Tesis:

1

Flynn, Shawn. "Respecting religion and conscience under the Charter." Thesis, University of Ottawa (Canada), 1989. http://hdl.handle.net/10393/5908.

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2

Gast, Philippe. "Expérience spirituelle et conscience du droit." Paris 2, 1991. http://www.theses.fr/1991PA020003.

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Constatant que la plupart des systemes juridiques ont une origine religieuse et que la religion se fonde elle meme sur l'experience spirituelle de son fondateur, l'objectif de cette recherche est d'etudier les rapports entre la conscience, en particulier a travers l'experience spirituelle, et le droit afin de voir s'il ne serait pas possible d'elaborer un fondement consensuel aux problemes de l'origine et de la finalite du droit, a travers la notion de conscience dont la tendence naturelle est de rechercher la satisfaction la plus importante a travers l'action, dont le droit est la modalite collective OBSERVING THAT MOST JURIDICAL SYSTEMS, HAVE THEIR ORIGINES IN RELIGIONS, AND THAT RELIGIONS HAVE THEIR ORIGINES IN THE SPIRITUAL EXPERIENCES OF THEIR FOUNDERS, THE PURPOSE OF THIS research IS TO STUDY THE RELATIONSHIP BETWEEN CONSCIOUNESS, SPECIALLY TROUGH SPIRITUAL EXPERIENCE AND LAW, TO SEE IF IT WOULD'NT BE POSSIBLE TO ELABORATE A CONSENSUAL GROUND TO THE PROBLEMS OF DE ORIGINE AND FINALITY OF LAW THROUGH THE CONCEPT OF CONSCIOUSNESS WICH NATURAL TENDENCY IS TO LOOK FOR THE NIGHEST SATISFACTION THROUGH ACTION TO WHICH LAW IS THE COLLECTIVE ASPECT

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3

Sioson, Josephine Narciso. "Living a Holistic and Integrated Life: Ignatian Spirituality and Conscience in the Public Sphere." Digital Commons at Loyola Marymount University and Loyola Law School, 2013. https://digitalcommons.lmu.edu/etd/13.

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At the core of the human being is a longing to live a meaningful and integrated life. In an effort to understand what the integrated life entails, this thesis compares theological, legal, and spiritual sources in order to understand the practical human faculty known as the conscience. The interdisciplinary dialogue is significant because it takes into account the multiple facets of conscience and how it relates to decision-making. The comparison between these different sources reveals the necessary balancing between an individual’s internal and external worlds. This thesis also demonstrates the inherent relationality of the human being and the importance of an individual’s membership in his or her communities. Although the journey towards a holistic and integrated life is complex, this thesis frames the important questions relating to the conscience so that an individual can seriously work towards living a holistic and integrated life.

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4

Zimmer, Andreas. "Das Verständnis des Gewissens in der neueren Psychologie : Analyse der Aussagen und Positionen mit ihren paradigmatischen Prämissen und in ihrer Bedeutung für die ethische Diskussion /." Frankfurt am Main : P. Lang, 1999. http://catalogue.bnf.fr/ark:/12148/cb377062712.

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5

Pangindian, Dennis Albert. "Fidelity, Conscience, and Dissent: Engaging the LCWR and Charles Curran on the Issue of Dissent in a Roman Catholic Context." Digital Commons at Loyola Marymount University and Loyola Law School, 2013. https://digitalcommons.lmu.edu/etd/39.

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This thesis critically examines the cases of Vatican intervention with the Leadership Conference for Women Religious (LCWR) and Charles Curran to explore the question of whether legitimate dissent is possible as an act of conscience. The Doctrinal Assessment of the Leadership Conference for Women Religious released by the Congregation for the Doctrine of Faith, as well as the exchange between Sr. Pat Farrell, then-president of the LCWR, and Bishop Blair, the one who conducted the investigation on the LCWR, on “Fresh Air,” a radio show on National Public Radio raise questions about how the Church is to understand truth, obedience, and conscience. This event also raises questions about why this controversy occurs at this point in history. To critically examine the differing perspectives of dissent and conscience, I analyze the case of Charles Curran, a Catholic priest and former professor at Catholic University of America, to exlore how dissent might be understood to be an act of a holistic conscience – one that takes seriously the subjective/ affective elements of human experience as well as the objective pole of morality. By applying the insights of the Curran case analogously to the LCWR case, with the help of Robert K. Vischer’s articulation of the relational dimension of conscience, this thesis articulates how the Church might understand its role in being a venue for consciences to thrive while preserving its claim of authentic teaching authority.

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6

Cabana, Morales Maria. "L'influence de Rousseau en Italie : les principes de la religion naturelle dans la conscience contemporaine." Paris 1, 1994. http://www.theses.fr/1994PA010659.

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Cette thèse vise un objectif, celui de déceler les éventuelles traces de l'influence de la pensée de Rousseau en Italie, et plus particulièrement le retentissement des principes en matière de religion exprimés dans ses œuvres. Le premier volume de ce travail tente d'abord d'offrir une vue d'ensemble de la culture de l’Italie y compris les valeurs qui nourrissent son histoire et un panorama de ses affinités avec la culture française, en considérant l'influence que ce pays a pu exercer sur le jeune Rousseau. Dans un second temps sont présentés l'écho de la pensée rousseauiste dans l’Italie de la fin du XVIIIeme siècle, et l'accueil lui étant réservé dans les milieux intellectuels et religieux. Enfin, au terme de ce volume, nous abordons le rapport entre la pensée et la psychologie de Rousseau, à la lumière de quelques auteurs critiques italiens. Le second volume est consacré à l'étude de la pensée religieuse du philosophe genevois à travers l'analyse de plusieurs œuvres critiques italiennes, appartenant pour la plupart a la seconde moitié du XXeme siècle. Selon ces auteurs, le centre de la pensée de Rousseau est à envisager du point de vue de la conscience religieuse de l'homme. Ils soutiennent qu'en nombre d'aspects de sa pensée, Rousseau manifeste un besoin de transcender le domaine phénoménologique dans la quête du fondement unitaire et substantiel de l'existence humaine. Dans une cinquième et dernière partie, nous traitons le problème de la crise des valeurs qui investit la société italienne contemporaine, en tentant d'y trouver un éventuel héritage de l'homme de nature proposé par Rousseau The object of the thesis consists in pointing out some possible traces of the influence that exercised the thought of Rousseau on italie, and especially in analysing the repercussion of the principles of religion he expresses in his works. The first volume of this work trys to give, in the first place, a general view of the italian cultural panorama including the values that harbour its history and of its similarity with the french culture, taking also into consideration the influence this country could have exerted on the young Rousseau. In the second place, we present the characteristic touches of the echo produced by his thought in italie, at the end of the xviiie century, and the way he was received by the intellectual and religious cercles. At last, at the end of the first volume, in the third part, we will tackle the question of the relation between Rousseau's thought and psychology, in the light of some italian critical authors. The second volume wants to analyse the religious thoughts of the genevan philosopher by studying some critical works on Rousseau realized by italian authors who, for the most part, belong to the second half of the xxe century. In the opinion of these authors, we have to consider the centre of the philosophers'thought looking at the religious consciouness of man, and they affirm that Rousseau, in many aspects in his thoughts, requires to transcend the phenomenological field in search of an unitarian and substantial base in human existence. In the fifth and last part, we'll treat the problem of crisis of values, which invested also the contemporary italian society, and we'll try to find a possible heritage of the man of nature proposed by Rousseau

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7

Bélanger, Steeve. "La construction d'une conscience identitaire chrétienne du Ier au IIe siècle." Thesis, Université Laval, 2011. http://www.theses.ulaval.ca/2011/28683/28683.pdf.

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8

Iida, Yoshiho. "La « religion civile » chez Rousseau comme art de faire penser." Thesis, Université Grenoble Alpes (ComUE), 2015. http://www.theses.fr/2015GREAL003/document.

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L'avant-dernier chapitre du Contrat social, intitulé « De la Religion civile », est un texte qui suscite encore de nombreuses polémiques. Jean-Jacques Rousseau semble avoir inventé la notion de « religion civile » pour trouver un moyen de garantir au Souverain la fidélité de chaque citoyen. Mais qu'est-ce précisément que cette « religion civile » ? Par quel moyen peut-elle garantir la fidélité des citoyens ? Pour répondre à ces questions, notre étude a choisi de se concentrer sur les termes employés par Rousseau et qui nous semblent résumer le mieux, d'une manière concrète, l'essentiel de la « religion civile » : les « sentiments de sociabilité ». Pour ce faire, cette étude s'articulera en quatre parties : La Partie I consacrée à la notion de « sentiment » chez Rousseau relève d'une étude « psychologique ». La Partie II relève d'une étude historique : à travers la lecture des œuvres écrites juste avant et après la publication du Contrat social, nous préciserons le contexte historique de la rédaction du chapitre « De la Religion civile ». La Partie III sera consacrée à l'idée de « sociabilité » : nous mesurons la portée de cette idée employée par Rousseau dans un contexte à la fois théorique et polémique. La Partie IV sera consacrée à la lecture du Contrat social lui-même. Nous expliquerons finalement ce que signifient les termes « sentiments de sociabilité » dans cet ouvrage. À travers l'ensemble de ce travail, nous vérifierons la pertinence de la thèse suivante : la « religion civile » chez Rousseau est un dispositif qui déclenche et renforce l'auto-contradiction chez le citoyen. Notre projet précisera donc le point de confluence de la pensée morale, politique et religieuse de Rousseau, qui se trouve dans le Contrat social The eighth chapter of the Book IV of the Social Contract, entitled “On the Civil Religion”, still remains problematic. Jean-Jacques Rousseau seems to have invented the concept of “civil religion” to find a way to guarantee the fidelity of each citizen to the Sovereign. But what is this “civil religion” precisely? By what kind of means can this religion guarantee the citizens' fidelity? To solve these problems, we will examine the expression used by Rousseau which seems to summarize precisely the essence of the “civil religion”: the “sentiments of sociability [sentiments de sociabilité].” We will be able to show the importance of this expression only after a detailed exploration of its historical and philosophical context, which can be divided into four Parts: Part I will offer an analysis of the concept of “sentiment” used by Rousseau in the late 1750s. This Part will also show the philosophical background of this concept. Part II will describe the historical background of the writing and the publication of the Social Contract, focusing on the chapter “On the Civil Religion.” Part III will offer a detailed examination of the concept of “sociability:” we will verify the theoretical and polemical aspect of this concept, as it is used by Rousseau. Part IV will offer a detailed analysis and commentary of the chapter “On the Civil Religion” of the Social Contract, weaving together the various threads of the explanations provided in the previous parts. As a whole, this dissertation asserts that religion was a necessary component of Rousseau's political system, insofar as it provided a tool to generate self-contradiction and, as its consequence, moral thought and moral choice in the citizens' conscience

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9

Cin, Turgay. "Yunanistan'daki Müslüman Türk azınlığın din ve vicdan özgürlüğü başmüftülük ve müftülükler sorunu /." Ankara : Seçkin, 2003. http://catalog.hathitrust.org/api/volumes/oclc/52311545.html.

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Originally presented as the author's Thesis (Ph. D.)--Ege Üniversitesi, İzmir, Turkey, 2002, under the title: Yunanistan'da Müslüman azınlık açısından din ve vicdan özgürlüğü. Includes bibliographical references (p. [443]-454).

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10

Plant, Robert Christopher. "The sacrifice of good conscience : religion, ethics and guilt in the work of Wittgenstein, Levinas and Derrida." Thesis, University of Aberdeen, 2001. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU140738.

