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Michaud, Myriam. "L'acte de philosopher en Philosophie pour enfants". Thesis, Université Laval, 2010. http://www.theses.ulaval.ca/2010/27431/27431.pdf.
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Schneider, Ulrich Johannes. "Der Stuhl". Universitätsbibliothek Leipzig, 2014. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-156944.
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"Denn wenn das Reisen für die Philosophie eine Rolle spielt, dann in Zusammenhang mit der Hervorbringung von philosophischen Texten. Diese nun sind nicht "Unterwegs" geschrieben, sondern "zuhause". Am Ende jeder Reise gab es ein Hinsetzen, ein Zu-Sich-Zurückkommen, ein Sich-Sammeln, und erst daraus entstand Philosophie. Jedenfalls ist das unsere Vorstellung. Das, was wir Philosophie nennen, halten wir für das Produkt einer geistigen Hervorbringung, einer gedanklichen "Setzung".
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Camino, Macedo Federico. "Note on the Doxographic Tradition of the Terms 'Philosopher' and 'Philosophy'". Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/112999.
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This note is a presentation, without pretending completion, of the doxographic tradition of the terms philosopher and philosophy, showing their variation in meaning. lt deals with the attribution to Pythagoras of these terms'creation, starting with Plato's and Aristotle's decisive relevance in the establishment and configuration of doxography.La nota es una presentación, que no pretende ser exhaustiva, de los principales momentos de la tradición doxográfica sobre los términos filósofoy filosofía mostrando sus variaciones de significado. Se discute la atribución a Pitágoras de la creación de esos términos a partir de la importancia decisiva de Platón y Aristóteles en el establecimiento y configuración de la doxografía.
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Jones, Robert. "Beckett and the philosopher". Diss., Connect to the thesis, 2004. http://hdl.handle.net/10066/684.
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Maiullo, Stephen Anthony. "From Philosopher to Priest: The Transformation of the Persona of the Platonic Philosopher". The Ohio State University, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=osu1267726367.
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Ruiz, Roberto. "Nietzsche philosopher, philogynist, anti-feminist /". Diss., Online access via UMI:, 2005.
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William, Joseph. "Blaise Pascal: Philosopher of science". Thesis, University of Ottawa (Canada), 1992. http://hdl.handle.net/10393/7664.
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SANTOS, PAULO CESAR CARLOS DOS. "THE PHILOSOPHER AS CIVILIZATION`S PHYSICIAN: LANGUAGE AS PHÁRMAKON IN NIETZSCHE`S PHILOSOPHY". PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2005. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=6706@1.
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CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICOA associação que procuramos fazer entre a linguagem na filosofia de Nietzsche e a idéia do termo grego phármakon nos apareceu quando da leitura de O Nascimento da Tragédia. Segundo Nietzsche, a origem da tragédia se deu na busca de realizar a união da embriaguez com a lucidez, numa experiência de simultaneidade dos impulsos artísticos apolíneo e dionisíaco. É nesse ponto que, para ele, se configura a função terapêutica da linguagem, como o principal elemento apolíneo a incorporar os impulsos dionisíacos através da união e harmonização do texto com a música. Mas por outro lado, Nietzsche atribui a Sócrates a responsabilidade pela decadência da arte trágica por meio da influência sobre Eurípides, traduzida na supervalorização da linguagem frente à música em suas peças, com a conseqüente perda da tensão dramática e da força artística, em virtude de uma maior clareza intelectual da história representada. O que para Nietzsche acaba por se tornar um veneno que veio a matar a tragédia antiga. Ou seja, a problematização nietzschiana acerca da origem e ocaso da tragédia sugere a idéia de que a primeira investida do racionalismo sobre a cultura grega se deu justamente sobre o domínio da linguagem. O nosso objetivo no presente trabalho é ampliar a análise de Nietzsche a respeito do papel da linguagem no nascimento e ocaso da tragédia grega a todo o percurso de sua filosofia, e com isso fazer uma releitura do seu pensamento a partir da sua concepção acerca da linguagem.
This thesis associates language in Nietzsche`s philosophy with the Greek concept of phámakon. In The Birth of Tragedy, Nietzsche claims tragedy was born when drunkenness and soberness were combined in one art form that was driven simultaneously by Apollonian and Dionysian artistic drives. In this context, language, an Apollonian element, has a therapeutical function - it integrates Dionysian drives and get music and text together harmoniously. In spite of this, Nietzsche blames Socrates` influence on Euripides for the death of tragedy. The Greek playwright emphasized language and rationality over music in his plays, losing dramatic tension and artistic power. It turned into the poison that ultimately exterminated ancient tragedy. Therefore, Nietzsche argues that the first rationalist assault over Greek culture was made through language. In this thesis, we try to broaden Nietzsche analysis about the role of language on the birth and death of Greek tragedy, studying his works from his ideas about language.
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Schneider, Ulrich Johannes. "Jurt, Joseph (ed.): Zeitgenössische französische Denker : eine Bilanz. Rombach, Freiburg im Breisgau 1998, 273 S. (Rezension)". Universitätsbibliothek Leipzig, 2014. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-151917.
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Die französische Philosophie der zweiten Hälfte des 20. Jahrhunderts hat weltweit eine Rezeption erfahren, die immer wieder neu Zusammenfassungen und einführend-kommentierende Darstellungen herausfordert. Nun ist ein neuer Sammelband zu vermelden, der von dem Freiburger Romanisten Joseph Jurt herausgegeben wurde.
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Georgandas, Alexandre. "Philosophie et communication : la "pratique philosophique", une méthode entre sophistique et philosophie académique". Thesis, Cergy-Pontoise, 2016. http://www.theses.fr/2016CERG0801/document.
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L'objectif de ce travail est double : contribuer à la théorisation de ce qu'il est convenu d'appeler les Nouvelles Pratiques Philosophiques, d'une part, et fournir un appui méthodologique à ceux qui exercent, ou souhaitent exercer, dans cette discipline, de l'autre. Il s'agira d'établir une passerelle entre les Nouvelles Pratiques Philosophiques, telles qu'elles se développent aujourd'hui et le milieu universitaire, afin de donner aux étudiants en philosophie un débouché professionnel autre que l'enseignement académique ou la recherche. Il apparaît en effet que le manque de débouchés professionnels pour la philosophie en France, en dehors de l'enseignement et de la recherche universitaire, explique en partie la désaffection des étudiants pour cette matière et que celle-ci aurait tout intérêt à s'ouvrir à des pratiques professionnelles qui répondent aujourd'hui à une véritable demande de la part du grand public et dont le principal intérêt est de fournir un outil pertinent d'éducation populaireThe objective of this work is twofold: to contribute to the theory of the so-called New Philosophical Practices, on one hand, and provide methodological support to those working or wish to engage in this discipline , the other. It will establish a bridge between the New Philosophical Practices, as they are now developing and academia, to give philosophy students an outlet other than professional academic teaching or research. It appears that the lack of professional opportunities for philosophy in France, apart from teaching and academic research, partly student disaffection for this matter and that it would do well to open for business practices that today meet a real demand from the public and whose primary interest is to provide relevant public education tool
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Purchase, Graham School of Philosophy UNSW. "Peter Kropotkin: ecologist, philosopher and revolutionary". Awarded by:University of New South Wales. School of Philosophy, 2003. http://handle.unsw.edu.au/1959.4/20436.
