Готові списки джерел за темами / Western philosophers

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Добірка наукової літератури з теми "Western philosophers"

Автор: Grafiati
Опубліковано: 30 травня 2022
Оновлено: 31 травня 2022

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Статті в журналах з теми "Western philosophers"

1

Ali, Forkan. "Connecting East and West through Modern Confucian Thought." Asian Studies 8, no. 3 (September 22, 2020): 63–87. http://dx.doi.org/10.4312/as.2020.8.3.63-87.

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This study is an attempt to establish that 20th century’s canonized Taiwanese philosopher Mou Zongsan (1909–1995) has contributed significantly to the innovative burgeoning of modern Confucianism (or New Confucianism) with the revision of Western philosophy. This is based on the hypothesis that if ideas travel through the past to the present, and vice versa, and if intellectual thinking never knows any national, cultural and social boundaries, then there is an obvious intersection and communication of philosophical thoughts of East and West. This article also contemplates the fact that Western philosophies are widely known as they are widely published, read and circulated. Conversely, due to the language barriers philosophy and philosophers from the East are less widely known. Therefore, this research critically introduces and connects the early 20th century Confucian philosopher Shili Xiong (1885–1968), his disciple the contemporary Taiwanese Confucian intellectual Mou Zongsan, along with the Western philosophers Immanuel Kant (1724–1804), Martin Heidegger (1889–1976), and Herman Bavinck (1854–1921), through ideas like moral autonomy, ethics, ontology, and imago Dei. In so doing, the article delineates the path to study 20th century Taiwanese philosophy, or broadly Chinese Confucian philosophy which makes a bridge between the East and the West through Modern Confucianism prevalently called New Confucianism.
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2

AS, Humaidi Hum. "To be Excellent Society: Comparative Analysis between Western and Muslim Philosophers." Ulumuna 20, no. 1 (June 6, 2016): 147–76. http://dx.doi.org/10.20414/ujis.v20i1.823.

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The western philosophers like Karl Marx believe that society is ontologically understood in terms of physical dimension only while the Muslim philosophers such as al-Fārābī, Nasīr al-Dīn al-Tūsī, Ibn Khaldūn and Murtaḍā Muṭahharī argue that it consists of physical and metaphysical or spiritual aspects. The structure of a society along with its development and orientation can be seen and explained by its physical and metaphysical aspects. Moreover, the perfection of a society is not only based on the fulfilment of its physical needs but also on the establishment of intellectual and spiritual needs. This article aims to discuss society through Islamic philosophy’s perspective with the elaboration of social science, the reality of a society, the structure of an ideal society and its development and orientation. DOI: http://dx.doi.org/10.20414/ujis.v20i1.823
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3

RATNER-ROSENHAGEN, JENNIFER. "“DIONYSIAN ENLIGHTENMENT”: WALTER KAUFMANN'S NIETZSCHE IN HISTORICAL PERSPECTIVE." Modern Intellectual History 3, no. 2 (August 2006): 239–69. http://dx.doi.org/10.1017/s1479244306000734.

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Walter Kaufmann's monumental study of Friedrich Nietzsche's philosophy, Nietzsche: Philosopher, Psychologist, Antichrist (1950) dramatically transformed Nietzsche interpretations in the postwar United States and rendered Kaufmann himself a dominant figure in transatlantic Nietzsche studies from 1950 until his death in 1980. While the longevity of Kaufmann's hegemony over postwar American Nietzsche interpretations in particular is remarkable, even more so is the fact that he revitalized the career of such a radical thinker in the conservative intellectual climate of the 1950s. Philosophers and historians typically credit Kaufmann with rescuing Nietzsche from the Nazis, but argue that he did so by denaturing Nietzsche's philosophy of power and narrowly transforming him into an existentialist. By contrast, this essay argues that Kaufmann took a much more dramatic step by extending the scope of Nietzsche's philosophy, demonstrating how his ideas resonated with but also transcended the dominant philosophies of the day. Kaufmann presented Nietzsche as a philosopher uniquely poised to bridge the increasing mid-century rift between continental and analytic philosophies, as well as between the increasingly distinct moral worlds of academic philosophers and general readers. At a time when philosophical discourses within the university and beyond were pulling apart, Kaufmann put Nietzsche to work to bring them back together. By emphasizing Nietzsche's harmony with the range of scholarly and popular philosophical concerns of mid-century, he also established, for the first time in the United States, Nietzsche's role as a canonical thinker in the Western tradition.
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4

Rahbaripour, Kasra. "ANALYSIS OF PHILOSOPHY OF ART FROM ISLAMIC PHILOSOPHERS’ PERSPECTIVE." Revista Europeia de Estudos Artisticos 4, no. 4 (December 30, 2013): 87–115. http://dx.doi.org/10.37334/eras.v4i4.62.

