Note: / This thesis explores the ways that Max Horkheimer and Theodor Adorno's Critical Theory and the ethics of Christian liberation theology mutually inform each other. Horkheimer and Adorno' s theories of the "dialectic of enlightenment" and “negative dialectics" provide a self-critical social analysis that interconnects the domination of humanity by humanity and the domination of nature in a way that strengthens the critique of Christian ethics. Further, Horkheimer and Adorno's "longing for the wholly other" resonates profoundly with Christians who believe in a God of Justice. By the same token, Christian reflection on critical Theory leads to a critique ofHorkheimer and Adorno's excessive distance from political practice and their narrow understanding of radical praxis. In this “new dialogue" the project of Christian ethics develops a more substantial critique of domination, while the Critical Theory of Horkheimer and Adorno is critiqued and renewed. / Cette thèse examine les différentes manieres avec lesquelles la Théorie Critique et l'éthique de la théologie de la libération chrétienne s'entrecroisent et s'informent mutuellement. Les théories d'Horkheimer et d'Adorno sur la "dialectique de la raison" et "dialectique négative" apportent une analyse altocritique de la société et associent la domination de l'humanité par l'humanité et la domination de la nature de manière à renforcer la critique de l'éthique chrétienne. De plus, le concept du "désir pour le tout Autre" qui ont Horkeimer et Adorno résonne profondément chez les chrétiens qui fondent leurs foi dans un Dieu de Justice. Dans ce sens, la réflection chrétienne sur la Théorie Critique amène une critique d'Horkheimer et Adorno qui veut noter leur distance excessive envers les pratiques poli tiques et leurs mécompréhension du praxis radical. Dans ce "nouveau dialogue ll le projet chrétien de l'éthique, amène une critique plus substantiel de ce qui est la domination et de ce fait renouvelle et illumine la Théorie Critique d'Horkheimer et D'Adorno.

This thesis explores the question of what it means to be a critical being, and how we can cultivate and enact a critical orientation through the ancient Aristotelian notion of phronesis. I begin by defending the claim that the familiar traditions and methods of rhetoric and hermeneutics have their practical, experiential and critical origins in a fundamental and constitutive human desire to express and understand ourselves and others through the most primary of human capabilities: listening, speaking, interpreting and understanding. This way of describing hermeneutics and rhetoric gives us a sense of their origins in lived experience. It also reminds us that rhetorical expression and hermeneutic understanding are not to be thought of as merely ‘systematized disciplines’, ‘instruments’ or ‘methods’ that we can be indifferent to, but part of our participatory linguistic experience. I argue that once the interpenetrating relation of rhetorical expression and hermeneutic understanding is made apparent, an implicit critical-thinking dimension in experience also becomes visible. This ‘critical dimension’ is not discovered in static theory, procedure or method, but, rather, something that is enacted over time with and among others. It is Aristotle’s concept of phronesis, and his understanding of insight and practical reasoning that best captures the emergence and enactment of critical thinking-being. Phronesis is a mode of practical reasoning that is always in motion, always challenging and interrogating the relation between the particular circumstances we find ourselves in, and the historical traditions, general rules, laws or procedures that form our normative background. I allow this argument for a critical hermeneutics through phronesis to be challenged by Jürgen Habermas’s critical sociological approach. I conclude, firstly, that Habermas’s critical theory relies for its critical thrust on a hermeneutical reflective tradition of immanent critique and insights about communication that can be grasped through phronetic reasoning, tradition and concrete embodied linguistic practices. Secondly, I argue that critical hermeneutics enacted through practical reasoning and phronesis describes a way of thinking-acting-desiring being that is more congruent with our actual experience, and therefore capable of meeting the personal, occupational, moral and political exigencies of a complex and diverse contemporary world.

The psychedelic field has generated a vast body of work in terms of psychology, art, spirituality and understandings of the mind and consciousness. Having engaged with the field for the last ten years, I have been curious as to why issues of race, gender and class are not included in the analysis and theories that are generated from the field. My background in feminism, queer studies, anti-racism, critical theory and social justice, as well as my interest in consciousness and psychedelics, led me to conduct a literature review and analyze it with a critical framework. The literature showed an overwhelming gap in the field in regards to inclusion and analysis of issues pertaining to race, gender and class. This gap needs to be addressed and I look forward to conducting fieldwork in the future such as interviewing people about their experiences of race, class and gender and its intersection with psychedelics. I hope to contribute to the field in terms of creatively and productively including an analysis of race, class and gender to the psychedelics field.