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The Problem Investigated: This thesis is conceived as: [1] a work of scholarship and exegesis [2] an examination of more recent scientific works which use similar metaphors or concepts, eg. Cooperation, that are central to Kropotkin's thinking. As a work of scholarship and exegesis this thesis is an attempt to present the many areas/dimensions of Kropotkin's philosophy and thinking in a systematic way. I do not believe that this has been attempted previously in any language. Although his political, social and economic theories have generated a substantial secondary literature, Kropotkin's scientific works and philosophy of science, with the exception of his famous book, Mutual Aid, have received virtually no attention. In consequence of this the emphasis of this work will be upon his scientific writings. However, his political writings will also be examined as well as related to his broad scientific outlook. In addition to evaluating Kropotkin's scientific works in relation to his period I also discuss them in relation to contemporary debates. Although not strictly true, the second half of this thesis is not a work of historical scholarship but an attempt to bring together the ideas of scientists that in one way or another support a Kropotkinesque characterisation of natural processes. Although Kropotkin is often rightly regarded as a founder of modern environmentalism, this is difficult to substantiate from his purely political and social writings. Thus I will attempt to present the core concepts of Kropotkin's anarchism in a coherent and succinct way with an emphasis upon showing how they relate to contemporary debates and perspectives within the environmental movement. The Procedures Followed: The thesis will be introduced biographically. This seemed the best way to introduce Kropotkin's works to the reader and place them in relation to one another and in their historical context. Thus the primary purpose of this historical section is to contextualise the great diversity of works by Kropotkin. As I do not have a science background, but also for reasons of clarity, the remainder of the analysis shall be based upon the least technical and most accessible scientific literature in the various disciplines investigated. I will begin by systematically collecting, cataloguing and analysing both Kropotkin's works as well as the secondary literature and then proceed to make some overall sense of them and then relate them to contemporary debates upon process and organisation in nature and society. The General Results Obtained: My research has revealed a large body of scientific work by Kropotkin. My analysis of them shows that he had a deep understanding of the role of mutualism, symbiosis, dynamism, group and social behaviour etc., in relation to physical and biological processes. His ideas, although necessarily containing errors, are broadly, as well as in many detailed aspects, consistent with the findings of professional, though often unorthodox, scientists of the present day. The main faults of Kropotkin's approach was a fundamental failure to appreciate the role of territories and hierarchies in animal groups and his excessive progressivism. My research also reveals how Kropotkin's social vision, although somewhat utopian, can be sympathetically interpreted in terms of modern environmentalist perspectives. The Major Conclusions Reached: Kropotkin's diverse works in science and social theory when presented systematically reveals that he is a philosopher of considerable interest in respect to both contemporary and historical debates concerning sociality and its influence upon the evolution of life on Earth.
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Begley, Justin. "Margaret Cavendish, the last natural philosopher". Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:c936e475-28bc-41d3-92a6-5a3a2500fe2b.
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This thesis uses the entirety of Margaret Cavendish's archive to present the first full account of her thought within its historical context. Living in France, the Netherlands, and England, Cavendish's ideas were honed and in some cases prompted by her correspondences with figures who were central to the Republic of Letters, such as Constantijn Huygens, Samuel Sorbière, and Kenelm Digby. In their turn, a wide range of Cavendish's contemporaries rigorously engaged with her publications. Bringing atomism from France to England, she encouraged Walter Charleton's translation of Pierre Gassendi's Animadversiones; Thomas Shadwell's critique of the Royal Society in his popular satirical play, The Virtuoso, was based on The Blazing World; Arthur Annesley heavily annotated Cavendish's De vita ... Guilielmi ducis Novo-Castrensis in preparing his own Latin history; Susan Du Verger wrote a folio-length response to Cavendish's reflections on monasticism; and Nehemiah Grew read her medical treatise when developing his comparative anatomy. Far from being the eccentric and isolated "Mad Madge" of common repute, I recover Cavendish as one of the most prolific and philosophically informed English writers of the seventeenth century. When Cavendish's ideas have been studied in relation to those of other thinkers, she has usually been aligned with novatores, especially Thomas Hobbes and René Descartes. While these figures were "philosophers" insofar as they held undergraduate degrees, they desired to cleanse philosophy of the Aristotelian detritus of the university curriculum in which it had long been submerged. Paradoxically, I show that it was precisely because of Cavendish's lack of a formal education that she was more willing to align herself with the universities, and with the mainstream of seventeenth-century thought, than Hobbes and Descartes. Pushing back on the historiographical consensus, I show that through her career-long dialogue with editions, commentaries, and translations of ancient mythology, history, and natural philosophy, Cavendish cleaved to Aristotelian principles and categories as an antidote to the intellectual and religious turmoil of her times. In doing so, I argue that she produced the first (and last) work of traditional natural philosophy composed wholly in the English vernacular. Rather than priming her to embrace a closed and dogmatic set of philosophical precepts, this thesis underscores the inherent plurality of Aristotelian natural philosophy. The first chapter studies Cavendish's 1653 Poems, and Fancies in relation to the mythological publications of Francis Bacon and George Sandys, and the atomic writing of Pierre Gassendi and Thomas Harriot. Turning from her atomism, the second chapter discusses the material spirits of her 1653 Philosophicall Fancies and her 1655 Philosophical and Physical Opinions. It demonstrates that Cavendish's opposition to the mathematical and mechanical corpuscles of Descartes, and her interest in the traditions of Galenic and chymical medicine, inspired this shift in her substance theory. The third chapter moves from one higher discipline to the next by studying the theological ideas of Cavendish's 1664 Philosophical Letters. It argues that she developed a Reformed Anglican theology against the heterodox Platonic philosophy and cabalistic theology of Henry More and Joseph Glanvill. Shifting the target of her criticism, the fourth chapter finally studies how Cavendish manipulated Thomas Stanley's History of Philosophy to critique the Royal Society in her 1666 Observations Upon Experimental Philosophy and the Blazing World. Bookended by the influences of Gassendi and Thomas Stanley, Cavendish manipulated the more discursive and hermeneutic modes of Aristotelian thought to cultivate a continuum between literature as imaginative writing and literae humaniores as an embodiment of the encyclopaedia of learning. By building on methodologies not only from literary history, but also from the histories of science, philosophy, and scholarship, my work shows that Cavendish's oeuvre is one of the most powerful examples of the degree to which the seventeenth-century realms of the "new philosophy", literature, and learning were intertwined.
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Cruz, Richard A. (Richard Alan). "Hannah Arendt: The Philosopher in History". Thesis, North Texas State University, 1986. https://digital.library.unt.edu/ark:/67531/metadc500249/.
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This paper explores the major historical interpretations of Hannah Arendt and analyzes her philosophy of history. Chapter One includes an introduction and a brief survey of the life of Hannah Arendt. Chapters Two and Three examine The Origins of Totalitarianism. The discussion concludes that Arendt's loose use of terms and some of her evidence can be called into question. Nevertheless, her work contains original insights about modern European political history. Chapter Four, a discussion of Arendt's Eichmann in Jerusalem: A Report on the Banality of Evil, emphasizes her portrait of Adolph Eichmann as a shallow, Nazi bureaucrat. Although the work is flawed with inaccuracies, her portrait of Eichmann as a prototypical bureaucratic killer is thought provoking. Chapter Five, an analysis of Arendt's philosophy of history, concludes that Arendt understood the pitfalls of theories of historical causality.
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Schneider, Ulrich Johannes. "Der Stuhl: Philosophie im Sitzen". Leipziger Universitätsverlag, 1996. https://ul.qucosa.de/id/qucosa%3A13026.
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"Denn wenn das Reisen für die Philosophie eine Rolle spielt, dann in Zusammenhang mit der Hervorbringung von philosophischen Texten. Diese nun sind nicht "Unterwegs" geschrieben, sondern "zuhause". Am Ende jeder Reise gab es ein Hinsetzen, ein Zu-Sich-Zurückkommen, ein Sich-Sammeln, und erst daraus entstand Philosophie. Jedenfalls ist das unsere Vorstellung. Das, was wir Philosophie nennen, halten wir für das Produkt einer geistigen Hervorbringung, einer gedanklichen "Setzung".
