Дисертації: "Modern Philosophy"

1

Sakun, A. V., T. I. Kadlubovich, and D. S. Chernyak. "Philosophy of modern political culture." Thesis, Izdevnieciba "Baltija Publishing", 2020. https://er.knutd.edu.ua/handle/123456789/16378.

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2

Morris, Paul Martin. "Three Hindu philosophers : comparative philosophy and philosophy in modern India." Thesis, Lancaster University, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.278603.

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3

Dawson, Hannah. "Locke, language and early-modern philosophy /." Cambridge : Cambridge Univ. Press, 2007. http://www.loc.gov/catdir/enhancements/fy0805/2007299088-b.html.

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4

Heath, Paul J. "Social philosophy and modern public health." Thesis, Keele University, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.392306.

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5

Powell, Michael R. "A course in modern Christian philosophy." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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6

Acharya, Tanaji. "Relevance of Indian philosophy to modern society /." Latur (India) : T. Acharya, 1990. http://catalogue.bnf.fr/ark:/12148/cb35749326s.

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7

Lacy, Rachel. "Hamlet's Objective Mode and Early Modern Materialist Philosophy." Thesis, Université d'Ottawa / University of Ottawa, 2015. http://hdl.handle.net/10393/32430.

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Hamlet's tragedy is constructed as a perspective of matter that is destined for decay, and this "objective," or "object-focused," mode of viewing the material world enhances theatrical and theological understandings of the play's props, figurative language, and characters. Hamlet's "objective mode" evokes early modern materialist philosophies of vanitas and memento mori, and it is communicated in theatre through semiotic means, whereby material items stand for moral ideas according to an established sign-signified relation. Extending an objective reading to Hamlet's characters reveals their function as images, or two-dimensional emblems, in moments of slowing narrative time. In the graveyard scene (5.1), characters and theatrical props cooperate to materialize the objective perspective. As a prop, Ophelia's corpse complicates the objective mode through its semantic complexity. Thus, she stands apart from other characters as one that both serves to construct and to deconstruct the objective mode. Hamlet's tragic outlook, which depends upon an understanding of matter as destined for decay, and of material items as ends in themselves rather than vehicles for spiritual transformation, is an early modern notion concurrent with theological debates surrounding the Eucharist. Drawing upon art-historical, linguistic, feminist, theological, and theatrical approaches, this thesis contributes to concurrent discourse on Hamlet's tragic genre.

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8

Altman, Megan Emily. "Heidegger and the Problem of Modern Moral Philosophy." Scholar Commons, 2015. http://scholarcommons.usf.edu/etd/5845.

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The guiding question of this project is, "Why does it count as a critique of Heidegger that he does not defend a particular moral position?" A standard criticism levied against Heidegger is that, since he has nothing positive to say about post-Enlightenment moral theory, he has nothing to contribute to moral philosophy, and this marks his greatest shortcoming as a philosopher. Why is there a demand for Heidegger, or any other philosopher, to theorize about morality, when we do not have this expectation for, say, aesthetics, theology, or various other regional domains of human life? Why should we expect Heidegger to theorize about what humans must be like in order to care about and engage in moral thought? Answering these questions involves an extended discussion of ways of understanding ethics in Western philosophical thought, as well as, Heidegger's own view of ethics. I begin with a detailed exposition of the paradigmatic shift from premodern ethics, as it is based on an understanding of ethos (a form of life with its practical and normative dimensions), to modern conceptions of ethics based on Enlightenment (1750-1850) individualism and the fact-value distinction. This account of the history of ethics in philosophy attempts to demonstrate that the transition to modernity is marked by a schism between Being (ontology) and Ought (ethics) which makes any post-Enlightenment justification of ethics impossible (and helps us see why Heidegger always scoffs at the project of working out an ethics). My primary goal is to prove that Heidegger's appropriation of Aristotle's thought not only challenges the underlying metaphysical assumptions of mainstream moral philosophy, but also shows us a way back to the unity of ethics and ontology. My claim is that Being and Time is an ethics in the same way Nicomachean Ethics is an ethics: both are based on an understanding of the human ethos and attempt to show what is characteristic of a life that is structured by the "ought." This argument sets the stage for uncovering the underlying presuppositions governing two prominent objections raised against Heidegger: the existentialist and nihilistic critiques. I find that these critiques are grounded on the assumption of "ontological individualism." In contrast to this individualistic ontology of the social world, I argue that, for Heidegger, individuality is not an ontological or biological given; rather, it is a relatively rare accomplishment of members of a linguistic community. What is important, in Heidegger's view, is that the ethos is the ontological bedrock of ethics. The ethos does not offer us universal principles or morals rules of the kind modern morality seeks, but it does provide paths, ways of being, and possibilities for living meaningful lives. In the end, all we have are understandings of life in certain domains (art, religion, love, etc.) that provide character ideals that, together with meaningful goals and projects for the whole of our lives, make possible a flourishing ethos. My secondary goal is to demonstrate that Heidegger undercuts the uncritical presuppositions of much of mainstream moral philosophy and provides an alternative account of ethics that picks up the stick from the other end. I formulate my thesis as an extension of the recent scholarship on Heidegger's work, arguing that Heidegger's emphasis on the human ethos puts forth a proper way of dwelling and Being-at-home within the current of the historical essence of a community. What is original about Heidegger's post-humanist ethics is that it denies the modern Being-Ought distinction and calls us to be ready and prepared to be claimed by Being. Refusing to give an absolute position to anthropomorphism, Heidegger's ethics serves as an attempt to specify what it is to be fully human in the sense of being a respondent who receives an understanding of Being and has to own up to the task of being claimed by Being. If I am correct, then it is a mistake to judge Heidegger's ethics according to whether he succeeds at formulating a list of responsibilities, rights, and obligations of individuals. Whereas modern moral theory is concerned with providing impartial and value-free guidelines and principles for individual behavior, Heidegger is asking about the conditions for the possibility of transforming how one lives. This puts the burden of proof on those who think there is something important about moral theory. The onus of proof rests with those who want to claim that a right way to be human exists and that there is an absolute, unchanging, timeless ground for understanding the right.

