps, mais il est aussi l’« adversaire le plus sérieux » de la philosophie politique : toute norme se réduit à un fait historique contingent jusqu’à prendre toute force d’obligation et de légitimité, c’est ainsi que la philosophie se trouve dans l’histoire elle-même devenue Histoire. Comment Strauss interprète-t-il l’historicisme, si ce terme ne connaît pas d’une unanimité ? Alors que l’on fait une enquête généalogique, à la lumière straussienne, de la modernité pour en étudier la genèse et la crise, on peut constater que Strauss, en remontant à Machiavel et Hobbes qui avaient déjà commencé à préparer la voie de l’historicisme, cherche à définir un nouvel historicisme qui se développe dans l’école historique du XIXe siècle, et connaît son apogée sous une forme radicale représentée par Nietzsche et Heidegger. Dans cette reconstruction de Strauss de l’historicisme, nous montrons qu’il propose un retour aux Anciens comme moyen de dépasser l’historicisme vers l’anhistorique, allant vers la transcendance que l’homme, par sa nature, peut atteindre : l’intransigeance de la dignité de la philosophie substantialiste pourra résister à un tel historicisme fondé sur la croyance en l’idée de progrès<br>In the field of political philosophy, the name of Leo Strauss (1899-1973) is associated with an attempt to rehabilitate a type of questioning as old as philosophy itself. Criticism of modern types of knowledge, Strauss considers, first of all, that historicism is a threatening spirit of our time, but it is also the “ most serious adversary ” of political philosophy : all norms are reduced to a historical contigent fact which could arrive any point of assuming any force of obligation and legitimacy, that’s how philosophy finds itself in history itself, which has become History. How dœs Strauss interpret historicism, if this term dœs not know a unanimity ? With a genealogical investigation of modernity to study its genesis and crisis, in the Straussian light, we can see that Strauss, going back to Machiavelli and Hobbes who had already begun to prepare the way of the historicism, seeks to define a new historicism that develops in the historical school of the nineteenth century, and reaches its peak in a radical form represented by Nietzsche and Heidegger. In Strauss’s reconstruction of historicism, we show that he proposes a return to the Ancients as a means of going beyond historicism towards the ahistorical, going towards the transcendence that the humain beings can attain by their nature : the intransigence of the dignity of substantialist philosophy can resist such a historicism based on the belief in the idea of progress
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Dick, Marcus. "Welt, Struktur, Denken philosophische Untersuchungen zu Claude Lévi-Strauss." Würzburg Königshausen & Neumann, 2009. http://d-nb.info/991353978/04.
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Rückwald, Kerstin. "Zionismus, Sozialismus, Universalismus Ludwig Strauss ; Studien zu Leben und Werk von 1906 bis 1935." Aachen Shaker, 2007. http://d-nb.info/993509436/04.
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Strauss, Johannes Mattheus. "Biofiltration of BTEX waste gases / by Johannes Mattheus Strauss." Thesis, North-West University, 2003. http://hdl.handle.net/10394/247.
Full textAbstract:
A comparison of biofilter performance under different temperature conditions is of
particular importance for the application and commercialization of biofiltration
technology due to the fact that many waste gas streams are at elevated
temperatures. The efficacy of higher temperature biofiltration reactors, therefore, has
important practical and cost implications as it directly impacts on the need and cost
for gas cooling prior to biofiltration treatment. In this study the performance of
toluene degrading mesophilic (25°C) and thermophilic (50°C) composted pine bark
biofilters were evaluated. The effect of oxygen concentrations on reactor
performance was also evaluated, and comparisons made for both temperature
conditions. Toluene, as part of the benzene, toluene, ethylbenzene and xylene
(BTEX) group, are important solvents and constitutes a large percentage of
petroleum. These compounds, mainly due to their solubility as well as being
confirmed or suspected carcinogens, have been classified as environmental priority
pollutants by the US Environmental Protection Agency with increasingly stringent
regulations to avoid their release.
