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Статті в журналах з теми "1712-1778 contributions in political science"
Demier, Francis, and Yannick Marec. "Le "clou" rouennais. Des origines a nos jours 1778-1982. Du Mont-de-Piete au Credit municipal. Contribution a l'histoire de la pauvrete en province." Le Mouvement social, no. 133 (October 1985): 93. http://dx.doi.org/10.2307/3778227.
Повний текст джерелаJamwal, Balbir Singh. "ROUSSEAU AND HIS EDUCATIONAL PHILOSOPHY." Scholarly Research Journal for Humanity Science & English Language 4, no. 24 (November 4, 2017). http://dx.doi.org/10.21922/srjhsel.v4i24.10327.
Повний текст джерелаGautam, Ajay K., and Neha Yadav. "BORDERS- SHAPING OUR UNDERSTANDING OF CITIZENSHIP AND IMMIGRATION." Scholarly Research Journal for Interdisciplinary Studies 4, no. 37 (December 25, 2017). http://dx.doi.org/10.21922/srjis.v4i37.10594.
Повний текст джерелаДисертації з теми "1712-1778 contributions in political science"
Gross, Benjamin Isaak. "Knowing What is Useful: Rousseau's Education Concerning Being, Science, and Happiness." Thesis, University of North Texas, 2017. https://digital.library.unt.edu/ark:/67531/metadc1011841/.
Повний текст джерелаVento, Marisa Alves 1963. "O fundamento antropológico da vontade geral em Rousseau." [s.n.], 2013. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280471.
Повний текст джерелаTese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
Made available in DSpace on 2018-08-23T16:36:30Z (GMT). No. of bitstreams: 1 Vento_MarisaAlves_D.pdf: 3867247 bytes, checksum: 77416f80be30279f0a2a755a9792c709 (MD5) Previous issue date: 2013
Resumo: A pesquisa apresentada compreende a antropologia rousseauniana, abrangendo desde as investigações sobre o homem e a sua natureza originária até a idealização, no campo político, de uma sociedade fundada sobre a vontade legítima de cada cidadão que a compõe. O objetivo que se impôs alcançar está ancorado no pressuposto de que os princípios antropológicos estabelecidos por Rousseau no Segundo Discurso norteiam o seu pensamento político. Assim, busca-se demonstrar que uma das noções cruciais da sua filosofia política, a vontade geral, tem como fundamento o princípio antropológico do amor de si. Entretanto, para derivar a vontade geral do amor de si, interpretando-a como a vontade que o indivíduo tem pelo todo porque o considera como a si mesmo, é importante compreender como Rousseau justifica e relaciona a existência e a prevalência desse sentimento de preferência por si mesmo com a extrema exigência ética, expressa pela conformação da vontade particular do indivíduo à vontade geral do Estado. A compreensão desse componente primordial da natureza individual exige examinar, mais profundamente, a concepção de indivíduo e o papel específico que o princípio do amor de si desempenha na estruturação da identidade individual. Isto permitirá considerar a pertinência de, por um lado, apontar o amor de si como o vetor do desenvolvimento do indivíduo, e de outro, admitir a possibilidade de que ele constitua o liame social da ordem política legítima, uma vez que permite ao indivíduo buscar seu bem-estar sem se opor a outrem. Em decorrência da primazia desse princípio, a noção de interesse se mostra nuclear no pensamento de Rousseau, pois se apresenta como único objeto possível da vontade. Pretende-se mostrar como a temática do interesse, resultante dos desdobramentos das noções de amor de si e amor próprio, é retomada por Rousseau, que dá a ela uma nova direção e a requalifica segundo uma lógica própria, a lógica de imanência. Nessa perspectiva, a noção de interesse, vista por Rousseau como o bem do ser que deseja, passa a ser uma relação que ganha sua força no ser do indivíduo que, a partir da sua relação consigo mesmo, estabelece a relação com outro e com o mundo. Desse modo, acredita-se que a articulação entre as noções de indivíduo (movido pelo amor de si), interesse (de ser) e vontade geral possa dar conta da possível unidade de interesse do corpo político com o interesse particular de cada indivíduo, o que forma o corolário da vontade geral
Abstract: The present research comprises Rousseau's anthropology, ranging from investigations about man and his original nature to an idealization, in the political field, of a society founded on the legitimate will of every citizen who composes it. The goal proposed is based on the assumption that the anthropological principles established by Rousseau in his Second Discourse guided his political thought. Thus, we seek to demonstrate that the crucial notion to his politics, the notion of general will, is based on the anthropological principle of amour de soi. However, in order to derive the general will from this love by interpreting it as the will that the individual has towards the whole because he feels it as