Дисертації: "The philosophy of east tradition"

1

Lobas, V. "Interest to the eastern philosophy: names and borders of the search." Thesis, ТОВ "Планета – Принт", 2019. http://repository.kpi.kharkov.ua/handle/KhPI-Press/48165.

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2

Szabó, Györgyi. "Évolution des systèmes complexes : une étude des travaux philosophiques d'Ervin Laszlo, de la théorie des systèmes à la théorie d'un champ universel d'information." Thesis, Paris 5, 2014. http://www.theses.fr/2014PA05H011/document.

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Cette thèse est une étude des travaux d’Ervin Laszlo sur cinquante ans. Elle met en valeur ses idées les plus importantes, les événements et les moments charnières de l’évolution de sa pensée qui l’ont conduit à sa position philosophique actuelle ; elle passe en revue les étapes du voyage philosophique de Laszlo à la découverte et vers la compréhension de « la manière dont les choses sont » et de « la manière dont les choses deviennent » en termes d’évolution des systèmes complexes, ainsi que du but et de la signification de la vie humaine
A study of fifty years of philosophical work by Ervin Laszlo, highlighting the most important ideas, events and turning points in the thinking that led to his present-day philosophical position. This thesis reviews Laszlo’s philosophical voyage towards his uncovering and understanding of how things are and how things are becoming in terms of the evolution of complex systems as well as the purpose and meaning of human life

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3

Seevers, Kiel J. "A comparative look at karma and determinism." Kent State University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=kent1414434790.

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4

Wang, Zhenwu. "Tradition in science." Thesis, University of Ottawa (Canada), 1995. http://hdl.handle.net/10393/9927.

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Thomas Kuhn's "The Structure of Scientific Revolutions" got people to pay attention to tradition in science. This thesis considers how what Kuhn says about paradigms is closely linked with the idea of science as involving tradition. Kuhn takes paradigms to be a source of coherence in scientific traditions and the carrier of them, i.e., in normal science traditions are embodied in paradigms and hence maintained by them. I argue that when Kuhn emphasizes the priority of paradigms, he is actually emphasizing the role of tradition in normal science. I suggest that Kuhn's discussion about the priority of paradigms not only shows that he emphasizes the role of tradition, it also clarifies how traditions are formed and changed. Kuhn's work is often taken as the basis for resisting the rational view of science. His "incommensurability thesis" and "community authority thesis" are viewed by people, such as Feyerabend, as implying science is arational of irrational. They suggest that in science there is only replacement of paradigms, not the continuation of tradition. To better understand Kuhn's view about tradition, I argue that we need to understand his views about practice, rule, and theory. Comparing Kuhn's and Wittgenstein's views, I argue that Kuhn holds that practice and rules stand at the same level. Thus when Kuhn emphasizes the priority of paradigms, what he wants to say is that paradigms are more binding and more complete than any set of rules for research that could be unequivocally abstracted from them. For Kuhn paradigm changes are caused by the discovery of new facts and the invention of new theories together and this takes time. Thus, when the old tradition gives way to the new one, many concepts and ideas of the old tradition will inevitably be retained. Moreover, during the change of tradition, the old tradition plays a role in the formation of the new one, a point that Kuhn overlooks. In addition, a change of tradition in the development of science usually appears as a change of a small part of science while the main part of it continues as before. I examine how tradition plays a role in scientific discovery and justification. I first clarify the understanding of the distinction between the context of discovery and the context of justification. What Kuhn should have said, I believe, is that just as in normal science scientists use solutions to typical problems as paradigms and solve new problems by imitating the way in which typical problems were solved, so they use paradigms of individual sciences as examples of inquiry and deal with crises in scientific revolutions. I argue that the process of the establishment of a new tradition is a rational process. In addition to these arguments, I argue against Kuhn's"community authority thesis". I point out that for Kuhn community authority does not come from or represent tradition, rather, it seems to be independent of traditional authority, even to be definitive of tradition. (Abstract shortened by UMI.)

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5

Houtman, Gustaaf. "The tradition of practice among Burmese Buddists." Thesis, SOAS, University of London, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.282886.

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6

Chadwick, Stephen. "The social contract tradition and international relations." Thesis, University of Aberdeen, 1998. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU105576.

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This thesis is a study of the normative views of international relations proposed by philosophers in the social contract tradition of political theory. I have concentrated on the theories of Hobbes, Locke, Rousseau, Kant and Rawls. Part one of the thesis provides the theoretical background to the practical issues of international relations discussed in part two. In chapter one I summarise the main points in their political theories which are necessary for a full understanding of their views of international relations. Chapter two is concerned with general approaches to international relations - internationalism, cosmopolitanism and international moral scepticism. Throughout part two, I use the internationalist/cosmopolitan distinction in order to evaluate the international norms proposed by the contract theorists. Part two is concerned with practical problems of international relations. Chapter three concentrates on issues of war and peace. Many of the contract theorists propose internationalist just war theories, but I show that such principles do not necessarily conflict with a cosmopolitan conception of morality. Inter-state government is discussed in chapter four. I ask whether such an institution is the logical outcome of Hobbes' political theory, and examine proposals for an international federation by the Abbé de Saint-Pierre, who accepted much of Hobbes' domestic theory, and Kant who provides perhaps the most famous example. Chapter five is concerned with international distributive justice. I provide an interpretation of Locke's theory of property which leads to a radical stance in the international domain. As Rawls' theory of distributive justice has received much attention, I also examine how such a theory should apply to the international domain, paying particular attention to the views of Charles Beitz and Thomas Pogge.

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7

Karimullah, Kamran. "Avicenna (d. 1037), logical theory, and the Aristotelian tradition." Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=123019.