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Jenkins, Michelle Kristine. "Seekers of Wisdom, Lovers of Truth: A Study of Plato's Philosopher". Diss., The University of Arizona, 2010. http://hdl.handle.net/10150/193552.
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In this dissertation I look at a series of portraits of Plato’s philosopher throughout the corpus. I argue that there are three central components in his account of the philosopher: (1) having certain motivations, (2) having a certain sort of nature, and (3) engaging in a set of characteristic activities. All three features emerge in the early dialogues in the figure of Socrates. There we see that the philosopher is motivated by a deep and enduring love of wisdom and a desire to seek it. In addition, he has traits of character and intellect that make him well suited to the pursue the wisdom. And he engages in certain activities that has as its aim attaining knowledge. While this basic picture of the philosopher emerges in the early dialogues, it gets fleshed out and developed more fully in later dialogues and, in particular in the Republic with the figure of the philosopher ruler. There we see the close relationship between the philosopher’s character and intellectual pursuits and how both his character and pursuits are shaped through courses in education. And, in the Republic, the philosopher does actually succeed in his pursuit of knowledge. The knowledge he comes to have shapes his character, affecting the sorts of things he values and resulting in philosophical virtue. In the Theaetetus we see a portrait of a philosopher who, while sharing the same nature and pursuits as the philosopher ruler of the Republic, is born in an unjust city. Here the philosopher withdraws from the political and instead lives a private life, pursuing those interests and questions that are conducive to virtue. Finally, in the Sophist and Statesman, we find the philosopher in the figure of the Eleatic Visitor, as he develops accounts of the sophist and statesman. Here, Plato’s focus shifts from the philosopher’s nature to his activities as the Eleatic Visitor proposes, teaches, and uses a new method of inquiry - the method of collection. It is here where we see Plato articulate just how one goes about developing the systematic and defensible accounts necessary for the knowledge that the philosopher so desires.
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Taylor, Carl Gary. "Peter Abelard's construction of a Christian philosopher". Thesis, University of Leeds, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.549729.
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My thesis is an examination of Abelard's construction of himself as a Christian philosopher. A critical part of this question is how Abelard finds in the Patristic theologian Origen a model for his idea of a Christian philosopher. In the Introduction I provide a summary and analysis of previous scholarship on two questions. Firstly, I give a survey of how Origen functions as a model for Abelard's identity. Secondly, I consider the relationships between monastery and cathedral on the subject of philosophy. Chapter 1 provides an overview of the etymology of philosophus in Abelardian thought. I posit that in the Soliloquium and Theologia Christiana Abelard constructs the philosopher as a model for monastic expressions of ethica, r, contemptus mundi and disciplina morum. Chapter 2 examines how Abelard's use of philosophical examples, including Origen, as models for a monastic identity, was problematic and led to conflict. In Chapter 3 I assert that Abelard uses the etymology of philosophus attributed to Heloise in the Historia Calamitatum, in order to highlight his conversion from a worldly philosopher to a Christian philosopher (monk). The model for Abelard's Christian philosopher is Origen. Chapter 4 sets out the trajectory of Origen in Abelardian thought, from Origen as a heterodox theologian to Origen as a model for Abelard's integration of the secular arts into theology in the Historia Calamitatum. Chapter 5 examines how Fulk of Deuil and Roscelin of Cornpieqne refer to Abelard's castration in order to question his monastic identity, while Cha-pter 6 details Abelard's use of Origen to counter such criticisms. Abelard appropriates Origen's castration to show that in his role as a spiritual director to a female monastic community, he is above suspicion of lust. In the Conclusion I assert that Abelard embodies in the person of Origen his monastic reading of philosophus.
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Lee, Alexander Christopher. "The philosopher poet : Petrarch's conception of virtue". Thesis, University of Edinburgh, 2009. http://hdl.handle.net/1842/24813.
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Francesco Petrarca ('Petrarch') is often referred to as the 'first Renaissance man', a pioneer of humanism and a poet whose influence was both powerful and enduring. Although the validity of the description has been the subject of intensive debate, the importance which has been attached to his humanistic interests and vernacular poetry continues to shape our understanding of his thought, and has significantly affected the way in which his engagement with moral philosophy is perceived. Comparatively little scholarly effort has been made to analyse Petrarch's moral philosophy, but where his ethical concerns have been addressed, his status as a humanist and poet has led to many of his Latin works being viewed as eclectic and frequently contradictory texts. Concerned more with literary imitation than with philosophical consistency, Petrarch is often held to have equivocated between Stoic and Peripatetic positions recovered principally from Cicero, and a fideistic theology derived from St. Augustine, and to have been influenced by a preoccupation with stylistic interests. In this thesis, I offer a reinterpretation of Petrarch's moral philosophy. Although Petrarch's influence on humanistic practice and vernacular poetry is considerable, his reputation as a poet by no means encapsulates either his own view of himself, or the manner in which his contemporaries perceived him. Petrarch not only saw himself as a 'moral philosopher and poet', but also viewed the practice of eloquence as being indistinguishable from the moral philosopher's task. This corresponds to the distribution of Petrarch's works in the late fourteenth and early fifteenth centuries, and also to the opinions expressed by contemporary friends and admirers. Far from being an inconsistent moral aphorist, I show that Petrarch elaborated a coherent system of moral philosophy and I offer a re-evaluation of Petrarch's debt to classical, patristic and medieval thought. Looking first at the Secretum, I argue that, rather than having been a contradictory author motivated primarily by a desire to emulate classical works, Petrarch constructed a consistent notion of virtue based on the early writings of St. Augustine, whose debt to classical literature he knew intimately. I then turn to examine the application of this abstract notion of virtue to a more practical philosophy of living. In chapters dealing with otium, solitude and friendship, Petrarch's treatment of these concepts is shown not merely to have been informed by his assimilation of St. Augustine's theology, but also to have interacted closely with key texts in the history of medieval monasticism. In a final chapter dealing with the relationship between moral philosophy and eloquence, I attempt to demonstrate that, far from having been an unreconstructed 'Ciceronian', Petrarch's rhetorical theory was derived from a more medieval and Christian understanding of the role of oratory, and I offer a new reading of his provocative attacks on the rhetorical claims of contemporary Aristotelians.
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Snobelen, David. "William Whiston : natural philosopher, prophet, primitive Christian". Thesis, University of Cambridge, 2000. https://www.repository.cam.ac.uk/handle/1810/273081.
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Tozzi, Michel. "Vers une didactique de l'apprentissage du philosopher". Lyon 2, 1992. http://www.theses.fr/1992LYO20055.
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Comment les élèves qui accèdent aujourd'hui massivement en classe terminale peuvent-ils apprendre à philosopher ? Centrée sur cette problématique, la thèse s'interroge d'abord sur les fondements d'une didactique de cet apprentissage. Elle propose ensuite quelques pistes : une approche par objectifs articulant les processus fondamentaux de la pensée ; une démarche d'évaluation formative de ces objectifs ; des modalites de traitement des opinions des élèves : la différenciation pédagogique des méthodes utilisées. Elle analyse sur chaque point l'expérimentation de dispositifs didactiques. Elle conclut sur quelques principes renouvelant dans cette perspective la formation des maîtresHow can pupils learn how to philosophize at a time when a great percentage of students reach the last year of their studies at high school ? This work is centered upon this problem ; the thesis first tackles the foundations of a possible didactic treatment of this type of apprenticeship, then it proposes some openings : an articulation of the funcamental processes of thoughts ; a gradual assessment of the aims ; differents ways of dealing with the pupils' opinions ; the various ways and methods of reaching certain skills. The thesis also analyses for each of these elements the possibility of different pedagogical devices. The conclusion will remind one of some basic principles about initial and continuous teachers' training in that perspective
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Webb, James. "How to Weaponize a Philosopher: Hobbes' Deadly Arsenal". Digital Archive @ GSU, 2013. http://digitalarchive.gsu.edu/rs_theses/40.
