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Olsson, Andreas. "Filmturism & Social Media : Marknadsföring av Nya Zeeland genom ”The Hobbit”." Thesis, Karlstads universitet, Institutionen för geografi, medier och kommunikation, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-32311.
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Sammanfattning Den här uppsatsen uppmärksammar filmer och sociala medier som marknadsföringsverktyg inom turismbranschen. Det konkreta syftet med denna uppsats är dels att undersöka hur turister själva marknadsför filmturistiska platser via sociala medier, i denna specifika studie TripAdvisor och Facebook, för filmtrilogin ”The Hobbit” och den filmturism som uppstod från den föregående filmtrilogin ”The Lord of the Rings”. Och dels att undersöka vad turister skriver om på sociala medier gällande den filmturism som bedrivs på turistdestinationen Hobbiton Movie set i Nya Zeeland. De teorier som denna uppsats bygger på är teorier kring ”tourist produced content”. Samt kring filmturism och marknadsföring av denna. De metoder som används för att uppnå syftet är två olika typer av innehållsanalys: en kvalitativ innehållsanalys med hjälp av argumentationsanalys, och en kvantitativ innehållsanalys. Det empiriska materialet består av kommentarer från TripAdvisor och Facebook angående turistdestinationen Hobbiton Movie set. De resultat som framkom där var följande. Först tycker turisterna att det är värt att besöka destinationen ifall man är intresserad av filmerna inom filmtrilogin ”The Hobbit”. Men turisterna anser även att de tar ut ett för högt pris för besöket. Samt tycker vissa turister att destinationen inte är tillgänglig för alla samhällsgrupper, exempelvis inte för personer med funktionsnedsättning. Det konkreta resultatet var följande: det gäller för turistdestinationer, såsom Hobbiton Movie set, att ta till sig turisters kommentarer och liknande för att säkerställa att alla turisters behov uppfylls. Analysen fann att marknadsföring av filmturistiska platser sker inte bara genom traditionell marknadsföring utan också via turisters frivilliga marknadsföring av dessa via sociala medier. Vilket förändrar vem som har makten att marknadsföra turistdestinationer. Den övergripande slutsatsen handlar således om att både filmer och sociala medier marknadsför filminspelningsplatser som kan komma att besökas utifrån att människor sett dessa platser i filmer och kommentarer om dessa platser på sociala medier. Således en marknadsföring av de kulturella landskap som skildras i filmer och som upplevs av turister.
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Granström, Arvid. "In a hole in the English classroom, there lived a hobbit : Archetypal criticism and ways to use The Hobbit for EFL learning." Thesis, Linnéuniversitetet, Institutionen för språk (SPR), 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-89894.
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This essay focuses on Bilbo Baggins’ journey towards becoming a hero in J.R.R. Tolkien’s The Hobbit. In order to analyse Bilbo’s development as a character, Joseph Campbell’s theory of the hero’s quest is applied to his journey. Since Bilbo does not possess the traits of a traditional hero character, the model is not expected to fit Bilbo’s journey. However, the model does actually fit his journey, in contradiction to the expected. This essay also argues for the use of The Hobbit in the EFL classroom since the novel’s variety of themes and large fandom can work as an incentive for students to analyse fantasy in order to get familiar with older literature and use the fantasy worlds as a metaphor for our own world. Since the main focus of this essay is on archetypes the critical lens is archetypal criticism.
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Lundqvist, Ann-Louise. "There and Back Again : the Hobbit Bilbo as a Hero." Thesis, Jönköping University, School of Education and Communication, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-900.
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The purpose of this essay is to analyze Tolkien’s work The Hobbit since this has not been done to the same extent as the Lord of the Rings. The aim of this essay is see if the hobbit Bilbo is a hero and if so in what way. The questions I aim to answer in this essay are:
• Why does the main character leave his home?
• What creatures does the hero encounter on his journey and how does he defeat these?
• In what ways is Bilbo a hero?
• How does Tolkien narrate The Hobbit?
To answer these questions I have used Jung’s archetype theory which is useful when comparing different works and looking for similarities. I have partly used the approach of psychoanalysis as well, where knowledge of the author is important when interpreting the work.
The reason the main character, Bilbo, leaves his home is part curiosity and part that he is forced by others to go. On his journey he encounters many different creatures including trolls, goblins, the creature Gollum, spiders, wood-elves and the dragon Smaug. Bilbo uses his wits and bravery to survive the different creatures he meets. Bilbo is a hero in that, even though he may not have what is usually characteristic for a hero, he tries his best and many times acts first and thinks later to save his friends. Through the encounters in the world, the main character Bilbo develops into a hero. The author mostly uses the view of a third-person narrative, but sometimes intrudes and turns directly to the reader. The work shares narrative features with how oral narratives are told, and the narrator is omniscient. In his work, you can trace older stories and traditions which the author was very familiar with.
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Carroll, Maureen, and res cand@acu edu au. "Imagination For Better Not Worse: The Hobbit in the primary classroom." Australian Catholic University. Trescowthick School of Education, 2004. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp65.25092005.
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This thesis argues for the power of story and, in particular, the story of The Hobbit by J.R.R. Tolkien to help build optimism and hope. The Hobbit is under-used in primary schools and this thesis demonstrates that it is eminently suitable for children. Without imagination children are vulnerable to sadness and despair. The positive development of imagination through heroic tales is likely to benefit children emotionally and psychologically. The story of The Hobbit can be utilised to develop the concept of the Hero's Journey, a persistent trope in oral and recorded literature and an archetype for virtually all human experience. In addition, the thesis shows that critical thinking skills and multiple intelligences can be developed through the use of The Hobbit. Depression in young people is now recognised as a serious public health problem in Australia. Research supports the view that children need optimism. This thesis discusses statistics regarding the increased prevalence of childhood depression and aggression as well as alarming youth suicide reports. The inquiry by the Victorian Parliament into the effects of television violence on children is examined and the scholarly works of Neil Postman, inter alia, are discussed to establish the overall pattern of positive association between television violence and aggression in children. Furthermore, the contention that many contemporary realistic texts do little to promote hopefulness in the young is supported with the opinions of scholars who are respected in the field of children’s literature. Tolkien was a devout Catholic but, even more importantly, he was able to restate traditional values through his imaginative works of The Hobbit and The Lord of the Rings. This has relevance for Catholic educators who strive to relate Gospel values to popular culture. Christian education must extend imagination beyond morality to help young people to find meaning and purpose in their lives. Through the use of The Hobbit and other books of this kind, children can begin to learn not to fear change, failure or setbacks but to see them as important challenges and opportunities for personal growth. This thesis argues for the likely value of a continuum of this type of learning that begins in early childhood, in order to provide a
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Hansson, Josefina. "The Hidden Femininity of The Hobbit : the Gendering of Bilbo Baggins." Thesis, Högskolan Kristianstad, Fakulteten för lärarutbildning, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:hkr:diva-20726.
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This essay argues that the protagonist of The Hobbit, Bilbo Baggins can be considered to be a female character in a male form. By applying feminist literary criticism this essay map out the traditional gender roles in society along with the traditional gender roles in Middle Earth in order to investigate Bilbo’s female characteristics, the similarities between him and women in patriarchal society as well as the female imagery present in The Hobbit. The results show that Bilbo Baggins’ characteristics such as emotionality, sensitivity and compassion corresponds more to the traditional female gender norms than that of the male gender norms. The results also indicate the similarities between Bilbo’s experiences and that of women in a patriarchal society, such as the attention to being respectable and difficulties working in a male-dominated field.
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Lucas, Henrique Denis. "A desolação de O Hobbit : a decepção dos fãs sobre a adaptação cinematográfica, no Brasil." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2018. http://hdl.handle.net/10183/179163.