himself, it is important to understand how Rousseau justifies and relates the existence and prevalence of this feeling of preference for itself to the extreme ethical requirement expressed by the particular conformation of the will of the individual to the general will of the State. Understanding this primary componentof the nature of the individual requires a deep look into the concept of the individual and the specific role that the principle of amour de soi plays in the structuring of individual identity. This will permit to consider the relevance, on the one hand, of pointing the amour de soi as the vector of development of the individual, and on the other, of admitting the possibility that it constitutes the social bond of the legitimate political order. Because of the primacy of this principle, the notion of interest appears as the core of Rousseau's thought, because it presents itself as the only possible object of desire. I intended to show how the topic of interest follows the developments of the amour de soi and amour-propre notion's and how Rousseau covers this notion requalifying and redirecting it according to its own logic, the logic of immanence. In this perspective, the notion of interest, that Rousseau sees as the good of the being who desires, becomes a relationship which gains its strength in the being of the individual who, from his relationship with himself, establishes a relationship with others and with the world. In this way, by articulating the notions of individual, amour de soi (interest) and general will, I intended to account for the possible unity of interest of the body political with the private interest of every individual, which forms the corollary of general wil
Doutorado
Filosofia
Doutora em Filosofia
Mark, D. Clifton. "The general and the particular : politics, sex , and morality in Rousseau." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99733.
Повний текст джерелаSouza, Felipe Araújo de [UNESP]. "Da necessidade do legislador na obra Do contrato social, de Jean-Jacques Rousseau." Universidade Estadual Paulista (UNESP), 2016. http://hdl.handle.net/11449/136720.
Повний текст джерелаA figura do Legislador na obra Do Contrato Social de Jean-Jacques Rousseau surge em meio a uma forma de legislação popular, sendo o povo o próprio Soberano e encarregado, por meio da vontade geral, de legislar para o próprio povo. Para tanto, este trabalho tem por objetivo analisar a definição que o autor dá ao Legislador, seus exemplos e a necessidade real para a existência deste Legislador. Posteriormente, analisaremos a utilidade para esta função recorrente na filosofia rousseauniana.
The figure of the Legislator in The Social Contract work of Jean-Jacques Rousseau comes amid a popular form of legislation, being the Sovereign own people and charge through the general will, to legislate for the people themselves. Therefore, this paper aims to examine the definition that the author gives to the legislator, his examples and the real need for the existence of this Legislator. Later, we will examine the usefulness for this recurring role in Rousseau's philosophy.
Dauphin, Thibaut. "Le comparatisme politique dans l'oeuvre de Voltaire." Thesis, Bordeaux, 2020. http://www.theses.fr/2020BORD0290.
Повний текст джерелаNeither political science nor the history of comparatism has ever really grasped Voltaire's political work. However, an examination of the texts, attentive to the context of the century in which they were produced, can bring a new perspective on its political and comparative dimension. The theories of the author of the Essai sur les moeurs et l'esprit des nations, found in numerous works, often in pamphlets that have ceased to be familiar to us, compete and discuss with those of De l’esprit des lois and Du Contrat social, but are today neglected. The spirit of the Voltairian work is driven by a Philosophy of action, which conveys a rigorous examination, of the main political facts of history, albeit obscured by the haunting theme of religion. This historical comparatism, almost unprecedented by its ambition and dimensions, leads to the construction of a Philosophy of history - the first of its kind - which constitutes the Voltairian reading grid of politics. Through comparison, the body of the work then outlines a "good government" enlightened by Reason and natural religion on the one hand, regulated by natural rights and the supremacy of the law on the other. Inspired by European and Asian countries, blending the three classical forms of regime, this mixed model materialises Voltaire's political system
De, Smet François-Julien. "Le mythe de la souveraineté: dialectique de la légitimité, du Corps au contrat social." Doctoral thesis, Universite Libre de Bruxelles, 2010. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210153.