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The western philosophers’ perspective of art is quite different from the Islamic philosophers’ philosophy of art because western philosophers repeatedly employed their western criteria and norms in evaluation of Islamic art. Consequently, this research analyzes art philosophy from Islamic philosophers’ perspective so as to have a deep understanding of art, its forms and values. The main objectives were o analyze the philosophy of art based on Islamic philosophers’ perspective, to determine what influences Islamic philosophers’ perspective of art and to understand the important role of art in Islamic culture. Methodology used was a cross sectional survey that was descriptive with qualitative research and quantitative research being employed. Specifically, research participants only included Islamic philosophers derived from different regions. Findings reveal that Islamic philosophers exteriorize and visualize what hidden inwardly in metaphysics and revelation art is. Moreover, it was revealed that majority of the Islamic philosophers believed that western philosophers misunderstand their perspective of art. In addition, the Islamic philosophers strongly agreed that Art should mainly express submission to God and that artwork that is nonconforming to Islamic worldview is unsuccessful artistically. Another philosophy of artwork is that it should reflect Divine Unity and consideration of beauty was of great importance in art according to Islamic philosophers. It wasconcluded that art and what constitutes art significantly depend on the culture and believes of individual groups or religious affiliations. Islamic philosophers have a radical different perspective of art philosophy where man is considered as divinity instrument created by Supreme Allah.
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5

Montiglio, Silvia. "Wandering philosophers in Classical Greece." Journal of Hellenic Studies 120 (November 2000): 86–105. http://dx.doi.org/10.2307/632482.

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The wandering philosopher is best known to us as a Romantic ideal that projects one's longing for physical and mental withdrawal. Rousseau's ‘promeneur solitaire’ does not cover great distances to bring a message to the world. His wanderings, most often in the immediate surroundings, rather convey spiritual alienation. But the ‘promeneur solitaire’ is not the only kind of wandering philosopher known in Western culture. Itinerant philosophers existed already in antiquity. During the Roman empire, many sages wandered all over the Mediterranean world. They went about for the sake of intellectual and spiritual enrichment, but essentially to spread their teaching and to intervene in local quarrels as religious consultants. Wandering connoted their ambiguous status in society—both in and out—and thereby enhanced their charisma and endowed them with an aura of superior power.
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6

B., C. J., and John Shand. "Philosophy and Philosophers: An Introduction to Western Philosophy." Philosophical Quarterly 43, no. 173 (October 1993): 578. http://dx.doi.org/10.2307/2220017.

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7

LETTES, EDMUND. "PHILOSOPHERS AS RULERS: EARLY WESTERN IMAGES OF CONFUCIANISM." Journal of Chinese Philosophy 14, no. 2 (June 1987): 233–48. http://dx.doi.org/10.1111/j.1540-6253.1987.tb00340.x.

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8

Mahon, James Edwin. "Philosophy and philosophers: An introduction to western philosophy." History of European Ideas 21, no. 4 (July 1995): 584–85. http://dx.doi.org/10.1016/0191-6599(95)90213-9.

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Jauhari, Sofuan. "KONSTRUKSI FILSAFAT ISLAM TERHADAP FILSAFAT YUNANI DAN FILSAFAT BARAT MODERN." Ngabari: Jurnal Studi Islam dan Sosial 13, no. 1 (October 24, 2020): 1. http://dx.doi.org/10.51772/njsis.v13i1.44.