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O objetivo deste estudo é encontrar a associação entre o engajamento emocional e participativo, as competências culturais e as decepções dos fãs brasileiros do universo tolkieniano na recepção da trilogia de O Hobbit, no cinema. Visa, ainda, encontrar os indícios da decepção como sentimento - pela via da espectatorialidade - ou emoção - pela via da recepção. Além disso, a pesquisa contribui para o campo dos estudos da experiência fílmica, relacionando emoção e sentimento às concepções de recepção cinematográfica e espectatorialidade fílmica. Para isso, traçamos um percurso teórico-metodológico nesse campo, abordando seus antecedentes e desdobramentos, propondo uma nova nomenclatura para a recepção e a espectatorialidade. Decepção é entendida em dois estados afetivos distintos: emoção, mais imediata, passageira e não durável; e sentimento, mais duradouro e profundo, que estrutura e define nossa subjetividade humana. Foram utilizados os dados brasileiros da pesquisa The Hobbit Project, compostos por questionários focados na recepção da trilogia. Baseado na adaptação da escala de engajamento participativo e produtivo, proposta por Lopes et al (2011), os respondentes dos questionários foram classificados em tipologias de fãs (Consumidores, Críticos, Produtores e Curadores) Os fãs constituem comunidades interpretativas, compartilhando sentidos e modos de organização, e comunidades emocionais, compartilhando emoções, pautas, interesses, valores, metas, símbolos e códigos afetivos e reforçando ensinamentos e pressuposições comuns. A pesquisa demonstrou que o percurso formativo da decepção parte do engajamento emocional e participativo, passa pelo desenvolvimento das competências culturais, as expectativas e é concluído no desapontamento. A competência Conhecimento da narrativa canônica do universo tolkieniano permeou todo o percurso, transformando-se na decepção Tratamento da narrativa. Como principais resultados, as maiores decepções com a narrativa foram encontradas na avaliação geral dos filmes, no tratamento narrativo da morte de um dos três guerreiros anões, na adaptação deturpada ou descaracterizada de determinados personagens e no romance inter-racial apresentado no filme.This study aims to find the relation among the emotional and participatory engagements, the cultural competences and the deception of the Brazilian fans of the Tolkien universe in the reception of The Hobbit trilogy in movie theaters. It also aims to identify the marks of deception as a feeling – through spectatorship – or emotion – through reception. In addition to that, it contributes to film experience studies by relating emotion and feeling to the concepts of movies reception and film spectatorship. For that, we build a theoretical and methodological path in the field, and approach its previous and unfolding notions, in order to propose new terms for reception and spectatorship. Here, deception may be understood as two different states of affection: emotion, more immediate, temporary and short-lasting, and feeling, more long-lasting and profound, which structures and defines our human subjectivity. The research used the Brazilian data deriving from The Hobbit Project, comprising questionnaires focused on the reception of the trilogy. The respondents were classified into types of fans (namely Consumers, Critics, Producers and Curators) based on the adaptation scale of productive and participatory engagements proposed by Lopes et al (2011) Fans constitute interpretative communities, in which they share senses and forms of organization, and emotional communities, in which they share emotions, agenda, interests, values, aims, symbols and affective codes, and reinforce common presuppositions and teachings. The results of the study show that the path that builds the deception departs from emotional and participatory engagements, to the development of cultural competences and expectations, and its end is disappointment. The competence of Canon Narrative Knowledge of the Tolkien Universe is present through the whole path, and becomes deception with the Narrative Treatment. One of the main results is the existence of greater deception in the general evaluation of the films, the narrative treatment of one of the three dwarf warriors’ death, the changes of adaptation and characteristics of some characters, and the interracial love story portrayed in the film.
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Cheung, Ka-yee. "A stylistic approach to J.R.R. Tolkien's The hobbit and The lord of the rings /." Click to view the E-thesis via HKUTO, 2004. http://sunzi.lib.hku.hk/HKUTO/record/B38628612.
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Karlsson, Hanna. "Breaking the Gender Norms : Bilbo as the Feminine Hero in J.R.R. Tolkien's The Hobbit." Thesis, Karlstads universitet, Institutionen för språk, litteratur och interkultur, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-66760.
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This essay demonstrates how Bilbo, the main protagonist of J.R.R. Tolkien’s The Hobbit, is a feminine hero despite being male. The study builds on concepts of traditional gender norms which show men as strong, intelligent beings and overall superior to the weak and emotional women. Also included in the study is Carl Jung’s anima archetype (the hypothesized feminine side of the man) as well as conventional hero-types, comparing Bilbo to three other heroes of Tolkien’s creation (Aragorn, Frodo and Beorn) in order to categorize Bilbo and show what kind of a hero he is. The essay shows that Bilbo, based on his actions and personality, and in accordance with the traditional gender norms, classifies as a feminine hero.Denna uppsats demonstrerar hur Bilbo, huvudkaraktären i J.R.R. Tolkiens The Hobbit, är en feminin hjälte trots att han är manlig. Studien bygger på koncept av traditionella könsnormer som visar män som starka, intelligenta varelser och allmänt överlägsna de svaga och emotionella kvinnorna. Också inkluderat i studien är Carl Jungs anima-arketyp (den hypotetiserade feminina sidan av mannen) såväl som konventionella hjälte-typer och jämför Bilbo med tre andra hjältar som Tolkien skapat (Aragorn, Frodo och Beorn) för att kunna kategorisera Bilbo och visa vad för slags hjälte han är. Uppsatsen visar att Bilbo, baserat på hans handlingar och personlighet, och i överensstämmelse med de traditionella könsnormerna, klassificeras som en feminin hjälte.
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Hurtubise, Paul G. "A stylistic analysis of selected passages in The Hobbit and The Lord of the Rings." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0005/MQ33485.pdf.
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Bosio, Ibáñez Gianfranco. "La traducción de los nombres propios del inglés al español en la novela El Hobbit." Bachelor's thesis, Universidad Ricardo Palma, 2017. http://cybertesis.urp.edu.pe/handle/urp/1194.
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Objetivo: Identificar la traducción de nombres propios del inglés al español en la novela The Hobbit, or There and Back Again, conocida de forma abreviada como The Hobbit. Métodos y Materiales. La investigación fue descriptiva y cualitativa. El corpus genérico estuvo constituido por la novela The Hobbit de John Ronald Reuel Tolkien (J.R.R. Tolkien) y su traducción al español por Manuel Figueroa. Se utilizan como variables las clases de nombres propios y las estrategias de traducción de Francisco Javier Franco Aixelá. El corpus específico lo conformaron 64 muestras. La data se procesó mediante el software IBM SPSS versión 23. Conclusiones: – Los nombres propios opacos del inglés se debieron traducir cuando no provinieron de terceras culturas, a menos que existiese alguna convención determinada. – Para el lector infantil y juvenil, los nombres propios debieron de ser transparentes. – En la traducción de los nombres propios para personas, animales y lugares, se debió de optar por las diferentes estrategias de sustitución y, en el caso de la conservación, especialmente de la traducción lingüística.
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Levin, Christoffer. "The Hero’s Journey in J.R.R. Tolkien’s The Hobbit, or, There and Back Again : Using Joseph Campbell’s Narrative Structure for an Analysis of Mythopoeic Fiction." Thesis, Högskolan i Gävle, Avdelningen för humaniora, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-21253.
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This essay investigates the applicability of Joseph Campbell’s notion of the Hero’s Journey from his theoretical work The Hero with a Thousand Faces on J.R.R. Tolkien’s The Hobbit, or, There and Back Again. This has been done by outlining the essential aspects of Campbell’s theory and then performing a reading and analysis of Tolkien’s work. Furthermore, this essay focuses on the narrative structure proposed by Campbell, but also the heroic character’s development—in this instance, Bilbo Baggins’ development. As such, a brief examination of Campbell’s attitude and use of Freudian psychoanalysis has been performed as well as a presentation of Bilbo Baggins’ character and dual nature before the adventure. As a possible line of argument Tolkien’s knowledge of myth is also briefly expounded on. This essay does not research or make any definitive statements on the universal applicability of Campbell’s theory, but merely finds that Tolkien’s The Hobbit, or, There and Back Again appears to conform well to Campbell’s proposed narrative structure and that the development of Bilbo’s heroic character, or his character arc, is in concurrence with this as well.
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Dessì, Giulia. "Voice-over e forme ibride di YouTube: proposta di adattamento del documentario e video essay "The Hobbit Duology"." Master's thesis, Alma Mater Studiorum - Università di Bologna, 2020. http://amslaurea.unibo.it/20389/.
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Il presente elaborato è costituito dall'analisi di una proposta di adattamento in voice-over dall'inglese all'italiano di The Hobbit Duology, una serie di tre video pubblicati su YouTube che costituiscono un esempio dell'ibridazione dei generi in atto sulla piattaforma: si tratta infatti di un ibrido tra documentario e video essay, un genere diffuso su YouTube che unisce intrattenimento e critica cinematografica. Il progetto ha avuto un duplice scopo: sperimentare il voice-over, una modalità legata in Italia e in Europa Occidentale al documentario e al non-fiction in generale, su uno dei nuovi tipi di prodotti non-fiction di Internet, e analizzare la percezione degli elementi culturospecifici presenti da parte di un pubblico della cultura d'arrivo che grazie a Internet potrebbe avere avuto maggiori contatti sia con prodotti audiovisivi americani che con la cultura del Web, ancora prevalentemente anglofona.