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Emphasising Wittgenstein's naturalism, I argue the common misconception that his later work harbours something 'relativistic'. A closer reading of Wittgenstein reveals instead a unifying picture of human life grounded upon 'primitive' (pre-linguistic) behaviours. Turning to explicitly 'religious' themes I then argue that Wittgenstein's ethicalisation of religion is also naturalistic. Thus 'man' is described as a 'ceremonial animal', and belief in the immortal soul is said to relate to an experience of 'guilt' from which one feels there is no release. More broadly, Wittgenstein's reflections lead to a conception of religiosity beyond the reparative economics of eschatological hope. At this point Levinas's own ethicalisation of religion becomes pertinent. I argue that his work is principally concerned with existential guilt, or the question: 'Do I have a right to be?'. That one exists always at the expense of another is what Levinas's thinking hinges upon, echoing throughout his analyses of language, the 'face', 'vulnerability' and 'home', and similarly orienting his characterisation of religion as 'love without reward'. However, Levinas's work is deeply anti-naturalism in that the ethical relation represents a radical 'break' from the (alleged) egoism of natural instinct. I here contend that this view of the natural is mistaken. Indeed, Levinas's central themes are more easily explicated in broadly Wittgensteinian- naturalistic terms. Thus, while Levinas provides a supplement to the ethical terrain of Wittgenstein's later work, Wittgenstein in turn offers a corrective to Levinas's 'spiritualised' humanism. Having drawn upon Derrida's work throughout my argument, in the final chapter I turn explicitly to his recent remarks on the 'gift' and 'hospitality'. For in his cautious articulation of Levinas's 'gratuitous' ethics, Derrida demonstrates, not only why it is 'impossible', but why this 'impossibility' is constitutive of ethical life and necessary if the 'scandal of good conscience' is to be resisted.

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11

Kanteraki, Theologia. "L'effort chez Bergson, chez ses prédécesseurs et ses contemporains." Thesis, Lille 3, 2014. http://www.theses.fr/2014LIL30011/document.

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La question sur la volonté chez Henri Bergson (1859-1941) est étroitement liée à celle de la durée ; la volonté doit être envisagée comme une force (et non seulement comme une faculté) au sein du temps créateur. Dans une telle perspective, le terme de l'effort ou bien plutôt le sentiment d'effort constitue une condition indispensable de la volonté. Notre recherche a comme but principal de démontrer l’affinité entre l’effort volontaire et la conception bergsonienne du temps comme invention. Parallèlement, nous mettons l'effort bergsonien en comparaison avec deux autres théories sur la même notion : avec celle-ci de Maine de Biran (1766-1824) et avec celle-là de WilliamJames (1842-1910). En dépit de la relation de filiation entre Biran et Bergson, selon le premier le temps se produit par l'effort, tandis que Bergson radicalise le temps et l'effort est une condition qui renforcera ce qui existe comme fait ontologique, l'élément du nouveau. Malgré les différences entre la théorie psychologique de James et la durée bergsonienne, les deux philosophes se rencontreront de façon décisive sur le thème de l'expérience de la nouveauté. De toutes manières, pour tous les trois philosophes l'effort constitue un élément essentiel de la volonté (qui surmonte l'intelligence humaine), car c'est grâce à lui que s'actualisent les virtualités de la conscience The question about the notion of will in the philosophy of Henri Bergson (1859-1941) is closely related with the principal notion of his thought, the notion of duration. We have to study the notion of will as a force within the creative time and not only as a mental faculty. In this way, the term of the effort in Bergson's philosophy or more accurately the sentiment ofthe effort is the essential condition of the will. The aim of our research is to reveal the affinity between the voluntary effort and the Bergson's conception of the time as invention. At the same time, our purpose is to compare the effort of Bergson with two other theories : with this one of Maine de Biran (1766-1824) and that one William James (1842-1910). Despite the filiation between Biran and Bergson, according the first one, the time is a product of the effort, while Bergson radicalize his conception of time and the effort is a condition which reinforces the ontological fact of the novelty. In spite of the differences between the psychological theory of James and Bergson's duration, the two philosophers will come across each other decisively regarding the topic of the experience of the novelty. In any case, for all the three of them the effort is a principal element of the will, which exceeds the human intelligence, because of the fact that the effort actualizes the potentialities of the conscience

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12

Slater, Amanda Melanie. "Conscience and Context in Eastman Johnson's The Lord Is My Shepherd." BYU ScholarsArchive, 2014. https://scholarsarchive.byu.edu/etd/4313.

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This thesis considers the experiences that motivated the creation of an 1863 painting by American artist Eastman Johnson entitled The Lord is My Shepherd. An examination of the painting—which depicts a black man reading a Bible—reveals multiple artistic, social, political, and spiritual influences. Created in the midst of the American Civil War, the painting's inspiration derived from Johnson's New England childhood, training in Europe, encounters with the Transcendentalist movement, and his abolitionist views. As a result, The Lord is My Shepherd is a culminating work in Johnson's oeuvre that was prompted by years of experience and observations in an age of rampant racism and civil war. It is also argued that The Lord is My Shepherd has diaristic qualities in that Johnson explored significant social and political issues of the day such as slavery through his work. Before now, this painting has been considered a relatively minor work within Johnson's oeuvre. This thesis seeks to change that perception and raise awareness of the contextual significance of The Lord is My Shepherd.

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13

Wright, Margaret S. "Private vs. public conscience the contradiction between George Eliot's atheism and her use of traditional Christianity in her fiction /." Diss., Online access via UMI:, 2007.

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14

Muller, Caroline. "La direction de conscience au XIXe siècle (France, 1850-1914) : contribution à l’histoire du genre et du fait religieux." Thesis, Lyon, 2017. http://www.theses.fr/2017LYSE2086/document.

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La direction de conscience est une pratique catholique qui connaît un nouveau succès au XIXe siècle. Dans ce cadre, femmes et hommes détaillent à leur directeur leur vie personnelle et les mouvements de leur âme, à des fins de moralisation et de progression spirituelle. Pour l’Église catholique, c’est l’un des vecteurs de transmissions d’un système de valeurs qui place les femmes au cœur de la régénération morale de la France, en les transformant en agents de conversion de leurs familles. Le renouveau de la direction de conscience constitue ainsi une réponse pastorale au projet de reconquête de la société française par l’Église catholique, dans un contexte de contestation de ses prérogatives. Les projets des personnes dirigées ne peuvent cepen-dant se résumer à ceux de leurs directeurs : la direction de conscience donne accès à des ressources concrètes et symboliques qui permettent d’aménager les normes de genre. Le directeur est sollicité pour jouer le rôle d’intermédiaire et d’arbitre de la vie conjugale des couples des élites pour qui la discrétion des échanges est primordiale. Ainsi, son rôle dépasse largement la régulation des pratiques de dévotion, fonction qui lui est donnée par les manuels de piété. Si les directeurs s’acquittent de ce travail d’encadrement spirituel jusqu’aux années 1880, les attentes des personnes dirigées s’infléchissent ensuite vers une demande d’accompagnement dont la dimension spirituelle s’affaiblit, ce qui fait naître des conflits. Cette transformation de la pratique de la direction de conscience doit être reliée à l’évolution générale des « techniques de soi » (Foucault) et notamment au développement de la médecine psychologique Spiritual direction is a Catholic practice which regained currency in the second half of the nineteenth century: women and men would go through their lives and the movements of their souls with their director, with moral improvement and spiritual progression in mind. The Catholic Church established this practice as one of the vehicles for the transmission of a system of values which puts women at the heart of moral regeneration in France, by turning them into agents of conversion of their families. The resurgence of spiritual direction thus constitutes a pastoral response to the Catholic Church’s project to reclaim the French society, in times when its prerogatives met frequent protest. Yet, the directees’ projects cannot be limited to their directors’: spiritual direction grants access to practical and symbolic resources aiming at adjusting gender norms. The director is also solicited by couples from the French elite to be the go-between and referee of their conjugal life, with the greatest discretion as for their exchanges. The director’s role thus largely exceeds mere control of devotion practices, even though devotional manuals state this as a director’s main function. Even though directors go on fulfiling such a spiritual supervision until the 1880s, the directees’ expectations then bend toward a less spiritually-charged support, leading to conflicts. Such a transformation of the practice of spiritual direction must be linked to the general evolution of “technologies of the Self” (Foucault) and, especially, to the development of psychological medicine

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15

Hsu, Chao-Chi. "Freedom and authority of conscience : religion and politics in the thought of Lord Herbert of Cherbury (1582-1648)." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/33219.

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This thesis focuses on a long-misunderstood person - Edward, Lord Herbert of Cherbury (1582-1648), a diplomat, philosopher, and historian. He has been labelled 'the father of English deism', a title invented by John Leland (1691-1766) more than a hundred years after his death. Although this label has recently been challenged, modern scholarship continues to pay disproportionate attention to Herbert's religious ideas, while research on political and historical aspects of his thought remains quite underdeveloped. This thesis places Herbert in the context of contemporary issues of religion and politics, including the controversy over the royal supremacy, the relationship between King and Parliament, and debates over the lawfulness of resistance to tyrants in the Early English Civil War. It argues that his viewpoints on these issues reflected his deep concern for the freedom and authority of individual conscience. Herbert held that laws enacted in the name of the royal supremacy should not force individuals to accept anything contrary to the judgement of their consciences. He also suggested that the safety and liberty of the people took priority over the prerogatives of the King, and that Parliament, as the highest court in the kingdom, had the authority to protect the people's consciences from the oppression of the King's unlawful commands. Finally, Herbert held that resistance to tyrants was indeed lawful and that conscience granted that a tyrant's misdeeds could lawfully be bridled. The thesis is based on a close analysis of Herbert's religious treatises, his manuscript collections deposited in the National Library of Wales, and his historical works, including 'On the King's Supremacy in the Church' and The Life and Raigne of King Henry the Eighth. His manuscript collections and historical treatises in particular have never been properly examined. The main contributions of the thesis are to restore Herbert's thought to its seventeenth-century context, broaden the research on Herbert to include his political thought, and reveal that the common purpose of his works of philosophy, religion, and history was to save the people from unjust religious coercion. This approach provides a more comprehensive understanding and a more complete picture of Herbert's thought, and challenges several commonly held views of Herbert: that Herbert's thought was a precursor to eighteenth-century deism, that his theory of common notions represented the whole picture of his thought, and that his historical works were of little value and aimed only at gaining royal recognition.

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16

Soustre, de Condat Bérangère. "Entre memoria et conscience aristocratique : femmes, art et religion dans le Royaume de Sicile (XIe-1ère moitié XIIIe siècle)." Université catholique de Louvain, 2009. http://edoc.bib.ucl.ac.be:81/ETD-db/collection/available/BelnUcetd-03152009-123913/.

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Dans le Royaume de Sicile, le patronage religieux entrepris par les femmes des dynasties normande et Hohenstaufen sous-tend la question de l'affirmation de l'individu dans la société médiévale. Comme dans les représentations iconographiques des reines et des princesses, ces actions mettent l'accent plus sur le pouvoir de la dame aristocratique que sur son appartenance au genre féminin. Mais le patronage féminin est aussi lié à la question de la mémoire du lignage; l'individu se définissant par rapport à un groupe formé de morts et de vivants, la commémoration des ancêtres disparus participe aussi à la création d'un mémoire aristocratique véhiculée par les femmes. / In the Realm of Sicily, the religious patronage begun by the women of the dynasties Norman and Hohenstaufen underlies the question of the assertion of the individual in the medieval society. As in the iconographic representations of the queens and the princesses, these actions emphasize more the power of the aristocratic lady than her membership in the feminine genre.But the feminine patronage is also connected to the question of the memory of the nobility; the individual defining itself with regard to a group formed by deaths and by alive, the remembrance of the disappeared ancestors also participates in the creation of an aristocratic report conveyed by the women.

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17

Verdier, Jean-Noël. "Pseudomorale inconsciente et conscience morale à travers les écrits de Freud sur la religion : réflexion sur deux cas cliniques." Caen, 1991. http://www.theses.fr/1991CAEN3025.

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18

Daniel, Dafydd Edward Mills. "Conscience and its referents : the meaning and place of conscience in the moral thought of Joseph Butler and the ethical rationalism of Samuel Clarke, John Balguy and Richard Price." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:427a4657-7701-4c68-bb05-353100ee9a73.