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9

Milne, Andrew Greg. "A critique of the philosophy of modern theatre." Thesis, University of Cambridge, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.385351.

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10

Smith, Joseph Wayne. "The progress and rationality of philosophy as a cognitive enterprise : an essay in metaphilosophy." Title page, contents and abstract only, 1985. http://web4.library.adelaide.edu.au/theses/09PH/09phs653.pdf.

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11

Roush, Erik P. "Rethinking Education for Modern Man." The Ohio State University, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=osu1366161337.

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12

Bobro, Marc Elliott. "G.W. Leibniz : personhood, moral agency, and meaningful immortality /." Thesis, Connect to this title online; UW restricted, 1998. http://hdl.handle.net/1773/5695.

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13

Steiger, Phillip H. "An analysis and critique of the philosophy and ethics of Richard Rorty." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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14

Walsham, Alexandra Marie. "Aspects of providentialism in early modern England." Thesis, University of Cambridge, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.294998.

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15

Basha, Adnan Khalil. "Malek Bennabi and his modern Islamic thought." Thesis, University of Salford, 1992. http://usir.salford.ac.uk/14766/.

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Анотація:

For a long time, Arab and Muslim writers and intellectuals have not been able to agree on clearly defined causes of "al-Takhalluf" (social, cultural and economic retardation) in their societies. One group attributed it to ignorance and illiteracy, while another lay the blame on the lack of technological know-how or colonialism etc. Every effort to get rid of "al-Takhalluf" was frustrated due to the fact that, rather than being directed to an analysis of the problem, such efforts usually focused on the symptoms and consequences. As a result, the Arab and Muslim world is still suffering from economic, technological and cultural retardation. However, the issue of development continued as a major preoccupation of a large section of Arab and Muslim intellectuals. Malek Bennabi is ranked among the very few who have profoundly and systematically contributed to the debate concerning the issue of development. This thesis is intended to discuss Malek Bennabi's singular ideas on "al- Takhalluf", development and social transformation. Compared to other Arab and Muslim writers and intellectuals who have dealt with the subject and achieved a consensus on its vitality, Malek Bennabi's thought singularly provides a realistic perspective based on a more comprehensive methodology. In the discourse of this thesis, Malek Bennabi's ideas will be compared to those expressed by geographers, economists, sociologists, and management scientists as well as to those specifically advocated by Arab and Muslim intellectuals, with a view to delineate the comprehensiveness of Malek Bennabi's approach vis-a-vis his predecessors and contemporaries. The study comprises an introduction, three chapters and the conclusion. Chapter One deals with the atmosphere prevailing in Malek Bennabi's country of origin and his own intellectual, cultural and educational itinerary both in Algeria and in France. It will also discuss the intellectual elements that have influenced his thoughts and are reflected in his works. Chapter Two is an elaborate account of Malek Bennabi's ideas on "al-Takhalluf" (retardation), development and social change in the Arab and Muslim world, and his analysis of the causes rather than symptoms of social and economic retardation as outlined in his nineteen books. Chapter Three is an assessment of Malek Bennabi's ideas on "al-Takhalluf" (retardation), development and social change in comparison to theories formulated by other experts in the field. It demonstrates the singularity, comprehensiveness and profundity of his thought and the success be achieved in diagnosing the phenomenon of "al- Takhalluf" as "deprivation of civilization" rather than a consequence of colonialism, ignorance or poverty. The conclusion sums up Malek Bennabi's ideas on "al-Takhalluf" and social change. It also includes recommendations towards a greater consideration of his work in order to reveal its more substantial aspects. This is followed by two appendices containing: (a) The various theories of backwardness, development and social change as propounded by selected geographers, economists and management scientists, and (b) The various ideas proffered by Arabs and Muslims on "al-Takhalluf" s well as their proposals to eliminate this malady from the Arab and Muslim world. A comprehensive bibliography of references used in the thesis follows the conclusion.