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Ducreux, François. "L'espace imaginaire dans les œuvres de J. R. R. Tolkien : The Lord of the Rings, The Hobbit, The Silmarillion, Unfinished tales." Paris 4, 1995. http://www.theses.fr/1995PA040102.
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Ce travail est une classification topologique de l'univers imaginaire d'Arda selon les critères de l'analyse archétypale. La première partie analyse le mythe cosmogonique puis la géographie d'Arda et son évolution vers celle du monde actuel. Middle-Earth est présentée à la lumière des "régimes" symboliques de l'image définis par Durand. L'imagerie aquatique est marquée du schème diairetique et des images de mort. De même, la montagne (pic ou chaine) est obstacle, rarement franchissable par l'ascension, d'où la traversée de passages souterrains aux connotations infernales. On note une plus grande recherche dans les paysages dominés par le mal dont la représentation était capitale pour Tolkien. Les images d'intimité sont plus rares. L'espace sylvestre est privilégié. L'arbre s'y révèle un symbole capital. L'étude des demeures et autres lieux d'habitation montre que les villes représentent l'aménagement de sites naturels et sont dominées par un souci de protection : enceintes multiples ou situation souterraine. Les cycles de vie-mort-résurrection sont très nombreux. Les annexes présentent quelques jalons pour une étude de l'évolution cartographique d'ArdaThis work is a topological classification of the imaginary universe of Arda according to the criteria of archetypal analysis. The first part analyses the cosmogonic myth, the geography of Arda and its evolution towards present day earth. Middle-earth is put under the light of the symbolic "regimes" of imagination defined by Durand. Water imagery deeply emphasizes the diairetic scheme and images of death. Mountains (peaks or chains) are obstacles which can rarely be climbed up successfully. Thence the crossing through dark subterranean passages endowed with infernal connotations. One can remark a more deeply "felt" description of landscapes dominated by evil whose delineation was highly important for Tolkien. Images of intimacy are rarer. Wooded spaces are rather privileged. The tree turns out to be a very potent symbol in Tolkien’s works. The study of all forms of housing shows towns and cities represent the development of natural sites and are marked by a profound desire for protection expressed through multiple walls or enclosures or their underground situation. The cycles of life-death-resurrection are numerous. Annexes give a few guidelines for a study of the cartographic evolution of Arda
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Koch, Anne Barbara [Verfasser], and Hilary [Akademischer Betreuer] Duffield. "Of Loss and Longing - Nostalgia, Utopian Vision, and the Pastoral in J.R.R. Tolkien's 'The Lord of the Rings' and 'The Hobbit' / Anne Barbara Koch ; Betreuer: Hilary Duffield." Trier : Universität Trier, 2018. http://d-nb.info/1197704183/34.
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Yeloshyna, Natallia. "The New Collaborative Cinema: Fan Labor in Contemporary Film Franchises." Ohio University / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou161800816475422.
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Requier-Ulrich, Sabine. "L' évolution de l'image de l'enfant personnage et de l'enfant lecteur entre les "Alice" de Lewis Carroll, "Le Hobbit" de J. R. R. Tolkien et "His Dark Materials" de Philip Pullman." Montpellier 3, 2009. http://www.biu-montpellier.fr/florabium/jsp/nnt.jsp?nnt=2009MON30052.
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La littérature pour la jeunesse connaît un essor extraordinaire depuis une vingtaine d'années, notamment grâce à des œuvres transcendant les catégories littéraires. Des récits-fleuves battent des records de vente, tels "His Dark Materials" de Philip Pullman (1995-2000). Cet engouement pour la lecture chez les enfants est un phénomène qui date de la naissance de la littérature pour la jeunesse, en 1865 avec la publication d'"Alice au pays des merveilles" de Lewis Carroll. En 1937, "Le hobbit" de J. R. R. Tolkien créa un nouveau genre, la "Fantasy", et rencontra un succès international. Dans une période où l'on s'interroge de plus en plus sur les compétences et l'appétit de lecture des enfants, la destinée de ces récits paraît singulière. Comment ont-ils, chacun à leur époque, réussi à attirer un jeune public aussi nombreux ? Quels sont les procédés narratologiques et esthétiques mis en place par les auteurs ? Quelles compétences leur lecteur peu expérimenté doit-il mettre en œuvre pour parvenir à faire du sens en cours de lecture ? Comment ces textes sucitent-ils et mettent-ils en œuvre ces compétences ? Enfin, après avoir été didactique pendant des siècles, la littérature pour la jeunesse est devenue pédagogique, mais elle est restée, hier comme aujourd'hui, un vecteur privilégié de valeurs pas nécessairement doxiques. Les positions axiologiques présentes dans chaque récit révèlent l'image qu'une société se fait des enfants et la place qu'elle leur accorde. A travers la philosophie éducative en filigrane derrière la présence de l'enfant personnage et dans la description en négatif que nous offre chaque récit de l'enfant lecteur se définit le portrait d'une société à une époque donnéeFor about twenty years, children's literature has enjoyed an extraordinary boom, particularly thanks to crossover books which bridge the gap between adults and teenagers. Some sagas have become best-sellers, like "His Dark Materials" by Philip Pullman (1995-2000). Since the birth of children's literature in 1865 with the publication of "Alice in Wonderland" by Lewis Carroll, young readers have been infatuated with some narratives. In 1937, Tolkien created a new genre, Fantasy, with "The Hobbit", which became successful worlwide. At a time when we are questioning children's reading skills - as well as their desire to read - the destiny of these novels seems quite remarkable. How have they managed to appeal to so many young readers for years ? What are the narratological and aesthetic devices used by their authors ? What skills are inexperienced readers supposed to use in order to understand the meaning of a text while reading it ? How do such texts bring out and implement these reading skills ? Moreover, after being didactic for centuries, children's literature has become pedagogical, but has always remained an ideal way to transmit values which are not necessarily doxic. The axiological positions in each narrative reveal the idea a society gets of its children and the importance it gives them. Through the educational philosophy embodied in the presence of child characters and the indirect description of the child reader given by each text, we can delineate the portrait of a society at a given time
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Douglass, Robin Andrew. "Jean-Jacques Rousseau and 'Le hobbisme le plus parfait' : an historical and philosophical study of Rousseau's engagement with Thomas Hobbes and Hobbism." Thesis, University of Exeter, 2011. http://hdl.handle.net/10036/3376.
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This thesis provides a comprehensive analysis of Jean-Jacques Rousseau’s engagement with the political thought of Thomas Hobbes and Hobbism. This involves tracing Hobbes’s French reception in the first half of the eighteenth century amongst authors with whom Rousseau was familiar, thereby elucidating the context in which he responded to Hobbesian ideas and arguments. When situated in this context, many of the difficulties in understanding Rousseau’s engagement with Hobbes are overcome, and the deeply polemical character of the engagement is revealed. In particular, Rousseau’s state of nature theory sought to collapse the prevalent bifurcation between Pufendorfian sociability and Hobbesian Epicureanism in order to show that Hobbes’s natural law critics were in fact no better than Hobbes; a line of argument that Rousseau also pursued in the Social Contract. In addition, Rousseau’s invocation of Hobbes was intended to support his republican critique of doux commerce theory, by revealing that the modern defenders of commercial society rested their theories on a Hobbesian picture of man’s natural condition. This picture closely resembled the neo-Augustinian account of man’s post-lapsarian state, and by rejecting this Augustinian-Hobbesian depiction of man Rousseau was able to offer a vision of a well-ordered republic for men who were yet to be corrupted by the onset of luxury and entrenched relations of inequality. In examining Rousseau’s engagement not just with Hobbes, but also with natural law, republican and Augustinian contexts, an original interpretation of his political thought is advanced throughout the thesis. This interpretation stresses the importance and interplay of three themes, the problematical relationship between which often leads to much confusion in the scholarly literature on Rousseau: first, nature understood as a normative standard; second, free will as an inalienable gift of nature; and, third and finally, the role of the passions in general and of amour-propre in particular.
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Parmeggiani, Laura. "La censura sovietica e la letteratura per l’infanzia in traduzione: il caso Tolkien." Bachelor's thesis, Alma Mater Studiorum - Università di Bologna, 2018.
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In questa tesi si vuole analizzare il rifiuto da parte della censura sovietica del romanzo "Lo Hobbit" di J. R. R. Tolkien, delineando il particolare cursus attraverso il sistema totalitario a cui l'opera sarebbe dovuta essere sottiposta in quanto testo straniero dedicato a una fascia di pubblico delicata quale quella dell'infanzia. Nel fare ciò, delineo i processi di funzionamento del sistema censorio sovietico, spiego le particolarità del trattamento della letteratura straniera in traduzione e la letteratura per l'infanzia e avanzo ipotesi sulle tematiche sensibili che possano aver attirato l'attenzione della censura su questo testo. In ultima istanza analizzo l'impatto che il romanzo ha avuto sul lettore sovietico nel periodo storico in cui passò finalmente il controllo censoriale.