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This is a complex argument about the history of transformations in value through the rise of modern liberalism. I argue that there are several contradictions that emerge from these transformations. I argue that these contradictions emerge as double effects of liberalism, in tension with the project of liberalism and thriving in spite of it. My data are the theories of Thomas Hobbes and the interpretations of his work. Hobbes is a good datum for the project because he is representative of several of these transformations in value due to the time when and concepts with which he writes. I conclude that these transformations have negatively affected the quality of our theory and negatively effected our ability to theorize.
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Rzechorzek, Peter, i mikewood@deakin edu au. "The ways of the philosopher: What Plato dodn't say". Deakin University. School of Humanities, 1989. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20051017.112729.
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Socrates' search is for direction in life, for how one should live. For him, an unexamined life is not worth living. The suggestion in this thesis is that Plato follows Socrates in asking the extremely relevant and practical question that seeks to discover the sort of life worthy of the human individual. For Plato, the answer involves the pursuit of knowledge and wisdom, it is, in short, to do philosophy. Socrates regards genuine philosophy as active and dialectical. Plato accepts the challenge of conveying this through the written word. Implicit in his dialogues is the idea that human wisdom is a fusion of the spiritual and the rational. The philosophic life is realised in practice by following the three interdependent ways of the philosopher, these are the ways of dialectics, death and love. These identify the philosophic life with a critically detached, yet passionate attitude to the world. However, this practical teaching is guided and informed by Plato's metaphysics, in particular his idea of the Good. A major task of this thesis is to show how the idea of the Good is relevant to ordinary human conduct.
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Block, Alvina. "George Flett, Native Presbyterian missionary, old philosopher/rev'd gentleman". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape17/PQDD_0006/MQ32058.pdf.
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Kalfa, Ariane. "Philosopher après Auschwitz : penser la morale au XXe siècle". Paris 1, 1992. http://www.theses.fr/1992PA010513.
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Le XXème siècle a connu une catastrophe historique qui remet en cause l'objet de la philosophie. En effet, Auschwitz marque une "césure" entre un "avant" et un "après". Jamais auparavant, l'humanité n'a connu un tel échec. Cet échec devant lequel la philosophie abdique en un premier temps, jetant le concept dans le silence, ôtant au dire son sens, nous enjoint l'urgence du retour et de la critique il semblerait que ce soit la fin de la philosophie, et pourtant, jamais plus qu'aujourd'hui, elle ne s'est confrontée à l'exigence de sa survie. Alors, comment élaborer un discours qui fait sens après Auschwitz? Le retour à l'évènement Auschwitz impose le détour. Détour en passant par la question de l'altérité et de la barbarie. Afin de penser ce qu'est la tache de la philosophie. Pour ce faire, il a fallu analyser les principales dimensions de la question antisémite (du discours à l'action). Puis, cette question étant pour nous la métonymie de la problématique du mal comme méchanceté humaine. Il a fallu montrer que la méchanceté n'est rien d'autre qu'une absence de pensée aussi bien à l'échelle individuelle qu'à l'échelle collective au sein d'un système totalitaire. Cependant, le fondement de la méchanceté demeure une question d'ordre moral, question grâce à laquelle l'homme doit se penser en cette fin de siècleThe xx century has known an historical disaster which raises serious questions for the subject of philosophical inquiry. Actually, Auschwitz is a "caesura" between a "past" and a "future". Never before today has mankind known such a defeate. Given this defeat, it seemed at the begining that philosophy had abdicated its role because philosophical concepts were thrown back from the silence, removing from a philosophical discourse all its meaning. It is therefore incumbent upon us to return to a new philosophical critique but also to return to a philosophy of moral consciousness. It seems that it is the end of philosophy; however, never more than today it has been confronted with the exisgency of its survival. Then, how to construct a philosophical discourse which has a meaning after Auschwitz? First, we must analyse the meaning of otherness and barbarism to understand the task of philosophy. In order, to begin to reconstruct a new discourse of philosophy, we must first analyse the principal dimensions of the question of antisemitism. Then, we have discovered that the entisemitism is the metonymy of the problematic of harm as human spitefulness. It is a moral question in which humanity must think
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Lukey, Katherine. "Demon or philosopher: the artist and teacher Tibor Varga". Thesis, The University of Sydney, 2015. http://hdl.handle.net/2123/14382.
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The Hungarian violinist and pedagogue Tibor Varga (1921–2003) was a performer of formidable technical ability whose playing was characterised by a vibrant and powerful tone and a unique approach to phrasing. He is rarely acknowledged among the great violinists of the twentieth century notwithstanding his legacy of compositions, recordings and teaching which indicates that the field of violin performance and education may have much to gain from his approach to playing and teaching. At this point, there is no comprehensive presentation of his contribution to violin playing and teaching. This research project presents and analyses Tibor Varga’s approach to performance and pedagogy and places it in the context of violin pedagogy from the seventeenth century to today. Significant influences are identified and the advantages and disadvantages of his technical conceptions, approach to practice, performance, and his psychology of teaching are discussed critically. Significant violin pedagogical literature, journal articles about Varga, interviews, literature on psychology in music education and direct information gathered in lessons is used to inform this investigation. Varga’s original contributions to the development of violin playing are presented and unique approaches to practice and performance are highlighted. The concept of an ‘old school’ of playing and teaching and its place in contemporary teaching that is the result of scientific research in the twentieth century is discussed. Encouraging students to think for themselves is identified as fundamental to a successful didactic approach and revealed as central to Tibor Varga’s philosophy of teaching.
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Semel, Laura K. "The Lost Philosopher: Algernon Sidney and the American Enlightenment". W&M ScholarWorks, 2001. https://scholarworks.wm.edu/etd/1539626319.
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Schneider, Ulrich Johannes. "Jurt, Joseph (ed.): Zeitgenössische französische Denker : eine Bilanz. Rombach, Freiburg im Breisgau 1998, 273 S. (Rezension)". Stauffenburg-Verl. Brigitte Narr, 1999. https://ul.qucosa.de/id/qucosa%3A12903.
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Die französische Philosophie der zweiten Hälfte des 20. Jahrhunderts hat weltweit eine Rezeption erfahren, die immer wieder neu Zusammenfassungen und einführend-kommentierende Darstellungen herausfordert. Nun ist ein neuer Sammelband zu vermelden, der von dem Freiburger Romanisten Joseph Jurt herausgegeben wurde.
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Bonnemaison, Anthony. "Philosopher et ses dangers : enquête sur la difficile démarcation du philosophe et de ses contrefaçons sophistiques dans les dialogues de Platon". Electronic Thesis or Diss., Université Paris sciences et lettres, 2022. http://www.theses.fr/2022UPSLE037.