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16

Rapalo, Castellanos Renan. "The critique of modernity and the claims of critical theory /." Digital version accessible at:, 1998. http://wwwlib.umi.com/cr/utexas/main.

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17

Thomas, Geoffrey. "The moral philosophy of T.H. Green." Oxford [Oxfordshire] : New York : Clarendon Press ; Oxford University Press, 1987. http://www.loc.gov/catdir/enhancements/fy0638/87031328-d.html.

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18

Sakun, A. V., T. I. Kadlubovich, and D. S. Chernyak. "Actuality of the humanitarian direction of philosophy of modern education." Thesis, Izdevnieciba "Baltija Publishing", 2020. https://er.knutd.edu.ua/handle/123456789/16377.

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19

Böge, Ulrike. "Die Inbesitznahme Goethes durch die Philosophie : Goetherezeption bei deutschsprachigen Philosophen in der ersten Hälfte des 20. Jahrhunderts /." Kiel : [s.n.], 2001. http://www.loc.gov/catdir/toc/fy0701/2005433244.html.

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20

Jones, Scott R., and University of Lethbridge Faculty of Arts and Science. "Critical realist philosophy for science." Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Arts and Science, 2002, 2002. http://hdl.handle.net/10133/184.

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Анотація:

This paper considers the philosophy of science that is central to Critical Realism (CR). Following a discussion of the foundational transcendental arguments of the movement, it reviews stratification, emergence, and the possibility of a unity between the natural and the social sciences. CR is broadly contrasted with other versions of scientific realism, empiricism, and idealism. the philosophy of psychology is considered as a test case in which critical realism can be demonstrated to be a workable theory of science. Specifically, a theory is propsed of social psychology that would be scientific in virtue of meeting the standards of a critical realist view of science.
i, 95 leaves ; 28 cm.

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21

Hansen, D. Kevin. "Understanding Motivations for Modern Sustainability." Thesis, Prescott College, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=1562655.

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It is worth great effort to identify the motivation a person may have to live a certain way. Efforts in persuading a person to change are fruitless if he or she lacks the right motivation. This thesis identifies strict parameters for sustainability as well as impediments to future sustainability. Further, it examines possible ways to overcome such impediments. Building on previous research in the field of environmental motivational research, this research proposes nine motivations why people not associated with environmental behavior would want to live a more sustainable lifestyle. The small rural town of Albion, Idaho was selected as the sample for this research. Residents living within the sample area displayed very little desire to change their current lifestyle. Top motivations for living more sustainably were a desire to live a healthier lifestyle, to live more self-reliantly, and the desire to wear things out such as reusing a zip lock bag multiple times instead of throwing it out after only one use, in order to get the most use out of any one item. In a focus group discussion, comments by participants referred to the desire to keep traditions alive, provide educational opportunities to their children, and furnish their children with the ability to live a healthier lifestyle as core reasons to live sustainably. In the mind of the participants, there is not much difference between the terms "sustainable lifestyle," "self-reliant lifestyle," and a "rural lifestyle." All three lifestyles are viewed synonymously.

Keywords: sustainable, sustainability, environmental sustainability, stewardship motivation, motivation for sustainability, environmental motivations, environmental motivational research

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22

Okano, Masazumi. "Kodo Yyodan : a modern Japanese lay Buddhist movement." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.386550.

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23

Ortlund, Raymond C. "Psalm 68 in ancient, medieval and modern interpretation." Thesis, University of Aberdeen, 1985. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU354525.