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In this study I examine Avicenna's (d. 1037) theory of conditional propositions, (or "if, then" sentences, qaḍāyā šarṭiyya muttaṣila), and his system of repetitive and conjunctive syllogisms (qiyāsāt istiṯnāʾiyya, qiyāsāt iqtirāniyya). I show that Avicenna's theory of conditional propositions is conceived as a rejection of Alfarabi's "context theory"–based system of conditional propositions and conditional syllogisms (qaḍāyā šarṭiyya). I also show that Avicenna's "if, then" connectors operate as propositional connectives in the modern, technical sense of that term. However, the theoretical bases of Avicenna's conjunctive syllogistic belong to the Prior Analytics. The system of conjunctive syllogisms and quantified conditionals, which is one of Avicenna's most important contributions to the history of formal logic, is explicable in terms of Aristotle's syllogistic theory. Stoic logic, on the other hand, plays a minor role.
Dans cette étude, j'examine la théorie des propositions conditionnelles (qaḍāyā šarṭiyya muttaṣila) d'Avicenne (m. 1037) ainsi que son système des syllogismes répétitifs et conjonctifs (qiyāsāt istiṯnāʾiyya et qiyāsāt iqtirāniyya). J'établie que Avicenne a formulé sa théorie des propositions conditionnelles afin de rejeter le système des propositions conditionnelles et syllogismes hypothétiques (qiyāsāt šarṭiyya) d'Alfarabi (m. 950), qui s'est fondé sur une théorie de langue dans laquelle le contexte dialectique demeure au centre de l'analyse des propositions et des syllogismes (appelée "context theory"). Ainsi je démontre que le connecteur conditionnel "si, alors" dans la logique hypothétique d'Avicenne fonctionne comme l'opérateur logique au sens technique du terme. Pourtant, les bases théorétiques du syllogisme conjonctif sont tirées des Premiers Analytiques d'Aristote. Le système du syllogisme conjonctif et la théorie des conditionnelles quantifiées, que je considère ici parmi les apports les plus importants á l'histoire de la logique formelle, sont explicables à la lumière de la théorie syllogistique d'Aristote. Cependant, la logique stoïcienne ne joue pas un rôle essentiel.

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8

Mauricio, David E. "Jaranan of East Java: An Ancient Tradition in Modern Times." Thesis, University of Hawaii at Manoa, 2002. http://hdl.handle.net/10125/7082.

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9

Toledo, Alejandro. "World music, creative reinterpretation, and the East Moldavian Roma tradition." Thesis, Goldsmiths College (University of London), 2013. http://research.gold.ac.uk/9691/.

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This study explores creative engagement with the East Moldavian Roma music tradition as a reflexive process that expands and enriches personal performance practice. It examines how a hermeneutic approach to understanding and reinterpreting the EMR musical tradition may be fed into one’s own performances, improvisations, and compositions, and how this engagement might be contextualized within an over-arching concept of World Music. Moreover, the study considers what transcription and analysis strategies might be employed in the service of this creative reinterpretation, and the strengths and weaknesses of such strategies. Ultimately, the research illustrates an insider’s account of becoming part of the current World Music scene through a process of reinterpretation that leads to new ways of being in the world. This is a process that captures the notion of a ‘changing self’, a metamorphosis of the self and the music one performs.

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10

Simes, Amy Caroline. "Contemporary paganism in the East Midlands." Thesis, University of Nottingham, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.282514.

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11

Emongo, Lomomba. "La tradition comme articulation ambiguë." Doctoral thesis, Universite Libre de Bruxelles, 1995. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212511.

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12

McCoy, Marina 1968. "Philosophy Professor Marina McCoy on the Catholic Intellectual Tradition." The Church in the 21st Century Center at Boston College, 2012. http://hdl.handle.net/2345/3954.

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13

Gatliff, Jason R. "TERRORISM AND JUST WAR TRADITION: ISSUES OF COMPATIBILITY." Connect to this title online, 2006. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1150154815.

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14

Moss, Charlene McAfee. "The Zechariah tradition and the gospel of Matthew." Thesis, Berlin New York, NY de Gruyter, 2002. http://d-nb.info/985470690/04.

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15

Kennedy, Innes. "The Scottish intellectual tradition and Alasdair MacIntyre's ideology-critique." Thesis, University of Strathclyde, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.248279.

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16

Masterton, George. "Objective Chance : A Study in the Lewisian Tradition." Doctoral thesis, Uppsala universitet, Avdelningen för teoretisk filosofi, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-133263.

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This dissertation explores the notion of objective chance as reasonable degree of belief given what might loosely be called our ultimate evidence. The goal is to develop a notion of objective chance that is broadly Humean: where chance ascriptions are construed as projected, De Dicto, physical modalities. It builds, in large part, on the work of David Lewis on objective chance and the metaphysics of indeterminism. It is argued that Lewis and the sciences take objective chance to measure the degree to which a proposition/sentence is physically determined true. These measures of determinacy are analysed in the Lewisian manner as a special kind of credence, an analysis justified by Lewis’ Principal Principle. This analysis faces several problems: the Principal Principle may not be generally applicable due to vicious circularities, chances so conceived may be incompatible with Humean supervenience, and the analysis itself may be uninformative. This dissertation addresses each of these concerns in turn. It proposes a novel trivial chance solution to the first problem and then extends this to solve the second problem, often referred to as the Bug. The aim of this text with respect to the Bug is not to provide a novel cure, but to increase our understanding of the Bug and why the standard medicine is the best on offer. Toward the end of the dissertation the informativity of the analysis is increased by an in depth study of the analysans. This study culminates in moving from Lewis’ objectified credences to credence conditional on an indexical as the analysans for objective chance.