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Nul plus que Platon n’a mis en évidence les dangers inhérents à l’exercice philosophique. La présente étude a pour but de restituer l’importance, la cohérence et la complexité de cette problématique dans l’ensemble du corpus platonicien. Pour cela, elle l’aborde à l’aune de la difficile démarcation du philosophe et des sophistes dans les dialogues de Platon. La mise en scène répétée des échecs de Socrate auprès de certains de ses interlocuteurs est en effet sous-tendue par une certaine image péjorative du philosophe auprès des non-philosophes, celle d’un sophiste éristique qui, loin de rechercher la vérité, vise uniquement la victoire et corrompt la jeunesse. Platon affine et approfondit ainsi les raisons de la condamnation de Socrate par les Athéniens, en montrant qu’elles tiennent à la nature même de la philosophie et à sa confusion toujours possible avec le discours sophistique. Mais la collusion entre philosophie et sophistique n’est pas seulement chez Platon le fait d’une confusion dont le philosophe ferait l’objet, et qui aurait pour cause l’ignorance de l’opinion populaire : l’éristique constitue également un risque interne à l’examen philosophique, comme en témoigne l’usage assumé de certains arguments éristiques par Socrate, ainsi que plusieurs passages des dialogues où est mis en évidence un risque de dérive éristique du logos philosophique lui-même. Il s’agira de montrer que ce risque est inhérent à l’exercice philosophique sous toutes ses formes, et qu’il demeure pour partie incompressible, de sorte qu’on ne saurait l’évacuer entièrement ou s’en prémunir à l’avance. Platon ne cesse donc de sonder les frontières entre philosophie et sophistique en interrogeant leur parenté problématique, ainsi que les conditions et les limites de leur démarcation. Cela conduit à la question proprement politique de la place du philosophe dans la cité : si la philosophie est vouée à demeurer au moins pour partie inaudible auprès des non-philosophes, il devient extrêmement difficile d’envisager que le philosophe prenne un jour part au pouvoir, ou même que l’examen philosophique cesse d’être condamné comme une sophistique corruptrice. Platon est cependant loin d’en rester à ce constat d’échec, et élabore à partir de la reconnaissance de ces difficultés différentes solutions pour ménager une place à la philosophie dans les cités existantesNo philosopher has shed more light than Plato on the dangers inherent to the practice of philosophy. The main purpose of this study is to show the importance, coherence and complexity of this issue within the Platonic dialogues, by focusing on the difficult distinction between the philosopher and the sophists. The charge that Socrates is a sophist, namely someone who seeks victory in discussions and corrupts the youth, explains his repeated failures to convince his interlocutors that he is only looking for the truth. In depicting these failures, Plato thus explores further the very reasons that led the Athenians to condemn Socrates and shows that these reasons stem from the very nature of philosophy and its potential confusion with sophistic speeches. Yet, this confusion does not always depend on the ignorance of the many: mere verbal quarrel is also a risk intrinsic to philosophical inquiry, as shown by Socrates’ use of eristic arguments and his warnings against the possible eristic drift of the philosophical logos itself. I argue that such a risk is inborn to philosophy and that it remains partly ineradicable, so that one cannot evacuate it entirely or protect oneself from it beforehand. Plato thus constantly probes the boundaries between philosophy and sophistry by questioning their problematic kinship, as well as the conditions and limits of their distinction. In doing so, Plato also sheds new light on the issue of the philosopher’s political role: if philosophy remains inaudible to non-philosophers, how can the philosopher ever take part in government? And if he cannot, how will philosophical inquiry cease to be condemned as a form of corrupting sophistry? Not only Plato acknowledges these difficulties, but he proposes several solutions, which are considered in the final chapters of this thesis, in order to make room for philosophy in actual cities
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Mendonça, José Carlos [UNESP]. "Repensando o sentido formativo da atividade filosófica à luz do “Trabalho sobre si-mesmo” de Wittgenstein: se filosofar é trabalhar sobre si, o que se trabalha quando se filosofa?" Universidade Estadual Paulista (UNESP), 2016. http://hdl.handle.net/11449/136480.
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Outra
Cette recherche a pour objectif d'analyser la problématique formative de l'activité philosophique à la lumière de la notion “travail sur soi-même” du philosophe Ludwig Wittgenstein, afin de repenser un sens autre que celui “philosopher éduque”. Dans cette direction, Wittgenstein sera pris comme référence, autant que le propre témoin des mouvements que sa notion renvoie à l'acte de philosopher. Tout particulièrement l'exercice de soi sur soi, témoignages des carnets d'annotations et les observations de Remarques mêlées, qui finisse par caractériser sa philosophie le rapprochant des entraînements que Pierre Hadot nommait “exercices spirituels”; lesquels, sur tel point de vue, finissent par caractériser l'acte de philosopher comme une expérience formative, ce qui déplace le sens de l'activité philosophique par le contexte d'un art d'apprendre á vivre” et non “d'enseigner à vivre”. Raison pour laquelle on peut dire qu'il y a dans sa proposition philosophique un “tournant formatif”, car, principalement avec la notion de “travail sur soi-même”, il est exigé de l'activité philosophique d'autres mouvements que ceux strictement conceptuels discursifs. Sous ce “nouveau” point de vue, attaché au vivant, (l'acte de) philosopher se montre comme “l'art d'apprendre à vivre” – à travers “des exercices” et “une manière de vivre” qui prend soin – consiste dans cette action liée á la “première personne”. De cette forme, si philosopher “travesti comme manière de vivre qui exerce” vise à la constitution d' un “discours interne” avec comme fin d'opérer la transformation de soi, l'activité philosophique se voit comme face à une “nouvelle” proposition, dont le “jeu de la vérité” – de base éthique et non épistémologique – finit par demander l'actualisation de son sens éducatif. Ainsi, à partir des références mentionnées et de l'objectif proposé, et marquée par une recherche bibliographique de méthodologie théorico-philosophique, le travail prend pour axe les trois mouvements qui s'imposent comme variables d'analyse sur la question formative présupposée dans la notion wittgenstienne – “si la philosophie est-elle un travail sur soi-même, qu'est-ce qu'on travaille sur soi quand on philosophe?” – dont les principaux mouvements font que le propre sens formatif de l'activité soit repensé :1) expérience de soi dans la pratique de l'exercice ou de l'exercice comme pratique de soi ; 2) expérience de soi dans la langage; 3) expérience éthique de soi comme pratique de la vérité de soi-même.
Esta pesquisa tem por objetivo analisar a problemática formativa da atividade filosófica à luz da noção “trabalho sobre si-mesmo” do filósofo austríaco Ludwig Wittgenstein, no intuito de repensar um sentido outro ao “filosofar que educa”. Nessa direção, Wittgenstein será tomado como o referencial, bem como a própria testemunha dos movimentos a que a sua noção faz remeter o filosofar. De modo particular o exercício de si sobre si, testemunhado pelos cadernos de anotações e as observações de Remarques mêlées, que acaba por caracterizar o seu filosofar aproximando-o de uma exercitação que Pierre Hadot denominou de “exercícios espirituais”; os quais, sob tal viés, acabam por caracterizar o filosofar como uma experiência formativa, o que desloca o sentido da atividade filosófica para o contexto de uma “arte de aprender a viver” e não “ensinar a viver”. Razão pela qual pode-se dizer que há em sua proposta filosófica um ‘giro formativo’, pois, principalmente com a noção de “trabalho sobre si-mesmo” é exigido da atividade filosófica movimentos outros que não o estritamente conceitual discursivo. Sob este ‘novo’ viés, atrelada ao viver, o filosofar se mostra como “arte de aprender a viver” porque a prática, via “exercício” e “maneira de viver” que cuida, consiste nesta ação vinculada à “primeira pessoa”. Dessa forma, se o filosofar “travestido como maneira de viver que exercita” visa à constituição de um “discurso interno” com o fim de operar a transformação de si, a atividade filosófica se vê diante de uma “nova” proposta, cujo ‘jogo da verdade’ – de base ética e não epistemológica – acaba por demandar a atualização de seu sentido educativo. Assim, a partir dos referenciais mencionados e ao fim proposto, e pautado por uma pesquisa bibliográfica de metodologia teórico-filosófica, o trabalho toma por eixo três movimentos os quais se impõe como variáveis de análise à questão formativa pressuposta na noção wittgensteiniana – “Se a filosofia é um trabalho sobre si-mesmo, o que se trabalha sobre si quando se filosofa?” –, cujos principais movimentos fazem com que o próprio sentido formativo da atividade seja repensado: 1) experiência de si na prática da exercitação ou do exercício como prática de si; 2) experiência de si na linguagem; 3) experiência ética de si como prática da própria verdade.