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Анотація:

We base our interpretative study of Psalm 68 on the persuasion that the most objective point of departure for Old Testament exegesis is the body of traditional meanings handed down to us through the Hebrew-based ancient versions and through Judaica. Comparative Semitics may, and at times does, serve to supplement and to correct traditional interpretations; but the specific relationship of tradition with the psalm as opposed to the casual relationship of, say, Ugaritic or Arabic meanings with this particular piece of literature give tradition the fundamental role in establishing the meaning of the Hebrew. Accordingly, we devote the first five chapters to the ancient versions, viz., the Greek, Aramaic, Syriac, Latin and Arabic, in an attempt to determine their value for the modem interpretation of the psalm. While none of the versions discloses an authentic interpretation of the psalm as a unified and coherent whole, for that sense seems to have been lost to them, each one does nevertheless contain various meanings which commend themselves to us as authentic. These are specifically noted. In Chapter Six the commentaries of the three giants of medieval Jewish biblical interpretation are examined: Rashi, Ibn Ezra and David Kimchi. It was during this era that Jewish scholars sought to organize and evaluate their traditionally-inherited body of knowledge of the Scriptures. In a search for credible understandings and beliefs they re-assessed the witness of their fathers with the result that they established an important milestone in the history of biblical exegesis. Neither the versions nor the rabbis provide us with complete or perfect knowledge of the psalm, but within their testimony we have the only solid foundation for objective interpretation. We review the high points of the modern study of Psalm 68 by turning to three landmark English versions in Chapters Seven through Nine, viz., the Authorized Version of 1611, the Revised Standard Version of 1952 and the New English Bible of 1970. Each one is examined in its relation to traditional and modern studies. The AV we find to be essentially a rabbinic interpretation of the psalm in English. The RSV, as a product of its times, searches for greater authenticity by going back beyond the rabbis to the ancient versions and comparative Semitic philology. As a result, there is a fullness to the RSV's rendering which commends itself well to our judgement. The NEB reflects a more skeptical view of the value of tradition for authentic understanding. The aim of this version seems to be to re-create the linguistic situation in which the psalm originated, leaping over the centuries of an accumulated tangle of tradition which defaces and obscures the authentic psalm lying in remains within the Hebrew text. The NEB translators approach the psalm as if it were a recently-discovered document without intervening traditions and seek to establish its meanings through the use of what would have been the relevant linguistic sources in the ancient world. Presumably, the subjectivity of such an approach is outweighed in their minds by the extremely low value of traditional interpretations and by their confidence in their own ability to draw accurate comparative philological relations with the Hebrew text. Their rendering of Psalm 68, however, does not vindicate that confidence. Our own interpretative comments on the psalm are dispersed to some extent throughout the paper. Judgements on the meaning of the Hebrew cannot be avoided, nor should they be, in connection with the versions and rabbis. But the bulk of my particular exegetical opinions are subsumed under the chapters on the AV, RSV and NEB. Where I believe from my own study that the English translators have interpreted a point correctly, I indicate this by offering my own defense and exposition of their rendering. The RSV chapter contains a majority of these discussions. Finally, in the Conclusion, I offer my own interpretation of the structure of the psalm and of the course of the poet's thought, adding remarks there which I had not been able to include conveniently within previous chapters. In my opinion Psalm 68 is a hymn of descriptive praise to God for his power and goodness revealed to Israel in her early history up to his establishment on Zion and of confident expectation that the purposes of God will be brought to complete fulfillment with his eventual conquest and rule of the whole world from his sanctuary at Jerusalem. The psalm is designed to encourage Israel's faith in God as her only lord and source of life and to lead her to deeper commitment to and participation in his purposes for history.

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24

Schlutz, Alexander M. "Mind's world : imagination and the modern subject /." Thesis, Connect to this title online; UW restricted, 2003. http://hdl.handle.net/1773/6631.

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25

Fragkou, Effrossyni. "Retranslating Philosophy: The Role of Plato's Republic in Shaping and Understanding Politics and Philosophy in Modern Greece." Thèse, Université d'Ottawa / University of Ottawa, 2012. http://hdl.handle.net/10393/20720.

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This thesis seeks to advance a new hypothesis for addressing retranslations, namely that the traditional explanation according to which translations become outdated and must be renewed can no longer account for all the aspects of the retranslation phenomenon. I propose to view retranslation as a means of transforming documents into monuments, of unearthing the mass of elements they contain and of making them relevant to the present and to the future. Retranslations become a source of inspiration for original philosophical texts, hence new philosophical trends or schools of thought, and for commentaries on the translation and its agents, all of which reflect the place and time where they emerge, thus shaping symbols of self-representation, collective consciousness, memory, and identity. I test this hypothesis through the exploration of 20th century Modern Greek retranslations of Plato’s Republic and through the examination of the diachronic and synchronic values of key political and philosophical elements of Plato’s system within the retranslations. These retranslations reflect not only how Plato’s philosophy is perceived by the modern Greek philosophical and political environment, but also whether they represent and prolong the canonical discourse on classical philosophy or introduce a more critical turn. I explore a case of a philosophical text whereby key elements of the Republic become a source of inspiration to answer basic questions of justice and polity from a modern point of view. I conclude that retranslations project the aspirations, fears, and values of the time and space in which they emerge while using the openness of the text to add extra layers of interpretation and meaning. Almost all retranslations and their corresponding paratext maintain a consistent referential relationship with one another and with other political and philosophical texts produced during the same period. The link that ties these texts together is not necessarily chronological. It also depends on the discursive approach adopted; the translator’s political or philosophical affiliation; the degree of canonicity of each translation and translator, and the prevailing ideologies of the society in which retranslations emerge. A classical work can become either a vibrant document used to promote, sustain, and revive dominant discourses on politics, national identity or philosophy or, alternately, a reactionary document that voices concerns over the relevance of the canonical or traditional discourse with which the original is equated.

