Many of the writings of Leo Strauss were dedicated to combating the "crisis of modernity". This crisis was for him the advent and acceptance of nihilism--a state of being wherein any principle one dare dream is allowed and judgment must be withheld. He claimed that the promotion of nihilism at the hands of modern social scientists would lead to the downfall of civilization. Yet, this work seeks to show that all of these claims are made by Strauss in an attempt to hide the "truth" of nihilism from the masses and that Strauss, in fact, is a nihilist thinker. The introductory chapter of this work introduces the problem of nihilism as outlined by Strauss. It also briefly explains the positions of two other nihilist thinkers, Friedrich Nietzsche and Michel Foucault, in order to establish the thought which Strauss seems to be arguing against in his works. It then explains the writing style of Strauss as being esoteric. The following chapter will deal with the Strauss' argument for the causes of nihilism. Chapter three will be dedicated to the two solutions that Strauss presents for combating nihilism. The exoteric solution calls for a return to the teachings of the classics, specifically the three types of teaching that he recognizes--Socratic-Platonic, Aristotelian, and Thomistic. The esoteric solution, however, is to use the Platonic conception of the "noble lie" in order to hide the "truth" of nihilism. Chapters four and five will compare Strauss' nihilism to that of Nietzsche and Foucault, respectively. Each chapter will expand on the discussion already presented in the first chapter to further elucidate each thinker's version of nihilism. Finally, I will outline the conception of these three thinkers as a continuum for nihilist thought. I will also discuss how the only definitive difference between the three thinkers is their outlook on the human condition. For example, Strauss and his hidden nihilism is a direct result of his pessimistic view of the masses; whereas Nietzsche's Übermensch nihilism is brought about by his outlook on the prospect for development beyond humanity and Foucault's pure nihilism is drawn out from his notion of power/knowledge. In this way, this work will not only show Strauss as a closet nihilist but also show his integral role in understanding the full range of nihilist thought.

Informe de Seminario para optar al grado de Licenciado en Filosofía / Tratar de entender la manera en que es tratada la literatura por parte del Ministerio de Educación a través de los Programas de Enseñanza es la intención que mueve al presente trabajo. Para ello será importante analizar el contexto en donde ella se nos presenta, en otras palabras, debemos primero preocuparnos por tener una visión general del proceso educativo dentro del cual la literatura aparece como una herramienta, en apariencia, fundamental. Cuáles son los propósitos que el Ministerio tiene para con los estudiantes patente en los Programas de Estudio del área de Lenguaje y Comunicación, y de qué manera la literatura sirve a estos propósitos, creo que son preguntas que es preciso formularse para ir bosquejando un concepto de literatura presente en los Programas de Estudio. Esta parte del recorrido se encuentra plasmada en el primer capítulo de este trabajo que lleva por nombre “La literatura en los programas Educacionales del Ministerio de Educación”, para cuya realización me he servido de los Programas de primero a sexto año básico concernientes al área de Lenguaje y Comunicación. En el análisis de dichos textos de estudio me centraré principalmente en las cuestiones que a mi entender más ayudan a los fines que me he propuesto, como objetivos, modos de evaluación y actividades propuestas, entre otras cosas.

Tesis para optar al grado de Magister en Filosofía / El presente texto abordará una parte del cuantioso material que Foucault nos legó al morir para comenzar a reconocer y delimitar a partir de él, su manera de comprender el derecho al tratar sobre asuntos disímiles. Esta pretensión no sólo enfrenta la ausencia de un texto foucaultiano que reconozca la problematización del derecho como su asunto, sino también la opinión, algo extendida entre los lectores de Foucault, que asevera que el pensador francés no se interesó sobre las cuestiones jurídicas.