The psychedelic field has generated a vast body of work in terms of psychology, art, spirituality and understandings of the mind and consciousness. Having engaged with the field for the last ten years, I have been curious as to why issues of race, gender and class are not included in the analysis and theories that are generated from the field. My background in feminism, queer studies, anti-racism, critical theory and social justice, as well as my interest in consciousness and psychedelics, led me to conduct a literature review and analyze it with a critical framework. The literature showed an overwhelming gap in the field in regards to inclusion and analysis of issues pertaining to race, gender and class. This gap needs to be addressed and I look forward to conducting fieldwork in the future such as interviewing people about their experiences of race, class and gender and its intersection with psychedelics. I hope to contribute to the field in terms of creatively and productively including an analysis of race, class and gender to the psychedelics field.

The environmental challenges the Arctic region faces in the climate change context have prompted an abundant literature on what is to be done to protect the Arctic environment. The thesis addresses the question of what is international law’s role in promoting Arctic environmental protection, but taking a different perspective than previous research on the issue. It develops a new critical approach to analyze how international law adopted to protect the environment is in fact part of the problem. The theoretical framework bridges Martti Koskenniemi’s critical approach and the interactional account of international law developed by Jutta Brunnée and Stephen Toope. These two approaches provide conceptual and methodological tools to understand the mutual influence of international actors and structures on legal discourse. This framework is applied to four main Arctic environmental challenges in the context of climate change: increased oil and gas activities, increased shipping, adverse effects on indigenous peoples’ environment and culture and biodiversity depletion. For each case study, the thesis provide a three-stage analysis to understand the development of international law to address these issues, the influence of political considerations on such law and the normative potential of each of the different rules, standards, principles and rights to create a sense of legal obligation. This analysis sheds light on when international has enabled practices of legality, where international actors support the rule, right or standard at issue, fell bound by it and follow it in practice. The analysis also reveals the influence of the bias in favour of neoliberal development in legal discourse. This bias has favoured the development, interpretation and application of international law to promote the assertion of sovereignty over natural resources, industry deregulation, the promotion of trade, little consideration for indigenous peoples’ human rights and the consideration of biological resources in economic terms.

The central argument advanced in this dissertation is that the production of totalitarian space relies on the systematic destruction of spatial aura. I begin by critically studying the term “totalitarian” with references to Hannah Arendt and Robert Conquest, and re-appropriating it based on relevant insights from Herbert Marcuse, Theodor Adorno and Max Horkheimer, Georg Lukács, and Slavoj Žižek. In the meantime, I introduce the Baath state in Syria and Iraq as an example of totalitarianism, and present a concise account of its ideological history. Here I also shed light on important aspects of Critical Theory, which will have a recurring role throughout the project. I then discuss spatial production by critically explicating Henri Lefebvre’s dialectical theory of the production of space, which claims that space is produced according to the dominant modes of production. However, despite its critical significance to my project, Lefebvre’s theory alone cannot account for totalitarian space. Therefore, after pausing on Lefebvre’s concepts of appropriated versus dominated spaces, I move to Michel Foucault’s work on the Panopticon as a major spatial technology of power and a generalizable formula in societies of control and discipline. I also introduce Foucault’s heterotopia and Gaston Bachelard’s poetic space as counter examples to totalitarian space. Indeed, I argue that Lefebvre’s appropriated space, Foucault’s heterotopia, and Bachelard’s poetic space all have something in common. Aura, with its inherent negativity, is precisely the concept to indicate such spatial uniqueness, the systematic elimination of which is definitive of totalitarian space. In addition to critically exploring Walter Benjamin’s definitions of aura and developing his secularized notion of it, I also focus on his claim that mechanically reproduced works of art lack aura. This then brings me to the last stage of my project where I argue that mechanically reproduced images are not just auraless; they also destroy the aura of space. Finally, by way of illustration, I turn back to the example of the Baath state and analyze the use of mechanically reproduced images of the leader as destroyers of spatial aura and thus crucial components of the production of totalitarian space.

This thesis seeks to show that contemporary speculative fiction films both present and act as agents for an understanding of the human as increasingly economically rational. This conception of the human focuses on humanist values that project a vision of human exceptionalism into the future. Expanding on Michel Foucault’s definition of neoliberalism, this thesis follows its connection to biotechnology and the transhuman subject created through biotechnological intervention, arguing that the films Limitless (2011), Avatar (2009), and District 9 (2009) depict a vision of the human as something that can be calculated and therefore optimized, moving toward the transhuman goal of perfectibility. / Graduate