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Joseph Butler's moral thought and the ethical rationalism of Samuel Clarke, and his followers, John Balguy and Richard Price, are frequently distinguished, as a result of: (a) Butler’s empirical method (e.g., Kydd, Sturgeon); (b) Butler's emphasis upon self-love in the 'cool hour passage' (e.g., Prichard, McPherson); (c) Butlerian conscience, where, on a neo-Kantian reading, Butler surpassed the Clarkeans by conveying a sense of Kantian 'reflective endorsement' (e.g., Korsgaard, Darwall). The neo-Kantian criticisms of the Clarkeans in (c) are consistent with (d) Francis Hutcheson's and David Hume's criticisms of the Clarkeans; (e) modern criticisms of rational intuitionism that follow Hutcheson and Hume (e.g., Mackie, Warnock); and (f) the contention that the Clarkeans occupied an uneasy position within 'post-restoration natural law theory' (e.g., Beiser, Finnis). (d)-(e) thus underpin the distinction between Butler and the Clarkeans in (a)-(c), where the Clarkeans, unlike Butler, are criticised for representing moral truth as the passive, and self-evident, perception of potentially uninteresting facts. This study responds to (a)-(f), by arguing that Butlerian and Clarkean conscience possessed more than one referent; so that conscience meant an individual's experience of his own judgement and God’s judgement and the rational moral order. As a result of their shared theory of conscience, Butler and the Clarkeans held the same theory of moral development: moral agents mature as they move from obeying conscience according to only one of conscience's referents, to obeying conscience because to do so is to satisfy each of conscience's referents. In response to (a)-(b), this study demonstrates that the Clarkeans agreed with Butler’s method and 'cool hour': natural considerations of individual judgement and self-interest were necessary aspects of the progress towards moral maturity in both Butler and the Clarkeans. With respect to (c), it is argued that Butler and the Clarkeans shared the same understanding of practical moral reasoning as part of their shared understanding of conscience and moral development. This study places limits upon proto-Kantian readings of Butler, and neo-Kantian criticisms of the Clarkeans, while making it inconsistent to divide Butler and the Clarkeans on the basis of Butlerian conscience. In answer to (c)-(f), Clarkean conscience shows that the Clarkeans were neither complacent nor ‘externalists’. Clarkean conscience highlights how the Clarkeans positioned themselves within the tradition of Ciceronian right reason and Thomistic natural law. Consequently, in both Butler and the Clarkeans, the intuition of moral truth was not the passive perception of an 'independent realm' of normative fact, but the active encounter, in conscience, with reason qua the law of God’s nature, human nature, and the created universe.

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19

Jones-Nosacek, Cynthia. "The Harms of the Cleansing of Conscience Objection on the Practice of Medicine." The Ohio State University, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=osu160674338681952.

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20

Nehushtan, Yossi. "Religious conscientious exemptions." Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670045.

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21

Tyler, Edward Joseph. "THE HISTORICAL DEVELOPMENT OF J. H. NEWMAN’S IDEA OF THE CONSCIENCE, VIEWED IN THE CONTEXT OF HIS DEFENCE OF RELIGIOUS BELIEF." Thesis, The University of Sydney, 2014. http://hdl.handle.net/2123/15562.

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Since the Enlightenment, with its dependence on “Reason” alone, faith has been rejected by growing numbers as a basis of religious knowledge. It was now less and less an age of Faith and much more of “Reason”. If you wanted to be sure of something, you had to prove it with strict evidence open to the scrutiny of rational examination. By this test religion was deemed to have failed. John Henry Newman was born into this intellectual situation, one that was eroding the sense of ultimate religious certainty, most obviously among intellectuals. He was a man recognized for his prowess in logic, but was highly sceptical of the power of mere reasoning to take a person to the truth – and most especially to the truth of revealed religion. Many more things were required, he thought, although it was of course necessary to reason logically. There was the question of the inquirer’s basic starting points. What were they? There was the question of whether the idea of God was a fruit of mere formal reasoning, or whether it was also an implicit or tacit perception prior to formal ratiocination and creed. What was it to “reason” in this real-life context, anyway? Reasoning to certitude involved, he thought, the perception of probability. There was also the question of a necessary mental preparedness, a right ethos of mind, if a person was to reason to the being of God and to the truth of his revelation. Newman decided that the foundation and support of a real belief in God and in his Revelation was something accessible to all. It was the sense of moral obligation. Conscience, commonly regarded as the voice of God to the soul, was the foundation. But what did this mean and why did Newman think this? This thesis takes up Newman’s view that the conscience is the essential principle and sanction of belief in God and his revelation. The conscience of man prompts the thought of God at its beginning and enables a natural apprehension of him. With this inchoate yet developing knowledge of God as Lawgiver, Judge and Friend, and supported by numerous other helps, one may proceed to “divine faith” in revealed religion, and in the Church its authenticated witness and exponent. This process is, though, sustained by grace. This investigation does not purport to evaluate Newman’s position philosophically. There have been many such attempts. Its purpose is, rather, to track the course of his basic idea as it developed over his lifetime, as evidenced in his letters, diaries and publications.

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22

Almeida, Maria Cecilia Pedreira de. "O elogio da polifonia: tolerância e política em Pierre Bayle." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-20082012-093047/.

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A obra de Pierre Bayle colaborou decisivamente para a formação do discurso filosófico sobre o conceito de tolerância, noção central nas sociedades modernas. Uma das principais teses defendidas por Bayle é que a liberdade de consciência e de opinião deve ser garantida aos indivíduos. A conseqüência é o estabelecimento de uma tolerância irrestrita, que deve se estender a todas as confissões religiosas e até mesmo aos ateus. Paradoxalmente, Bayle afirma a utilidade de um absolutismo político. O soberano tem o dever de elaborar as leis e o súdito tem a obrigação da obediência. Trata-se, portanto, de investigar a teoria política de Pierre Bayle, algo negligenciada pelos comentadores, e, além disso, propor que, na sua reflexão, a ideia da tolerância é motor de sua teoria política, intimamente associada à garantia daquela noção fundamental. Ao investigar a construção e a medida da tolerância em Pierre Bayle, bem como suas implicações especialmente para a política e para o direito, a intenção é mostrar que a obra bayliana contém uma teoria política que não está sistematizada, mas, como quase todos os grandes temas dos escritos de Bayle, disseminada por vários textos. É uma constante a expressão de certas teses de várias formas, a utilização de várias vozes para compor um argumento. A metáfora da tolerância como polifonia, utilizada no Comentário filosófico, pode ser iluminadora e mesmo uma chave para a compreensão de seu pensamento. Apesar da obra de Bayle situar-se em um horizonte clássico, e inserir-se em debates político-teológicos específicos, não se pretende examinar a sua obra como peça de circunstância ou como curiosidade histórica; antes, trata-se de analisar as teses e argumentos em defesa liberdade de consciência, relacioná-las com a sua noção de poder político e, por conseguinte, mostrar a contribuição e importância daquele autor para a história do pensamento político e jurídico, o que permitirá revelar a sua atualidade. Pierre Bayle\'s work contributed decisively to the development of philosophical discourse concerning the concept of tolerance, a central notion in modern societies. One of Bayles main theses is that freedom of conscience and opinion should be guaranteed to individuals. The consequence is an unrestricted tolerance, which should extend to all faiths and even atheists. Paradoxically, Bayle argues for the utility of political absolutism. The ruler has the duty to establish laws, and the subject the obligation to obey. The aim of this work, therefore, is to investigate the political theory of Pierre Bayle, which has been largely overlooked by commentators. It will also be shown that in its reflection, the idea of tolerance is the driving force behind his political theory, which is closely bound up with the guarantee of this fundamental notion. In examining the theory construction and extent of tolerance in Pierre Bayle, and in particular its implications for politcs and law, I aim to show that his work contains a political theory that is not systematic, but, like almost all the major themes in his writings, is spread across several texts. The use of \"many voices\" to compose an argument is a constant in Bayles writings. The metaphor of tolerance as polyphony that appears in the Commentaire philosophique, can be illuminating and may even hold the key to understanding his thought. Although Bayles writings are located in a classic horizon and engage in specific political-theological debates, my purpose is not to examine his work as a work of circumstance, much less a historical curiosity, but rather to examine his theses and arguments for liberty of conscience and to relate them to the notion of political power. The result will be to demonstrate Bayles important contribution to the history of political and legal thought, which will underscore its continuing relevance.

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23

Netrebiak, Olga. "Le " moi " et le " divin " chez Fichte et Nabert : une contribution à la philosophie de la religion." Thesis, Strasbourg, 2017. http://www.theses.fr/2017STRAK011/document.

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La présente thèse articule les deux catégories fondamentales de la philosophie de la religion : le « moi » et le « divin », ce en dialogue avec deux interlocuteurs privilégiés, Fichte et Nabert, chez lesquels cette double thématique fut exploitée de manière originale et géniale. Fichte pense le « moi » comme le centre de l'intériorité et de la vie consciente de l'homme qui est une activité incessante vers l'unité de soi. Nabert, quant à lui, part du concept fichtien du « moi » pour élaborer la catégorie du « divin » ; celui-ci apparaît alors comme une demande de la conscience en sa structure fondamentale : elle le reçoit alors qu'il s'affirme à même le« moi». L'examen conjoint de de ces deux pensées apporte, nous cherchons à le montrer, une contribution majeure à la philosophie de la religion contemporaine : elle permet en effet à celle-ci d'avancer dans les réponses aux nombreux défis qu'il lui appartient de relever, soit : la redécouverte de certains préliminaires comme la conscience religieuse, le langage adéquat sur « Dieu », la question critériologique dans la désignation du « divin », le « témoignage » absolu. A cet effet, trois catégories principales sont sollicitées et éprouvées : I'« intériorité » et la place de I'« affectivité » dans l'expérience religieuse, enfin la « vérité » qui polarise toute réflexion philosophique sur la religion The present thesis articulates two fundamental categories of the philosophy of religion: the « 1 » and the « divine », it is in the dialogue with two privileged interlocutors, Fichte and Nabert, where this double theme was exploited in an original and brilliant way. Fichte thinks of the « 1 » as the center of the interiority and the conscious lite of a man, which is an incessant activity towards unity of self. Nabert, on his part, starts from the Fichte's concept of the « 1 » and elaborate the category of the « divine »; this last appears as a demand of the consciousness in its fundamental structure: it the « divine » as the one that affirms itself in the « 1 ». The joint examination of these two thoughts brings, as we try to show, a major contribution to the contemporary philosophy of religion. lndeed, this contribution allows philosophy of religion to advance in the answers to many challenges that rise up before it: the rediscovery of certain preliminaries such as the religious consciousness, the adequate language about « Gad », the question about criterion in the designation of the « divine », absolute « testimony ». For that purpose, three main categories are solicited and approved: « interiority » and the place of « affectivity » in religious experience, and finally « truth » which polarizes all philosophical reflection on religion

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24

Boulier-Fraissinet, Jean. "La double négation : introduction à l'expression cohérente de l'itinéraire spirituel." Paris 10, 2000. http://www.theses.fr/2000PA100035.

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Le discours indirect par double négation ( "ni. . . Ni. . . ",et équivalents), partout susceptible d'être présent, est içi enfin étudiée dans la série ordonnée de ses usages les plus performants. D'étape en étape, il sert à nous faire dépasser les obstacles sur le chemin de l'expressivité. Particulièrement efficient pour guidage dans des sujets difficiles, sa meilleure application concerne l'itinéraire spirituel, pour nous archétypal, explicitement chrétien et bouddhiste, du Christ et du Bouddha. La complémentarité des deux cultures est médiatisée par une perspective idéaliste, où tous les êtres sont contemporains de l'entière évolution cosmique, et destinés dans leur gestation au salut selon leurs rythmes et styles différents. La métaphysique est à comprendre dans notre monde, pour tout un chacun, aussi lontemps que nous avons à traverser événements, épreuves, progrès d'heureuse créativité, conscience et sérénité, autant de vies nécessaires pour universelle solidarité. Cela signifie un défi logique dans notre temps.

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25

Lavoie, Bertrand. "La foi musulmane et la laïcité en France et au Québec, entre régulation publique et négociation quotidienne." Thesis, Paris 2, 2017. http://www.theses.fr/2017PA020019.