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26

Wilk, Michael. "Affinity to infinity : the endlessness, correalism, and galaxies of Frederick Kiesler." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape2/PQDD_0029/MQ64122.pdf.

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27

Li, Yuh-shin. "John Dewey and Modern Chinese Education: Prospects for a New Philosophy." The Ohio State University, 2000. http://rave.ohiolink.edu/etdc/view?acc_num=osu1392375511.

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28

Wilson, Christopher J. "Modern Miracles as the Foundation for a Renewal Apologetic." Thesis, Regent University, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10605114.

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Анотація:

According to Craig Keener there are hundreds of millions of people around the world who believe that they have experienced or witnessed a healing miracle. Unfortunately, the vast majority of these miracles (Special Divine Action) occur in the third world and lack medical and scientific documentation. However, in Craig Keener’s text Miracles: The Credibility of the New Testament Accounts (2011), he details over one hundred modern medical miracles which have documentation from American doctors and scientists. In addition to Keener, the Vatican’s Medica Consulta has also catalogued seventy cases of modern medical miracles originating from the shrine at Lourdes France which meet the Vatican’s rigid documentation criteria. Finally, the Renewal linked Global Medical Research Institute (GMRI) has begun an extensive study to verify and document claims of personal medical miracles. Thus, there is strong scientific evidence for the occurrence of modern miracles.

While proving the occurrence of modern miracles is foundational in the development of a Renewal apologetic, the theological implications and meanings of the miraculous are the larger questions according to Polkinghorne, Richard Swinburne and others. What is ultimately needed in the development of a Renewal apologetic, is a comprehensive theology of the miraculous, which places modern miracles within the larger history of God’s interaction with his creation, as a means for the expansion of his kingdom. This will be the focus of the second part of this paper, as modern miracles are shown to be an integral part of the Renewal and expansion of the Kingdom of God; and ultimately the development of a Renewal Apologetic.

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29

Howell, Kenneth James. "Copernicanism and biblical interpretation in early modern Protestant Europe." Thesis, Lancaster University, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.309018.

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30

Zebiri, Katharine Patricia. "Mahmud Shaltut (d. 1963) : modern Muslim scholar and reformer." Thesis, SOAS, University of London, 1988. http://eprints.soas.ac.uk/28450/.

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Анотація:

The thesis deals with Mahmud Shaltut (Shaykh al-Azhar 1958-63), an important contemporary Muslim scholar and reformer. Following a chapter on Shaltut's life and reform work at the Azhar, the material is divided into three major chapters, on tafsir, law and social issues. The chapter on tafsir describes the innovations of the Muhammad cAbduh school of tafsir and the work of certain key scholars prior to Shaltut, with a brief description of developments after Shaltut. A detailed analysis of his methodology with reference to form and content aims to show the extent of his contribution to that development. The chapter on law is divided into four sections: (1) the sources of law, where we see Shaltut's theoretical exposition of the workings of the Sharica; (2) Shaltut's fatwas, which illustrate his practical application of those principles; (3) penal law, chosen as a case study because Shaltut deals with it in considerable depth, and (4) comparative jurisprudence, an area in which Shaltut took an especial interest in connection with his work for al-taqrib bayna al-madhahib (the coordination of the schools of law). The chapter on social issues initially describes the normative values of Islamic society, then proceeds to describe aspects of the contemporary reality, with reference to the impact of imperialism and the religious response to the needs of the modern age in general. The ideal and the real are thus juxtaposed in a way which reflects Shaltut's own writings. In this area comparative analysis is of particular value in view of the widely differing responses to particular issues; we have selected for discussion controversial issues such as polygamy, birth control and financial transactions, in order to highlight those differences. An attempt has been made throughout to place Shaltut within the context of modern Muslim scholarship and to define his own contribution in each area.

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31

Friedenbach, James Walsh. "Modern rhetoric/ancient realities." CSUSB ScholarWorks, 1988. https://scholarworks.lib.csusb.edu/etd-project/346.

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32

Stracenski, Inja. "Spinoza’s first philosophy and the knowledge of God." Thesis, University of Sydney, 2020. https://hdl.handle.net/2123/24372.