Investigations were performed at loading rates ranging from 9 to 54 g m'3 h-',
retention times of 0.25 to 3.9 minutes, and at various bed heights. Comparison of the
performance using empirical models indicated that higher removal efficiencies would
be obtained under thermophilic conditions, although a slightly longer retention time
was required to obtain the same efficiency. Under thermophilic conditions toluene
removal efficiencies exceeding 90% were obtained when the reactor was subjected
to retention times in excess of 0.6 minutes (36 seconds) and loading rates below 54
g m-3 h-1. Under mesophilic conditions similar efficiencies would be obtained with a
retention time of 0.32 minutes (19 seconds) and loading rates below 42 g m-3 h-1.
The influence of oxygen at a single loading rate and retention time indicated reduced
performance at oxygen concentrations below 5% for both operating temperatures. A
previously developed diffusion reaction model was further applied to this
comprehensive dataset and through a process of subset model parameter
optimization and parameter sensitivity analyses, both reactor condition performances
were simulated with a high degree of accuracy at steady state Conditions. Simulated
results further emphasized that higher elimination rates of toluene could be obtained
at thermophilic temperatures.
BTEX substrate interactions, using this toluene-acclimatized biofilter consortium,
were further investigated at a single loading rate of 18 g m-3 h- 1 and retention times
ranging from 0.5 to 3 minutes. The mesophilic results obtained were modelled using
Michaelis-Menten kinetics and an explicit finite difference scheme to generate Vm and
Km parameters, of which the ratio can be used as an indication of the catalytic
efficiency in order to quantify substrate interactions occurring within the biofilter.
Toluene was found to enhance the catalytic efficiency for p-xylene, while catabolism
of all other compounds was inhibited competitively by the presence of toluene. All
BTEX compounds could be degraded by the microbial consortium even in the
absence of toluene. The catalytic efficiency of the reactor for the compounds was in
the order: ethylbenzene > benzene > o-xylene> m-xylene > p-xylene. The catalytic
efficiency of the microbial consortium for toluene was reduced by the presence of all
other BTEX compounds, with the greatest inhibitory effect caused by the presence of
benzene, while o-xylene and p-xylene caused the least inhibitory effect.
This BTEX substrate interaction study was further extended to include the
thermophilic conditions at a similar loading to that of the mesophilic study, in order to
compare results from both temperature conditions. Overall toluene degradation rates
under mesophilic conditions were found to be superior to degradation rates of
individual BEX compounds. With the exception of p-xylene, higher removal
efficiencies were achieved for individual BEX compounds compared to toluene under
thermophilic conditions. Overall BEX compound degradation under mesophilic
conditions was ranked as ethylbenzene > benzene > o-xylene > m-xylene > p-xylene.
Under thermophilic conditions overall BEX compound degradation was ranked as
benzene > o-xylene > ethylbenzene > m-xylene > p-xylene. With the exception of
o-xylene, the presence of toluene in paired mixtures with BEX compounds resulted in
enhanced removal efficiencies of BEX compounds, both under mesophilic and
thermophilic conditions. A substrate interaction index was calculated to compare
removal efficiencies at a retention time of 0.83 minutes (50 seconds). A reduction in
toluene removal efficiency (negative interaction) in the presence of individual BEX
compounds was observed under mesophilic conditions, while enhanced toluene
removal efficiency was achieved in the presence of other BEX compounds, with the
exception of p-xylene under thermophilic conditions.
This study illustrated the potential of biofiltration as an emerging technology,
especially at elevated temperatures, but emphasized the complexity of interactions
that might occur between individual compounds that could influence the performance
of the reactors when treating mixed pollutant gas streams.<br>Thesis (Ph.D. (Microbiology))--North-West University, Potchefstroom Campus, 2004.
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Strauss, Tersja. "Peroral delivery of calcitonin with pheroid technology / Tersja Strauss." Thesis, North-West University, 2005. http://hdl.handle.net/10394/1031.
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Purpose: The purpose of this study was to evaluate the absorption enhancing potential of Pheroid
technology and TMC (N-trimethyl chitosan chloride), a chitosan derivative, on the peroral
administration of salmon calcitonin.