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Le but de la recherche est de comprendre comment un individu se sentant lié à une norme religieuse interprétée comme prescrivant le port d'un signe religieux peut se sentir en même temps lié à une norme étatique prescrivant des exigences en terme de neutralité religieuse. Afin d'analyser la dynamique d'interaction entre le hijab et la laïcité, je conduis des entretiens semi-dirigés avec des femmes portant un hijab qui travaillent pour l'État ou qui sont appelées à travailler pour celui-ci dans un avenir professionnel proche. Cette recherche a un volet comparatif par la constitution de deux échantillons de 25 entretiens provenant de deux contextes juridiques où l'application de la laïcité implique soit une interdiction du port du hijab pour les employés de l'État (en droit français) ou soit une autorisation (en droit québécois). Les principaux résultats de la recherche démontrent que la majorité des participantes réussissent à concilier les deux normes par la mise en oeuvre d'une interaction stratégique, une conscience internormative du droit, qui a pour but de faciliter la rencontre de normes en apparence conflictuelles The overall goal of the dissertation is to analyze the relation to religious norms and state law regarding the question of the wearing of muslim religious symbols. This socio-legal research follows results from 50 interviews done with persons who wear muslim religious symbols and work (or consider working) at the same time for the french and quebec states. The two legal contexts shows dissension regarding the regulation of religious symbols in public institutions. Empirical results shows different strategies of action and interpretation of state and religious norms, a human legal agency, where the rational autonony of the weaerer is the central element in the relation to norms

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26

Maronneau, Laurent. "Le milieu de la laïcité : contextes, espaces et temps." Thesis, Université de Lorraine, 2016. http://www.theses.fr/2016LORR0153.

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Cette thèse aborde la laïcité en tant que notion à interroger et à placer dans son contexte historique, mais aussi politique et social. La laïcité est un type d’individuation psychique et collective qui apporte à ceux qui la pratiquent un apaisement des relations interpersonnelles, permettant la libre expression des opinions. D’une part, la laïcité sera distinguée de la tolérance et de la sécularisation, toutes deux nécessaires à son déploiement ; d’autre part, seront discutées, au sein même de la laïcité, les postures combatives anti-cléricales et inversement, celles qui permettent la constitution d’un espace apaisé de libre expression (qui suppose la liberté de conscience) This thesis addresses laicity as a notion which is to be questioned and set in its context – historical, but also political and social. Laicity is a particular form of psychical and collective individuation which brings to those who practice it an appeasement in their interpersonal relations, allowing for the free expression of opinions. On the one hand, laicity will be distinguished from toleration and secularization, which are both necessary for its development; on the other hand, there will be a discussion, within the framework of laicity, of the twin postures of combative anti-clericalism, and its opposite which allows the constitution of a space of pacified free expression (which supposes a freedom of conscience)

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27

Bernard, Mathilde. "Ecrire la peur au temps des guerres civiles : une étude des historiens et mémorialistes contemporains des guerres de religion en France (1562-1598)." Paris 3, 2008. http://www.theses.fr/2008PA030091.

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Au coeur de la tourmente des guerres de Religion et dans les décennies suivantes, nombreux sont ceux qui, en France, ont voulu garder le souvenir de ce qu’ils vivaient. Ils choisissent la grande histoire, ou la narration de Vies ; ils laissent des papiers dont les générations suivantes feront des mémoires. Dans tous ces récits, ils exposent la fureur des temps, et la peur qui étreint tout le monde, peur d’être tué, de voir le monde s’écrouler, ou la France tomber sous la domination de l’étranger. Il ne suffit pas de montrer et de dire ; il faut tâcher de comprendre quand et comment l’humanité a ainsi vacillé. L’espoir immense des humanistes a été violemment déçu. Il faut revenir de cette déception. Aussi, ceux qui gardent la sombre mémoire de leur époque luttent par l’écrit pour redonner à l’homme la volonté de ne pas sombrer, pour l’inciter à dominer des passions qui mettent en péril aussi bien son intégrité, que celle de toute une civilisation, et pour l’aider à retrouver enfin sa dignité menacée. Cette tentative de reconstruction passe par une remise en question des fondements du pouvoir. L’émancipation des hommes est toujours séditieuse At the height of the Wars of Religion and in the following decades, many are those, in France, who want to keep a record of what they are living through. They choose to write History, or to narrate Lives. They leave papers from which later generations will write memoirs. In all those narratives, they depict the fury of the times and the feeling of fear which everybody is experiencing—the fear of being killed, of seeing the world collapse, or France fall under foreign domination. Showing and telling is not their sole purpose. They endeavour to understand when and why humanity lost its balance. The immense hopes of the humanists were violently shattered. Such disappointment has to be redressed. Those who preserve the memory of this sombre period therefore fight through their writings, in order to save man from sinking into despair, to urge him to dominate his passions—endangering his integrity as well as a whole civilisation— and ultimately, to help him recover his threatened dignity. This attempt at reconstruction comes with a deep questioning of the basis of power. Man’s emancipation always carries sedition

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28

Sohail, Safdar-Ali. "Quels liens les mutations de la conscience religieuse et les changements politiques? : le cas de la Jamaat islami au Pakistan de 1941 à 1999." Paris 10, 2000. http://www.theses.fr/2000PA100198.

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L'Islam contemporain est l'objet de nombreuses études. Dans la plupart d'entres elles, la tradition islamique y est réduite à une construction monolithique. La nature de la conscience religieuse des membres de la Jasmaat Islami, au sein même du spectre de la tradition islamique, n'a jamais été réellement prise en compte en tant que telle. Les enjeux de d'identité et de distinction qui se révèlent dans une telle approche sont des variables importantes dès lors qu'il s'agit d'évaluer les réalisation de la Jamaat Islami à la fois comme mouvement réformiste et comme parti politique. L'idéologie de Mawdoudi doit être replacée et reconstruite dans le processus de fragmentation de la conscience religieuse tel qu'il a été vécu par les musulmans du sous-continent au tournant du 20ème siècle. Signe de sa permanence, on retrouve cette fragmentation dans le paysage offert par les différends partis et groupes politico-religieux après 1947. La société pakistanaise est marquée par la nature des compromis entre les différentes composantes de la tradition islamique et les différents niveaux d'interaction entre les institutions gouvernementales (judiciaires, législatives, administratives, militaires, financières). La différenciation actuelle du champ culturel et politique pakistanaise en est le produit. Les études systématiques sur cette réalité sociale sont rares. La Jamaat Islami a contribué à modeler cette réalité sociale en même temps qu'elle en est le produit, tant dans la struture de son organisation que dans son mode de fonctionnement. L'évidence des fractures de la réalité sociale pakistanaise se reflète largement dans les objectifs que les militaires se sont donnés après avoir pris le pouvoir en octobre 1999 : remise en servie de l'économie face à l'accroissement des inégalités, intégration nationale, réforme de l'état et restauration de l'ordre public. Que ce soit le gouvernement ou la Jamaat, tous deux promettent, au moins sur le plan du discours, que la réalisation d'un contrat social, alliant autonomie locale et efficacité gestionnaire au centre, assurera prospérité et paix sociale. La capacité et la volonté des pakistanais d'atteindre un tel consensus théorique et de le mettre en pratique, repose pour une bonne part sur l'implication de l'Establishment et des autres groupes sociaux qui demeurent cependant à voir, mais c'est le défi que souhaite relever la Jamaat Islami comme en témoigne l'évolution de sa tratégie.

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29

Wells, Mark J. "Proselytizing a Disenchanted Religion to Medical Students: On why secularized yoga and mindfulness should not be required in medical education." The Ohio State University, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=osu1494237188580218.

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30

Rouméas, Élise. "Une défense du compromis : pluralité religieuse et conflit politique." Thesis, Paris, Institut d'études politiques, 2016. http://www.theses.fr/2016IEPP0019.

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Cette thèse porte sur le rôle du compromis politique dans des conflits liés à la pluralité religieuse. Comment prendre une décision collective lorsque le désaccord touche aux convictions religieuses de certains groupes ? Le compromis est défini comme une procédure de prise de décision collective reposant sur des concessions réciproques. Nous en proposons une analyse conceptuelle ainsi qu’une défense de type procédural que nous illustrons par des cas précis de disputes mobilisant des acteurs religieux, en particulier les controverses françaises sur l’objection de conscience au service militaire et sur l’avortement. L’intérêt de réfléchir au compromis en relation avec la pluralité religieuse est l’antithèse supposée entre religion et compromis. Tandis que la politique est souvent décrite comme « l’art du compromis », le religieux est perçu comme le domaine de l’absolu et de l’intransigeance. Notre argument n’a pas pour objectif de confirmer cette assertion ou de l’infirmer : il ne s’agit pas de démontrer que les personnes religieuses sont plus ou moins conciliantes que leurs homologues séculiers. Nous soulignons, en revanche, la valeur procédurale du compromis notamment lors de disputes opposant des acteurs à religieux à une loi de l’État libéral et séculier. Si la politique est bien « l’art du compromis », elle ne se réduit pas au seul marchandage des intérêts. De même, si la religion touche au sacré et au non-négociable, la coexistence et la coopération dans une société plurielle ne se font pas sans concessions This dissertation deals with the role of political compromise in conflicts stemming from religious diversity. How can a collective decision be made when disagreement affects the religious convictions of some groups? Compromise is defined as a decision-making procedure based on reciprocal concessions. I propose a conceptual analysis and a procedural defense of compromise which I illustrate with cases of disputes that have mobilized religious actors, especially the French controversies on conscientious objection to military service and on abortion. Reflecting on compromise in relation to religious diversity is interesting because of the putative antithesis between religion and compromise. While politics is often described as the “art of compromise,” religion is perceived as the realm of the absolute and the intransigent. My argument is not intended to confirm or to invalidate this assertion. I do not demonstrate that religious people are more or less conciliatory than their secular counterparts. I emphasize, however, the procedural value of compromise particularly in disputes opposing religious actors and the law of the liberal and secular state. If politics is “the art of compromise,” it can not be reduced to a mere bargaining of interests. Similarly, if religion touches the sacred and the non-negotiable, coexistence and cooperation in a plural society are not achieved without concessions

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31

Nicolas, Paola. "Du péché à la faute : l'"advertance de raison" et les théologies de l'imputation morales, XVe - XVIIe siècles." Thesis, Paris 1, 2015. http://www.theses.fr/2015PA010598.

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Entre le début du XVe siècle et la fin du XVIIe siècle, la question de la justice de l’élection et de la damnation divine fait l’objet de débats d’une grande virulence entre les théologiens catholiques. Contre la conception luthérienne d’un «Dieu aimant les uns et détestant les autres d’un amour et d’une haine éternels», les Dominicains et les Jésuites interrogent les raisons motivant le châtiment de Dieu, quand les Jansénistes clament que Dieu ne doit rien à personne. Les théologies de l’imputation morale de la période s’affrontent à propos de la définition de l’offense au Créateur, de la question du salut des païens, des conditions d’attribution de la grâce, et portent à leur paroxysme les tensions inhérentes au catholicisme post-tridentin. Ce présent travail montre comment la théologie n’a pas assisté en spectatrice impuissance à l’élaboration du sujet laïc, mais y a participé de manière active et paradoxale. C’est au beau milieu des feux mutuels que se lancent les polémistes que l’on peut suivre la manière dont s’élabore peu à peu la distinction de deux sphères de l’imputation morale – celle de l’homme et celle du chrétien –, et ainsi, la manière dont on vient à concevoir une version sécularisée de la faute morale, ou une offense à la droite raison qui ne soit nullement une offense à Dieu Between the beginning of the 16th and the late 17th century, Catholic theologians argue about the justice of the divine election and damnation. Against the Lutheran conception of “a God loving ones but detesting the others with eternal love and hate”, Dominicans and Jesuits question the reasons motivating God reprobation, while the Jansenist position is that “God owes us nothing”. At this period, theologies of moral imputation fight on multiple topics: how to define the offence to the Creator, how to ground pagans’ salvation, what are the conditions of grace attribution, and overall these debates will bring the tensions inherent to post-Tridentine Catholicism into focus. In this work, I show that theology did not passively watch the making of the secular subject but was instead an active and paradoxical player. It is in the middle of the controversy between the different polemists that we can trace back the way the distinction between the two spheres of moral imputation – the one of the men and the one of the Christians – is progressively grounded, and thus, we can understand the path leading to a secularized version of the moral fault, namely, an offense to reason that is not an offense to God

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Weaver, Aaron Douglas Hankins Barry. "James M. Dunn and soul freedom a paradigm for Baptist political engagement in the public arena /." Waco, Tex. : Baylor University, 2008. http://hdl.handle.net/2104/5213.