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Director, Elliot Aaron. "Something Queer in His Make-Up: Genderbending, Omegaverses, and Fandom's Discontents." Bowling Green State University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1494803296589862.
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Reinick, Finn-Lysander. "Hobbes och Absolutismen." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-107145.
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Abstract While Thomas Hobbes´ theory of absolutism is in general considered to be one of the most influential theories of political philosophy, it at the same time seems to be widely misunderstood. Hobbes´ most famous work on absolutism Leviathan, is frequently falsely accused of promoting the ideas of despotism, tyranny and similar. The purpose of this essay is not only, to prove otherwise by showing that although some passages can be found in his works, that can be interpreted as pointing to the direction of the above mentioned ideas (this is nonetheless not what Hobbes´ theory really is about), but to show, that there are more arguments of greater weight supporting his thesis than there are arguments to suggest otherwise. This is done by comparing Hobbes´ thesis and arguments for and against it with the theories of his fellow social contract theorists (John Locke and Jean-Jacques Rousseau) and their advantages and disadvantages. The essay then is not pleased with just proving there to be more arguments for Hobbes´ absolutism than against it, but goes so far, as to suggest that it could be favored over Locke´s and Rousseau´s theories by meeting a number of conditions.
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Reid, Michael. "Life after Hobbes?, the logic of power from Hobbes to Foucault." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/NQ59064.pdf.
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Hobbs, Amanda Frazier. "Student support teams in the public high school /." Electronic version (PDF), 2004. http://dl.uncw.edu/etd/2004/hobbsa/amandahobbs.pdf.
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Jackson, Nicholas D. "Hobbes vs. Bramhall an uncivil war, 1645--1668 (Thomas Hobbes, John Bramhall) /." Related electronic resource: Current Research at SU : database of SU dissertations, recent titles available full text, 2005. http://wwwlib.umi.com/cr/syr/main.
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Chamberland, Jacques. "Le conatus chez Hobbes." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0023/NQ48752.pdf.
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Oliveira, José Edelberto Araújo de. "Finalismo em Thomas Hobbes." Programa de Pós-Graduação em Filosofia da UFBA, 2009. http://www.repositorio.ufba.br/ri/handle/ri/11482.
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Para Thomas Hobbes, a Filosofia é um exercício voltado para a obtenção de conhecimento que permita mudar a vida das pessoas. Averiguar os rudimentos das relações do homem com o corpo natural e do homem com o corpo moral significa, nesta medida, para Hobbes, buscar um projeto cientificista confiável, tendo o homem e o Estado como objetos, identificando-se com o espírito galileano do século 17. Tal projeto, a soma das filosofias natural e moral, foca o movimento quantificável dos corpos, naturais ou políticos. Contudo, Hobbes admite propósitos ou fins como causa da organização da natureza. Esta dissertação trata da relação entre a fundamentação mecanicista e as concessões ao finalismo em Hobbes, com o intuito de compreender como o sistema filosófico do autor permanece coeso.
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Watson, Samuel Bennett. "“Chosen Instruments”: Tolkien’s Hobbits and the Rhetoric of the Dispossessed." BYU ScholarsArchive, 2019. https://scholarsarchive.byu.edu/etd/8264.
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Tolkien’s hobbit characters are capable of a particular type of rhetorical persuasion, one which relies on their ability to leverage their status as outsiders among the other people of Middle-earth. The hobbits are uniquely suited to the task of bringing unity to Middle-earth’s people because of the simplicity of their rhetoric, which focuses on proving their own morality and presenting truths without elaboration. When compared with the text, the film adaptations of The Lord of the Rings also help highlight the importance that Tolkien placed on the simplicity of hobbit rhetoric. These abilities of the hobbits become clear through a narrative analysis of the stories from Tolkien’s world, including Bilbo’s speech patterns, the efforts of Merry and Pippin to convince the Ents to fight Isengard, and Frodo’s appeal for unity and aid as made to the Council of Elrond.
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Diehl, Frederico Lopes de Oliveira. "Sentidos de liberdade em Hobbes." Universidade de São Paulo, 2015. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-09102015-125417/.
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O presente trabalho procura demonstrar a existência de quatro diferentes sentidos de liberdade no sistema filosófico de Hobbes: liberdade como ausência de impedimentos externos ao movimento, liberdade como direito natural de auto-preservação no estado de natureza, liberdade como esfera de ação delimitada pela lei civil e liberdade como direito legítimo de descumprir certas leis civis. Nesse sentido, os resultados da pesquisa contrariam a compreensão do conceito de liberdade em Hobbes a partir de sua apropriação pela tradição liberal, que considera apenas um desses quatro sentidos. As análises permitem ainda inferir que entre os diferentes sentidos de liberdade em Hobbes há relações de analogia e de pertencimento.This research aims to demonstrate four different ways of understanding the concept of liberty in Hobbes\' philosophical system: liberty as an absent of external impediments to movement; liberty as the natural right of self-preservation in the state of nature; liberty as the field of action limited by the civil law; and liberty as the right to disobey some civil laws without injustice. The research\'s results contradict the liberal use of Hobbes\'s concept of liberty, due to this usage been restricted to only one of the four ways of the concept of liberty in Hobbes\' works.
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Leivas, Cláudio R. C. "Representação e vontade em Hobbes." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2005. http://hdl.handle.net/10183/6841.
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Oliveira, Mariana Kuhn de. "Moralidade e república em Hobbes." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2017. http://hdl.handle.net/10183/168597.
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Thomas Hobbes está preocupado com as consequências do desacordo moral que, segundo ele, impedem as sociedades de viverem em paz, a qual é condição necessária para a garantia uma vida confortável a todos. Para apresentar uma solução a esse problema, o autor começa estudando a condição natural dos humanos, que, sem um poder soberano, vivem em condição de guerra. Depois de alcançar essa conclusão, Hobbes nos mostra como é possível constituir corretamente uma república. Apesar de apresentar o argumento do estado de natureza como sendo o ponto de partida para a instituição da soberania, ele está focado principalmente no seu significado para a estabilidade da república. Hobbes afirma, assim, estar consciente de que as pessoas sempre desejam viver juntas e de que elas têm vivido assim desde sempre. Seu principal interesse está, na verdade, em demonstrar como as pessoas podem viver juntas em paz ao longo do tempo. Hobbes mostra aos seus leitores que a paz só é possível quando os cidadãos conhecem as leis de natureza e estão corretamente motivados a segui-las. Essa tese tem dois objetivos principais: (i) discutir como Hobbes desenvolve sua teoria moral, e como ele conecta essa teoria à lei civil, e (ii) debater sua teoria sobre a natureza humana e a possibilidade de ensinar os cidadãos sobre a necessidade de obedecer ao soberano. Os principais tópicos discutidos e as contribuições que essa tese pode proporcionar estão relacionados à questão da normatividade das leis de natureza e ao impacto que ela pode ter no restante da teoria política de Hobbes, com particular destaque à relação, em uma república, entre moralidade e educação, pois a segunda motiva os cidadãos a seguirem a primeira.Thomas Hobbes is concerned with the consequences of moral disagreement as, according to him, they prevent societies from living in peace, which is a necessary condition to guarantee a comfortable life to everyone. In order to present a solution to this problem, Hobbes starts studying the natural condition of humans, who, in the absence of a sovereign power, live in a state of war. After reaching this conclusion, Hobbes shows us how it is possible to correctly institute a commonwealth. Despite presenting the argument concerning the state of nature as a starting point to the institution of the sovereignty, he is focused mainly on the state of nature’s meaning to the stability of the commonwealth. Hobbes hence asserts that he is aware that people always desire to live together and have always lived like that. His main interest is actually to demonstrate how people can live together in peace over time. Hobbes shows his readers that peace is only possible when citizens know the laws of nature and are correctly motivated to follow them. This paper has two main aims (i) to discuss how Hobbes advances his moral theory and how he connects it to the civil law, and (ii) to reflect his theory about human nature and the possibility of teaching citizens about the need of obeying the sovereign. The main topics discussed and the contributions this paper may make concern the normativity of the laws of nature and the impact it may have on the rest of Hobbes’s political theory, with particular emphasis on the relation, in a commonwealth, between morality and education, as the latter motivates citizens to follow the former.
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Kapilevich, Amichai Nikita. "The Hobbyist and other stories." Master's thesis, University of Cape Town, 2000. http://hdl.handle.net/11427/7825.