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In the academic world, there is often debate about the influence of Greek philosophy, Islamic philosophy, and modern Western philosophy on each other. Does Islamic philosophy was influenced by Greek philosophy or vice versa? And does modern Western philosophy influenced by Islamic philosophy or vice versa? This paper aims to discuss the contribution of Islamic philosophy to the existence of Greek philosophy and modern Western philosophy. Through the literature review method, this paper finally resulted in the finding that both Greek philosophers, Muslim philosophers, and Modern Western philosophers had both been teachers and students for each other.
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10

Puchner, Martin. "Performing the Open: Actors, Animals, Philosophers." TDR/The Drama Review 51, no. 1 (March 2007): 21–32. http://dx.doi.org/10.1162/dram.2007.51.1.21.

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Three scenes of performance, corresponding to a parallel effort by Giorgio Agamben in his critique of the “anthropological machine,” suggest a strategy of “negative mimesis” to counter the stubborn anthropocentrism of the Western philosophical tradition.
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Дисертації з теми "Western philosophers"

1

Porreca, David. "The influence of hermetic texts on Western Europe philosophers and theologians (1160-1300)." Thesis, University of London, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.404021.

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2

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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3

Bhatawadekar, Sai. "Symptoms of withdrawal: The Threefold Structure of Hegel's and Schopenhauer's Interpretation of Hindu Religion and Philosophy." The Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=osu1187196688.

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4

McCann, Lluana. "American Public Administration: A Foundation for Praxis and Praxiology." Diss., Virginia Tech, 2007. http://hdl.handle.net/10919/26031.

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American Public Administration (PA) theory and practices have lacked adequately articulated or formalized normative foundations since the formal founding of the American State. Discussions regarding how PA theory derives from individual and collective critical reflection on practices (praxiology) and how that knowledge can inform future actions (praxis) virtually have been absent in all organizations. The recognition of the political legitimacy of PA has been lacking. The placing of a viable and critical social theory that posits conscious, responsible, and committed human practices within the context of the administration of the American Constitutional State, a politically narrow context, has been lacking as well. This dissertation establishes the works of social theorists Orion White, Jr., Michael Harmon, Robert Denhardt and Bayard Catron as the foundation for understanding how individuals do and can contribute to the collective administration of the complex state, including how they operate daily in organizations they join, critique and are capable of changing. These scholars understand the dynamics of human being and present discussions of human actions and practices that are capable of tackling the challenges associated with administering the American State. The work of John Rohr has established the other missing linksâ the constitutional legitimacy of PA and the clarification of constitutional values to which American administrative actions and knowledge must adhere. This dissertation asserts that it is the placing of human theory and action within the distinctly American theory and practices of the State that constitutes the solid normative foundations for American PA Praxis and Praxiology that constitutes a viable and formal founding of American Public Administration in word and deed.
Ph. D.
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5

Kim, Daewook. "The Integration of Western Techniques with East Asian Philosophies in Isang Yun's Quartett Für Horn, Trompete, Posaune Und Klavier." Thesis, University of North Texas, 2013. https://digital.library.unt.edu/ark:/67531/metadc283829/.

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Korean composer Isang Yun (1917-1995) was one of the few successful Asian avant-garde composers to blend philosophical elements from East Asia with Western techniques such as the twelve-tone method, Hauptton, Hauptklang, and Umspielung. In addition to the integration of Western and Eastern influences, a significant feature of Yun´s compositional language, found throughout his oeuvre, is the application of East Asian philosophical tenets into his works. The purpose of this dissertation is to develop a greater understanding of Isang Yun's life and music, more specifically the Quartett für Horn, Trompete, Posaune und Klavier. The dissertation is divided into five chapters. The first chapter of the dissertation presents introductory data, including the purpose and significance of the study. The second chapter provides pertinent biographical facts about Isang Yun and his works, obtained through research of authoritative books, journal articles, and interviews. The third chapter offers references to traditional Korean brass instruments in terms of their historical background, structure, and timbre. In addition, it also focuses on the processes by which Yun incorporated the compositional techniques of Hauptton, Hauptklang, and Umspielung to the work and their relation to Tao philosophy. The fourth chapter consists of an analytical and stylistic study of the Quartett; Yun's compositional language and formal structure are examined based on a stylistic assessment of selected examples from the work. The fifth and last chapter is a conclusion.
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6

Viljoen, Johan Wilhelm. "Les dieux cachés de l’existentialisme : la soumission et la révolte dans l’œuvre de Jean-Paul Sartre et d’Albert Camus (French)." Thesis, 2010. http://hdl.handle.net/2263/24738.