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Dalissier, Michel. "Nishida kitarô: une philosophie de l'unification." Paris, EPHE, 2005. http://www.theses.fr/2005EPHE4050.

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La philosophie de Nishida Kitarô propose une méditation originale sur la notion d'unification (tôitsusuru), qui permet d'une part de relire sous un éclairage nouveau et singulier une certaine histoire de la philosophie occidentale, de l'autre d'apporter une réponse neuve à la problématique des rapports de l'un et du multiple, consistant à critiquer l'idée d'une unification conçue comme un processus fini d'union, ramenant le divers à l'unité. Au sein de son premier ouvrage de 1911, la Recherche sur le bien, l'unification est présentée comme une dialectique cosmique infinie de l'unité et de la différence, dont la conscience humaine reproduit dans sa soif de synthèse une expression insigne aux niveaux psychologique et épistémique. Cette théorie s'approfondit dans un second ouvrage de 1917, Intuition et réflexion dans l'éveil à soi, à la faveur d'investigations de nature épistémologique, phénoménologique, et métaphysique ; l'unité sans cesse relancée à la recherche de son fondement, risque à chaque moment de sa course unificatrice une pétrification en unité dernière, et l'unification qui l'anime une transfiguration fallacieuse en processus d'union finie. Cette théorie ne trouve pourtant sa justification philosophique la plus essentielle que dans la " logique du lieu ", selon l'esquisse qu'en propose l'auteur en 1926 dans l'essai " le lieu ". Car une unification infinie ne peut survenir que dans le lieu d'un néant absolu qui, dans sa dynamique propre, relance toujours l'unité dans cette perpétuelle construction d'elle-même. Il appartiendra à la philosophie tardive de Nishida de tirer les conséquences de cette théorie quand à la praxis et la poiesis de l'homme dans le monde Nishida Kitaro's philosophy intends an original meditation about the notion of unification (tôitsusuru), which allows us from one part to read again, into a new and remarkable light, one history of occidental philosophy, and from the other to provide a new answer to the problem of the relations of the one and the many, which consists in criticising the idea of a unification conceived as a finite process of union, bringing back the diverse to unity. Inside his first piece of work in 1911, An Inquiry into the Good, the unification is introduced as an infinite cosmic first dialectic of unity and difference, of which the human consciousness reproduces, in its thirst for synthesis, a fundamental expression, at a psychological and epistemical level. This theory is deepened in a second work of 1917, Intuition and Reflexion in Self-Consciousness, through epistemological, phenomenological and metaphysical investigations; the unity, constinuously restarted and seeking for his foundation, incurs a risk at each moment of its unificational running, a petrification into a last unity, and the unification which animates it a fallacious transfiguration into a finite process of union. This theory through only finds its most essential philosophical justification in the “logic of place”, according to the exposition proposed by the author in 1926 into the essay “the place”. For an infinite unification can only occur in the place of an absolute nothingness, which, according to its own dynamic, always restarts the unity in this undated engineering of itself. It will belong to the late philosophy of Nishida to apply this theory as regards to the praxis and poiesis of man in the world

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34

Mursalin, Ayub. "Les restrictions à la liberté de religion et de conviction en Indonésie : genèse et enjeux contemporains de la loi anti-blasphème de 1965." Thesis, Université Paris-Saclay (ComUE), 2019. http://www.theses.fr/2019SACLS151.

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Cette thèse propose une lecture juridique, politique et sociale de l’application de la loi anti-blasphème de 1965 dans le plus grand pays musulman du monde, l’Indonésie. Plusieurs controverses sont apparues ces dernières années concernant la nature de la loi sur le blasphème dans la vie religieuse de la société démocratique indonésienne ; cette loi correspond-elle à la prévention des abus en matière de religion et/ou de blasphème, comme il est mentionné explicitement dans son titre, ou bien concernerait-elle plutôt la restriction de la liberté de religion et d’expression en matière religieuse ? En avril 2010, après le procès contrôlant la constitutionnalité de cette loi, une décision de la Cour constitutionnelle indonésienne a établi que la loi examinée ne correspondait pas à cette seconde lecture. Si cette loi a bien pour objectif de restreindre la liberté de religion ou d’expression en matière religieuse, selon la Cour, cela ne signifie pas que cette forme de restriction est inconstitutionnelle dès lors que la Constitution de 1945 en vigueur s’accompagne d’une restriction légale au respect ou à la sauvegarde des valeurs religieuses en particulier, à côté de la moralité, de la sécurité et de l’ordre public. Toutefois, les débats et les tensions au sein de la société concernant l’application de cette loi perdurent sans relâche. Les défenseurs des droits de l’homme maintiennent que l’existence d’une telle loi anti-blasphème est contraire à l’esprit de la démocratie. En revanche, les défenseurs de la censure religieuse s’obstinent à affirmer que cette loi est nécessaire pour éviter les conflits religieux. À travers une analyse de son contenu juridique et de sa mise en application, nous considérons que la loi anti-blasphème de 1965 a visé en premier lieu à entraver le déploiement des courants de croyance spirituelle locale ou des courants mystiques javanais qui, dans une certaine mesure, sont considérés par les musulmans en particulier comme une menace pour les religions existantes et pour la désintégration du pays. Dans un second temps, nous verrons que l’existence de ladite loi est davantage destinée à restreindre le nombre des religions reconnues par l’État d’une part, et à réprimer les courants religieux « dissidents » ou « hétérodoxes » d’autre part. Si les actes jugés comme blasphématoires, parmi lesquels figure la diffusion d’interprétation religieuse « déviantes » de l’orthodoxie, sont des infractions sanctionnées, ce n’est pas la loi anti-blasphème de 1965 qui sert de référence, mais l’article 156a du Code pénal qui trouve son origine dans ladite loi. Ainsi, la loi anti-blasphème de 1965 est plutôt utilisée pour restreindre la liberté de religion et de conviction au sens large, alors que l’article 156a du Code pénal est chargé de limiter la liberté d’expression en matière religieuse. En Indonésie comme ailleurs, le renforcement de l’application de la loi anti-blasphème va de pair avec l’émergence des groupes religieux radicaux qui veulent voir triompher leur conception totalitaire d’une liberté d’expression bridée par le respect de la foi religieuse. Ces derniers utilisent de cette loi non seulement à des fins religieuses, mais également à des fins politiques, notamment celle déstabiliser un régime « laïque » ou bien d’étendre leur influence. L’objectif de cette thèse est non seulement d’analyser la nature de la loi anti-blasphème de 1965, mais aussi de proposer une perspective alternative pour aborder les conflits juridiques en Indonésie concernant les deux droits fondamentaux, à savoir le droit à la liberté de religion et le droit d’expression. La thèse vise alors la prévention des conflits juridiques en la matière et ainsi qu’à trouver un équilibre entre les libertés concernées This thesis proposes a legal, political and social reading of the application of the blasphemy law in the largest Muslim country in the world, Indonesia. Several controversies have emerged in recent years regarding the nature of the blasphemy law in the religious life of the Indonesian democratic society. For instance, disagreement remains with regards to the intent of this law, i.e., whether it really aims at preventing misuse of religion and/or acts of blasphemy, as explicitly mentioned in its title, or whether it intends to restrict the freedom of religion and religious expression. In April 2010, after the examination of the constitutionality of this law, the Indonesian Constitutional Court ruled out the second possibility. The court further argues that even if the law has an unintended effect of restricting the freedom of religion or religious expression, it is not against the constitution since the 1945 Constitution is accompanied by a legal restriction to respect or preserve religious values in particular, as well as morality, security and public order. However, the debates and tensions within society regarding the implementation of this law continue unabated. On the one hand, human rights defenders persist in saying that the existing anti-blasphemy law is contrary to the spirit of democracy. On the other, defenders of religious censorship persist in resisting that this law is necessary to avoid religious conflicts. Through an analysis of legal content and its implementation, I argue that the blasphemy law of 1965 initially aims to hinder the development of the local spiritual belief stream or Javanese mystical groups, which to some extent are considered by Muslims in particular as a threat to existing religions and a source of disintegration of the country. Further, I maintain that the existence of the above-mentioned law has the tendency to restrict the number of religions officially acknowledged by the State and to repress “dissident” or “heterodox” religious movements. If acts considered blasphemous, including the "deviant" religious interpretation of orthodoxy, are punishable offenses, it is not the anti-blasphemy law of 1965 that serves as a reference, but the article 156a of the Penal Code, which has its origin in that blasphemy law does. As a consequence, the blasphemy law of the 1965 is rather used to restrict the freedom of religion and belief in the broad sense, while article 156a of the Penal Code is applied to limit the freedom of religious expression. In Indonesia, as elsewhere, the strengthening of the application of the blasphemy law goes hand in hand with the emergence of radical religious groups intend to promote their totalitarian concept of freedom of expression restrained by respect for the religious faith. The latter make use of this law not only for religious reasons, but also for political reasons, including destabilizing a secular regime or extending their influence. The thesis does not only aim to analyze the nature of the blasphemy law of 1965, but also to propose an alternative perspective in understanding and solving the problem of the legal conflicts in Indonesia pertaining to the two fundamental rights, namely the right to freedom of religion and expression. The thesis also seeks to find a balance between two freedoms and to propose preventive measures that can be adopted in the aforementioned legal conflicts

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Husser, Anne-Claire. "Du théologique au pédagogique. Ferdinand Buisson et le problème de l'autorité." Thesis, Lyon, École normale supérieure, 2012. http://www.theses.fr/2012ENSL0735.

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Si Ferdinand Buisson a, du point de vue institutionnel, joué un rôle de premier plan dans l'édification de l'école laïque sous la IIIe République, il fut aussi un remarquable observateur de son temps et un penseur engagé soucieux de faire apparaître toute l'intelligibilité des différentes causes qu'il a embrassées au cours de sa longue carrière d'homme publique, du protestantisme libéral au radical-socialisme. Pour appréhender la cohérence de cet itinéraire intellectuel, la question de l'autorité offre un bon fil directeur: avant d'être envisagée en termes pédagogiques, celle-ci s'est en effet posée à Buisson de manière particulièrement vive dans le contexte théologique et ecclésiologique mouvementé qui était celui de la communauté réformée dans la seconde moitié du XIXe siècle. Prenant énergiquement parti pour les "libéraux" dans le débat qui les oppose alors aux "orthodoxes" quant aux statuts respectifs de l'Ecriture et de la conscience dans l'économie de la foi, Buisson esquisse dès les années 1860 une interprétation originale de la tradition protestante qu'il développera bien plus tard dans sa thèse de 1891 sur Sébastien Castellion. A la lumière de ses écrits protestants, sa philosophie de l'éducation laïque apparaît à bien des égards comme l'expression sécularisée d'un geste inaugural et profondément religieux de refus de l'autorité dans ses formes conservatrices et toutes extérieures. Loin de consister cependant en un simple développement d’une essence préexistante, la continuité de cette pensée ne se dessine qu'au gré d'un permanent travail de réécriture commandé par les contextes de discussion abordés, les arguments adverses et les situations historiques que Buisson s'est efforcé d'infléchir avec un sens consommé du kairos. Ce sont ces ajustements et infléchissements successifs de l'idéal buissonien que nous avons tenté d’appréhender depuis les jeunes heures de l'école laïque jusqu'aux premières discussions relatives à sa "démocratisation" à la veille de la première guerre mondiale Ferdinand Buisson did not only play a major role, as regards institutions, in the foundation of nondenominational education during the Third Republic, he was also both a talented observer of his time and a committed thinker, concerned with the intelligibility of the various causes he embraced throughout his long career as a public figure , from liberal Protestantism to radical- socialism. The coherence of his intellectual path may be apprehended through a clear issue: The question of authority. As a matter of fact, before considering it from an educational standpoint, Ferdinand Buisson had to face it acutely inthe stormy theological and ecclesiological context of the protestant community during the second half of the 19th century. He stood up vigourously for the”liberals” in their dispute against the “orthodox” concerning respectively, the status of the Scriptures and of conscience in the process of faith. As early as 1860, Ferdinand Buisson outlines an original interpretation of the protestant tradition, which he will later on develop in 1891 in his thesis about Sébastien Castellion. In the light of his protestant works, and in many respects, his philosophy of non-denominational education sounds like the secularized expression of a deeply religious inaugural gesture in refusal of authority, in its external conservative forms. Yet, far from simply expanding on a pre-existent essence, the continuity of this thinking only becomes clear through a continuous work of re-writing, induced from debates, opposing arguments and historical situations which Buisson endeavoured to reorientate with his accomplished sense of Kairos. Indeed, we have tried to apprehend those successive reorientations and realignments of Buisson’s ideal, starting from the very first days of non-denominational education to the first discussions relating to its democratization on the eve of the first World War

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36

Meddour, Sabrina. "L’enfant et la liberté religieuse à la lumière du droit international, européen et français." Thesis, Lyon 3, 2011. http://www.theses.fr/2011LYO30102.