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Willson-Quayle, James. "Hobbes, metaphor and political thought." Thesis, London School of Economics and Political Science (University of London), 1991. http://etheses.lse.ac.uk/1204/.
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The thesis examines the role of metaphor in political thought and, in particular, in the work of the British philosopher Thomas Hobbes. It is argued that, contrary to what many critics have suggested, Hobbes's use of images, metaphorical and otherwise, formed the basis for much of his political philosophy. Indeed, it is from a correct understanding of the use of the metaphoric image in political thought that varied Hobbesian concerns such as history, science, geometry, optics, poetry, and political philosophy can be united. Appropriately, chapter one narrates four distinct traditions of applying the subject of metaphor to philosophy. It is argued that, far from being marginal to political thought, metaphor partially forms the basis for much of the activity of political thinking. The second chapter develops a theory of the meaning of political metaphors. It is argued here that many twentieth century accounts of the meaning of metaphors are deficient for they fail to acknowledge how metaphorical images are used in political thought: namely, to unite the populace in a common political judgment. The remainder of the thesis is then devoted to the work of Thomas Hobbes. Based upon an understanding of political metaphor as outlined in the first two chapters, it is argued in chapter three that contempory theorists are wrong when they suggest that Hobbes contradicted himself when using metaphors to adorn his prose and yet, at the same time, condemning their very existence. On the contrary, it is argued that Hobbes's treatment and use of metaphors was highly consistent. More importantly, once Hobbes's alleged contradiction has been satisfactorily resolved, we soon find that the metaphoric image was to play a large role in almost all of his work, from his translation of Greek classics to his theory of rhetoric and of history. Chapter four then turns to Hobbes's optical theory of nowledge, for it is argued here that the starting point to Hobbes's understanding of science, geometry, and, ultimately, knowledge is primarily visual. Chapter five then analyzes the metaphorical imagery of Hobbes's most popular work, Leviathan. From a dose look at various aspects of this work we find that the metaphoric image is perhaps its most constitutive element. Finally, chapter six analyzes the double-edged sword to our political images. From looking at the role of metaphorical imagination in Hobbes's political philosophy, including a discussion of the poetic imagination of Michael Oakeshott and Martin Heidegger, it is argued that the act of imagination can be either politically creative or highly dangerous. This, indeed, is the consequence of the metaphoric image in political thought - it has the power either to save or enslave us.
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Colín, Martínez Juan Antonio. "Filosofía Política de Thomas Hobbes." Tesis de Licenciatura, Universidad Autónoma del Estado de México, 2021. http://hdl.handle.net/20.500.11799/111219.
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Hobbes, considera al hombre como un ser malo por naturaleza, como el lobo del propio hombre, vive en un estado de naturaleza bajo una condición primitiva con la libertad natural de hacer cuanto quiera, pues carece de gobierno, no hay leyes, no existe alguien a quien obedecer y esto conduce a vivir en un estado de guerra de todos contra todos; Hobbes argumenta que el hombre tiene derecho a luchar solo por tres razones: por proteger lo propio, por desear las posesiones del otro y por obtener fama y reputación, trayendo como resultado el legítimo derecho a la guerra, al estar en disputa constante tiene el miedo latente de perder la vida, y para conservarla tiene que renunciar a su libertad natural y adquirir una libertad civil, esto se realiza mediante un pacto entre todos los individuos y se da paso a la creación de un nuevo estado. Dentro de éste hay leyes, normas y un dirigente que ha sido elegido mediante este contrato llamándolo soberano. El cuál los gobernará y traerá paz dentro del estado, permitiendo así la transición de un estado de natural a un estado civil.
Una vez instaurado el soberano, podrá y deberá conservar por todos los medios posibles una armonía, para preservar esto tiene el derecho de usar el poder coercitivo siempre y cuando tenga como propósito preservar lo paz y el orden. Teniendo ya a los súbditos dentro de un estado civil la forma de gobierno que plantea Hobbes y que considera que es la indicada será un absolutismo total, nadie tiene más poder que el soberano, nadie puede castigarlo, culparlo; pues los súbditos han hecho pacto con él, más no el soberano con ellos.
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Brown, Fuller Molly. "The uncanny and the postcolonial in J.R.R. Tolkien's middle-earth." Honors in the Major Thesis, University of Central Florida, 2013. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/828.
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Concluding on this note, the thesis argues that reading The Lord of the Rings in this way renders postcolonial concepts accessible to a whole generation of readers already familiar with the series, and points to the possibility of examining other contemporary texts, or even further analysis of Tolkien's to reveal more postcolonial sensitivities engendered in the texts.; This thesis examines J.R.R. Tolkien's texts The Hobbit, The Fellowship of the Ring, The Two Towers, and The Return of the King from a postcolonial literary perspective. By examining how these texts, written at the decline of the British Empire, engage with the theoretical polemics of imperialism, this thesis takes a new look at these popular and widely regarded books from a stance of serious academic interest. The first chapter examines how certain characters, who are Othered temporally in the realm of Middle-earth, manage to find a place of narrative centrality from the defamiliarized view of Merry, Pippin, Samwise, and Frodo, uncannily reoccurring throughout the narrative in increasingly disturbing manifestations. From there, the thesis moves on to uncanny places, examining in detail Mirkwood, Moria, Dunharrow, and the Shire at the end of The Return of the King. Each of these locations in Middle-earth helps Tolkien to explore the relationship between colonizer, colonized, and fetishism; the colonizer(s) disavow their own fears of these places by fetishizing the pathways they colonize for their safe passage. Since their paths are unsustainable colonially, these fetishes cannot fulfill their function, as the places are marked with unavoidable reminders of wildness and uncontrollability which cannot successfully be repressed for long. Ending this chapter with a discussion of the hobbit's return to the Shire, the argument moves into the next chapter that discusses the small-scale colonization that takes place in the heart of Frodo himself, making the Shire he used to know firmly unavailable to him. The Ring, in this case, is the colonizer, doubling, fracturing, and displacing Frodo's selfhood so that he becomes unfamiliar to himself. The uncanniness that this produces and Frodo's inability to heal from his experience with the Ring, this thesis argues, echoes the postcolonial themes of irreconcilability and the fantasy of origin.B.A.
Bachelors
Arts and Humanities
English
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Pospíšil, Jiří. "Hobby CNC frézka." Master's thesis, Vysoké učení technické v Brně. Fakulta strojního inženýrství, 2015. http://www.nusl.cz/ntk/nusl-232104.
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This diploma thesis serves as experimental proof of real world capabilities of computer designed hobby CNC milling machine with its parts printed on a 3D printer. First half is a brief introduction of CNC technologies to non-professional audience. Second part together with 3D model works as manual to build your own machine. Priority was to keep costs to minimum with decent accuracy still in mind.
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Chaňo, Patrik. "Hobby CNC frézka." Master's thesis, Vysoké učení technické v Brně. Fakulta strojního inženýrství, 2020. http://www.nusl.cz/ntk/nusl-416606.
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This diploma thesis serves as a design and implementation of a hobby CNC milling machine, for the modeling community. The work is conceived as an overview of the most common machining technologies. The following is an introduction to the construction of CNC milling machines and an introduction to the basic components used. Furthermore, the actual design proposals and a description of the implementation of two of them are presented. When designing the machine, emphasis was placed on the lowest possible price and availability of individual components.
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Spicer, Nellie Mae. "Theological reflection with Calvin and Hobbes." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ55446.pdf.
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von, Heyden Jasper. "Hobbes und der Krieg der Staaten." St. Gallen, 2008. http://www.biblio.unisg.ch/org/biblio/edoc.nsf/wwwDisplayIdentifier/04608196001/$FILE/04608196001.pdf.
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ANTONIO, NELSON DOMINGOS. "LE CONTRACT SOCIAL DANS THOMAS HOBBES." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2008. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=11878@1.
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CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICOLe contract social dans Thomas Hobbes est l` object de cette dissertation. Le contract naît en milieu aux conflits économiques, politiques et religieux du siècle XVII, surtout an Anglaterre. Son objectif principal est convoquer les individus à l`obéissance au pouvoir souverain, au moyen du pacte de soumission. Les individus se transfèrent réciproquement leurs droits et instituent un troisième, une personne artificielle avec pouvoir de promulguer les lois, juger et exécuter. Ce pouvoir est absolu, indivisible et irrévocable, capable d` imposer la peur aux pactuants, faire désavantageux la inobservance du pacte, et éviter l`état naturel, c`est-à-dire, la guerre d` origine religieuse, politique et économique.