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17

Keesmaat, Sylvia C. "Paul's use of the Exodus tradition in Romans and Galatians." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.239448.

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18

Labberton, Mark. "Ordinary Bible reading : the reformed tradition and reader-oriented criticism." Thesis, University of Cambridge, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.315010.

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19

Senay, Bulend. "The making of Jewish Christianity in Britain : hybridity, identity and tradition." Thesis, Lancaster University, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.311675.

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20

Disbrey, Claire. "Innovation and tradition : towards an institutional theory of religion." Thesis, Open University, 1990. http://oro.open.ac.uk/57299/.

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Philosophical theories of religion often appeal to supposed facts about the way religions change and, in particular, to the role of innovators. This, is true of theories that stress the priority of experience and the priority of language. In this thesis an historical case study of innovation in religion is used as evidence of the inadequacy of both these sorts of theories and to suggest that same form of 'institutional' theory would form a base for a more satisfactory theory of religion. Consideration is given to William James' and Alasdair McIntyre's accounts of religion and the implications of these for the roles of innovators. A case study of George Fox, wham they both invoke, is shown to validate neither, but to raise several general requirements for a theory of religion if it is satisfactorily to characterize innovation. The problems that arise in meeting these requirements in both empiricist theories and current theories derived fran Wittgenstein's ideas about language are surveyed. Problems encountered in attempts at setting up institutional theories in the field of aesthetics are considered. Any sort of essentialist theory or theories which see institutions solely in terms of bodies of people are rejected. Institutions are characterized'rather as repetitive forms of behaviour that have special representative or expressive meaning for a human community. It is demonstrated that the central concepts of religions - religious activities, religious objects and religious experiences - are institutional concepts. The criticisms that an institutional theory will inevitably lead to unacceptable forms of essentialism, relativism and naturalism, are faced and shown to be unfounded. It is concluded that it is possible to set up an institutional theory of religion that offers a satisfactory characterization of innovation in religion.

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21

Trenery, David. "Alasdair MacIntyre, George Lindbeck and the nature of tradition." Thesis, University of Nottingham, 2014. http://eprints.nottingham.ac.uk/13930/.

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This thesis considers the question of justification of belief in a comprehensive metaphysical system, through an exposition and evaluation of the philosophy of Alasdair MacIntyre. It defines a comprehensive metaphysical system as a set of ontological and ethical presuppositions which are taken to encompass and explain the nature of the universe, and which provide a framework for human practical reasoning and action. The thesis argues that such a system is primarily a way of interpreting the world and the place of humanity within it, rather than a speculative theory. It considers the extent to which the notion of justification can be applied to such comprehensive systems, drawing on MacIntyre’s account of tradition-constituted rationality (TCR) and George Lindbeck’s account of religion as a cultural-linguistic system. It outlines the development of MacIntyre’s Aristotelian ethics and argues that the further development of that position in Dependent Rational Animals should be given a central role in the interpretation of his mature philosophy. The thesis illuminates the concept of TCR by applying Lindbeck’s rule theory of doctrine to the question of the identity of different traditions. The account of tradition that emerges from this exercise provides greater specificity to the concept of epistemological crisis, which is central to MacIntyre’s account of the superiority or inferiority of rival traditions. The account of superiority that emerges by linking MacIntyre and Lindbeck’s work provides a retrospective measure of the extent to which one tradition can be held to be (provisionally) justified or (absolutely) unjustified as a comprehensive metaphysical system, and provides a rebuttal to the claim that MacIntyre’s position is relativist. I argue that while Lindbeck’s original account of the nature of religion as a cultural-linguistic system is vulnerable to the charge of relativism, it can be strengthened against this claim by the incorporation of a notion of TCR derived from MacIntyre.

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22

Lee, Jeongmin. "Bohr vs. Bohm interpreting quantum theory through the philosophical tradition /." [Bloomington, Ind.] : Indiana University, 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3240040.

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Thesis (Ph. D.)--Indiana University, Dept. of History and Philosophy of Science, 2006.
"Title from dissertation home page (viewed July 16, 2007)." Source: Dissertation Abstracts International, Volume: 67-10, Section: A, page: 3842. Advisers: Jordi Cat; Michael Dickson.

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23

Hardesty, Kathleen Sandell. "An(other) Rhetoric: Rhetoric, Ethics, and the Rhetorical Tradition." Scholar Commons, 2013. http://scholarcommons.usf.edu/etd/4898.

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Rhetoric as a discipline is still touched by the shadow of ancient Greece. Rhetoric was defined famously by Aristotle as the "available means of persuasion," codified into five canons in classical Rome, and has since been a central part of Western education to train speakers and writers to effectively move their audiences. However, particularly beginning in the mid-20th Century, the discipline's understanding of rhetoric as a means of persuasion (or even manipulation) passed down from our ancient roots began to shift to a sense of rhetoric as matters of ethics and a concern for the other. It begs the question: As a discipline, how did we get to a point where ethical concerns have increasingly entered the rhetorical conversation? With a theoretical focus, this study traces and examines how rhetoric's relation to ethics has transformed over the past 60 years from our discipline's Aristotelian/Platonic/Socratic inheritance to the introduction of multiple new perspectives and voices. In suggesting that the goal of rhetoric is more than persuasion--a major focus of the Platonic and Aristotelian tradition dominant in the field of rhetoric and composition in the early 20th Century--this study traces a "turn" within our discipline from "confrontational" rhetoric to "invitational" rhetoric. It suggests that invitational rhetoric challenges a strict definition of rhetoric as persuasion seeks instead to understand rather than convert, support camaraderie and mutuality (if not unity) instead of reinforcing dominant power relationships, challenge the speaker as much as the audience, and privilege listening and invitation over persuasion when appropriate. Rhetorical ethics is defined as the ethical decisions made in the everyday interactions that constantly invite us to make rhetorical choices that inevitably have consequences in the world. The study examines kairos/sophistic rhetoric, identification, and responsibility to establish a potential framework for rhetorical ethics, as well as listening and acknowledgement as methods for enacting this model. The ambition is a rhetoric of ethics that attends to everyday situations; accommodates different, often "silenced," voices; and offers the possibility of an ethical encounter with others. The study offers several possible conclusions about the nature of rhetorical ethics. Significant areas of continued study include issues of voice, agency, and marginalization--even invitational rhetoric does not guarantee that quieter or disadvantaged voices will be heard. In all, an(other) rhetoric is both a ripe topic for continued disciplinary attention, as well as a necessary component of everyday interactions with others that long to display love over hate, listening over silencing, inclusion over exclusion, and acceptance over rejection.