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Le droit à la liberté de pensée, de conscience et de religion expressément reconnu à l’enfant par l’article 14 de la Convention internationale de New York adoptée en 1989 soulève de nombreuses questions. En raison de l’état de dépendance de l’enfant et de sa vulnérabilité, l’exercice de cette liberté apparaît particulièrement fragilisée. Les droits de l’enfant sont en effet menacés de toute part, tant par l’autorité publique, que par sa famille, ou par des tiers, voire par l’enfant lui-même. Les parents tout en étant les premiers protecteurs et les premiers « guides spirituels » de l’enfant pourront parallèlement représenter les premiers obstacles à l’exercice de sa liberté religieuse pleine et entière suscitant un conflit entre droits parentaux et droits de l’enfant. L’État s’érige d’ailleurs en protecteur lorsque ses parents lui font courir un risque au nom même de leurs convictions religieuses. Le juge pourra aussi connaître de conflits familiaux provoqués par un désaccord religieux. Garant de l’ordre public, l’État sera parfois amené à limiter la liberté religieuse de l’enfant et de ses parents en mettant en avant la primauté d’un intérêt social tel la sauvegarde du principe de laïcité. Il apparaît donc nécessaire de considérer la question de la liberté religieuse de l’enfant à la fois dans la sphère familiale et plus largement dans la société en nous interrogeant notamment quant à l’effectivité réelle du droit de liberté religieuse de l’enfant. Comme pour tout sujet touchant aux droits de l’enfant, la recherche de l’équilibre entre liberté et protection s’inscrit sur un chemin difficile dont témoigne l’étude du droit de l’enfant à la liberté religieuse The right to freedom of thought, conscience and religion expressly granted to the child under article 14 of the Convention on the Rights of the Child adopted in 1989 raises many questions. Regarding his particular dependence and vulnerability, the exercise of this liberty by the child appears particularly weaken. Children’s rights are indeed threatened from all quarters, so much by public authority as by their family or by third parties, if not by the child himself. Parents, while being his first protectors and first “spiritual guides”, can also represent the first obstacle to the full exercise of the child’s freedom of religion, therefore raising a conflict between parental and children’s rights. It is to be noticed that the State establishes itselfs as the protector of the child whenever parents endanger him even in the name of religious beliefs. The judge might also intervene within family conflicts resulting from religious disagreements. Ensuring public order as well, the State will in some cases subject child’s and parents’ freedom of religion to limitations deemed necessary in regard to the primacy of a particular social interest such as the protection of secularism. It seems therefore essential to consider the question of the child’s religious freedom within the family sphere as well as, to a larger extent, within society, while questioning the effectivity of the right of the child to religious freedom. As for any subject relating to children’s rights, the search for balance between freedom and protection is engaged on a difficult path as evidenced by this study on the right of the child to religious freedom

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Nedelec, Bruno. "La question du fondement et de l'unité de la morale chez J.J. Rousseau." Thesis, Normandie, 2018. http://www.theses.fr/2018NORMR141.

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Le projet de notre étude s’enracine dans un constat : alors que les multiples travaux sur Rousseau portent sur ses textes autobiographiques, politiques, anthropologiques, religieuses, esthétiques voire ses préoccupations scientifiques, ses réflexions morales n’ont pas ou peu été l’objet d’études systématiques. Or, nous sommes partis de l’hypothèse que l’interrogation morale constituait l’un des centres si ce n’est le coeur de son oeuvre. Plus précisément, partant d’une interrogation sur la nature de l’homme, cet être à l’origine naturel en même temps susceptible de se dénaturer en s’écartant de la règle de la nature, il en est venu à déployer et à explorer une série de possibilités pour que l’homme échappe à ce processus historique de dénaturation, autant dans l’ordre social que dans l’ordre moral. S’il se montre pessimiste sur les conditions de réalisation d’un ordre politique conforme aux principes du droit politique énoncé dans le Contrat social, il développe les conditions d’une éducation morale dans son ouvrage qu’il a toujours considéré comme le plus achevé : l’Émile. C’est dans ce texte que le projet moral transparaît clairement. Surtout, il souligne que le fondement de la morale n’est pas à situer dans l’amour de soi, qui n’est qu’un principe naturel, mais dans l’ordre de la nature. La lecture de l’Émile et d’autres textes conduit à poser que le fondement ultime de la morale est Dieu lui-même. L’amour de soi, expression de la bonté humaine, n’est que l’expression de la nature ou de Dieu qui parle en nous lorsque nous écoutons la conscience. En regardant l’interrogation morale comme le centrale de philosophie de Rousseau, nous tentons d’exhumer l’unité des œuvres en apparence hétérogènes, ses œuvres autobiographiques et la valorisation de l’existence de l’homme naturel, les concepts d’ordre et de la nature, les rapports entre vertu civique et vertu morale, la place de la croyance religieuse The project of our study takes root in the following observation : whereas a considerable work has been done on Rousseau autiographical, political, anthropological, religious and aesthetic texts, or even on his scientific concerns, his moral insights have not been, or nearly not, the subject of systematic studies. At the opposite, we have taken as our starting point that the moral reflection is in the centre, if not at the heart of his work. More specifically, starting with questioning the very nature of the human being, this being primarily natural at the same time able to denature himself by deviating from the rule of nature, he comes to deploy and explore a whole series of possibilities so that the human can escape himself from his historical denturation process, as much for social order as for the moral order. Although he is pessimistic about the condition of application for a political order that would comply with the political law principles which ar set out in the Contrat Social, he develops the moral education conditions within his publication he has always considered as the most completed l’Émile. It is in that text tthat the moral project is clearly reflected. Most of all, he underlines that the moral cornerstone has not to be placed in the love of self, which is only a natural principle, but in the natural order. Reading l’Émile and some others texts leads to think that the ultimate fondation of moral is God himself. The self love, expression of human goodness, is only the expression of nature or of God who speaks inside us when we listen to the awareness. By loocking at the moral reflection as being Rousseau’s philosophy center, we try to resurect the unity from some works which seen heterogeneous, that are his autiographical works and the esteem of the natural human existence, the order concepts, the connections between civic virtue and moral virtue, the place of religious belief

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38

Adja, oke Berthey-Lee. "L'État laïque au défi du droit de l'enfant à l'éducation en France : approches juridiques pour la cohésion sociale face aux nouveaux phénomènes identitaires et religieux." Thesis, Université Clermont Auvergne‎ (2017-2020), 2018. http://www.theses.fr/2018CLFAD018.

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En tant que principe d’organisation de l’État et de l’ensemble des services publics en France, la laïcité est un principe essentiel du droit public qui a toujours suscité l’intérêt du publiciste et qui continue d’interroger le monde de la recherche, étant précisé qu’elle se nourrit sans cesse des mutations profondes qui s’observent dans la société française. Elle est en ce sens un processus, une succession de réalités nouvelles où, dans le tumulte, la dialectique de la neutralité de l’État et de la liberté religieuse interroge constamment le vivre-ensemble et la cohésion sociale. C’est le cas de l’école publique, terrain privilégié de la laïcité, où la mise en œuvre du principe est constamment au centre des préoccupations sociales. Ainsi, avec l’émergence, à la suite des vagues migratoires qui firent suite à la décolonisation, des nouvelles identités et radicalismes religieux, il sera question de voir en quoi l’État et les collectivités territoriales intègrent ces particularismes sociaux dans les domaines tels que la liberté de l’instruction religieuse, la liberté de culte, la restauration scolaire ou encore le port de signes religieux à l’école publique. La laïcité de l’école publique ne pouvant s’entendre indépendamment du respect du pluralisme religieux et de la cohésion sociale, l’intérêt de l’étude est d’analyser le principe au regard de l’exigence de cohésion sociale afin de suggérer des réponses juridiques nouvelles aux diverses problématiques qui se posent dans le secteur public de l’enseignement en France. Par ailleurs, le déploiement du principe dans le secteur privé de l’enseignement, espace d’exercice naturel de la liberté de conscience, sera également considéré. À cet effet, les questions induites par l’émergence, aux côtés de l’enseignement catholique diocésain et de l’enseignement juif, d’établissements confessionnels caractérisés par des discours intégristes et une orthopraxie religieuse, seront abordées. Sur ce point, dans un climat social où renaît le conflit des « deux France », l’auteur suggère, face au défi posé à l’État de concilier le respect de la liberté l’enseignement privé avec celui de la liberté de conscience des enfants, de réinvestir le contrat d’association par la réouverture des crédits afin de favoriser l’association à l’État de ces nouveaux établissements confessionnels et ainsi préparer l’émergence d’un véritable système cohésif d’éducation As a structuring principle for the State and public services as a whole in France, secularism is a founding principle of public law. It has always roused the interest of publicists, and the social developments it entails are so ever-changing that it is an on-going subject of study for the scientific community. As such, it is a process, a succession of facts within whose tumultuous framework the dialectics of neutrality of the State and religious freedom constantly challenge coexistence and social cohesion. In this respect, it is well known that questions linked to secularism within State-owned schools, which reflect secularism as a whole, are an ever-lasting central issue relating to social preoccupations. Namely, migratory movements following decolonisation have given way to new religious identities and radicalisms. It is therefore fitting to wonder whether the State and local authorities integrate such social particularities within the fields of freedom of religious instruction, freedom of worship, school catering and the question of wearing religious symbols within State schools. Secularism cannot be considered separately from respect for religious pluralism and for social cohesion, and as such, this study strives to analyse the secularism of State schools within the framework of one such requirement for social cohesion. Private education is first known to pertain to a field of natural expression of religions. Hence, since it has been proven that social upheaval, alongside Diocesan Catholic education and Jewish education, has led to the emergence of faith-based institutions partly characterised by fundamentalist discourse and religious orthopraxis, the State is faced with a new, complex issue. Namely, in these new faith-based institutions, the challenge the State is set is to conciliate respect for freedom of education and freedom of conscience for the children enrolled

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39

Al-Bazaz, Fares. "La tolérance religieuse chez les hommes de lettres au XVIIIe siècle : différence, interférence, archaïsme." Thesis, Tours, 2011. http://www.theses.fr/2011TOUR2007/document.