O contrato social em Thomas Hobbes é o objeto de análise desta dissertação. O contrato emerge em meio aos conflitos econômicos, políticos e religiosos do século XVII, em particular na Inglaterra. Seu objetivo principal é conclamar os indivíduos à obediência ao poder soberano por meio de um pacto de submissão, pelo qual os indivíduos transferem-se mutuamente direitos e instituem um terceiro, uma pessoa artificial com poder para promulgar as leis, julgar e executá-las; seu poder deve ser absoluto, indivisível e irrevogável, capaz de impor medo aos pactuantes e tornar desvantajoso o descumprimento do pacto, e evitar desse modo, o estado de natureza, isto é, a guerra de origem religiosa, política e econômica.
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Segala, Vania Dantas. "Razão e obrigação em Thomas Hobbes." [s.n.], 2009. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281487.
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Orientador: Yara Adario FrateschiDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Resumo: O presente trabalho pretende analisar os conceitos de razão e reta razão em Hobbes com o objetivo de compreender melhor o estatuto das leis de natureza nessa Teoria. Pois ainda que Hobbes afirme que a razão é frágil perante as paixões, que é capaz de erro e engano, que não é uma faculdade infalível, ele também nos diz que o uso diligente e rigoroso da razão possibilita a ciência bem como a dedução das regras de comportamento que conduzem à paz e à preservação de si. Como as leis de natureza são deduzidas a partir da razão, consideramos que uma investigação dessa faculdade, aliada à consideração da natureza humana, nos permite compreender melhor a questão da obrigação em Hobbes. Para tanto, pretendemos resgatar o uso que Hobbes faz dos termos razão e reta razão e comparar com os conceitos de razão e reta razão na tradição. Também nos propomos a tratar brevemente da questão da obrigação em Hobbes e como ela foi é compreendida pelos comentadores.
Abstract: The present work intends to analyze the reason and right reason in Thomas Hobbes. In this manner we aim to understand the operation of natural laws on this theory. Hobbes recognizes the fragility of reason confronted to passions, he tells us reason is prone to mistakes and deceive and it is not an infallible faculty. But in the other hand he supports that the very use of reason allows the existence of science, and through reason we can obtain that conduct rules necessary to lead us to self-preservation and peace. Since natural laws are deduced from reason, inquiring into this faculty allow us a better comprehension of the obligation in Hobbes. To achieve this, we intend to analyze the Hobbes's use of terms reason and right reason and proceed with a confrontation on traditional conceiving of reason and right reason. We also propose to deal briefly about obligation in Hobbes and how this subject is understood by Taylor e Warrender.
Mestrado
Filosofia
Filosofia
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Machado, Evandro José. "Liberdade e movimento em Thomas Hobbes." Universidade Estadual do Oeste do Parana, 2011. http://tede.unioeste.br:8080/tede/handle/tede/2124.
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Previous issue date: 2011-12-08In the absence of external impediments the free action of men, what kind of society exist? Is it true that men get together in society as a pure gratuity? A strong and sovereign power, able to handle all the needs and passions in right? If men have always sought to be free, why an organized able to control them? Thomas Hobbes, on the basis of similar interjections, sought answers in context, fully imbued with innovative scientific ideas. This scientific process emerged in an attempt to legitimize the Copernican system of the universe, which was based on mathematically study the movements of physical bodies. As a result, there was a sharp break with traditional cosmofisica and the emphasis focused on the relation of cause and effect of physical phenomena. Hobbes applied this new methodology in political philosophy and said that the world is a joining of bodies in motion. This was a mechanical man, and also extended to the state, that as perfect machines can have their movements controlled and known by science that made them the object of his study. While the state was described as an artificial man, who mimics the natural man, the mechanics of man was drafted in a way analogous to a clock. However, Hobbes showed that men, when inserted in the natural state, they acted according to his own passions and always looking for its own sake: the principle of benefit. A sphere improper to preserve life. Because of right reason, men came to the conclusion that the institution of the Leviathan is the most effective output, so that the pleasant life and peace are guaranteed. Based on the scenario, the present paper, which is entitled Freedom and Movement in Thomas Hobbes , seeks to demonstrate the application of the movement a legacy of science the concept of freedom, understood and disseminated so far as freedom of the will and rational beings, and therefore, a metaphysical attribute. From Hobbes, liberty is merely applied to the whole body and body, rational or not, since it is moving. It is this sense that the hobbesian definition of freedom, the absence of external restraint to the movement, the truth wins and becomes incompatible with the natural order, which is to keep the peace. In order to preserve the vital movement and a comfortable life, men, therefore, limit the freedom and start living under civil law.
Na ausência de impedimento externo à ação livre dos homens, que tipo de sociedade existiria? Será verdade que os homens se reúnem em sociedade por pura gratuidade? Um poder forte e soberano, capaz de lidar com todas as necessidades e paixões é o mais adequado? Se os homens sempre procuraram ser livres, por que organizaram um meio capaz de controlá-los? Thomas Hobbes, em função de interjeições similares, procurou respostas no seu contexto, totalmente imbuído de inovadoras idéias científicas. Este processo científico surgiu na tentativa de legitimar o sistema copernicano do universo, que tinha por base estudar matematicamente os movimentos dos corpos físicos. Em decorrência disso, houve um brusco rompimento com a cosmofísica tradicional e a ênfase focou-se na relação de causa e de efeito dos fenômenos físicos. Hobbes aplicou essa nova metodologia na filosofia política e afirmou que o mundo é uma junção de corpos em movimento. Essa forma mecanicista foi estendida também ao homem e ao Estado, que como máquinas perfeitas podem ter seus movimentos conhecidos e controlados pela ciência que fez deles o seu objeto de estudo. Enquanto o Estado era descrito como um homem artificial, que imita o homem natural, a mecânica do homem era delineada de forma análoga a de um relógio. Contudo, Hobbes evidenciou que os homens, quando inseridos no estado natural, agiam de acordo com as próprias paixões e sempre buscando o próprio bem: o princípio do benefício próprio. Uma esfera imprópria à preservação da vida. Por conta da reta razão, os homens chegaram à conclusão de que a instituição do Leviatã é a saída mais eficaz, a fim de que a vida prazerosa e paz sejam garantidas. Com base neste cenário, a presente dissertação, que tem como título Liberdade e Movimento em Thomas Hobbes , pretende demonstrar a aplicação do movimento legado da ciência ao conceito de liberdade, até então compreendido e disseminado como a liberdade da vontade e dos seres racionais e, por isso, um atributo metafísico. A partir de Hobbes, a liberdade é puramente corpórea e aplicada a todo corpo, racional ou não, desde que esteja em movimento. É neste sentido que a definição de liberdade hobbesiana, ausência de impedimento externo ao movimento do corpo, ganha veracidade e se torna incompatível com a ordem natural, que é a de manter a paz. Visando a preservação do movimento vital e uma vida confortável, os homens, portanto, limitam a liberdade e passam a viver sob a lei civil.
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Breier, Volmir Miki. "A função do Estado em Hobbes." Pontifícia Universidade Católica do Rio Grande do Sul, 2008. http://hdl.handle.net/10923/3456.
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Previous issue date: 2008Para Thomas Hobbes, a única função do Estado é manter a paz entre os cidadãos. Cada homem, ao querer possuir o que entende ser necessário para si mesmo, pode entrar em conflito com outro que poderá querer a mesma coisa. Se não houver quem regule, quem organize a convivência humana, o que impera é a lei do mais forte, ou mais astuto. Sempre haverá alguém que poderá colocar em risco minha sobrevivência se eu não tiver como me proteger. O Estado surge como necessidade de construção da paz. Abrimos mão de nossas capacidades de autoconservação, de autodefesa e as delegamos ao Estado, constituído através de um contrato, para que cuide de nossa segurança, para que possamos viver civilizadamente, para que não vivamos em eterna guerra de todos contra todos. O Estado hobbesiano é soberano. Depois de constituído, de formalizado, tem poderes ilimitados de organizar a sociedade como melhor lhe aprouver. Sem Estado não há civilização, não há cidadania, não há paz.
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Muniz, Jordan Michel. "Representação política em Althusius e Hobbes." reponame:Repositório Institucional da UFSC, 2012. http://repositorio.ufsc.br/xmlui/handle/123456789/100777.