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24

Burgess, Mark Robert. "Nous, noesis and noeta : the transcendent apriorist tradition in epistemology." Thesis, University of Glasgow, 2002. http://theses.gla.ac.uk/2741/.

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There is perhaps no epistemological theory more universally rejected, by modern philosophers and commentators, than transcendent apriorism. In fact, the notion that the pure human intellect, purged of sensory contamination, can somehow transcend the limits of all possible experience is now disdainfully regarded as an obsolete Platonic fantasy. In the latter half of the eighteenth century Immanuel Kant had vilified those who defended such extreme versions of rationalism as, "dogmatic champions of supersensible reason". Regrettably, during more than two centuries of philosophical inquiry, this derogatory attitude has hardened into an obstructive prejudice. It is certain that the process has done much to impede, truly objective modern research into transcendent apriorism's basic epistemology. In fact, even foundational issues relating to the definition and categorization of the theory have been neglected, or only superficially considered. As a result, numerous misleading "straw man" versions of the doctrine have been promulgated, by the Logical Positivists and others, and then very enthusiastically denigrated. The consequent defective analysis and the prejudice that engendered it have seriously distorted modern appraisals of the theory's epistemological legitimacy. Similarly, contemporary studies of transcendent apriorism's philosophical history have been infected with damaging errors. This contamination is particularly transparent in the flawed theory of K. Ajdukiewicz that "radical apriorism" had adherents "almost entirely among ancient thinkers". The aim of this thesis is to provide a new and comprehensive analysis of transcendent apriorism that remedies such prevalent misconceptions. The principle objective will be to remove the encrusting layers of prejudice, error and confusion that blight conventional epistemological and historical treatments of the subject. Ultimately, this procedure will function to disclose the doctrine's essential nature, its origins and the true course of its historical development. In the light of this analysis, we will be in a better position to determine whether extant arguments claiming to refute or undermine transcendent apriorism are legitimate or erroneous.

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25

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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26

Driscoll, Sean Donovan. "Linguistic Correctness in the Cratylus: From the Literary Tradition to Philosophy." Thesis, Boston College, 2020. http://hdl.handle.net/2345/bc-ir:108838.

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Thesis advisor: John Sallis
Today, professional philosophy is dominated by the assumption that literary language is either merely ornamental or that it even detracts from the purposes of philosophical discourse. Ancient philosophers, however, did not share this assumption. Thinkers like Heraclitus, Parmenides, Empedocles, and Plato all recognized that their manner of expression contributes to the philosophical purposes of a text in a way that does not merely confirm or illustrate what is said. This is why Plato couches his account of linguistic correctness (his only sustained treatment of linguistic meaning) in a thoroughly poetic dialogue—the Cratylus. Many scholars have recognized Plato’s debt to the literary tradition by trying to identify the provenance of his literary practices (such as etymologizing) in the Cratylus. And on the other hand, many have developed sophisticated interpretations of the dialogue’s arguments. However, no research adequately represents the expressly philosophical contribution made by Plato’s appropriation of the literary tradition in the Cratylus. My dissertation engages Plato’s appropriation of the literary tradition by looking at both his adoption of literary concepts and his enactment of literary practice. It does so with a focus on two philosophical questions that are fundamental to the Cratylus and yet have been neglected in the scholarship: (1) what exactly does Plato mean by “correctness,” and (2) why does he have Socrates demonstrate this correctness by etymologizing? The first chapter tackles the first of these questions by replacing the nearly universal understanding of “correctness,” as a correspondence between the semantic content of a name with a true description of the name’s referent, with an understanding based on the concept’s provenance in the literary tradition, a broader appropriateness of language to what is spoken about that I call “resonance.” Each subsequent chapter address a key instance where the standard understanding of correctness (and of etymology’s role in exhibiting correctness) is inadequate—and where an understanding of correctness as resonance makes more sense. The second chapter demonstrates that Cratylus makes positive philosophical contributions to an understanding of correctness as resonance through his own stylized use of language. Therein, I argue that Plato uses Cratylus’ style to express the idea that language’s correctness increases as it is made increasingly conspicuous in its insufficiency, thus precluding closure or reification of what is what is spoken about. The third chapter demonstrates that a crucial argument early in the dialogue is analogical in the strongest sense—that a correct understanding of the argument requires an understanding of the correctness (as resonance) of the argument’s analogues. Like Chapter 2, this demonstrates how language can be made meaningful, paradoxically, through a sort of destructive manipulation. The fourth chapter shows how the standard understanding of correctness cannot be true of Socrates’ paradigm instance of correctness, the Homeric god-given names, and how these names are more correct because they require us to seek their varied and unapparent resonances. And the final chapter shows how the entire dialogue is unified by a brief and previously overlooked allusion to a scene in the Iliad. This recognition provides the interpretive key to understanding the philosophical contributions made by the dramatic structure of the dialogue. Hence, this dissertation provides a renewed understanding of the dialogue’s central concern, correctness, and its central practice, etymologizing. Its interpretation is interesting for what it says about the relation of meaning to such diverse things as phonetics, context, language’s mode of expression, etc. And by demonstrating how this sophisticated account of meaning results from attention to Plato’s appropriation of his predecessors, my dissertation contributes to the growing scholarship that recognizes the philosophical import of Plato’s “literary” engagement
Thesis (PhD) — Boston College, 2020
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy

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27

Tomalin, Emma. "Transformation and tradition : a comparative study of religious environmentalism in Britain and India." Thesis, Lancaster University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.322855.