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Анотація:

This dissertation is an interpretation of the first part of Spinoza’s Ethics. Its subject matter, Of God, is, when formulated in more definite terms, the question of the determination of being in relation to our understanding of the ethical in philosophy. Or put differently, it is the question of a complete redefinition of the relationship between the ontological and the ethical, as it emerged in the early modern period after the end of medieval finalism and in the wake of the new ontology of the infinite inaugurated by the scientific revolution. This dissertation argues that Spinoza’s Ethics is best understood within the context of first philosophy, i.e. within the early modern question of foundations as a system elaborated in order to prevent the breaking apart from what we usually call facts and values. Hence, that the overall ethical purpose of Spinoza’s ethica consists in elaborating a system of foundational knowledge claims to serve as a basis for future ethical matters in various disciplines. And since ‘first philosophy’ deals with the origin of our knowledge, this dissertation argues that Spinoza’s system was also designed to ethically redefine the very nature of philosophical knowing and hence introduce an altogether new understanding of philosophy. The aim of this dissertation and the suggestion for a different reading of Spinoza’s major work is to uncover, as far as this can be done with an analysis of the first part of the Ethics, that segment of early modern thought, which never materialised in history. For the gap modernity never closed, between the human and the natural world, became the parameters of reality within which we found ourselves. And in this, there is little doubt that the ‘God’ whom “we have killed” (Nietzsche) is nothing else than this ethical task philosophy did not successfully carry out at the beginning of modernity.

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33

DeMaria, Courtney. "Paideia: the ancient prescription for modern America." Thesis, Boston University, 2009. https://hdl.handle.net/2144/27634.

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Анотація:

Boston University. University Professors Program Senior theses.
PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
2031-01-02

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34

Anstoetter, Donald T. "Christianity and the modern state in the philosophy of Pierre Manent." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p029-0736.

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35

Dasgupta, (Mohanta) Sanghamitra. "The Concept of Maya with special reference to modern Indian philosophy." Thesis, University of North Bengal, 1994. http://hdl.handle.net/123456789/85.

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36

Hare, Stephen. "Humility as a moral excellence in classical and modern virtue ethics." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq21002.pdf.

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37

Sheehy, Jeremy Patrick. "The sinlessness of Christ as a problem in modern systematic theology." Thesis, University of Oxford, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.305850.

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38

Kukathas, Chandran. "Hayek and modern liberalism : a study of his theory of justice." Thesis, University of Oxford, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.385565.

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39

Hamid, Eltigani Abdelgadir. "Islam, sectarianism and the Muslim brotherhood in modern Sudan, 1956-1985." Thesis, SOAS, University of London, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.281814.

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40

Sharma, B. R. "Adorno's 'Philosophy of Modern Music' : music in the age of mechanical reproduction." Thesis, University of Edinburgh, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.661791.

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Theodor Adorno's depiction of Stravinsky and Schoenberg in the Philosophy of Modern Music has been a source of much controversy. Many have criticised the Frankfurt Scholar for his biased portrayals. A common tendency shared among commentators has been to interpret Adorno's text literally. Yet upon closer examination, one sees that Adorno's intention was to write not only a literal text, but also a poetic text. Following in the tradition of Karl Kraus, and Walter Benjamin, Adorno's text is laden with symbols, metaphors, allusions and allegories that encircle socio-cultural and historical issues. Stravinsky and Schoenberg are often caricatures, and their works a means to discuss kitsch and avant-garde art during the rise of fascism in Germany. Even Adorno's portrayal of art in Germany is symbolic; his insights into state capitalist culture during World-War Two are meant to act as an acidic and prophetic analysis of monopoly capitalist culture in the post-World-War II era. Adorno's Philosophy of Modern Music was meant to be a Flaschenpost, a 'message in a bottle', designed to remain rebarbative through time. This thesis suggests that when one applies his insights to late capitalist society, they seem more relevant than ever.

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41

Sharma, Bhesham R. "The 'Philosophy of Modern Music' : music in the age of mechanical reproduction." Thesis, University of Edinburgh, 1997. http://hdl.handle.net/1842/21524.

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Theodor Adorno's depiction of Stravinsky and Schoenberg in the 'Philosophy of Modern Music' has been a source of much controversy. Many have criticised the Frankfurt Scholar for his biased portrayals. A common tendency shared among commentators has been to interpret Adorno's text literally. Yet upon closer examination, one sees that Adorno's intention was to write not only a literal text, but also a poetic text. Following in the tradition of Karl Kraus, and Walter Benjamin, Adorno's text is laden with symbols, metaphors, allusions and allegories that encircle socio-cultural and historical issues. Stravinsky and Schoenberg are often caricatures, and their works a means to discuss kitsch and avant-garde art during the rise of fascism in Germany. Even Adorno's portrayal of art in Germany is symbolic; his insights into state capitalist culture during World-War Two are meant to act as an acidic and prophetic analysis of monopoly capitalist culture in the post- World-War II era. Adorno's 'Philosophy of Modern Music' was meant to be a Flaschenpost, a 'message in a bottle', designed to remain rebarbative through time. This thesis suggests that when one applies his insights to late capitalist society, they seem more relevant than ever.