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Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Filosofia e Ciências Humanas, Programa de Pós-Graduação em Filosofia, Florianópolis, 2012Made available in DSpace on 2013-06-25T22:32:51Z (GMT). No. of bitstreams: 1 315040.pdf: 929615 bytes, checksum: 129d3cda69e0128689887460201d0d6b (MD5)
Pretende-se investigar o surgimento da ideia de representação política nos primórdios da era moderna, no período de transformação gradativa dos reinos feudais em Estados nacionais. O estudo será realizado pelo confronto das teorias de Johannes Althusius e Thomas Hobbes. O primeiro é autor de Política e um defensor da soberania popular e da responsabilidade dos representantes ante os representados. Ele recorre à representação tanto como forma expressiva da vontade do povo quanto como meio de controle da atuação dos governantes. Concebe a sociedade com base em grupos, como reunião interativa de associações, que se iniciam no núcleo familiar estendido, característico do medievo, e progressivamente alcançam as relações complexas dos estamentos sociais sob um rei ou imperador. O tema em Hobbes será fundado no Leviatã, onde a representação é um instrumento de unificação pacificadora. Partindo da diversidade de vontades de indivíduos considerados como originalmente livres e iguais, os quais em função de seu próprio poder lutam por tudo que querem, Hobbes deseja demonstrar que só pela renúncia e transferência irrevogável destes direitos naturais ilimitados para um soberano absoluto é que os homens podem estabelecer um Estado. Ser representado é o caminho para construir uma vida boa numa sociedade em que todos devem submeter-se incondicionalmente a um representante onipotente. Na parte final, a leitura crítica e historicamente situada destas obras-primas será seguida de análise conceitual apoiada em Hanna Pitkin e seu The Concept of Representation.
Abstract : In this essay I intend to investigate the emerging of the idea of political representation in the early stages of modern era, during the period of gradual transformation of feudal kingdoms into national States. This study will be accomplished by confronting the theories of Johannes Althusius and Thomas Hobbes. The first is the author of the Politics, a defender of the popular sovereignty, and of the responsibility of the representatives in view of the represented. He resorts to representation as much as in a way to express people's will, as in a way to control the governor's actions. He conceives society as being group-based, as an interactive reunion of associations that start in the extended nuclear family, characteristic of the medieval, and progressively reaches the complex relations of the social estates under a king or an emperor. The same theme in Hobbes will be found in the Leviathan, where the representation is an instrument of pacifying unification. Starting from the diversity of the individuals' wills considered originally as being free and equals, whom because of their own power will fight for everything they want, Hobbes wishes to demonstrate that only through the irrevocable renounce and transference of these unlimited natural rights to an absolute sovereign is that men can establish a State. Being represented is the only path to construct a good life in a society where everyone must submit unconditionally to an omnipotent representative. In the final part of this essay the critical and historically situated reading of these two masterpieces will be followed by a conceptual analysis backed in Hanna Pitkin's book The Concept of Representation.
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Brondani, Clóvis. "Ética e política em Thomas Hobbes." reponame:Repositório Institucional da UFSC, 2012. http://repositorio.ufsc.br/xmlui/handle/123456789/100973.
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Tese (doutorado) - Universidade Federal de Santa Catarina, Centro de Filosofia e Ciências Humanas, Programa de Pós-Graduação em Filosofia, Florianópolis, 2012Made available in DSpace on 2013-06-26T00:24:31Z (GMT). No. of bitstreams: 1 313832.pdf: 1162672 bytes, checksum: 80bfe484277d398a7f9d5f6f15efeb6d (MD5)
Na presente tese, são investigadas as relações entre ética e política no pensamento de Thomas Hobbes. A motivação inicial da pesquisa se encontra nas interpretações que procuram estabelecer um fundamento moral e religioso para a obrigação política hobbesiana. Um dos objetivos fundamentais deste trabalho consistiu na demonstração de que a teoria da obrigação de Hobbes está fundada no contrato e não numa suposta obrigação moral incondicional diante das leis naturais. A argumentação, para demonstrar essa tese, é a de que a obrigação diante das leis naturais não pode ser concebida como uma obrigação genuína, tendo em vista que, de acordo com o filósofo inglês, uma obrigação é genuína apenas quando ocorre o cancelamento do direito de agir conforme a vontade. Desse modo, as tentativas de derivar a obrigação incondicional diante da lei natural a partir da obrigação in foro interno ou da obrigação diante de Deus revelam-se incoerentes com a definição hobbesiana de obrigação. Contudo, afirmar que não existe uma obrigação moral fundamentando a obrigação política não implica negar a importância da reflexão ética na filosofia de Hobbes. Ao contrário - este é outro argumento fundamental desta tese -, a reflexão ética se constitui como parte essencial do projeto político de Hobbes. Porém, para elucidar mais precisamente o papel da ética, é necessário investigar mais profundamente a própria definição estabelecida pelo filósofo de Malmesbury. Desse modo, o ponto de partida deste texto está justamente no esclarecimento da concepção hobbesiana de ética e da compreensão de sua relação com os argumentos políticos. Nesse sentido, a princípio, é indicado que a concepção de ética, conforme Hobbes, apresenta um duplo sentido. Num primeiro sentido, a ética é compreendida propriamente como a análise dos movimentos da mente, isto é, uma teoria das paixões. Trata-se, portanto, de uma ciência descritiva que, partindo da física, visa descrever uma realidade apresentada à imaginação. Nesse estágio, Hobbes descreve o aparecimento das noções de bem e mal, originadas diretamente das paixões. Esse não é, porém, o único sentido que Hobbes concede à ética. Há outro aspecto, que Hobbes nomeia de filosofia moral, isto é, a ciência do bem e o mal na convivência humana. Trata-se, nesse caso, não mais de uma mera ciência descritiva, uma vez que é na filosofia moral que se estabelecem as leis de natureza. Esta esfera, a filosofia moral, está mais próxima da matemática, já que é concebida como puro cálculo com nomes e, nesse sentido, não pretende descrever nenhuma realidade, tal como ocorre na teoria das paixões. É, por isso, um cálculo perfeito, pois, da mesma forma que ocorre na geometria, somos nós seus próprios criadores. O estabelecimento das leis de natureza ressalta a importância de outra distinção fundamental no pensamento de Hobbes, a saber, a distinção entre prudência e razão. Enquanto a primeira é apenas um cálculo com imagens, sendo, portanto, a esfera própria da imaginação e das paixões, a razão é a esfera do discurso verbal, dos cálculos com nomes. Apenas nessa esfera é possível atingir a universalidade e a necessidade dos cálculos, e é nessa esfera que Hobbes fundamenta a teoria da obrigação, visto que, fundamentalmente, para Hobbes, uma obrigação consiste em não contradizer o que foi significado na promessa. Entretanto, a análise da filosofia moral, isto é, das leis de natureza, aponta também para a insuficiência da própria razão no estabelecimento de relações pacíficas na esfera da natureza. Não somente as leis de natureza são insuficientes, na medida em que não obrigam por natureza, como também a própria razão parece apontar que, numa condição natural, a não cooperação e os ataques preventivos seriam os comportamentos mais razoáveis para a garantia da autopreservação. Vislumbra-se, assim, o aspecto mais fundamental de toda a argumentação hobbesiana: a necessidade do Estado. É somente no interior do Estado que o comportamento virtuoso torna-se razoável. Logo, é somente no interior do estado civil que a moralidade é estabelecida. O Estado também possui o papel de arbitrar os conflitos de opinião que, num hipotético estado de natureza, conduziriam à guerra de todos contra todos. Assim, se por natureza, em virtude da fluidez das paixões, não havia a possibilidade de um acordo moral, será tarefa do soberano estabelecer uma regra comum que elimina a possibilidade do conflito. Desse modo, a relação entre ética e política pode ser pensada de outro modo. Não como uma relação de fundação, conforme as interpretações de Taylor e Warrender advogaram, mas como uma relação indissociável, na qual se percebe que, para Hobbes, a reflexão ética (a teoria das paixões e o estabelecimento das leis de natureza) é parte essencial para o desenvolvimento de sua argumentação política.