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28

Maynard, Howard Ceri. "Bergson and the phenomenological tradition : a study of pre-phenomenological anticipations in Bergson." Thesis, Keele University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.287971.

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29

Salvesen, Alison. "The translation of Symmachus in the Pentateuch and its place in exegetical tradition." Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.327975.

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30

Smith, Simon Gareth. "Buddhism and the postmodern : the nature of identity and tradition in contemporary society." Thesis, University of Leeds, 1997. http://etheses.whiterose.ac.uk/556/.

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By and large, modem societies have understood themselves to be increasingly without religion. This is reflected in religion's marginalised position within academic disciplines such as sociology and philosophy and, in turn, their isolation from developments in religious studies. The discipline of religious studies itself has sometimes colluded in this process of marginalisation and isolation by a reluctance to engage with the intellectual dynamism of similarly eclectic disciplines such as cultural studies, as well as with current developments in sociology and philosophy. This is now beginning to change, and the purpose of this thesis is to contribute to this transformation by drawing upon debates surrounding the notion of 'postmodemity', and to suggest that forms of religious tradition not only persist in contemporary Western societies, but can exhibit a dynamic and challenging engagement with the cultural conditions which shape them. Concentrating on notions of self-hood and identity, I argue that the encounter between Buddhism and Western society provides an opportunity to examine a role for the religious in the context of a modernity which appears to exhibit increasingly ephemeral aspects, culminating with the postmodern. By initially drawing on examples in colonial and post-colonial South East Asia, I argue that Western and Buddhist cultural forms interacted in a manner which presaged the formation of the complex cultural hybridities that occur in contemporary Western society. Here, through the use of what I shall call 'quasi-knowledge' and 'quasi-memory', individuals are exposed to a multiplicity of cultural phenomena in attempting to establish coherent biographies for themselves, such exposure being reflected in the ephemeral nature of self-perception which is instrumental in the formation of the postmodern self. I suggest that both Buddhism and the postmodern operate in milieux which function on several levels of reality. These, to some extent, equate to certain dichotomies which may be found in modernity, and provide a context in which to establish a continued and significant role for religion at all of these levels. This can be reflected in my notion of a 'de-universalised' society which can encompass both secular and religious narratives - being a product of the tensions found between the two. As a consequence of this, I argue that it is possible to regard religion as a significant factor in understanding contemporary self-hood; as something which is both at the root of its development, and central to its continued evolution.

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31

Uchino, Megumi. "Songket of Palembang : socio-cultural and economic change in a South Sumatran textile tradition." Thesis, University of Hull, 2006. http://hydra.hull.ac.uk/resources/hull:6434.

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32

Craig, John Semple. "Reformation, politics and polemics in sixteenth century East Anglian market towns." Thesis, University of Cambridge, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.316709.

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33

Wilmshurst, David. "The ecclesiastical organisation of the Church of the East, 1318-1913." Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.243443.

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34

Carmichael, Elizabeth Dorothea Harriet. "Friendship : a way of interpreting Christian love - a study of the Western Christian tradition." Thesis, University of Oxford, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.306694.

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35

Guay, Paul E. "Texts and contexts of ideal friendship: ethical meditations toward a tradition of erotic philia." Thesis, Boston University, 1987. https://hdl.handle.net/2144/37155.

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Thesis (M.A.)--Boston University
PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. 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.
2031-01-01

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36

Redding, Graham Ernest. "The significance of the priesthood of Christ for a theology of prayer in the reformed tradition, with special reference to T.F. and J.B. Torance, and the Eucharistic tradition of the Church of Scotland." Thesis, King's College London (University of London), 1999. https://kclpure.kcl.ac.uk/portal/en/theses/the-significance-of-the-priesthood-of-christ-for-a-theology-of-prayer-in-the-reformed-tradition-with-special-reference-to-tf-and-jb-torance-and-the-eucharistic-tradition-of-the-church-of-scotland(09a090c3-6598-428f-8656-ebb2301f7646).html.

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37

Monroy, Mijael Jimenez. "Experience and the crisis of tradition : history, memory and practice in the philosophy of Walter Benjamin." Thesis, Kingston University, 2017. http://eprints.kingston.ac.uk/41279/.