Methods: The research strategy was to administer salmon calcitonin, a large polar peptide drug
with a known stability profile and quantitive therapeutic effect, alone and in combinations with
two different Pheroid formulations and two derivatives of chitosan namely TMC and TMO to the
jejunum mucosal surface of laboratory rats. Entrapment of calcitonin in Pheroids were confirmed
and analyzed with CLSM. In vivo studies were conducted on Sprague-Dawley rats. Rats were
fasted for 24 hours. The carotis communis was cannulated for the collection of blood samples
after 0, 5, 10, 15, 30, 60, 120 and 180 minutes. An incision was made to the abdomen of the rats
to ligate the jejunum were the different formulations of Pheroid microsponges and vesicles and
TMC and TMO with salmon calcitonin (500 IU/kg) were injected. Blood samples were
collected immediately and centrifuged. Serum was stored at -40 OC until analysis. Analyses
were done with a Radio Immuno Assay.
Results: With both Pheroid technology and TMC greater concentrations of salmon calcitonin
were observed as with salmon calcitonin in saline. Peak plasma concentration values were found
just after 15 minutes.
Conclusion: It was found that Pheroid technology shows definite potential for enhancing
absorption of salmon calcitonin after peroral administration. Pheroid technology has a
favourable release profile which results in a greater bioavailability of salmon calcitonin after oral
administration. This study once again confirmed TMC is not an excipient that can be omitted in
the peroral administration of peptide and protein drugs in the future.<br>Thesis (M.Sc. (Pharmaceutics))--North-West University, Potchefstroom Campus, 2006.
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Dunn, Jonathan. "Unfathomable comedy : mythology and the archaic in Botho Strauss." Thesis, University of Liverpool, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.481215.
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MENDES, Elvis de Oliveira. "Política e religião no pensamento filosófico de Leo Strauss." Universidade Federal de Pernambuco, 2015. https://repositorio.ufpe.br/handle/123456789/17679.
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Previous issue date: 2015-12-10<br>A presente dissertação pretende, antes de tudo, mostrar como, na visão do filósofo político teuto americano Leo Strauss, a religião exerce um papel político preponderante na manutenção do establishment social e da ordem civil. Trata-se, assim, de ver como, para esse filósofo, a religião, por ser detentora de um horizonte moral legitimado pela ideia de revelação, é um elemento indispensável à vida política, já que, na ótica straussiana, para garantir a funcionalidade de qualquer regime político, é necessário, em grande medida, que os indivíduos respeitem as normas e valores que tornam possível a vida em sociedade, acreditando em seu caráter absoluto ou incondicional, algo que só é possível por meio do discurso religioso. A partir da observação desses elementos, tentaremos igualmente analisar as fortes críticas que Strauss desfere contra o projeto político moderno ocidental, já que este, em nome da razão, buscou reduzir a religião à condição de superstição, colocando todo empreendimento moral humano em risco. Neste sentido, procuraremos observar como, para Strauss, em oposição ao projeto iluminista de racionalização da sociedade, a religião seria um dos principais instrumentos que devem garantir uma atmosfera protetora do homem e da sociedade, como uma espécie de casulo que manteria os homens protegidos dos males trazidos pelo caráter devastador da filosofia. Com isso, acreditamos ter acesso a aspectos importantes do pensamento de Strauss, que nos permitiriam compreender de que forma este autor repensa o lugar e a utilidade da religião na política das sociedades contemporâneas.<br>This dissertation aims, first of all, to show how in the view of the Teutonic American political philosopher Leo Strauss religion exerts a major political function in the maintenance of the social establishment and of the civil order. It is, thus, to see how for this philosopher religion, as the holder of a moral horizon legitimized by the idea of the revelation, is an indispensable element to political life, since, in the straussian view, in order to ensure the functionality of any political regime, is necessary, largely, that the individuals respect the rules and the values which make it possible life in society, believing in their absolute or unconditional character, something that only is possible through religious discourse. From the observation of these elements, we’ll try also to analyze the strong critics that Strauss strikes against the western modern political project, since this project, in the name of reason, sought to reduce religion to the condition of superstition, putting all human moral development at risk. In this sense, we’ll try to observe how, for Strauss, in opposition to the enlightenment project of rationalization of society, religion would be one of more important instruments to keep a protect atmosphere of the man and society, as a kind of cocoon that keep them protected from the evils brought by the devastating character of the philosophy, therefore, we believe to have access to important aspects of the thought of Strauss, which would allow us to understand how this author rethinks the place and the usefulness of religion in politics in the contemporary societies.