This research aims to analyze the formative problem of philosophical activity in the light of the notion "work about itself" of the Austrian philosopher Ludwig Wittgenstein, in order to rethink a sense other to "philosophize that educates." In this way, Wittgenstein will be taken as the reference, as well as the very witness of the movements that its notion does refer philosophizing. Particularly, the exercise about itself, witnessed by notebooks of Notes mêlées, which ultimately characterize your philosophy approaching it from a Pierre Hadot´s practice called "spiritual exercises"; which ones, under such bias, characterize the philosophy as a formative experience, that shifts the philosophical activity senses to the context of an "learning to live science" and do not "teaching to live science". Reason why it can be said that is in its philosophical proposal as a 'formative turning' because, mainly with the "work about itself" notion is required from philosophical activity movements other than strictly discursive conceptual. Under this 'new' bias, linked to live philosophizing shown as "learning to live science" because the practice, through the "exercise" and "way of life" that cares, it consists in this linked action to the "first person". Thus, if the philosophizing "disguised as a way of living that exercise" aimed at the establishment of an "inner speech" in order to operate the transformation of the self, philosophical activity is faced with a "new" proposal, whose 'game the truth '- ethics and not epistemological basis - ultimately require updating its educational sense. Thus, from the aforementioned references and the proposed end, and guided by a literature review of theoretical and philosophical methodology, the work takes axle three which movements is imposed as analysis variables to the question formative presupposed in Wittgenstein's notion – “If the philosophy is a work of self, which works on itself when it philosophizes” –, whose main movements cause the formation direction of the activity itself to be rethought: 1) experience of itself in the practice of drilling or exercise as practice itself; 2) experience in the language itself; 3) ethical experience itself as a practice of truth itself.
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Georgekish-Watt, Jonathan. "The queer philosopher, Edmund White and the technologies of the self". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ58454.pdf.
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Le, Montagner Jacques. "L'accompagnement de l'apprentissage du philosopher chez les élèves de classes terminales". Phd thesis, Université Paul Valéry - Montpellier III, 2012. http://tel.archives-ouvertes.fr/tel-00835199.
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L'évaluation des résultats des élèves français à l'épreuve écrite de philosophie de l'examen du baccalauréat établit chaque année une moyenne générale tournant autour de huit. Que révèlent ces résultats ? Comment convient-il de les analyser ? Que signifient-ils par rapport au mode d'apprentissage des élèves et, corrélativement, par rapport au mode d'enseignement ? Nous avons voulu vérifier dans notre question de recherche si l'accompagnement de l'apprentissage du philosopher des élèves de classes terminales pouvait changer la donne dans l'appropriation du philosopher. Quatre hypothèses majeures, en lien étroit avec la théorisation développé par Lev Vygotski sur les fonctions psychiques, ont conduit notre recherche, à savoir que la maîtrise des processus psychiques, la conscientisation en zone de développement proche, le travail collaboratif et l'intervention de la volonté contribuaient en synergie à favoriser l'appropriation du philosopher. Nous avons donc mis à l'épreuve ces quatre hypothèses à partir de la mise en place et de l'analyse de situations dites médiatisantes, parce que censées stimuler le travail de médiatisation des élèves à partir d'outils-instruments psychologiques spécifiques.
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Marin, Soudabeh. "Truth and judgement : Ostad Elahi, Iranian judge and philosopher (1895- 1974)". Thesis, University of Exeter, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.439876.
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MUNIZ, ANA CRISTINA OLIVEIRA. "BODY AND KNOWLEDGE IN NIETZSCHE: FROM ANIMAL MAN TO BEAST-PHILOSOPHER". PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2014. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=24898@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROCONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO
O projeto de rompimento com a metafísica se constitui como o primeiro passo para aquilo que Nietzsche se coloca como sendo sua tarefa: o favorecimento da aparição de um certo tipo de cultura e de um certo tipo de homem . Assim, a crítica nietzschiana servirá à exposição sobre como se perpetuou o desprezo pelo corpo no âmbito do conhecimento filosófico, a partir da construção de sistemas conceituais erigidos com base na crença na ideia de verdade e em uma atitude de negação da vida. Para Nietzsche, todo conhecimento se dá como apropriação interpretativa da experiência, que tem na dinâmica pulsional sua regência afetiva. Pelo método genealógico, Nietzsche problematiza o descompasso corpo-pensamento como tendo origem no salto do animal-homem ao homem-animal-cultural. Do bicho-homem à besta-filósofo, o conhecer se dá como expressão e desdobramento da vontade de poder.
The project break with metaphysics is constituted as the first step in what Nietzsche puts it as his task: favoring the appearance of a certain type of culture and a certain kind of man. Thus, Nietzsche s critique will serve exposure was perpetuated on contempt by the body within the philosophical knowledge from the construction of conceptual systems erected based on belief in the idea of truth and an attitude of denial of life. For Nietzsche, all knowledge is given as an interpretive appropriation of experience that has in instinctive dynamic its affective regency. By genealogical method, Nietzsche discusses the mismatch body-thought to have originated on the heel of the animal-man to cultural-animal man. From nimal-man to beast-philosopher, the knowledge takes place as an expression and unfolding the will to power.
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Chappell, Catherine. "Hannah Arendt and Her Turn From Political Journalist To Political Philosopher". Thesis, Boston College, 2010. http://hdl.handle.net/2345/1323.
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Thesis advisor: Rodrigo ChaconThesis advisor: Susan Shell
In this thesis, I will explore the natural tension that exists between philosophy and politics; theory and practice, and thought and action, especially as manifest in contemporary society. In order to investigate this tension, I will use a lens presented by Hannah Arendt and her writings, in particular the Human Condition and the Jewish Writings . I will use these works to illustrate Arendt's own conflict between the role of politics and philosophy in human affairs as experienced in her transition from a political journalist to a political theorist. I will argue that a comparison of these works shows Arendt's struggle with the tension between philosophy and politics; thought and action, and theory and practice. A comparison of these works also illustrates Arendt's paradoxical conclusion of the Human Condition: that in times of unprecedented crisis, although theory and philosophy are precisely what are necessary to prevent further destruction and tragedy, they unfortunately become superfluous, and then immediate (even if groundless) action becomes necessarily the only human capacity that can "save" the world
Thesis (MA) — Boston College, 2010
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science
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Filler, Stephen. "Hasegawa Nyozekan : the pedagogical value of fiction for a political philosopher". Connect to resource, 1997. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1232551554.
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Nōtomi, Noburu. "The unity of Plato's "Sophist" : between the sophist and the philosopher /". Cambridge : Cambridge university press, 1999. http://catalogue.bnf.fr/ark:/12148/cb371040830.
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Johnson, Vilja Olivia. ""It's What You Do That Defines You": Batman as Moral Philosopher". BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/2952.