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The basic question underlying this thesis concerns the identification of the fundamental elements constituting the Western religious tradition and the way in which these elements manifest themselves in the writings of French writers and philosophers Jean-Paul Sartre and Albert Camus, authors chosen as the subject of this work not only because of their historical and biographical resemblance to one another but also because both are inscribed within the same existentialist and pseudo-existentialist literary tradition emerging in post-war Europe during the nineteen-forties. In the case of both Sartre and Camus, this tradition is particularly characterised by a literature seeking to affirm itself as resolutely atheist on the one hand yet infused with an unshakeable moral imperative on the other, obliging not only an active engagement by their readers in the cause of those less fortunate, but also a continuous effort by the two authors themselves to justify this imperative in the face of their maintained conviction that the universe has neither creator, nor existential reason, nor inherent meaning. It is precisely the contradiction between these two characteristics, and particularly the fact that the first cannot be logically derived from the second, which leads me to propose that the atheism affected by both writers might not be as absolute, as natural or as real as it seems, and that, despite their efforts throughout their work to show to what extent they reject the notion of divine existence, the moral imperative both support with such fervour is actually derived from a lingering religious faith so psychologically primal that neither of them ever manages to rid himself of it entirely. Of course this faith is not based on any true intellectual conviction, but rather the result of two distinct factors: firstly, the adherence of both authors to a cultural and intellectual tradition wholly constructed on religious thought, thus forcing their art to reflect this thought and its constituent elements despite their own conscious objectives and desires, and secondly the irresistible influence of such personal and particularly psychological factors as prohibits either from partaking of an authentic atheist conviction. However, as both continue throughout their lives to deny the existence of this faith whose influence neither is capable of escaping, I also propose that this influence on their writing is necessarily opaque, and the god itself on which it is based, a hidden god.
Thesis (DLitt)--University of Pretoria, 2010.
Modern European Languages
unrestricted
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7

Darwish, Hasan. "Pluralism and the idea of balance in Eastern and Western philosophies." Thesis, 2016. http://hdl.handle.net/10539/20737.

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A Research Report submitted to the Faculty of Humanities, University of the Witwatersrand, Johannesburg, in partial fulfilment of the requirements of the degree of Master of Arts, Applied Ethics for Professionals Johannesburg, 2016
Balance, in the broadest sense, can be taken to be a desirable intermediary point or state between two or more opposing points or states. This thesis demonstrates and argues that the idea of balance is ubiquitous — it appears in nature, the sciences, religions and common sense beliefs. Furthermore, it goes beyond this by attempting to extract this idea from prominent ethical theories — both those in the West and East, namely, Kantian Ethics, Aristotelian Virtue Ethics, Utilitarianism, Islam, Taoism, Hinduism, Confucianism and Buddhism. In the sciences and natural world, molecules, objects or plants are simply forced towards the trajectory of balance. This descriptively gives us some forms of balance. Ethically, many theories, as I show in the essay, strive towards balance and thus normatively prescribe balance as the index of choice, conduct and action. I draw some conclusion from this, which is that a balanced conduct and action lead to ethical action, whilst an imbalanced conduct and action result in an unethical action. Objections to this notion are discussed and addressed in various stages of the essay. At the end of the essay, I apply this reasoning to issues in applied ethics, namely, terrorism, wealth inequality and the environment
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HENRY, SIEW, and 蕭永倫. "A STUDY OF LOKUANG''S INTEGRATION OF CHINESE AND WESTERN PHILOSOPHIES." Thesis, 2001. http://ndltd.ncl.edu.tw/handle/07046097662485368190.