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Řeřichová, Jana. "Richard Strauss - život, dílo a tvorba pro lesní roh." Master's thesis, Akademie múzických umění v Praze. Hudební fakulta AMU. Knihovna, 2006. http://www.nusl.cz/ntk/nusl-78681.
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Widmaier, Carole. "Tradition et modernité chez Léo Strauss et Hannah Arendt." Paris, EPHE, 2008. http://www.theses.fr/2008EPHE5014.
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Au XXe siècle, à la lumière du totalitarisme et des impuissances de la démocratie libérale, de nombreux penseurs formulent un diagnostic de crise : crise de la politique et crise de la rationalité. Au premier rang d’entre eux, Leo Strauss et Hannah Arendt invitent à interroger dans ce cadre la nature du projet moderne. Notre objectif est de mettre en parallèle leurs démarches respectives selon plusieurs axes : l’établissement du fait de la crise, la détermination du rapport entre modernité et tradition, la mise au jour des modalités de leur parcours dans le passé de la pensée. Mais cette parenté des démarches va manifester une nette opposition de projet. Strauss définit la crise moderne comme une crise de la raison et préconise un retour à la philosophie classique et au mode de vie du philosophe, qui doit maintenir l’écart entre la raison et la réalité politique. Arendt considère à l’inverse que la crise est politique ; il est urgent de se situer en son sein, d’adopter le point de vue du monde en initiant un processus de compréhension qui se distingue fondamentalement de la recherche classique de la vérité philosophique. Alors que Strauss invite à réhabiliter, à rebours du projet moderne, le concept classique d’une nature humaine définie par ses fins les plus hautes, Arendt montre la nécessité d’abandonner l’idée de nature humaine pour penser la condition humaine, c’est-à-dire les modalités de l’existence dans leur correspondance avec leurs conditions fondamentales. Il s’agit donc, par l’étude de la pensée politique de ces deux auteurs, de tenter de déterminer laquelle permet le mieux de penser notre situation moderne et de trouver des voies pour sortir de la crise<br>Throughout XXth century, totalitarianism and liberal democraties’powerlessness lead many thinkers to diagnose a crisis: crisis in politic and crisis in rationality. The major two of them are Leo Strauss and Hannah Arendt, who endeavour to analyse the project of modernity. Our purpose is to compare their respective approach to the problem, considering: how the fact of crisis is stated, how they determine the relationship between modernity and tradition, and how each of them refers to the history of thought. In spite of their similar approach to the problem, those philosophers express different designs. Strauss defines modern crisis as a crisis of rationality; therefore he advocates a return to classical philosophy and to a philosophical way of life which should hold the gap between reason and political facts. On the other side, Arendt thinks this is a political crisis; we must urgently analyse it from the point view of the world, by working out a process of understanding which should radically differ from the usual quest of philosophical truth. Whereas Strauss, versus the project of modernity, proposes to bring back into favour the classical idea of human nature, with its highest goals, Arendt proves that we’d better give up the idea of human nature, so as to think properly the human condition – that is to say the forms of living in connexion with their basic conditions. Thus, this work tackles with the problem of establishing which one of those two political thoughts would be the best to help us analyse our modern situation and find out a solution to crisis
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Rakotondrabe, Modeste. "Anthropologie et philosophie chez levy-bruhl et levi-strauss." Université Marc Bloch (Strasbourg) (1971-2008), 1987. http://www.theses.fr/1987STR20031.