Abstract : The present thesis investigates the relations between the ethics and the politics in the Tomas Hobbes# thoughts. The initial motivation of this study is found in the interpretations which tries to establish a moral and religious fundament to the hobbesian political obligation. One of the fundamental aims of this study consists in the demonstration that the obligation theory of Hobbes is founded in the contract e not in a supposed unconditional moral obligation before the natural laws. We argue, to demonstrate this thesis, that the obligation before the natural laws cannot be conceived as a genuine obligation, since then, according to the English philosopher, an obligation is genuine only when it occurs the canceling of the right of acting according to the will. This way, the attempts to derive the unconditional obligation up against the natural law from the obligation in foro interno or the obligation before God, reveal themselves inconsistent in the Hobbesian definition on obligation. However, to confirm that it does not exist a founded moral obligation founding the political obligation, it does not implies to deny the importance of the ethic reflection in the Hobbes ` philosophy. On the contrary, - this is another fundamental argument in this thesis -, the ethic reflection constitutes as an essential part of Hobbes` political project. Otherwise in order to clear the ethics role, it is necessary to investigate deeply the definition itself established by the philosopher of Malmesbury. This way, the starting point of our text is exactly in the clearness of the Hobbesian conception of ethics and in the comprehension of its relation with the political arguments. In this sense, we begin indicating that the ethics conception, according to Hobbes, shows double meaning.In the first meaning, the ethics is perceived as the analysis of the movements of the mind, that is, the passion theory. It is considered a descriptive science that, starting from Physics, aims to describe a reality presented to the imagination. On this stage Hobbes describes the beginning of the notions of good and bad, originated straight from passions. This is not the single meaning in which Hobbes gives to the ethics. There is another feature which Hobbes calls on moral philosophy, that is, the science of good and bad in the human relationship. In this case, it is not a simple descriptive science anymore given that, it is in the moral philosophy that establishes the nature of laws. In this area, the moral philosophy is closer to the mathematics, given that it is conceived as a pure calculus with names and, in this sense, it doesn´t intend to describe a reality as it happens in theory of passions. For that reason, a perfect calculus so, in the same way that occurs in geometry, we are their own generators. The establishment of the laws of the nature highlights the importance of another fundamental distinction in the Hobbes# thoughts, that is, the distinction between prudence and reason. While the first is only the calculus with images that way, being the sphere itself of the imagination and the passions, the reason is the sphere of the verbal discourse and from the calculus with names. Only in this extent it is possible to reach the universality and the necessity of the calculus, and it is in this sphere that Hobbes found the obligation theory, given that, fundamentally to Hobbes, the obligation consists in do not contradicting what was significant the promise. Otherwise, the analysis of the moral philosophy, that is, of the nature laws also points to the insufficiency of the proper reason in the establishment of the pacific relations in the human sphere. Not only the laws of nature are enough, in a sense that they do not obligate by nature, as well the own reason seems to point that, in a natural condition, the no cooperation and the preventive attacks would be the most reasonable behaviors to grant the self-preservation. On that view, the most fundamental feature of all hobbesian argumentation: the need of the State. The State also has the role to arbitrate the conflicts of opinion that, in a hypothetic nature state, conduct to the war of all against all. So, if by nature, due to the fluidity of the passions, there was no possibility for a moral agreement, it will be the task of the sovereign to establish a common rule that eliminates the possibility of conflict. This way, the relations between ethics and politics may be thought in another way. Not only as relationship foundation, according to the interpretations of Taylor and Warrender , but as an inseparable relationship in which it is noticed, to Hobbes, the reflection of ethics ( the theory of passions and the establishment of the natural laws) is part of the essential to the development of its political argumentation.
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Teles, Idete. "O contrato social de Thomas Hobbes." Florianópolis, 2012. http://repositorio.ufsc.br/xmlui/handle/123456789/99363.
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Tese (doutorado) - Universidade Federal de Santa Catarina, Centro de Filosofia e Ciências Humanas. Programa de Pós-Graduação em FilosofiaMade available in DSpace on 2013-03-04T19:39:01Z (GMT). No. of bitstreams: 1 313749.pdf: 1436412 bytes, checksum: 38a08dcbf46e70a431a04489914f67cd (MD5)
O problema em questão diz respeito ao contrato que funda e legitima o Estado em Thomas Hobbes. Tendo como escopo questionar a possibilidade e/ou impossibilidade de nulidade do contrato social e assim verificar as implicações disto para o conceito de soberania hobbesiana. A leitura que impera na tradição de estudiosos da obra política de Hobbes, em especial do Leviathan, é a de um Estado no qual a soberania é absoluta e irrevogável. A interpretação do contrato firmado entre e, somente, entre os homens, deixando, portanto, o soberano de fora, ofereceria legitimidade a este para agir de forma absoluta e obrigaria ao súdito a obedecer de forma irrestrita. A hipótese que se busca sustentar remete à possibilidade de rompimento, desobediência e mais centralmente da nulidade contratual a partir do vício e/ou desrespeito de determinadas cláusulas fundamentais do contrato, visto se oporem às condições de validade do contrato social. Se isso puder ser sustentado desse modo, isto é, se Hobbes compartilhar mesmo de uma teoria forte da nulidade contratual e pela razão, como declinado acima, que achamos ser a correta, então, tal formulação implicaria em sua teoria uma reconsideração do conceito de soberania e obediência, haja vista o estabelecimento de certos vínculos fortes que condicionam as possibilidades de exigência, autoridade e poder da soberania. Portanto, concentra-se em encontrar uma explicação e/ou teorização da nulidade do contrato social e da sua consequência para a teoria da soberania e obediência hobbesiana.
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Madrid, Zan Alejandro. "Hobbes et les fondements du libéralisme." Paris 4, 1988. http://www.theses.fr/1987PA040435.
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L'œuvre politique hobbesienne s'exprime par la tension entre deux termes: l'un, l'exigence d'une souveraineté absolue: l'autre, l'individualisme extrême qui domine sa conception de l'homme et de la société, sous lequel nous pouvons trouver les fondements de ce que de nos jours nous appelons libéralisme. Le centre de sa théorie de l'obligation politique est la notion de contrat social. Avant même Locke et la déclaration des droits de 1789, Hobbes conçoit la république comme le résultat d'un pacte entre les individus qui consentent à limiter leur droit de nature: la société n’est que cette restriction. Le fondement de la théorie hobbesienne de l'obligation politique sont les individus. L'état hobbesien n'a pas d'autre sens que d'éviter la violence que produit un individualisme sans restriction. La fonction de l'État se réduit à la préservation et défense des sujets particuliersIn Hobbes political works two terms are opposed: the demand for and absolute sovereign and extreme individualism which dominates his conception of man and society, under which we find the foundation of what we call until our days liberalism. Just like later the liberalism, Hobbes makes the individuals the subject of politics. The heart of his theory of political obligation is the notion of the social contract. Even before Locke and the declaration of human rights in 1789, Hobbes regards the state as a result of a contract between the individuals who consent to limit their natural rights: society is but that restriction. The hobbesian state restricts the political right of civilians -the political expressions of the people - while warrants for the protection of the private, the individual
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Kaloianov, Radostin. "Philosophie und Konflikt : Konflikt und Konfliktauflösung in der politischen Philosophie von Thomas Hobbes /." Wien : WUV-Univ.-Verl, 2002. http://www.gbv.de/dms/sub-hamburg/353326798.pdf.
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Miller, Ted H. "Making certain : Thomas Hobbes, geometry, and the educational politics of early modernity /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC IP addresses, 1999. http://wwwlib.umi.com/cr/ucsd/fullcit?p9936844.
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Buš, Martin. "Návrh hobby CNC frézky." Master's thesis, Vysoké učení technické v Brně. Fakulta strojního inženýrství, 2020. http://www.nusl.cz/ntk/nusl-417754.
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This master thesis is focused on design of CNC hobby milling machine.In the first part of master thesis there are brief information about construction of CNC milling machines with varios types of milling machines available on market. After that, is made a selection of suitable machine componets for selected parameters. Futhermore, the masters thesis include a solutions of the component on all axes CNC milling machines.
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Foisneau, Luc. "Hobbes et la toute-puissance de Dieu : Les conditions théologiques de la philosophie morale et politique de Hobbes." Paris 1, 1996. http://www.theses.fr/1996PA010536.
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Les textes que Hobbes a consacrés à la théologie constituent une part importante, bien que trop souvent ignorée, de son oeuvre. Ces textes, qui se caractèrisent par la place prépondérante qu'ils accordent à l'attribut divin de l'omnipotence, n'appartiennent pas au courant principal de la théologie chrétienne de la toute-puissance, d'inspiration ockhamiste, mais à un courant mineur de cette théologie, souvent jugé hétérodoxe. De fait, lorsqu'il établit un lien entre toute-puissance et nécessité, Hobbes est plus proche d'Abelard que d'Ockham. L'objet de notre thèse est de montrer en quoi la réflexion sur la toute-puissance divine orienté de façon décisive la pensée morale et politique de HobbesAlthough they have been ignored for a long time, the texts devoted by Hobbes to theology are an important part of his work. Those texts, that give a predominant part to the divine attribute of omnipotency, don't belong however to the main ockhamist stream of the theology of almightiness. Indeed, when he links almightiness and neccessity, Hobbes is nearer to abelard than to Ockham. Hobbes'reflection on the almightiness of God conditions directly his moral and political philosophy
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Kissinger, Deborah A. "Renegotiating the social contract Hobbes to Rawls." Thesis, University of Hawaii at Manoa, 2003. http://proquest.umi.com/pqdweb?index=0&did=765033441&SrchMode=1&sid=1&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1233173492&clientId=23440.
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