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博士
輔仁大學
哲學研究所
89
This paper researches into the results and contributions of Lokuang’s integration of Chinese and Western philosophies, so as to promote awareness, understanding, further researches and practical applications of the various issues concerning this topic. Our study shows that Lokuang’s method of integration is four-fold: comparison, complementality, co-interpretation and communion. These four aspects can be used independently or integrally. Comparison is the presentation of the similarities and differences of both philosophies in terms of methods, contents and spirits. Complementality is the discovering of the strengths and weaknesses of each party, and to attain mutual sharing and enrichment. Co-interpretation is the focusing on similar concepts, and to discover how the interpretation of one with the help of the other, could achieve greater understanding of each other. Communion is the recognition and affirmation of the strengths of both parties, so as to reach harmonious integration and creative synthesis. Besides the introduction and the conclusion, this thesis consists of four chapters. Chapter one presents Lokuang’s comparison of Confucianism and Thomistic Philosophy. Chapter two introduces his studies on how the two philosophies could be mutually complementing, mutually interpreted, and harmoniously integrated. Chapter three reviews and comments on the various topics discussed by him. Chapter four attempts to build a theoretical structure for his methods of integration.
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Книги з теми "Western philosophers"

1

Kluback, William. Paul Valéry: A philosopher for philosophers, the sage. New York: Peter Lang, 1999.

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2

The great philosophers: An introduction to western philosophy. London: BBC Books, 1987.

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3

The great philosophers: An introduction to Western philosophy. Oxford: Oxford University Press, 2000.

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4

Shand, John. Philosophy and philosophers: An introduction to Western philosophy. Chesham: Acumen, 2002.

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5

Qaiser, Nazir. Iqbal and the Western philosophers: A comparative study. Lahore: Iqbal Academy Pakistan, 2001.

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6

The great philosophers: An introduction to Western philosophy. Oxford: Oxford University Press, 1988.

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7

Shand, John. Philosophy and philosophers: An introduction to western philosophy. Montreal: McGill-Queen's University Press, 1993.

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8

Philosophy and philosophers: An introduction to western philosophy. London: Penguin Books, 1994.

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9

Nisbet, Robert A. The social philosophers: Community & conflict in Western thought. Toronto: Canadian Scholars' Press, 1993.

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10

R, Viotti Paul, ed. The global philosophers: World politics in western thought. New York: Lexington Books, 1992.

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Частини книг з теми "Western philosophers"

1

Tomlin, E. W. F. "Henri Bergson." In The Western Philosophers, 262–72. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003274599-26.

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Tomlin, E. W. F. "Socrates." In The Western Philosophers, 15–37. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003274599-2.

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Tomlin, E. W. F. "St. Augustine." In The Western Philosophers, 94–103. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003274599-6.

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Tomlin, E. W. F. "David Hume." In The Western Philosophers, 182–93. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003274599-18.

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Tomlin, E. W. F. "Interlude." In The Western Philosophers, 257–61. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003274599-25.

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Tomlin, E. W. F. "Prelude." In The Western Philosophers, 11–14. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003274599-1.

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Tomlin, E. W. F. "John Locke." In The Western Philosophers, 162–69. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003274599-15.

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Tomlin, E. W. F. "Interlude." In The Western Philosophers, 118–20. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003274599-8.

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Tomlin, E. W. F. "Friedrich Nietzsche." In The Western Philosophers, 247–56. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003274599-24.

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Tomlin, E. W. F. "Aristotle." In The Western Philosophers, 63–89. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003274599-4.

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Тези доповідей конференцій з теми "Western philosophers"

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Kovaleva, M. V., and O. V. Mikhailov. "Search for Ways to overcome the Crisis by Representatives of Russian Religious Thought." In General question of world science. Наука России, 2021. http://dx.doi.org/10.18411/gq-31-03-2021-61.

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Анотація:
The crisis at the turn of the 19th and 20th centuries affected different countries and different aspects of social life, which was inevitable both due to geographical proximity and cultural, economic, political and other intersections. Addressing the topic of the sociocultural crisis was characteristic of both Russian and Western European philosophers of the early 20th century. The author in the article refers to the understanding of its features and ways to overcome it in the context of the ideas of Russian religious philosophers. An integral feature of Russian philosophical thought in the context of assessing the ongoing social changes and the search for ways out of a crisis situation is an understanding of the special purpose of Russia and an awareness of its role in human history. The works of Russian philosophers are full of anxiety about the future of mankind, about the fate of Russia, a premonition of possible death, therefore it is no coincidence that the appeal to the theme of the Apocalypse, the impending catastrophe, the end of history is perceived as a real threat to the existence of mankind. With all the diversity of approaches to assessing the sociocultural crisis, Russian thinkers are united by common philosophical roots, religion, national and cultural traditions. In the context of understanding the crisis processes of the early twentieth century, Russian religious thinkers raise the question of the role and significance of a person in the transformation of life, thereby actualizing the moral and anthropological problems.
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Chen, I.-Ling (Lynn), Noel Scott, and Pierre Benckendorff. "An exploration of mindfulness theories in Eastern and Western philosophies." In CAUTHE Conference 2014. Brisbane, Australia: School of Tourism, The University of Queensland, 2014. http://dx.doi.org/10.14264/349341.