Full textAbstract:
Le sauvage de levi-strauss est-il different du primitif de levybruhl ? l'anthropologie structurale est-elle plus apte que le primitivisme de levy-bruhl a inaugurer un dialogue authentique avec une pensee autre ? l'ethnologie peut-elle se constituer en science emancipee de toute prise de position philosophique et ideologique ? par le biais d'une comparaison entre deux moments caracteristiques de l'histoire de la pensee ethnologique francaise, cette etude se veut une esquisse de reflexion epistemologique sur le rapport de l'ethnologie avec la philosophie et les ideologies<br>Is levi-strauss's uncivilized different from levy-bruhl's primitive ? is structural anthropology more able than levy-bruhl's primitivism to inaugurate an authentical discussion with a different thought ? can ethnology become a science emancipated from any philosophic and ideologic stand ? by comparing two characteristic periods of history of french ethnologic thought, this work intend to be an essay of epistemologic reflexion on ethnology's relation with philosophy and ideologies
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Wade, Jeffrey Jacob. "Nihilism Unbound: Strauss, Nietzsche and Foucault as Nihilist Thinkers." PDXScholar, 2010. https://pdxscholar.library.pdx.edu/open_access_etds/396.
Full textAbstract:
Many of the writings of Leo Strauss were dedicated to combating the "crisis of modernity". This crisis was for him the advent and acceptance of nihilism--a state of being wherein any principle one dare dream is allowed and judgment must be withheld. He claimed that the promotion of nihilism at the hands of modern social scientists would lead to the downfall of civilization. Yet, this work seeks to show that all of these claims are made by Strauss in an attempt to hide the "truth" of nihilism from the masses and that Strauss, in fact, is a nihilist thinker. The introductory chapter of this work introduces the problem of nihilism as outlined by Strauss. It also briefly explains the positions of two other nihilist thinkers, Friedrich Nietzsche and Michel Foucault, in order to establish the thought which Strauss seems to be arguing against in his works. It then explains the writing style of Strauss as being esoteric. The following chapter will deal with the Strauss' argument for the causes of nihilism. Chapter three will be dedicated to the two solutions that Strauss presents for combating nihilism. The exoteric solution calls for a return to the teachings of the classics, specifically the three types of teaching that he recognizes--Socratic-Platonic, Aristotelian, and Thomistic. The esoteric solution, however, is to use the Platonic conception of the "noble lie" in order to hide the "truth" of nihilism. Chapters four and five will compare Strauss' nihilism to that of Nietzsche and Foucault, respectively. Each chapter will expand on the discussion already presented in the first chapter to further elucidate each thinker's version of nihilism. Finally, I will outline the conception of these three thinkers as a continuum for nihilist thought. I will also discuss how the only definitive difference between the three thinkers is their outlook on the human condition. For example, Strauss and his hidden nihilism is a direct result of his pessimistic view of the masses; whereas Nietzsche's Übermensch nihilism is brought about by his outlook on the prospect for development beyond humanity and Foucault's pure nihilism is drawn out from his notion of power/knowledge. In this way, this work will not only show Strauss as a closet nihilist but also show his integral role in understanding the full range of nihilist thought.
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Menon, Marco <1984>. "L'educazione politica del filosofo : Leo Strauss lettore di Aristofane." Doctoral thesis, Università Ca' Foscari Venezia, 2014. http://hdl.handle.net/10579/5603.
Full textAbstract:
Per verificare la possibilità e la necessità della filosofia politica Leo Strauss torna alle
sue origini, concentrandosi sulle commedie di Aristofane ed in particolare sulla critica
che il poeta comico muove a Socrate nelle "Nuvole". Da questo processo comico alla
vita filosofica Socrate impara a prendere sul serio le necessità fondamentali della città e
a fare i conti con l'autorità della legge divina, che conferisce sacralità all'ordine pubblico.
Per mezzo di questa ricerca genealogica, Strauss riesce a dedurre gli elementi necessari
di ogni filosofia politica, che deve difendere e giustificare la vita filosofica di fronte
al tribunale dell'autorità teologico-politica della città. La filosofia politica classica rappresenta
quindi la risposta ad una critica e consiste in un insegnamento essoterico che
deve essere allo stesso tempo protrettico (come invito alla filosofia) ed edificante (come
sostegno dei dogmi morali della comunità politica).