This study presents a critical analysis of ethics in child and youth care (CYC) and a posthumanist-inspired approach to sustainable ethics in line with CYC’s commitment to do ethics. The study constructs the problem of the all-too-humanist-ethical-CYC-body and engages in a rhizodiffractive ethical-political experiment to (re)think/(re)view/(re)write how we come to practice ethics in CYC. Inspired by a posthumanist ontoepistemology, I employ Deleuze and Guattari’s concepts of nomadism and becoming as tools to interfere with the current ethical framework in North American CYC. In global, neoliberal times, CYC needs an ethics that focuses, not just on dominant discourses that guide ethical conduct and decision making, but on ethical-bodies-becoming through the unique entanglements of every ethical encounter. What this body of work exposed for the ethical-CYC-practitioner is that taking a stand – one that challenges dominant one-way ethical models for practice – is a necessary precondition for living in global neoliberal times. / Graduate

Bibliography: leaves 308-316. / v, 346 leaves ; 30 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / This thesis seeks to understand the interrelation of knowledge, power and culture in the context of globalization. Crisis of Marxism has prompted intense reflection on the nature of modernity as a post-cultural phenomenon. This discourse highlights forms of domination and resistance neglected by Marxism and Liberalism. Intellectual developments in the West have acquired a halo of universality which makes it difficult for outsiders to recognise their limitations. The debate between modernists and postmodernists is a case in point. Post-colonial theorists appropriation of post-structuralism, thematic and methodological, raises questions about their own relationship to Western theory and whether their analyses neglect material aspects of globalization as well as problems specific to post-colonial societies. This thesis contends that it is unnecessary to absolutise the "culture vs. materialism" dichotomy. While it may be true that the cultural is "always already" political, critical theory must insist on foregrounding a more activist notion of political agency in a conjecture marked by global management of dissent, economic fundamentalism, media spectacles and cynical conflation of democracy with consumption. / Thesis (Ph.D.)--University of Adelaide, Dept. of Politics, 1998?

Doctor of Philosophy (PhD) / This thesis explores the impact of institutional changes in the Australian Higher Education Sector (AHES) on academics in entrepreneurial graduate schools of business. It addresses questions about the causes, nature and effects of change, and ultimately, the impact on the values and lives of 21 academics at two points in time, 2002-3 and 2008. In addition to reviewing literature, qualitative methods of document analysis and interviews provide the data for the research. The framework for the analysis of data is based on Laughlin’s (1991) ‘skeletal’ theory of organisation change which adapts concepts from Habermas’ (1984; 87) theory of societal change. The impacts of change are viewed from the perspective of organisation participants, the academics. For the majority of these academics, the findings of the research indicate that, in the face of loss of ownership and the imposition of modernisation practices, they maintained their belief in academic values but withdrew from active engagement with their school and institution. The thesis is presented in six chapters and six papers. With the exception of Chapter One, which introduces the thesis and its contributions, and Chapter Six, which summarises and concludes the work, the four chapters in between provide background detail on the literature; the theoretical approach; the research design and method; and the findings. The six papers complement the chapters by presenting the outcomes of the research at various stages. They are ordered in such a way as to offer general overviews of the Australian Higher Education Sector (Paper One) and business schools (Paper Two) before providing more specific focus on the impacts of modernisation practices (Paper Three); effects of change on academic identity (Paper Four); and the role of disciplinarity on academic values and identity (Paper Five). Research results from the first period of research, 2002-3, are reported in Papers Three, Four and Five. Paper Six is the final paper. It provides a comparison of results for both periods with an analysis of change and its impacts using Laughlin’s (1991) framework for organisation change. Chapter Six concludes the thesis with suggested implications for policy and further research. In relation to policy, it is suggested that current government intentions to shift higher education institutions from economic to social institutions will be dependent on the ability of institutions to unravel ten years of modernisation practices aimed at controlling rather than supporting academic endeavour. Arising from this is a challenge to business schools to develop value propositions that better reflect their role as part of a social institution and not an institutional ‘cash cow’. Further research is suggested in two areas: first, in understanding the lifeworld perspectives of academic executives and heads of school about their role in absorbing or facilitating change; and second, in understanding how business schools are able to develop and implement appropriate value propositions. Overall this thesis is a response to Henkel’s (2005, p. 166) call for further empirical research into academics’ lives “to test the strength of values and identity in different institutional settings”. It does this by addressing several gaps in the literature on higher education, specifically Australian higher education. The production of a qualitative and longitudinal study within a theoretical framework contributes to overcoming the paucity of research employing these methods or applying theoretical interpretations of data within higher education. Additionally, the thesis makes a contribution to the under-researched areas of academic values and value change generally, and Australian business schools, specifically by focusing on the values of Australian business school academics in times of change.