Повний текст джерелаCe Tiers, au sortir de la théologie médiévale, s’est d’abord incarné dans le concept de Corps ;le corps de l’État dérive en droite ligne du corps du Christ d’abord, de celui de l’Église ensuite, et a offert à l’autorité, alors pensée sur un registre hétéronome, divin et naturel, un écrin la liant à une légitimité et une nécessité naturelles. Le mythe du Corps, pourtant, va petit à petit devenir celui du Père au fur et à mesure de la constitution de l’État, et singulièrement de la monarchie absolue. Le Père campe alors le caractère nécessaire de l’autorité devant être exercée par le créateur sur sa chose créée, mais permet de continuer dans le même temps à faire bénéficier les structures existantes de l’empreinte théologique représentée sur terre par des mandataires héréditaire – les princes. L’institutionnalisation de l’État, et la relative stabilité qui va en découler, va toutefois fournir le cadre apte à permettre à une pensée du sujet d’émerger, faisant naître des concepts qui, tels la multitude et le peuple, posent de plus en plus directement la question de la légitimité par la prise en compte de la volonté de ceux sur lesquels elle s’exerce. C’est ainsi que naîtront les théories du pacte social, qui tentent chacune à leur manière de concevoir un moment méthodologique où l’octroi du pouvoir soit a été cédé dans le passé, soit est toujours exercé par le peuple à chaque instant. Le mythe du contrat, ainsi, est celui par lequel la légitimité de l’autorité est conciliée avec l’origine du pouvoir. Cette liaison est rendue possible par le meurtre du Père, c’est-à-dire la suppression de l’autorité naturelle et nécessaire au profit d’une autorité conventionnelle et contingente. Or, le mythe du contrat est fragile ;il nécessite, pour juguler le flux de contingence qui émerge dès lors que la question de la légitimité se pose, que la question de la nature du pouvoir soit dûment maîtrisée. Cela demande que l’autorité ne prenne pas sa source dans le repli sur le présent permanent, c’est-à-dire sur le peuple, mais sur un critère de représentativité. Cela nécessite surtout un refoulement conscient de la nature et de l’origine de l’autorité vers un sur-moi qui constituera, à l’apogée de la modernité, le cœur abstrait de la notion de souveraineté.
Or cette conception de l’autorité se fissure elle-même sous le poids d’une contingence qui, comme flux permanent, tend par nature à excéder son cadre. A terme, ainsi, l’étiolement de la souveraineté coïncide-t-il avec l’avènement du dogme des droits de l’homme, appelés sur un registre immanent à compenser la perte de sens induite par l’insuffisance de verticalité assumée par la modernité.
Doctorat en Philosophie
info:eu-repo/semantics/nonPublished
Russ, Andrew. "The illusion of history : time and its absence in the radical political imagination." Thesis, 2007. http://hdl.handle.net/2440/63570.
Повний текст джерелаThesis (Ph.D.) - University of Adelaide, School of Humanities, 2007
Koffer, Brittany A. "Political Pity: A Sentimental Account of Jean-Jacques Rousseau’s Moral and Political System." Thesis, 2021. https://doi.org/10.7916/d8-wtnx-8n59.
Повний текст джерелаКниги з теми "1712-1778 contributions in political science"
Making citizens: Rousseau's political theory of culture. London: Routledge, 1993.
Знайти повний текст джерелаStrong, Tracy B. Jean Jacques Rousseau: The politics of the ordinary. Thousand Oaks, Calif: Sage Publications, 1994.
Знайти повний текст джерелаStrong, Tracy B. Jean-Jacques Rousseau: The politics of the ordinary. Lanham: Rowman & Littlefield, 2002.
Знайти повний текст джерелаKelly, Christopher. Rousseau's exemplary life: The Confessions as political philosophy. Ithaca: Cornell University Press, 1987.
Знайти повний текст джерелаMal ŭi chilsŏ wa kukka: Kŭndae sŏgu chŏngchʻi chʻŏrhak ŭi pipʻan kwa chaehaesŏk. Sŏul Tʻŭkpyŏlsi: Ihwa Yŏja Taehakkyo Chʻulpʻanbu, 1997.
Знайти повний текст джерелаThe general will is citizenship: Inquiries into French political thought. Lanham, MD: Rowman & Littlefield Publishers, 2001.
Знайти повний текст джерелаRosenblatt, Helena. Rousseau and Geneva: From the first discourse to the social contract, 1749-1762. Cambridge: Cambridge University Press, 1997.
Знайти повний текст джерелаNature and politics: Liberalism in the philosophies of Hobbes, Locke, and Rousseau. Ithaca: Cornell University Press, 1987.
Знайти повний текст джерелаWomen in Western political thought: [with new afterword]. Princeton, N.J: Princeton University Press, 1992.
Знайти повний текст джерелаAlthusser, Louis. Politics and history. London: Verso, 2007.
Знайти повний текст джерела