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In 2008, Christopher Nolan's The Dark Knight became the most commercially successful comic book adaptation to date. His film, which highlights the humanity and fallibility of Batman, builds on a long character history while also functioning as an individual work. Nolan's depiction of Batman, which follows a long progression towards postmodernism in graphic novel versions of the character, is just one of multiple filmic superhero representations in recent years to depict a darker side of the "superhero" mythos. These films highlight the humanity and fallibility of these heroic figures and place their actions under scrutiny. In Nolan's two Batman films, this approach allows the central character to reflect the moral complexity of postmodern society. As a result of his humanity, Batman must sometimes choose between two negative outcomes; as he does so, he places various moral systems under pressure and tests them. When Batman makes decisions, he must discard some values in favor of others, and in the process, he reveals his personal priorities. Through the decisions he makes in critical moments in the films, Nolan's Batman acts against "traditional" Batman archetypes which suggest that the hero's actions consistently adhere to one of the following principles: a lust for revenge, a desire to prevent future harm, or a vow not to kill. What eventually emerges as Batman's guiding principle in these latest films is not an ethical system per se, but rather a simple desire to thwart the goals of his enemies. Through this oppositional morality, Batman has the moral flexibility to avoid the dangerous ethical extremes of his enemies. This approach to crime also places the superhero's morality in the hands of his enemies, leading Batman to make troubling decisions as he attempts to stop the villains. Because Batman follows no single moral code consistently, the only way he ultimately differentiates himself from the villains of Gotham is through his belief in the city's potential for good, a belief which all of his enemies have abandoned.
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Hicks, John K. "Randy Wayne White an American social philosopher and practitioner of ecological noir /". Open access to IUP's electronic theses and dissertations, 2007. http://hdl.handle.net/2069/57.
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Silverman, Jacqueline D. "Abdicating the philosopher king: a look at critical thinking for the everyman". [Denver, Colo.] : Regis College, 2008. http://165.236.235.140/lib/JSilverman2008.pdf.
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Chu, Margaret. "Chang Po-hsing (1652-1725), a Neo-Confucian statesman, educator and philosopher". Thesis, University of Oxford, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.399485.
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Chométy, Philippe. ""Philosopher en langage des dieux" : la poésie d'idées en France, 1653-1716". Aix-Marseille 1, 2005. http://www.theses.fr/2005AIX10044.
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Cette thèse dont le sujet est la poésie d'idées au XVIIe siècle en France, est composée de trois parties, d'un index, d'une annexe (notices biographiques) et d'une bibliographie. La première partie explore les ouvrages de philosophie et les arts poétiques afin de cerner la façon dont le XVIIe siècle pose la question de la relation entre la poésie et la philosophie. Celle-ci est examinée sous l'angle de la "querelle" (CH. 1) et du "voisinage" (CH. 2). Les fondements de la poésie d'idées sont exposés (CH. 3). La deuxième partie vérifie cette relation. Il apparaît que la poésie d'idées satisfait aux exigences du didactisme. Elle permet de connaître la nature (CH. 1) et d'interpréter les textes philosophiques (CH. 2). Du point de vue de la rhétorique, elle a fait agir la philosophie (CH. 3). La troisième partie démontre que la poésie d'idées tend vers une esthétique et une poétique. Dans le poème, les idées vraies se montrent plus belles (CH. 1). En interagissant avec les idées, les textes poétiques se montrent plus beaux (CH. 2). Par leur diversité, il apparaît que la philosophie reste une problématique du poète au regard de la poésie (CH. 3).
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McInnes, Andrew. "Wollstonecraft's ghost : the fate of the female philosopher in the Romantic period". Thesis, University of Exeter, 2011. http://hdl.handle.net/10036/3897.
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Mary Wollstonecraft’s ghost haunts women’s writing of the Romantic period. After her untimely death in 1797, and the publication of William Godwin’s candid biography in 1798, Wollstonecraft’s reputation was besmirched by the reactionary press in an attack on radical support for revolutionary ideals. Wollstonecraft’s campaign for women’s rights was conflated with a representation of her as sexually promiscuous, politically dangerous and religiously unorthodox. For women writing after Wollstonecraft’s death, an engagement with her political ideals risked identification with her lifestyle, deemed both improper and impious. My thesis explores how women writers negotiated Wollstonecraft’s scandalous reputation in order to discuss her influential feminist arguments and develop their own positions on these pressing issues in post-revolutionary Britain. In the early nineteenth century, Wollstonecraft’s life and work gets elided with the figure of the female philosopher, already popular in both pro- and counter-revolutionary writing of the 1790s. After Wollstonecraft’s death, fictional female philosophers echo elements of her biography whilst voicing an often caricatured version of her arguments. By rejecting these satirically overblown feminist positions, women writers could adopt a more moderate form of feminism, often closer to Wollstonecraft’s original polemic, to critique cultural restrictions on women, revealing how these warp female behaviour. My project modifies our understanding of the origins of modern feminism by focussing on Wollstonecraft’s reception across a range of socially and politically diverse texts, and the ways in which the process of reading itself is treated as potentially revolutionary.
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Tannoch-Bland, Jennifer, i J. Tannoch-Bland@mailbox gu edu au. "The Primacy of Moral Philosophy: Dugald Stewart and the Scottish Enlightenment". Griffith University. School of Humanities, 2000. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20030303.100636.
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Dugald Stewart was an influential teacher and philosopher during the final years of the Scottish Enlightenment. Until recently he has been seen as merely a significant expositor of Thomas Reid's common sense philosophy. This thesis does not attempt to assess the novelty of Stewart's writings in relation to his Scottish predecessors such as Reid: rather, it offers a detailed historical study of aspects of his work, placing them in the political and cultural context of the period following the French Revolution. Two questions stimulated this thesis. First, what prompted Stewart, a moral philosopher who was not an experimental philosopher, to write a major work on methodology? Second, why was there a gap of twenty-two years between the first volume of his Elements of the Philosophy of the Human Mind (1792) and the second (1814), which contained his methodological treatise? I aim to answer these questions by offering a contextual intellectual history of some important aspects of Stewart's work. The thesis argues that Stewart faced a new problem: he had to deal with attacks on moral philosophy - the core subject of the Edinburgh University curriculum - some of which were produced by institutional and political factors affecting the Scottish universities, others by the rising authority of the experimental physical sciences. I consider a selection of Stewart's writings in the light of this problem. In 1804 Stewart's own student, Francis Jeffrey, gave public voice to the charge that the science of mind (which constituted the central part of Scottish common sense philosophy) was outdated, unscientific and useless. Thereafter, Stewart was engaged in what he saw as an urgent task - the defence of the very status of philosophy and the role of the philosopher. The thesis considers some of his major works (and other writings) from this perspective: Philosophical Essays (1810) contained his first direct retort to Jeffrey; Stewart's treatment of methodology in Elements of the Philosophy of the Human Mind, Volume 2 (1814) and his section on intellectual character in Volume 3 (1827) are viewed as two significant components of his attempt to reassert the primacy of moral philosophy and the role of the moral philosopher.
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Tighe, Alexander. "The Philosophy of Human Rights: Its Role in Global Justice. What can we learn from a clash between a philosopher and an historian?" Thesis, Department of Philosophy, 2018. http://hdl.handle.net/2123/19006.
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What is the role of philosophy in the human rights project?4 And what is the role of human rights in creating a better world? These are the questions at the core of a dispute between the philosopher John Tasioulas and the historian Samuel Moyn, although it takes considerable work to see past the cross-talk and arrive at this core. In this paper I will show that disentangling the arguments of Moyn and Tasioulas is a fruitful task that lights a path towards advancing both human rights and global justice. Specifically, I will show that while human rights play a crucial role in bettering the world, it is in the interests of global justice for that role to be strictly delimited. Philosophers of human rights are necessary for this process of delimitation. The irony is that Moyn, instead of discrediting philosophers of human rights, actually helps us to better understand the urgency of their work.