This thesis is positioned at the intersection of two fields of research: language and gender and language development, to address the lack of linguistically informed investigation into the emergence of gendered subjectivity. Rather than treat the domain of language and gender research as a site of resolve, the research problematises the area to create a site of contestation by drawing attention to the limitations of research based on a single theoretical framework which proposes unified gender identity as gender difference. Gender will be read not as singular identity but multiple, as a Foucauldian 'nexus of subjectivities'. The study is an investigation into the construction of gendered subjectivity through a critical discourse analysis of a family playing games. The initial contention is that gender is a process which may be performed in multiple ways which are linked to the subject positions taken up in competing discourses. Focusing on children playing games, the study examines how gendered relationships are constructed in discursive practices to propose that it is possible to identify the performance of multiple femininities/masculinites through an analysis of patterns of interaction where the negotiation of power relationships is made visible in language and action. The study is a reflexive ethnographic case study based on data collected of two siblings, a boy and a girl, and their parents playing games at home. Conducted from within a framework which strategically combines poststructuralist readings with linguistic analysis, the research is an example of the viability of 'postlinguistic' approach to discourse analysis. The thesis argues that the study of a culture as it is lived in a family reveals the emergence of gendered subjectivity in the constitutive relationship which exits language, subjectivity and discourse. It is suggested that the development of a child's multiple gendered identities towards normative gender patterns may be traced in the discursive practices which s/he mobilises as a result of the subject positions in which s/he is positioned during the research period / Doctor of Philosophy (PhD)

This thesis is positioned at the intersection of two fields of research: language and gender and language development, to address the lack of linguistically informed investigation into the emergence of gendered subjectivity. Rather than treat the domain of language and gender research as a site of resolve, the research problematises the area to create a site of contestation by drawing attention to the limitations of research based on a single theoretical framework which proposes unified gender identity as gender difference. Gender will be read not as singular identity but multiple, as a Foucauldian 'nexus of subjectivities'. The study is an investigation into the construction of gendered subjectivity through a critical discourse analysis of a family playing games. The initial contention is that gender is a process which may be performed in multiple ways which are linked to the subject positions taken up in competing discourses. Focusing on children playing games, the study examines how gendered relationships are constructed in discursive practices to propose that it is possible to identify the performance of multiple femininities/masculinites through an analysis of patterns of interaction where the negotiation of power relationships is made visible in language and action. The study is a reflexive ethnographic case study based on data collected of two siblings, a boy and a girl, and their parents playing games at home. Conducted from within a framework which strategically combines poststructuralist readings with linguistic analysis, the research is an example of the viability of 'postlinguistic' approach to discourse analysis. The thesis argues that the study of a culture as it is lived in a family reveals the emergence of gendered subjectivity in the constitutive relationship which exits language, subjectivity and discourse. It is suggested that the development of a child's multiple gendered identities towards normative gender patterns may be traced in the discursive practices which s/he mobilises as a result of the subject positions in which s/he is positioned during the research period / Doctor of Philosophy (PhD)

<p>In George Orwell's two most famous novels Nineteen Eighty-Four and Animal Farm we find a totalitarian state, and in each case there are strategies that enable these societies to stay totalitarian. The reader of today not only sees the Soviet Union when reading Animal Farm and Nineteen Eighty-Four, but a large number of other totalitarian societies with similar structures and systems that exist throughout the world. A close reading of the novels shows that the strategies for the leaders in Nineteen Eighty-Four and Animal Farm to preserve the status quo include the control of media and flow of information, maintaining the class system, controlling education, creating distractions from issues that matter, being able to put the blame on a traitor, and enforcing control of people’s memory. Media is used to make the inhabitants believe that they are better off now than before, so that they will be content with what they have. Traitors and enemies are used to silence resistance and make sure that people stay in line. People’s memory is something that the leaders manipulate, even if it works in different ways in the two stories. In Animal Farm the animals just have a bad memory, and in Nineteen Eighty-Four it might be that the people have lost their ability to think critically and thus their ability to remember. Maintaining the class system and controlling education is to remain in control and minimizing the risks of another uprising. The reason why the Animal Farm becomes totalitarian is because the animals themselves looked the other way as the pigs started to take more than their fair share, which means that the responsibility of this situation is just as much the leaders as it is the peoples. The totalitarian societies in these books remain at status quo, but the message of these novels is that it can be different in real life. If we do not let things get out of hand, and if we keep on being aware of what is happening around us, we can stop this from happening.</p>