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This thesis examines the notion of experience in the philosophy of Walter Benjamin. It focuses on the relationship between its constructive and disruptive features in four facets of Benjamin’s work, starting with the early writings dedicated to history and tradition and then moving towards different analyses of the reception of the work of art in modernity. Chapter I examines Benjamin’s early characterisation of experience on the basis of the transmissibility of tradition and suggests that the constructive character of experience manifests in the historical development of knowledge and truth in language. Chapter II is dedicated to The Origin of the German Mourning-Play and the shift towards an examination of the development of language from the perspective of the moments of rupture, forgetting and those deviations inherent in the transmissibility of tradition. I argue that experience appears immanently in the momentary suspension or interruption of the transmissibility of tradition: origin and allegory serve to characterise the double movement of concentrating the totality of tradition and suspending its objectivity. The ‘shattering of tradition’ that Benjamin regards to be the hallmark of modernity in his later writings is located within this dynamics. This shattering undermines the conditions for understanding the conflict out of which the present emerges, thereby producing a historiographic crisis which unsettles experience. Chapter III examines modern epic narration and the resources it develops to contests the forgetting which informs late capitalism. I specifically discuss the method of montage and the fragmentary memory associated with it to suggest that Benjamin looks at history from the standpoint of memory rather than from the perspective of tradition. Chapter IV discuses the radicalisation of the forgetting informing modernity and the possibility of developing, though momentarily, an equilibrium or interplay between technology and sensibility by means of long-term practice formed according to technical reproducibility and the principle of montage. It is finally argued that despite Benjamin’s constant emphasis on its destructive character, experience necessarily entails a cumulative or constructive dimension which Benjamin reformulates throughout his authorship in terms of tradition, memory and practice.

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38

Burt, B. W. "Tradition and Christianity in east Kwara'ae: the colonial transformation of a Solomon Islands society." Thesis, University of London, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.572847.

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39

Lin, Pei-Ying. "Precepts and lineage in Chan tradition : cross-cultural perspectives in ninth century East Asia." Thesis, SOAS, University of London, 2012. http://eprints.soas.ac.uk/14241/.

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40

Gooch, Leopold. "From Jacobite to Radical : the Catholics of North East England, 1688-1850." Thesis, Durham University, 1989. http://etheses.dur.ac.uk/1422/.

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41

Ansdell, Douglas B. A. "A Christian America : Lyman Beecher and Theodore Dwight Weld : two perspectives on this Evangelical tradition." Thesis, University of Edinburgh, 1986. http://hdl.handle.net/1842/18343.

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This thesis will concentrate primarily on American Evangelicalism in the third and fourth decades of the 19th. Century. More specifically, it will deal with those in the North who were sympathetic to, and actively involved in the work of the 'Second Great Awakening'. Of this group of Evangelicals, this work will be concerned with their aspirations and endeavours to christianise the American nation. Often overlooked with regard to this subject is the extent to which their interpretation of history provoked and influenced this concept of a 'Christian America'. In dealing with this question it will be argued that a Protestant interpretation of past historical events made an immense and invaluable contribution to this concept. A chronological survey of the central themes as they are found in different periods of American history will form an important part of this enquiry. This will demonstrate that hopes for a 'Christian America' have been variously expressed, and yet at every stage have been influenced by the perspective provided by a Protestant interpretation of history. The Evangelicals of the 'Second Great Awakening' held many things in common, yet even within this group significant differences existed. In this thesis attention will be directed to two distinct groups which can be distinguished by the varying extent to which past Protestant history and tradition defined their approach to the concept of a 'Christian America'. The two groups will be labelled 'Traditionalists' and 'Non- Traditionalists', and will represent different perspectives with regard to the task of christianising the American nation. Lyman Beecher and Theodore Dwight Weld will represent the two perspectives which will be discussed, and which provide essential categories within which both men can be better understood.

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42

Evans, Robert A. "An Aesthetic Attitude: An East - West Comparison of Bullough and Nishida." Ohio University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1274279326.

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43

Jonutytė, Jurga. "Tradition as an experience of time: the intersection of phenomenological and narratological perspectives." Doctoral thesis, Lithuanian Academic Libraries Network (LABT), 2007. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2007~D_20071109_154210-66473.

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In recent years, philosophy of history has somewhat outgrown the two fields of interests often prescribed to that branch of philosophy: historiosophy and historics. Ordinarily, this outgrowth is inspired by efforts to reflect new forms of historiography (such as microhistory or history of daily life). However, such a move is also employed in attempting to explain non-professional, pre-theoretical or even pre-thematic relation to historical past. A daily historical consciousness – a notion that has became possible only in the latest philosophy of history – is investigated here as a phenomenon of tradition. As is the case with all concepts, sense of the concept of tradition is flexible, given its history, development and future tendencies. In view of the usage of the word “tradition” in contemporary practical and theoretical contexts, it is clear that this concept enjoys few open means of further development. It can be radicalized, i.e., made into a fetish or almost into a slogan; on the contrary, it can be demonized. It can also be seen as the name of a phenomenon experienced in all lives, irrespective of the time and culture in which they are lived. Of course, levels and intensities of these experiences are different. In all senses, the term tradition denotes a human way to understand a social dimension of time, and to act in that time. From the philosophical point of view, tradition is an aspect of the intersubjectivity of consciousness, and as such possesses its own... [to full text]
Disertacijoje analizuojama tradicija kaip istorijos filosofijos problema. Disertacijos tikslas – ištirti tradicijos dinamiką kaip savitą laiko patirtį, parodant tradicijos sąvokos vietą ir jos produktyvumą šiuolaikinėje istorijos filosofijoje. Teorinis disertacijos pagrindas – fenomenologijos ir naratologijos sankirta, kuri pastaruosius kelis dešimtmečius formuojasi kaip atskira kultūros reiškinių apmąstymo metodika. Tradicijos tema istorijos filosofijoje plėtojama lygiagrečiai su doktrinomis, analizuojančiomis daugiasluoksnio, skirtingų tankių ir ritmų istorinio laiko patirtis. Fenomenologijoje ši tema atsiranda kaip intersubjektyvios laiko patirties apmąstymų tęsinys, naratologijoje – kaip pasakojimo situacijos ir dinamiškos pasakojimo struktūros analizės tąsa. Taigi naratyvo teorija, kaip ir fenomenologinė intersubjektyvumo teorija, įgalina tirti daugumą klausimų, susijusių su tradicijos fenomenu: istorinio laiko patirčių modusus, kolektyvinės atminties, naratyvinės tapatybės formavimosi klausimus. Pirmojoje bei antrojoje disertacijos dalyse parodoma tradicijos sąvokos raida istorijos filosofijos kontekste bei paaiškinamos prielaidos tradicijos kaip filosofinės problemos atsiradimui naratologijoje bei fenomenologijoje. Trečiojoje dalyje, remiantis abiejų krypčių teiginiais bei konceptais, ištiriami svarbiausi tradicijos kaip istorinio laiko patirties struktūriniai aspektai. Paskutinėje disertacijos dalyje analizuojamos tradicijos temos plėtojimo praktiniuose ir teoriniuose... [toliau žr. visą tekstą]