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McMaster, Jenny. "The psychologist the philosopher and the anchorite, Jung, Nietzsche and Thus spake Zarathustra". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/MQ60997.pdf.
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Goodwin, Matthew J. "The artist and the philosopher : the aesthetic phenomenological method of Maurice Merleau-Ponty /". Available to subscribers only, 2007. http://proquest.umi.com/pqdweb?did=1362525641&sid=21&Fmt=2&clientId=1509&RQT=309&VName=PQD.
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Arndt, Sabine. "Judah ha-Cohen and the Emporer's philosopher : dynamics of transmission at cultural crossroads". Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:4a412cd2-6e98-480b-a623-d24a9cc408f1.
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In his Hebrew encyclopaedic compendium Midrash ha-Ḥokhmah, the thirteenth-century Toledan scholar Judah ben Solomon ha-Cohen reports of a correspondence, held in Arabic, that he had with an unnamed philosopher who belonged to the court of the Holy Roman Emperor Frederick II in Italy. The present work investigates the different ways in which this correspondence helped transmit knowledge between scholars from different cultural and geographical settings. First, a critical edition, translation, and analysis are rendered of the two problems discussed in the text, which concern the construction of the five regular polyhedra and the calculation of oblique ascensions. The correspondence is then placed within the framework of other accounts of scholars who reportedly received imperial inquiries. It is shown that its subject matter was of interest to both the court and the scholarly community, and can be linked to the work of Frederick's correspondents Leonardo Fibonacci in Italy and the school of Ibn Yunus in Mosul, and to the work of later scholars - Campanus of Novara and Muḥyī al-Dīn al-Maghribī. The unnamed philosopher, who is proved wrong in the correspondence, is in all likelihood Theodore of Antioch. An analysis of the terminology used in the Hebrew translation of the lost Arabic original shows that Judah created a unique mathematical and astronomical vocabulary, which changed during his working life. It is influenced by that of Jacob Anatoli, but Judah's terminology is generally much closer to that of his predecessor Ibn Ezra. It is then shown that the interreligious collaboration recorded in the correspondence is typical for the appropriation of Greek learning in the Middle Ages, but its placement within the framework of the Midrash ha-Ḥokhmah is influenced by interreligious polemics. Here, it serves to prove the superiority of the Jewish religion.
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Boobbyer, Philip Christopher. "A Russian philosopher : the life and work of Semen Liudvigovich Frank, 1877-1950". Thesis, London School of Economics and Political Science (University of London), 1992. http://etheses.lse.ac.uk/1130/.
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This thesis offers the first full-length historical biography of Semen Frank. Frank is well-known as one of the most important representatives of Russian 20th century philosophy, and as a contributor to the famous collection of essays of 1909, Vekhi. Apart from that, he is a slightly obscure figure. This thesis attempts to rectify that by putting his work in the context of his time and his own personal Journey. It reveals the extent to which his philosophical Journey was a response to personal problems, how his thought was In some way confessional. Frank's philosophy was closely linked to his religious ideas and experiences, and this biography outlines the motives and landmarks of his spiritual Journey. In addition it shows how his ideas, even those which were most abstract, were often responses to contemporary social challenges. Although the thesis contains a lot of information and comment about Frank's philosophical ideas and development, its focus is primarily historical. In providing a detailed account of Frank's life both in Russia and in emigration, it offers an insight into the dilemmas of the generation who were forced to leave Russia after the Bolshevik revolution. The thesis contains a lot of new information about Frank's life and work. In particular, this involves material from the archives in Moscow and St Petersburg, from the Bakhmeteff Archive at Columbia University in Jew York and the Solzhenitsyn Archive in Vermont, and from correspondence and family papers held in private hands. It has also benefited from extensive Interviews with Frank's sons and daughter and other friends.
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Allouche, Sylvie. "Philosopher sur les possibles avec la science-fiction : l'exemple de l'homme technologiquement modifié". Paris 1, 2012. http://www.theses.fr/2012PA010701.
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Si les publications se sont récemment multipliées sur le posthumain, le transhumanisme ou le human enhancement, leurs auteurs nous semblent, même lorsqu'ils mentionnent la science-fiction, passer à côté de la richesse effective du genre. C'est pourquoi ce travail se propose de mettre à l'épreuve l'idée d'une « possibologie », c'est-à-dire d'une méthode d'exploration des possibles fondée sur la science-fiction, et plus largement la « science-spéculation », en l'appliquant à la question du corps humain technologiquement modifié (« anthropotechnologie »). La Première Partie a ainsi pour rôle premier d'examiner la validité de la thèse méthodologique générale, en s'intéressant cependant déjà aux expériences de pensée sur l'identité personnelle, ainsi qu'à l'éventuelle fonction du genre en termes de prospective technologique. Ce n'est qu'en Deuxième Partie que nous appliquons systématiquement la méthode élaborée à l'anthropotechnologie spéculative. Les principaux enjeux philosophiques engagés (humanité et « personnité », corps et esprit, questions éthiques et politiques. . . ) sont alors considérés à travers différentes figures emblématiques (clone, androïde, mutant, surhomme, cyborg, robot) et selon divers niveaux de focalisation et perspectives thématiques (spatiale, militaire, procréative, nanotechnologique. . . ). La Troisième Partie propose enfin de tester l'extension de la méthode, au-delà de l'anthropotechnologie et de la science-fiction, à l'ensemble des mondes fictionnels possibles voire impossibles.
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Cook, John. "The philosopher masked as literary theorist : 'cunning intelligence' (metis) instantiated in Bakhtin's rhetorical style". Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:61c605c3-33f2-4a41-adb9-e4c3530aacfc.
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This dissertation discusses and analyses Mikhail Mikhailovich Bakhtin's conscious strategy of self-fashioning and reinvention, which is realised in his life and supported by the theoretical constructs contained in his Collected Works. It addresses the ambiguities and uncertainties in Bakhtin's life and work and uses two aspects of his philosophical approach and constructs to explicate these inconsistencies: his theory of identity and his theory of language. The analytical tools used to arrive at this conclusion include the notion of reflexivity (using Bakhtin's own theoretical constructs to analyse incidents in his life, and in turn, using those incidents to illustrate the concepts he developed). Theoretical support for Bakhtin's self-fashioning is provided by Fitzpatrick's theory of reinvention through impersonation and imposture in Revolutionary Russia. Bakhtin's theory of identity (expressed in his Nietzsche-influenced concept of the mask and its associated concept of travesty) supports this reinvention. Bakhtin's notion of double-voicedness, supported by his linguistic theories of interdiscursivity, heteroglossia and the utterance reinforce these two lines of thought. Bakhtin's two figures of speech: the word with a 'backward glance' and the word with a 'loophole' encapsulate this convergence of theory and life. These two constructs are brought into sharp relief when illuminated by Wittgenstein's theory of language-games, Austin's concept of performativity and Benveniste's formulation of deixis. The overarching metaphor for this dissertation is the Classical Greek concept of metis, or 'cunning intelligence', a concept that is instantiated in the way in which Bakhtin framed the narrative of his life and the manner in which he performed his work. The dissertation concludes that Bakhtin evolved a multi-threaded philosophy which was self-consistent in the way in which it addressed the creation of identity, the expression of language and the performance of life and work through the metaphor of metis.
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O'Connor, Bridgette Byrd. "Marie Le Masson Le Golft, 1749-1826 : eighteenth-century educator, historian, and natural philosopher". Thesis, University of Oxford, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.422520.
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