Thesis (Ph. D.)--University of Wisconsin, 1966. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Thesis (doctoral)--Université de Grenoble III, 1977. / Includes bibliographical references (p. 501-521) and index.

Thesis (D.E.A.)--Université de Versailles Saint-Quentin-en-Yvelines, 1999. / Title from title page of printout. Includes bibliographical references. Also available in an electronic version.

The films and theoretical writings of Alexander Kluge have been receiving greater attention from the North American German Studies community in the 1980's. This thesis is designed to give the reader a general introduction to the intellectual context of his writing and film-making, as well as provide an analysis of the relationship between the structure and content of one of his more recent films, "Der Ang riff der Gegenwart auf die Obrige Zeit", and his theories about the structure and content of the individual and collective societal consciousness. The first part of the thesis deals with Kluge's association with the lnstitut tor Sozialforschung, more commonly known as the Frankfurt School, and their particular brand of marxist social and cultural theory. The work of the Frankfurt School's most noted scholar, Theodor W. Adorno, is used as a reference work with which Alexander Kluge's early theoretical writings are contrasted and compared. The second part deals with two exemplary cultural producers and critics, Bertolt Brecht and Jean-Luc Godard. The use of montage technique in Brecht's dramas and Godard's films, and the desired effect which was to be produced, is compared to Kluge's own ideas on the associative technique and its potential as an analytic tool. The third part of the thesis deals with the work of Walter Benjamin, whose unique fusion of Critical Theory and near-eastern mysticism produced an epistemology which finds its most precise expression in the employment of montage. Benjamin's assertion that the truth content in any situation can only arise out of the juxtaposition of elements in a 'constellation' corresponds very closely to the 'constellation' construction in Kluge's films. Finally, the analysis of the film "Der Angriff der Gegenwart auf die Obrige Zeit" brings together all of these concepts --the social theory of the Frankfurt School, the production aesthetics of Godard and Brecht, the epistemology of Benjamin --and combines them with Kluge's own most recent theoretical writings to provide the reader with a possible interpretation of the elements in the film and their relation to the network of ideas which forms the world-view of theorist and film-maker Alexander Kluge. / Thesis / Master of Arts (MA)

No description available.

江志豪. / "2004年8月". / 論文(哲學碩士)--香港中文大學, 2004. / 附參考文獻. / 附中英文摘要. / "2004 nian 8 yue". / Jiang Zhihao. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2004. / Fu can kao wen xian. / Fu Zhong Ying wen zhai yao. / 提要 --- p.iv-v / 凡例 --- p.vi-vii / 上編 / Chapter 第一章、 --- 緖言 --- p.1-5 / Chapter 第一節、 --- 釋題 --- p.1-2 / Chapter 第二節、 --- 硏究目的 --- p.3 / Chapter 第三節、 --- 硏究方法 --- p.4-5 / Chapter 第二章、 --- 牛運震生平述略 --- p.6-9 / Chapter 第三章、 --- 牛運震著述考略 --- p.10-21 / Chapter 第一節、 --- 《空山堂全集》 --- p.10-17 / Chapter 第二節、 --- 其他獨立刊行之著述 --- p.17-19 / Chapter 第三節、 --- 待考著述 --- p.19-21 / Chapter 第四章、 --- 清嘉慶以前之文章評論發展槪述 --- p.22-25 / Chapter 第一節、 --- 明代以前之文章評論發展 --- p.22-24 / Chapter 第二節、 --- 明代至清嘉慶以前之文章評論發展 --- p.24-25 / 下編 / Chapter 第一章、 --- 牛運震之文章評論著述 百 --- p.26-191 / Chapter 第一節、 --- 《孟子論文》 --- p.26-80 / Chapter 第二節、 --- 《史記評註》 --- p.81-135 / Chapter 第三節、 --- 《讀史糾謬》 --- p.136-169 / Chapter 第四節、 --- 《論語隨筆》 --- p.170-191 / Chapter 第二章、 --- 牛運震文章評論學之理論主張 --- p.192-236 / Chapter 第一節、 --- 字句 --- p.192-205 / Chapter 第二節、 --- 篇章 --- p.205-216 / Chapter 第三節、 --- 情致 --- p.216-223 / Chapter 第四節、 --- 風格 --- p.223-231 / Chapter 第五節、 --- 評議 --- p.231-236 / Chapter 第三章、 --- 牛運震文章評論學之價值 --- p.237-245 / Chapter 第一節、 --- 選評範圍 --- p.237-240 / Chapter 第二節、 --- 評論內容 --- p.240-244 / Chapter 第三節、 --- 評論形式 --- p.244-245 / Chapter 第四節、 --- 小結 --- p.245 / Chapter 第四章、 --- 總結 --- p.246-248 / 參考書目及論文 --- p.249-257 / Chapter 一、 --- 牛運震著述 --- p.249 / Chapter 二、 --- 其他參考書籍 --- p.250-256 / Chapter 三、 --- 參考論文 --- p.249 / 附錄 --- p.258-268 / Chapter 1. --- 陳預〈《牛空山先生全集》序〉 --- p.258-259 / Chapter 2. --- 張玉樹〈《史記評註》序〉 --- p.260 / Chapter 3. --- 牛鈞〈《史記評註》識語〉 --- p.261 / Chapter 4. --- 張燾〈《論語隨筆》序〉 --- p.262-263 / Chapter 5. --- 牛鈞〈《論語隨筆》識語〉 --- p.264 / Chapter 6. --- 牛鈞〈《詩志》例言) --- p.265-266 / Chapter 7. --- 趙懷玉〈《空山堂文集》序〉 --- p.267 / Chapter 8. --- 牛運震〈《空山堂詩集》序〉 --- p.268