In George Orwell's two most famous novels Nineteen Eighty-Four and Animal Farm we find a totalitarian state, and in each case there are strategies that enable these societies to stay totalitarian. The reader of today not only sees the Soviet Union when reading Animal Farm and Nineteen Eighty-Four, but a large number of other totalitarian societies with similar structures and systems that exist throughout the world. A close reading of the novels shows that the strategies for the leaders in Nineteen Eighty-Four and Animal Farm to preserve the status quo include the control of media and flow of information, maintaining the class system, controlling education, creating distractions from issues that matter, being able to put the blame on a traitor, and enforcing control of people’s memory. Media is used to make the inhabitants believe that they are better off now than before, so that they will be content with what they have. Traitors and enemies are used to silence resistance and make sure that people stay in line. People’s memory is something that the leaders manipulate, even if it works in different ways in the two stories. In Animal Farm the animals just have a bad memory, and in Nineteen Eighty-Four it might be that the people have lost their ability to think critically and thus their ability to remember. Maintaining the class system and controlling education is to remain in control and minimizing the risks of another uprising. The reason why the Animal Farm becomes totalitarian is because the animals themselves looked the other way as the pigs started to take more than their fair share, which means that the responsibility of this situation is just as much the leaders as it is the peoples. The totalitarian societies in these books remain at status quo, but the message of these novels is that it can be different in real life. If we do not let things get out of hand, and if we keep on being aware of what is happening around us, we can stop this from happening.

This thesis explores the implications of the thought of Michel Foucault in relation to traditional Systematic Theology. It offers an outline of different types of theology to address the shortcomings exposed in the critique of Systematic Theology. / The first two parts of the thesis are an inquiry into the meaning of an archive. This word identifies an epoch of history, but it is a spatial rather than a chronological emphasis. An archive identifies experiential conditions that limit both the potential and sense of thinking; yet, such limitations simultaneously permit sense and thinking. An archive denies and constitutes possible sense-perception. In relation to knowledge, this calls forward several sociological and historical factors. It was Foucault's uniqueness to place great emphasis on power and on the general sense of the sociology of knowledge. / The focus of Part III rests on the critique of traditional Systematic Theology. In particular, this tradition has tended to presume the correctness of what Schleiermacher called the religious a priori. In this approach, the fact of existence demonstrates the necessity of a pregiven source of existence. But this attempt to transcend existence covered up several important questions related to the experience of the a priori from within the archive. Foucault demonstrates that the transcendental tradition did not sufficiently consider its sociological context or the spatial dynamics involved in its production. / In response, there are different types of theological practices available. The first type (called theology A) arises from the affirmation that knowledge is a dynamic archive location. From this point of view the history of Christian thought can be approached as sets of archives in which certain types of God-sense are produced. The second type of theology (called theology B) arises from the affirmation that a critical theology is possible only when, from its location, it orients itself to non-events and non-being. Theology is accomplished critically when it undertakes to affirm itself as both a product of its archive and an orientation toward the available nothingness of its archive. / The work of Michel Foucault opens to theology two different manners of approaching its history and its contemporary task.

Henri Michaux first discovered mescaline in 1956. This encounter proved a lasting influence on the work of the writer who, for at least ten years, struggled to circumscribe, then tried to explain the nature of the terrible shock he had received from the mind-altering chemical. The event was so important for the poet that in due time, it brought about a veritable conversion, a total and uncompromising revision of his most fundamental relationships towards the function of language and thought, and towards the basic premises of existence in general. Signs had hinted, previously, at this sudden transfiguration of his vision. His relationships with other drugs (ether, opium) betrayed his hidden desire to go beyond the limits ordained by his tragically caustic and defiant mind. Yet mescaline alone, as a weapon, proved strong enough to overcome Michaux's chronic insubordination, and clear the prolific way that led him toward the realisation and acceptance of that obscure other whose presence he had hitherto only felt, and which had been asleep within him forever.

No abstract available. / Thesis (D.Th.)-University of Durban-Westville, 1987.