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44

Kennedy, Chloe Jane Sophia. "Criminal law and the Scottish moral tradition." Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/17935.

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This thesis presents an account of the development of Scots criminal law which concentrates on the influence of the Scottish moral tradition, as epitomised by Calvinist theological doctrine and Scottish Enlightenment moral philosophy. It argues that there are several crucial but seldom-acknowledged points of similarity between the Calvinist aim of creating a holy community and key tenets of eighteenth century Scottish moral thought, which rest upon community-oriented conceptions of the nature of morality and society. Both these shared conceptions and the particular ways they are expressed in Calvinist creed and Enlightenment philosophy are shown to have had a bearing on the way that Scots criminal law changed over time. The areas in which this influence is demonstrated are: the scope and principles of the law, i.e. the type of conduct that was punishable and the arguments that were put forward to justify its prohibition; the attribution of criminal responsibility (and non-responsibility); and the importance of mental state. It is argued that in each of these discrete areas changing perspectives on the nature of morality and human agency had a palpable impact on both legal doctrine and practice. When these different areas of the law are viewed as a whole and in historical perspective, the formative force of the Scottish moral tradition becomes clear and its influence can be seen to have extended into the contemporary law. The thesis therefore provides an original interpretation of the history of Scots criminal law by considering its sources and institutions from hitherto unexplored theological and moral perspectives, whilst simultaneously enhancing scholarly appreciation of certain aspects of the contemporary law that appear unusually moralistic. It also makes a broader contribution to socio-historic scholarship and strengthens its position as a recognised and worthwhile discipline by illustrating, using a concrete legal system, how legal history can enhance debates within criminal law theory and vice versa.

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45

Keene, Edward. "The colonising ethic and modern international society : a reconstruction of the Grotian tradition of international theory." Thesis, London School of Economics and Political Science (University of London), 1998. http://etheses.lse.ac.uk/2601/.

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This thesis develops a new ideal type of modern international society by exploring the affinities between certain solidarist features of the order that exists in contemporary world politics and the 'colonising ethic'. The purpose of this analysis is to reconstruct the Grotian tradition of international theory, by challenging Hedley Bull's representation of modern international society as an anarchical society of states, which has contributed to the view that the solidarist elements of Grotian thought are nostalgic 'neo-medievalism' or utopian prescriptions for the future. Bull's description of modern international society has three principal components; an absolutist interpretation of Hugo Grotius's international political theory; a 'Westphalian' account of the origins of modern international society; and an account of the expansion of international society through the imposition of the 'standard of civilisation' on non-European states. The thesis develops a different ideal type of modern international society by reappraising these elements of Bull's argument. It offers a non-absolutist interpretation of Grotius's conception of the law of nations, highlighting his ideas of appropriation and divisible sovereignty. Then, to explain the origins of modern international society, the thesis demonstrates the affinity between these concepts and colonisation in the Netherlands, the Dutch East Indies and North America. This illustrates the ethical system embedded in the practice of colonisation: the 'colonising ethic'. To explain how this international society expanded to global extension, the thesis then shows how the Grotian concepts of appropriation and divisible sovereignty formed important parts of Dutch colonial administration in Indonesia and the westward expansion of the American states-union. This provides the basis for a novel interpretation of three elements of order in contemporary world politics: the apparent tension between state sovereignty and human rights; the partial centralisation of authority in international society; and the justification of resistance through international norms.

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46

White, Peg. "Crossing the East West devide : new perspectives on East-West interaction /." View thesis, 1999. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030908.104240/index.html.

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Thesis (Ed.D) -- University of Western Sydney, Nepean, 1999.
"Submitted for the degree of Doctor of Education 1999, School of Lifelong Learning and Educational Change, University of Western Sydney Nepean" Includes bibliographical references.

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47

Simmons, Elizabeth Pope. "The Rejection of the Manege Tradition in Early Modern England: "Equestrian Elegance at Odds with English Sporting Tradition"." UNF Digital Commons, 2001. http://digitalcommons.unf.edu/etd/228.

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Renaissance creativity and obsession with classical traditions spawned a new form of horsemanship called the manege in sixteenth-century Europe. This study deals with England's rejection of the courtly horsemanship despite the dismal state of the nation's equestrian affairs. Tudor and Stuart monarchs utilized royal influence to attempt change - from legislative refmms to the horses - but no specific monarchical effort proved immediately effective. The significance of royal influence is seen in the continued importation of quality stock and in royal support for equestrian-related sports. Both enriched equine bloodlines and promoted the development of sporting tradition in England. While, with royal encouragement, the manege and its 'dancing' horses enjoyed a brief acceptance in England, both were spurned in favor of sports and the developing Thoroughbred horse. English horsemen of the 1600s found their own voice regarding horsemanship in the written works of Blundeville, Markham, Astley, and Clifford. These English authors criticized the manege as 'violent.' Furthermore, such riding was considered futile in warfare and impractical for riding in the open English countryside. The majority of aristocratic riders became obsessed with the new riding styles made popular by racing and other histories have given attention to the emerging group of horsemanship writers in England, this thesis deals with the aristocratic rebuff of the manege and its proponents. English nobles even disregarded their own reputable horseman, William Cavendish, whose teachings reveal a diligent manege master with a competent understanding of the equine mentality. By 1620, the associated 'violence' in manege training waned as a second generation of riding masters - largely French - advocated greater humanity and patience in methodology. However, the English had already charted their own course in horsemanship and had no use for the 'frivolous' riding. English renunciation of the manege is but one expression of the country's isolationism during the period, and its focus internally is congruent with a growing nationalism that favored things 'uniquely British.'