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Au cours du dix-huitième siècle, la question de la tolérance religieuse est posée avec force par de nombreux hommes de lettres, notamment, à la suite des écrits philosophiques de Spinoza, de Bayle et de Locke. Voltaire, Montesquieu, Rousseau et Diderot, à partir de problématiques qui étaient propres à chacun d’entre eux, ont développé leur réflexion sur une notion qui est à l’origine du principe de la liberté de conscience. Les fictions, notamment romanesques ont permis à ces auteurs, d’amplifier la diffusion de la notion de tolérance. Même si l’anti-fanatisme a été l’objet d’un consensus entre les écrivains philosophes des Lumières, il faut admettre que leur conception de la tolérance impliquait bien des divergences. Dans son "Dictionnaire philosophique", Voltaire apparaît comme le champion le plus intrépide ; mais qu’en est-il vraiment dans le "Traité sur la tolérance" ? L’indifférence de Diderot à toute religion était-elle favorable à la proclamation de la tolérance ? Dans leurs confrontations avec leurs adversaires, surtout avec Voltaire et Rousseau, les écrivains philosophes des Lumières n’ont pas toujours fait preuve de la même exigence. Il importe de préciser, à partir des textes, ces prises de positions.Toutefois il ne faut pas projeter sur les périodes antérieures des idéaux actuels. Il y a là un risque d’anachronisme. Les hommes de lettres des Lumières étaient en effet confrontés à des situations historiques, à des contextes culturels et idéologiques très différents des nôtres During the 18th Century, following Spinoza, Bayle and Locke’s writing, the question of a religious tolerance is in the centre of the debates. Voltaire, Montesquieu, Rousseau and Diderot, according to their visions of the problem, developed a theory around a notion which would give birth later to the freedom of conscience principle. Fictions, and especially the novels, allowed these authors to increase the spreading of a tolerance notion. Even if anti-Fanaticism has been an object of consensus between enlightenment Philosophers, it is necessary to admit that their conception of tolerance implied many differences of opinion. In his "Dictionnaire Philosophique", Voltaire appeared as the most dauntless champion; but what about the "Traité sur la tolerance"? Was Diderot’s indifference to all religion favorable to the proclamation of a tolerance? In their confrontations, especially against Voltaire and Rousseau, Enlightenment writers did not all the time observe the same demand. It is important to define, according to our corpus, these takings of position.Nevertheless, it should not be appropriate to cast on pervious periods modern ideals. This would lead to the danger of anachronism. Enlightenment writer were indeed, confronted to historical situations as well as cultural and ideological backgrounds completely different from ours

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Thévenet, Anne. "Ralph Cudworth et les fondements de la morale." Clermont-Ferrand 2, 2007. http://www.theses.fr/2007CLF20016.

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Le platonicien de Cambridge Ralph Cudworth entreprend de sauver les conditions de la morale, mises à mal par les doctrines déterministes théologiques ou athées. Plutôt que d'élaborer un système moral, il se propose donc d'en assurer les fondements. Le premier fondement exige la reconnaissance d'un espace de contingence, requis pour que puisse s'exercer un libre arbitre moral effectif. En effet, seules des substances auto-actives, capables d'agir à partir d'elles-mêmes sans y être contraintes par la nécessité sont susceptibles d'être des agents moraux. Le second fondement repose sur l'existence d'un Dieu dont la volonté est ordonnée à une sagesse éternelle et immuable : les valeurs ne font pas l'objet d'une institution divine et sont communes au créateur et aux créatures. Le troisième fondement établit les conditions épistémologiques de la morale : les agents disposent d'un pouvoir inné de connaître les distinctions morales qui sont naturelles et immuables. L'intellect accède aux essences universelles grâce à une activité naturelle de l'esprit. Ces essences sont des pensées, qui existent toutes en acte dans l'esprit divin ; les intellects créés, qui n'en disposent que de manière potentielle, y ont accès par participation. Le quatrième fondement de la morale repose sur l'élaboration d'une psychologie qui met en lumière l'existence d'un pouvoir sur soi de l'âme : l'âme rationnelle est capable d'agir à partir d'elle-même et sur elle même. Elle peut ainsi prendre conscience d'elle même et se déterminer elle-même librement. L'examen de la vie psychique révèle le siège du libre arbitre moral en l'âme, qui peut choisir librement le genre de vie qu'elle menera

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41

Bisset, Sophie. "The light of conscience : Jean Barbeyrac on moral, civil and religious authority." Thesis, University of Sussex, 2012. http://sro.sussex.ac.uk/id/eprint/43291/.

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Jean Barbeyrac (1674-1744) is best known for his annotated French translations of the natural law treatises of Hugo Grotius, Samuel Pufendorf and Richard Cumberland and has generally been understood through the prism of his interpretations of these. However, not only was he in fact an independent natural law thinker, who drew eclectically from a vast array of authors, synthesising their ideas to construct his own distinct theory; he also wrote extensively on morals and politics in other genres, works that have received very little attention and never been seen in their coherence with his natural law ideas. This thesis considers Barbeyrac as a thinker in his own right, drawing together all of his major and many of his minor works and situating them within a number of the wider contexts Barbeyrac inhabited: namely, as a Huguenot refugié, a member of the Republic of Letters and a professional academician. Barbeyrac's central concern was the relationship between moral, civil and religious authority, and the core of his solution was a comprehensive concept of conscience that unified and naturalised man's moral and religious duties and served as the source of authoritative moral judgement. The first three chapters of the dissertation focus on the structure of his natural law theory, arguing that the attempt to establish conscience as a comprehensive faculty of moral judgement caused intractable philosophical tensions, reflected in his innovative but inchoate theory of permissive natural law. The final two chapters extend this analysis beyond Barbeyrac's natural law, arguing that despite his efforts to balance the potentially competing demands that arise when the authority of conscience comes into conflict with other sources of moral authority, namely ecclesiastical and civil, Barbeyrac had to insist that, ultimately, individuals must uphold the first and principal duty of natural law to follow the light of conscience.

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42

Park, Gon-Taik. "La problématique de la liberté dans l'oeuvre de Calvin." Paris 4, 2006. http://www.theses.fr/2006PA040061.

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Notre recherche sur la problématique de la liberté chez Calvin selon sa vie permet de mieux comprendre, 1) la relation et l'évolution de la liberté civile et de la liberté chrétienne pour Calvin, à partir de son Commentaire du De clementia et son Institution ; 2) sa conception de la liberté en relation avec la notion de la Vérité, d'après les textes contre les nicodémites ; 3) sa conception de la liberté en rapport à la responsabilité, d'après les textes contre les Anabaptistes ou les libertins spirituels ; 4) sa notion de la liberté de conscience ou de la liberté religieuse dont l'homme ne peut jouir pratiquement que sous la législation de l'Etat, bien que la conscience soit un don de Dieu. Mais pour avoir une synthèse de la conception calvinienne de la liberté. Il est nécessaire d'examiner la dernière Institution où l'on peut élaborer un schéma de la liberté. Notre liberté — liberté chrétienne — est au carrefour de toutes les libertés verticlaes (libertés divine et humaine) et horizontales (libertés intérieure et extérieure). Ainsi, le concept calvinien de la liberté parait bien pondéré et apte à gouverner la vie spirituelle et la vie corporelle. Nous pouvons donc dire qu'à côté d'un Calvin moderne, il y a un Calvin introspectif This research for the issue of the freedom of Calvin through his life permit to understand better, 1) the relation and the evolution of the civil freedom and of the christian freedom for Calvin, from his Commentary on De clementia and his Institutes ; 2) his conception of the freedom with relation to the notion of the Truth, according to his anti-nicodemite texts ; 3) his conception of the freedom in relation to the responsibility, according to his texts against the Anabaptists or the spirituals libertines ; 4) his notion of the freedom of conscience or of the religious freedom which man can enjoy practically only under the legislation of the State, although the conscience is a gift of God. But in order to synthesize Calvin's conception of the freedom. It is necessary to examine the definitive edition of the Institutes where one can make a diagram of the freedom. Our freedom — christian freedom — is located on the crossroad of all "vertical"(divine-human) and “horizontal"(interior-exterior) freedoms. Thus, Calvin's concept of the freedom appear well level-headed and capable of governing the spiritual life and the corporal life. One can say that besides "a modern Calvin", there is also "a introspective Calvin"

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Baudry, Aurélie. "Rapports de Classes et Relations Sociales à Bristol à l'Époque Victorienne." Phd thesis, Université du Sud Toulon Var, 2010. http://tel.archives-ouvertes.fr/tel-00600516.

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Cette thèse examine la question des rapports de classes et des relations sociales dans la ville de Bristol au XIXe siècle. A cette époque, la ville se dessine comme une ville relativement peu industrialisée, à l'économie très diversifiée, aux secteurs d'emploi variés et conservant des modes de production préindustriels. Nous nous interrogeons sur les conséquences sociales d'un développement si particulier. En nous inspirant des travaux révisionnistes, nous suggérons que des phénomènes de continuité ont également joué un rôle sur les relations sociales. L'étude d'une tradition locale philanthropique exceptionnelle ainsi que celle d'un attachement marqué à la religion nous permettent de démontrer de quelle manière ces traditions ont pu conditionner les rapports entre les classes. Nous analysons ensuite les mécanismes de contrôle social utilisés afin d'institutionnaliser les rapports de classes. Nous étudions également le développement du syndicalisme et évaluons la popularité du mouvement travailliste avant de nous interroger sur l'émergence d'une conscience ouvrière à Bristol. Nous cherchons donc à comprendre de quelle manière la combinaison de tous ces paramètres a pu façonner les rapports entre les classes et nous tentons de déterminer leurs conséquences sur la nature des relations entre les groupes étudiés. Nous aspirons donc mettre en lumière les situations de domination, de conflit, de contrôle social mais aussi de consentement, de coopération et de consensus.

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LIMEIRA, MARCELA DE AZEVEDO. "FREEDOM OF RELIGIOUS CONSCIENCE AND NONDISCRIMINATION LGBT RIGHTS: AN ANALYSIS OF CONFLICTING RIGHTS." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2018. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=34717@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTITUIÇÕES COMUNITÁRIAS DE ENSINO PARTICULARES Existe um conflito de direitos entre homossexuais e indivíduos que seguem religiões que pregam que a homossexualidade é contrária às leis divinas e que o casamento é uma união sagrada entre um homem e uma mulher. Esse conflito foi potencializado a partir da legalização do casamento homoafetivo. Por um lado, indivíduos homossexuais têm o direito à igualdade, o que significa que não devem ser discriminados por causa de sua orientação sexual; por outro lado, indivíduos religiosos têm a liberdade de crer em determinada religião e adotar condutas que estejam de acordo com suas crenças. Dentre as situações que podem gerar conflito, três são analisadas neste trabalho: a recusa de um indivíduo religioso a celebrar ou contribuir para uma cerimônia de casamento homoafetivo, com base na perspectiva religiosa sobre o conceito de casamento; a recusa por parte de um psicólogo a atender um paciente homossexual ou casal homoafetivo, sob o fundamento de que suas crenças religiosas o impedem de manifestar aprovação em relação à homossexualidade ou auxiliar uma união homoafetiva durante o atendimento; a recusa religiosamente motivada a fornecer produtos que manifestam apoio ao casamento homoafetivo ou alguma causa LGBT. Além do estudo de doutrina estrangeira sobre o tema, são examinadas dez decisões judiciais referentes a casos concretos ocorridos nos Estados Unidos, Reino Unido e Canadá, com o objetivo de auxiliar na elucidação de parâmetros claros para a melhor resolução da controvérsia em questão, ante a razoável expectativa de que, em breve, conflitos semelhantes surgirão no Brasil. There is a conflict of rights between homosexuals and individuals who follow religions that preach that homosexuality is contrary to the laws of God and marriage is a sacred union between one man and one woman. This conflict was intensified after the legalization of same-sex marriage. On the one hand, homosexual individuals have the right to equality, which means they must not be discriminated on basis of sexual orientation; on the other hand, religious individuals have the right to believe in a religion and act according to their beliefs. This paper will examine three situations that might cause conflict: the refusal to celebrate or contribute to a same-sex wedding, because of one s religious views on marriage; the refusal to assist a homosexual patient or a same-sex couple, by a psychologist or counselor whose religious beliefs prevent them from affirming homosexuality or assisting a same-sex union; the religiously motivated refusal to print materials that promote same-sex marriage or other LGBT interests. This dissertation will look at foreign studies on the matter, and will examine ten judicial decisions on cases that occurred in the United States, United Kingdom and Canada, in order to help create clear parameters to resolve the controversy, which is likely to soon arise in Brazil.