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Xu, Yulian, and Ailin Xie. "A Study of the Deep Differences Between Eastern and Western Philosophies in Ideological and Political Education." In 6th International Conference on Contemporary Education, Social Sciences and Humanities. (Philosophy of Being Human as the Core of Interdisciplinary Research) (ICCESSH 2021). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210902.044.

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Peirson, Bradley, and Nael Barakat. "Global Engineering Ethics: A Marketing Approach." In ASME 2009 International Mechanical Engineering Congress and Exposition. ASMEDC, 2009. http://dx.doi.org/10.1115/imece2009-12789.

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There is no doubt that the world is shrinking in many ways, including the ways that engineers from various nations collaborate and share ideas. Along with major international projects such as the international space station, corporations in the United States and abroad are carrying out international engineering tasks on a daily basis. Such collaborations have been of great benefit to the engineering profession because of the free exchange of ideas and engineering talents. One of the main problems facing engineers in the international arena, however, is the lack of a common ethical background. The debate about how to create a common, global code of ethics for engineers has been carried out for several years. The aim of this paper is not add to the arguments about what should be included in a global code of ethics. The purpose of this paper is, in fact, to present a method by which an international organization tasked with the development and administration of such a code could go about attracting potential members. A common code of ethics, containing tenets that most engineering societies around the world already agree upon, is laid down as the framework. From this the basic operation of an international engineering society is outlined. With this basic starting point established the discussion proceeds to the techniques that an international society would need to employ in order grow in numbers and gain credibility among the profession. Further discussion leads to incorporation of these ideas into the education of engineers at the undergraduate level. Ethical training is currently incorporated into undergraduate curricula at many universities in the US. In many cases, however, this portion of the curriculum is limited to western ethical philosophies and the codes of ethics of the American engineering societies. Undergraduate engineering education is designed to develop the next generation to lead their engineering fields. With the prevalence of international collaboration in engineering it is almost assured that these future engineers will be international engineers, to some degree. This paper presents not only a method for attracting potential members to an international engineering society, but also means to prepare future engineers to be responsible members of the international engineering community.
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1

Buchanan, Riley, Daniel Elias, Darren Holden, Daniel Baldino, Martin Drum, and Richard P. Hamilton. The archive hunter: The life and work of Leslie R. Marchant. The University of Notre Dame Australia, 2021. http://dx.doi.org/10.32613/reports/2021.2.

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Professor Leslie R. Marchant was a Western Australian historian of international renown. Richly educated as a child in political philosophy and critical reason, Marchant’s understandings of western political philosophies were deepened in World War Two when serving with an international crew of the merchant navy. After the war’s end, Marchant was appointed as a Protector of Aborigines in Western Australia’s Depart of Native Affairs. His passionate belief in Enlightenment ideals, including the equality of all people, was challenged by his experiences as a Protector. Leaving that role, he commenced his studies at The University of Western Australia where, in 1952, his Honours thesis made an early case that genocide had been committed in the administration of Aboriginal people in Western Australia. In the years that followed, Marchant became an early researcher of modern China and its relationship with the West, and won respect for his archival research of French maritime history in the Asia-Pacific. This work, including the publication of France Australe in 1982, was later recognised with the award of a French knighthood, the Chevalier d’Ordre National du Mèrite, and his election as a fellow to the Royal Geographical Society. In this festschrift, scholars from The University of Notre Dame Australia appraise Marchant’s work in such areas as Aboriginal history and policy, Westminster traditions, political philosophy, Australia and China and French maritime history.
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