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48

Kim, Donghyun. "Reason, tradition, and authority : a comparative study of Habermas and Gadamer." Thesis, University of Glasgow, 2011. http://theses.gla.ac.uk/2812/.

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This thesis explores the possibilities for normative grounding of authority through a focus on the relationship between Habermas’s ‘critical theory’ and Gadamer’s ‘philosophical hermeneutics’, with particular reference to the bases of authority in East Asian culture. More specifically, it examines the role of reason and tradition in justifying political authority. Gadamer’s philosophical hermeneutics locates the conditions of authority in tradition, constituted in part by prejudice, while Habermas offers a theory of communicative action that transcends the limited horizons of tradition. The distinction between reason and tradition is applied in East Asian culture through an analysis of the practice of filial piety. The thesis endorses Habermas’s charge that Gadamer hypostatizes tradition. Habermas correctly identifies the political implication of Gadamer’s philosophical hermeneutics, namely, that it obscures power relations. It is argued that Habermas’s ‘communicative action theory’ and ‘discourse ethics’ are better able to do justice to the basis for the normative grounding of authority. The relevance of discourse ethics for the justification of political authority in East Asian culture is explored.

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49

Buffington, Nancy Jane. "From freedom to slavery: Robert Montgomery Bird and the natural law tradition." Diss., The University of Arizona, 1998. http://hdl.handle.net/10150/282827.

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This dissertation explicates the rhetoric of liberty and slavery in the novels of Robert Montgomery Bird (1805-54). Bird, now largely forgotten and ignored, was prolific, popular, and at the center of Philadelphia culture and national politics from the 1830s until his death. His work represents a particularly clear intersection of political ideology and fiction at a time of cultural growth and conflict. Like many of his contemporaries, Bird saw his fiction as fulfilling a patriotic mission as he attempted to define and defend the nation's history, emergent identity, and contemporary political agenda. It is this mission, evident in his countless meditations on rights and rebellion, freedom and slavery, captivity and bondage, that I explore. Despite repeated scenes of unjust captivity, Bird's eloquent celebrations of liberty, ultimately work to deny the freedoms they evoke, rationalizing instead the conquest of indigenous populations, slavery, and national expansion. This analysis of Bird's rhetoric of freedom is grounded in an exploration of the natural law tradition. I trace the evolution of this philosophy from 17th-century England to its conservative manifestations in antebellum America. Within this context, Bird's conservative reworking of terms such as "freedom," "slavery" and "rights" is neither new nor unusual, but constitutes merely one episode in the ongoing adaptation of such terms in natural law. Natural law emerges as an exceedingly pliable theory, capable of serving both radical and conservative agendas, rebellion and the maintenance of the status quo, the defense and the denial of rights. In addition to natural law, my discussion of Bird's eight novels explores literary traditions from the historical romance to the captivity narrative to the satire, and historical contexts from the Spanish conquest of Mexico to 18th-century American frontier struggles to Southern slavery. I also place Bird's fiction into the context of contemporary political discourses, including proslavery and abolitionist ideologies, the discussion of Indian removals, and debates over national expansion. Finally, I substantiate my conclusions with original research from the University of Pennsylvania's archives of Bird's manuscripts, notebooks, letters, and political journalism.

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50

Jonmarie, Diana. "The Loss of the Philosophic Tradition and the Rise of the Positive Philosophy of Auguste Comte." Thesis, University of Nevada, Reno, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3707845.

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This study examines the loss of original principles that distinguish ancient Western philosophy as a valid conceptual framework for political theory and practice. I explore how the Philosophic Tradition as a centuries-old foundation of inquiry and discourse loses its significance and finally its authority in the postmodern world. With the exclusion of metaphysical reflection and reason as a basis for understanding human existential and political phenomena, the transition to Historicism and Philosophic Positivism effectively redefined the nature and application of politics. Critical to this research and serving as a focal point of this study are the works of theorist and originator of the Positive Philosophy, Auguste Comte. I analyze the author's several volumes, these dedicated to establishing a new foundation of political thought, one in which scientific inquiry would serve as the ground for seeking truth and knowledge and as a basis for methodologically directing social and political reorganization. Essentially, Positive politics would as the theorist proposed, be free of abstract speculation (metaphysics) and work to reframe human nature by achieving a universal social state defined by `Order and Progress' and a futuristic system of advancement alike to no other period in human history. As this study examines this prophesy, it takes into view the rise and popularity of the Positive Philosophy from ancient perspectives to modern and postmodern Western thought. It further illustrates the resistance to and eventual replacement of traditional theoretical foundations leaving an indelible imprint on political philosophy which had experienced a profound transformation from its pre-scientific origins. Once as truth-seeking, self-critical and reflective as to moral values and ethical considerations of justice, prudence, and the public good, the Positive Philosophy would serve instead as the ground and authority for, as Comte envisaged, a modification of human existence. Thus politics reformulated was set to task in ordering the social world into its mission of productivity and progress and reconciling its vision of human perfectibility with a proposed end to political conflict.

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