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42

Cantrell, Michael A. Evans C. Stephen. "Kierkegaard and modern moral philosophy conceptual unintelligibility, moral obligations and divine commands /." Waco, Tex. : Baylor University, 2009. http://hdl.handle.net/2104/5297.

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43

Cory-Watson, Damon. "The problem of the self-constituted individual in modern liberalism." Diss., Connect to the thesis, 2004. http://hdl.handle.net/10066/694.

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44

Brennan, Mary Kate. "Nietzsche on Suffering, Affirmation, and Modern Tragedy." Diss., Temple University Libraries, 2019. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/593202.

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Philosophy
Ph.D.
As an artform, tragedy is deeply perplexing. On the one hand, it depicts events that are painful, depressing, and difficult to watch. On the other hand, it is a genre that has been continually replicated, revered, and enjoyed throughout history. I examine Nietzsche’s response to this problem. Nietzsche, I argue, develops a clear response to the paradox of tragedy: Tragedy is valuable because, even though (or precisely because) it is painful to watch, it allows us to affirm life. Interestingly, Nietzsche’s discussion of tragedy is filled with numerous mentions of Shakespeare. I argue that Nietzsche’s comments on Shakespeare emphasize the historically sensitive nature of Nietzsche’s theory of life affirmation. While Nietzsche might seem to be delivering a universal, trans-historical account of life affirmation, his comments on Shakespeare make it clear that life affirmation functions differently in different times and cultures.
Temple University--Theses

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45

Friedle, Simon. "Thomas Hobbes and the reception of early-modern Epicureanism." Thesis, University of Cambridge, 2012. https://www.repository.cam.ac.uk/handle/1810/265540.

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This thesis is a study of Epicurean motifs (Epicurea) within the philosophical system of Thomas Hobbes in general; it examines all aspects of Hobbesian philosophy, viz. first philosophy, physics, anthropology, ethics, and politics within the context of the revival of early-modem Epicureanism and atomism in England as well as Europe. Thereby, it not only attempts to set Hobbes's understanding of Epicureanism in the general context of its reception in the seventeenth century but also to explore the specific Epicurean elements within Hobbes's philosophy. As a consequence, this thesis argues that the genesis of certain Hobbesian ideas must be considered against the background of Hobbes' s encounter with the late Renaissance and humanist Epicurean tradition as well as suggesting that Hobbes' s ideas in anthropology and ethics, but consequently also in his politics, reflect Epicurean motifs to a greater degree as has yet been acknowledged. Chapter One is concerned with establishing the Epicurean background. It primarily focuses on English Epicureanism and the emergence of atomism in England but also considers the continental European influences. The following four chapters are then devoted to exploring the Epicurea in Hobbes's philosophy. Chapter Two discusses Hobbes's concept of philosophy as anti-metaphysics, and it highlights how his understanding of prima philosophia as physica genera/is enabled Hobbes to interpret themes that had classically been related to metaphysics such as the genesis of religion, the conception of theology, and the mortality of the soul according to Epicurean modes of explanation. Chapter Three, then, examines what role ancient and early-modem atomism and Epicureanism played in the genesis of Hobbes's ontology and his ensuing doctrine of sense-perception. Thereby, it shows how Hobbes developed a materialist account of body and sensation independently from Gassendi. The last two chapters centre on morality and politics. They demonstrate how Hobbes's ethical and political doctrine reflects certain Epicurea which are indebted to the Renaissance and humanist discourse of Epicureanism. While Chapter Four analyses the concept of pleasure and pain within Hobbes's theory of action, Chapter Five considers how Hobbes embraced key concepts of Epicureanism such as a�bellicose state of nature and conventional justice as the basis of his political philosophy. Although this thesis cannot and does not attempt to rewrite the history of the genesis of Hobbesian philosophy, the analysis of Hobbes's Epicurea enables us to deepen our understanding of the genesis of his philosophical system and highlights Hobbes' s position as an eminent exponent of the Epicurean tradition in the seventeenth century.

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46

Davanzo, Anthony P. "Practical Paradise: Ethics for a Modern Age." Scholarship @ Claremont, 2016. http://scholarship.claremont.edu/cmc_theses/1248.

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This play demonstrates an interpretation of Nietzsche's philosophy in practice. The main character experiences loss and confusion, however, through this struggle arrives at a discovery of profound truth. If you've ever wondered how to live your life in the best way possible, the main character believes he's found the answer.