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Fernandes, Roberto Rosas. "Uma psicologia da religião: estudo sobre o desenvolvimento da consciência pelo processo de simbolização." Pontifícia Universidade Católica de São Paulo, 2009. https://tede2.pucsp.br/handle/handle/2126.

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Made available in DSpace on 2016-04-25T19:21:02Z (GMT). No. of bitstreams: 1 Roberto Rosas Fernandes.pdf: 1641781 bytes, checksum: cdf55e91ac2666952b7e0e0cd77d8252 (MD5) Previous issue date: 2009-10-28 Coordenação de Aperfeiçoamento de Pessoal de Nível Superior The main purposes of this thesis are to approach the development of conscience through symbolic elaboration and to study narcissism as an impulse and, simultaneously, an obstacle to that process. Narcissism becomes an obstacle, when it was not enough mirrored during the first years of a person s life. This study offers an archetypal map of the most expressive tendencies that are observed at the clinical psychology practice, regarding the Self s yearning for overcoming archaic ways of being in the world, so as to reach other ways of doing so in more complete and comprehensive manners, just as religions, in their specific mode, have so well described. Therefore, this study is based on clinical observation, in which the differentiation movement from incestuous relationships becomes evident during to the search of the individual s center. This thesis assumes that there are affinities between the religious search and the natural flux of the psychodynamics and emphasizes the possible connection between the psychological study and the religious institutions. Through this study, people who are devoted to take care of the human soul may access the most significant findings of those who dedicated their lives to the study of the psychodynamics. This thesis is destined to psychologists, priests, and teachers that focus on facilitating the human development Esta tese tem como objetivo principal abordar o desenvolvimento da Consciência por meio da elaboração simbólica e estudar o narcisismo como propulsor e, ao mesmo tempo, obstáculo a esse processo. Torna-se o narcisismo um obstáculo, quando não foi espelhado o suficiente durante os primeiros anos de vida da pessoa. Este estudo oferece um mapa arquetípico das tendências mais expressivas que são observadas, na prática clínica, a respeito dos anseios do Self de suplantar maneiras arcaicas de estar no mundo para atingir outras mais plenas e abrangentes, que as religiões, ao seu modo, tão bem souberam definir. Está, portanto, fundamentado na observação clínica, na qual fica evidente o movimento psíquico de diferenciação das relações incestuosas na busca da centralidade do sujeito. A tese parte da premissa de que exista uma afinidade entre busca religiosa e o fluxo natural da psicodinâmica e enfatiza a possibilidade de junção do estudo psicológico às intuições religiosas. Por meio desta tese, os cuidadores da alma humana têm acesso às descobertas mais significativas daqueles que dedicaram suas vidas ao estudo da psicodinâmica. Ela se destina a psicólogos, sacerdotes, pedagogos e a todos que buscam facilitar o desenvolvimento humano

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46

Tanner, Michael David. "Conscience, conviction and contention : religious diversity in the sixteenth and seventeenth-century English Church." Thesis, King's College London (University of London), 2014. http://kclpure.kcl.ac.uk/portal/en/theses/conscience-conviction-and-contention(52e06bc2-e023-48dc-8168-ec23d929c961).html.

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The subject of this research thesis is religious diversity and division within the early modern English Church. Its objective –– in a development of my Master’s dissertation research into the Admonition Controversy of the 1570s1 –– is to reveal the nature of disagreements which culminated in the split between the Church of England and Nonconformity in the early 1660s, the ‘Great Ejection’. What were the imperative incentives, the religious convictions, which motivated the participants, given the deprivation suffered by those driven from their positions of ministry, and the consequences suffered by the national Church in England? The thesis makes a comparative study of events in the late sixteenth century, when controversy in the Elizabethan Church did not result in division: rather the incentive was towards consensus, and a rejection of separation. Why was this, given that the issues at stake were not dissimilar and no less contentious? Having defined the terminology to be used, and explored the historiographical and analytical contributions from historians and theologians, the thesis moves to an exploration of primary evidence from the times under review, the documentary evidence extant from religious controversies during the periods, and the polemical literature from principal participants in religious debate in the late sixteenth, and mid-seventeenth centuries in England. The thesis draws together conclusions resulting from this research, and seeks to make meaningful observations regarding the nature and causes of religious divisions in any century, and then to make comment upon disagreements between Christian believers in our own time, drawing upon the nature of division as revealed in English Christendom’s post-Reformation history.

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47

Hazan, Maria da Glória. "Filosofia do judaísmo em Abraham Joshua Heschel: consciência religiosa, condição humana e Deus." Pontifícia Universidade Católica de São Paulo, 2006. https://tede2.pucsp.br/handle/handle/1987.

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Made available in DSpace on 2016-04-25T19:20:41Z (GMT). No. of bitstreams: 1 MARIA DA GLORIA HAZAN.pdf: 1460234 bytes, checksum: f11c0da5ec46677110e30765d75e7d64 (MD5) Previous issue date: 2006-06-26 Nosso trabalho procurou pesquisar o conceito de consciência religiosa proposto por Abraham Joshua Heschel (1907 - 1972), em Deus em Busca do Homem, livro no qual o autor entende o pensamento religiioso como fonte de conhecimento e examina os diversos aspectos que objetivam o retorno à Religião. O livro é composto de três grandes temas: Deus, Revelação e Resposta. Esta pesquisa focalizou o primeiro tema que aborda a relação entre o desenvolvimento da consciência religiosa, Deus e o mundo. Nossa pesquisa foi guiada pela hipótese de que, em Heschel, há a possibilidade noética, ou seja, de conhecimento pela pela via da consciência religiosa. A relação da consciência religiosa e Deus se dá na abertura da consciência judaica ao Deus Abraâmico, que não se restringe ao povo judaico, mas que tem, na voz do Profeta, uma abrangência universal. Este conceito, para o autor, passa a existir na discussão da relação entre Deus e a condição humana, que se caracteriza pelas seguintes categorias: sublime, maravilhoso, temor, glória, mistério entre outras. Para Heschel, a consciência religiosa acontece no evento, isto é, no encontro do humano com a história sagrada, que trancende o tempo, supera a linha divisória do passado e do presente e se atualiza pela consciência do inefável. A religião e a consciência religiosa se dão no encontro da pergunta de Deus com a resposta do homem. Na consciência religiosa, abre-se o caminho para a fé e o caminho de fé. O caminho para Deus é um caminho de Deus. Se Deus não fizer a pergunta, todas as nossas indagações serão vãs. Procuramos apontar a categoria do inefável, legitimando sua aplicação à filosofia da religião judaica, como um parâmetro eficiente para o pensar situacional-filosófico a respeito do homem em sua relação com o outro, com o mundo e com Deus. Com base nesse pressuposto, podemos concluir que só há possibilidade de uma relação ética onde se encontra a consciência do inefável. Consciência de alteridade esta que possibilita o amor, ou seja, realmente ser capaz de olhar para o outro em toda sua singularidade e necessidade

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Caldat, Gilberto de Melo. "A religião na fenomenologia do espírito de Hegel." reponame:Repositório Institucional da UFSC, 2013. http://repositorio.ufsc.br/handle/123456789/103481.

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Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Filosofia e Ciências Humanas, Programa de Pós-Graduação em Filosofia, Florianópolis, 2013. Made available in DSpace on 2013-07-16T20:59:31Z (GMT). No. of bitstreams: 1 318223.pdf: 742624 bytes, checksum: 99fec3b63afabd952f74e553fb1ff5b8 (MD5) Esta dissertação pretende ser ao menos o início de uma pesquisa que, embora busque também referências em outras obras do autor, procura o significado da religião especificamente na Fenomenologia do Espírito, livro de 1807, do filósofo idealista alemão Georg Wilhelm Friedrich Hegel. Para tanto, o presente trabalho, desde o primeiro capítulo, logo se debruça sobre tal tema: após uma pequena incursão no aspecto geral da Fenomenologia do Espírito hegeliana e ao contexto de sua formação, embarco em busca do significado do momento da religião para a mesma; o segundo capítulo detalha quais os momentos em que a pergunta religiosa aparece, mesmo que não especificamente naquele capítulo que Hegel dedica tão somente ao momento mesmo da religião (o penúltimo da obra de 1807); o terceiro capítulo do presente trabalho, volta ao tema da religião propriamente dita, referindo-se também ao significado do cristianismo e da Reforma no contexto da filosofia de Hegel; o quarto, e último capítulo, apresenta, enfim, as determinações da religião Abstract: This dissertation aims to be at least, the beginning of a search that although also seek references in other works of the author, looking specifically the meaning of religion in the Phenomenology of Spirit, book of 1807, the German idealist philosopher Georg Wilhelm Friedrich Hegel. Therefore, this paper, syne the first chapter, then focuses on this theme: after a brief foray into the general aspect of Hegel's Phenomenology of Spirit and the context of their training, embark in search of the meaning of religion for the moment it; and the second chapter details the moments in which the religious question appears, even if not specifically in that chapter that Hegel devotes only such time as the same religion (the penultimate of the work of 1807); the third chapter of this work, back to the topic religion itself, referring also to the meaning of Christianity and the Reformation in the context of Hegel's philosophy and the fourth and final chapter, presents, finally, the determinations of religion

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Robertson, Caitlin, and Caitlin Robertson. "Freedom of Conscience v. Required Taxation: Exploring the Conflict Transformation Agency of the Religious Freedom Peace Tax Fund Act." Thesis, University of Oregon, 2012. http://hdl.handle.net/1794/12558.

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Refusing to participate in war does not only mean refusing to serve in the military. For many conscientious objectors, it means refusing to pay taxes that directly support the military industrial complex. Conscientious tax objectors risk many punishments by withholding tax money that supports war. Politico-social conflicts exist between a citizen's legal obligation to pay taxes and the personal obligation to her/his moral beliefs. My research suggests that the Religious Freedom Peace Tax Fund Act (RFPTFA) may be one transformative agent for this conflict. Through examination of relevant case law, statutes, conflict transformation literature, and interviews with conscientious tax objectors, my investigation concludes that members of the conscientious tax objector movement disagree on the merits of RFPTFA. My research suggests that until these various intermovement factions enter into consensus-building dialogue, conscientious tax objection will remain a mere symbolic method of pacifism rather than a powerful tool in the art of peacebuilding.

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Klug, João. "Consciencia germanica e luteranismo na comunidade alemã de Florianopolis (1868-1938)." reponame:Repositório Institucional da UFSC, 1991. http://repositorio.ufsc.br/xmlui/handle/123456789/75799.

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Dissertação (mestrado) - Universidade Federal de Santa Catarina. Centro de Ciencias Humanas Made available in DSpace on 2012-10-16T04:31:26Z (GMT). No. of bitstreams: 0Bitstream added on 2016-01-08T17:08:38Z : No. of bitstreams: 1 87993.pdf: 17171182 bytes, checksum: 18210f1dda0355a72cadf086a0fad7b6 (MD5) O presente trabalho tem por objetivo estudar o germanismo em Florianópolis, na sua manifestação eclesiástica no âmbito da comunidade luterana. Desta forma, visa estabelecer pontes entre a confessionalidade luterana e a germanidade, tendo em vista ter sido a igreja um dos pilares de sustentação do germanismo entre imigrantes alemães no Estado de Santa Catarina. Faz uma breve revisão historiográfica a respeito dos alemães neste Estado. Aborda sua distribuição nos principais núcleos disseminadores e realiza uma análise de alguns pontos relacionados ao elemento germânico, tais como o aspecto associativo, trabalho, a realidade dos repatriamentos e a apologia e crítica que se fazia da imigração alemã em geral e do indivíduo germânico em particular.

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Tesis sobre el tema "Conscience – Religion"

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