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47

Arikan, Pakize. "The Explanatory Gap Problem In Philosophy Of Mind." Master's thesis, METU, 2007. http://etd.lib.metu.edu.tr/upload/12608178/index.pdf.

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A given qualitative mental experience possesses qualitative aspects, or qualia, that identify and distinguish it from other qualitative mental states. While some philosophers explained the mental phenomena by positing nonphysical kinds of entities, some others propose wholly physical explanations. Even if those physicalistic explanations of the mental shed some light on the issue of body-mind relation, Joseph Levine claims that there still exists an explanatory gap between a qualitative mental state and the physical state supposedly responsible for it, since there is no explanation of how and why a certain kind of physical state gives rise to a specific kind of quale.This thesis is an exploration of this problem and evaluation of some of the views that interpret the gap as either ontological or epistemological in order to find out whether the gap is compatible with physicalism or not. The focus is on the Phenomenal Concept Strategy that proposes a physicalistic account for the existence of the gap that is based on the character of phenomenal concepts. I examine whether this strategy is satisfactory or not and propose a possible physicalist account to the special character of phenomenal concepts.

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48

Mmolai, Sana Koketso. "Religion and ethics in modern secondary education : a case study of Botswana." Thesis, Lancaster University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.301517.

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49

Maunder, Christopher John. "Apparitions of the Virgin Mary in modern European Roman Catholicism (from 1830)." Thesis, University of Leeds, 1991. http://etheses.whiterose.ac.uk/419/.

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Apparition phenomena, particularly those that claim Mary as their object, are still very influential in modern Roman Catholicism. The first half of this thesis is concerned with the context of these visions in their European form, and how the Catholic Church promotes some of them into the heart of its devotional life. On the whole, this first part takes a phenomenological view, simply looking at this process in its own right, although there are also some sociological insights and critical remarks. The author, as a Catholic devotee of the marian cult himself, is attempting to write a theological critique of the visions as a member of the pilgrim community, using a broader range of academic tools than is usually employed in such a task. In the second half of the thesis, therefore, a theoretical model is constructed that provides a new understanding of the phenomena. This model has four elements: firstly, the humanistic psychological, in which marian apparitions are compared with other such phenomena and considered from the view of depth psychology. The major factors which distinguish them are the intensity of the experience and the ecclesial context. Secondly, ecclesiological: the visions cannot be considered as extras or alternatives to the everyday life of the Catholic Church, but as its own 'epiphenomena'. Thirdly, mariological: the apparitions show evidence of 'high' mariology, although this is qualified because of Mary's apparent powerlessness in the face of God's judgement. In the modern era, the orthodox christocentric emphasis is more pronounced, but this does not appear to be a wholly spontaneous feature. Fourthly, and finally, biblical: the Christian revelation is rooted in history, and it is this which must be primary and not the archetypal, universal patterns of the psyche. Therefore the objective element in apparitions, if such exists, is, from a theological perspective, the Mary of history and her part in the events at the heart of the Christian understanding of salvation.

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50

Karstadt, Elliott. "The power of interests in early-modern English political thought." Thesis, Queen Mary, University of London, 2013. http://qmro.qmul.ac.uk/xmlui/handle/123456789/8464.

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This thesis studies the relationship between the particular interests of individuals and the common good, as it is conceived by various moral and political philosophers in earlymodern England (c.1640-c.1740). Interests are spoken of in English translations of Italian and French texts in the early seventeenth century, and are often used to describe goods or desires that are morally ambiguous. The vocabulary becomes commonly used in political tracts during the English Civil Wars, and this is where the thesis begins. We then move on to an analysis of the place of interests in Hobbes’s changing civil science. Hobbes continues to see interests as being morally ambiguous and dangerous to the common good. The third chapter deals with the republican tradition (epitomized by James Harrington), in which thinkers begin to conceive how interests might be manipulated to serve the common good. Chapter 4 deals with the men of latitude of the Restoration, who first conceive that interests are in fact identical with our moral virtues. We thereby come to see that the important questions regarding interests in the restoration revolved around religion and morality, rather than (as is commonly assumed) around trade. The fifth chapter deals with the commonwealth theorists, who became increasingly concerned that Charles II’s court, and subsequently the court whigs, were beginning to constitute an interest separate from that of the people. We then come to a discussion of Bernard Mandeville, who is generally thought to be a critic of the commonwealthmen, but (in his use of the vocabulary of interests) actually bears quite a close intellectual resemblance to them. The thesis ends with an account of a number of reactions to Mandeville, chief among them, Joseph Butler, who argues that not only are our interests identical with virtue, but they also naturally serve the common good.

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