容運珊. / "2011年8月". / "2011 nian 8 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2011. / Includes bibliographical references (leave 120-167) / Abstract in Chinese and English. / Rong Yunshan. / Chapter 第一章 --- 緒論 --- p.1 / Chapter 第一節 --- 硏究目的及方法 --- p.1 / Chapter 第二節 --- 前賢硏究成果述評 --- p.5 / Chapter 第三節 --- 小結 --- p.8 / Chapter 第二章 --- 江盈科與晚明社會思潮 --- p.9 / Chapter 第一節 --- 晚明的社會環境與文學思潮 --- p.9 / Chapter 第二節 --- 江盈科的生平與著述 --- p.17 / Chapter 第三節 --- 江盈科的治學與交遊歷程 --- p.21 / Chapter 第三章 --- 江盈科詩學之基本理論 --- p.26 / Chapter 第一節 --- 元神活潑說 --- p.26 / Chapter 第二節 --- 詩的本質：「詩本性情」與「詩本性靈」之別 --- p.33 / Chapter 第三節 --- 師古而不擬古 --- p.50 / Chapter 第四節 --- ¯‘ة奇倡變的文學發展觀 --- p.55 / Chapter 第五節 --- 雅俗之辨：江盈科詩論與復古派詩論之別 --- p.59 / Chapter 第六節 --- 詩文才別 --- p.69 / Chapter 第四章 --- 江盈科的創作觀與創作實踐 --- p.77 / Chapter 第一節 --- 論詩歌創作 --- p.77 / Chapter 第二節 --- 論詩人的才、識、膽 --- p.82 / Chapter 第三節 --- 論歷代詩人 --- p.89 / Chapter 第四節 --- 詩歌創作實踐 --- p.102 / Chapter 第五章 --- 江盈科在公安派中的地位和貢獻 --- p.115 / 參考書目 / Chapter 附錄 --- 江盈科年譜簡編 --- p.125

Thesis (doctoral)--Göteborgs universitet, 1984. / Extra t.p. with thesis statement and summary in English inserted. Summary in German. Includes bibliographical references (p. 223-230) and index.

Vivemos, atualmente, uma grande crise econômico-financeira que afeta alguns países do mundo ocidental. Zygmunt Bauman escreveu A ética pós-moderna há mais de duas décadas, denunciando a crise ética que já existia naquela época. Aliás, a própria noção de crise, segundo Bauman, havia mudado de referência semântica, de algo relativo a critério para algo que não vai bem. Tal mudança data da Revolução Francesa acompanhando o desenvolvimento do capitalismo. A expressão pós-modernidade e, depois, modernidade líquida, de que Bauman se utiliza decorre das transformações sociais resultantes do grande progresso tecnológico mundial e, que, nos últimos anos, faz com que tenhamos de viver sempre nos adaptando a transformações de formas de vida cada vez mais efêmeras. Essa denúncia de Bauman coincide com dois aspectos importantes do marxismo: de um lado, uma irracionalidade excludente do modo de produção capitalista, inclusive com a imagem da cobra devorando seu próprio rabo. De outro, a denúncia da Escola de Frankfurt, quanto à razão instrumental. Contrariamente à Escola de Frankfurt, que admitiu entre seus membros considerações psicanalíticas, como as contribuições de Eric Fromm, Wilhelm Reich e Herbert Marcuse, Bauman não mencionou a psicanálise entre suas considerações. Tal fato é estranho em razão de conceituação da moral, como decorrente de uma pulsão interna do indivíduo, resultante do face a face com outra pessoa. Outro aspecto não contemplado por Bauman foi a não referência à filosofia da práxis, própria do marxismo. Ao criticar os filósofos e os juristas, por tentarem aprisionar a realidade cambiante em fórmulas fixas, Bauman perde a referência. Afinal, para ele os seres humanos são ambivalentes (bons e maus); os fenômenos morais são irracionais; a moralidade é aporética. Tese que defende. Por outro lado, faltaram considerações, como as de que o homem, ao modificar o mundo, modifica a si próprio, assim a práxis cria uma nova realidade e uma nova moral. / This research thesis aimed to: Nowadays, we are passing throught a huge economics and finantial crisis that affects some countries from the called Ocidental World. Zygmunt Bauman has written Postmodern ethics more than twodecades ago denunciating ethical crisis that already existed at that time. More, the concept of crisis itself, according to this author, had changed from a semantic reference of something related to judgment to something the meaning became to something that is wrong, is not right. This inversion came along the French Revolution and followsthe development of capitalism. The expression post-modernity and latter liquid modernity, that the polish writteruses, are decurrent from the social changes caused by the great technical development. It forces us to live in constant changes to new ways of life, each time more ephemeral. Thus denunciation coincides with two important aspects of Marxism: the unreasonable productive way of capitalism shown by the picture of the snake eating its own tail. On the other hand, it denounces the School of Frankfurt regarding to the instrumental reason. School of Frankfurt, that admitted psychanalitic contributions, as the ones from Eric Fromm, Wilhelm Reich and Herbert Marcuse, in opposition to that, Bauman didnt brought up psichanalisys. This is weird because of his concept of morals as resulting from the internal drive from the person when dealing to each other. Another aspect not mencioned by him was the praxis philosophy from Marxism. Bauman got lost when criticizing philosophers and jurists for trying to aprisionate the dynamic reality intosthatic formulas. If the human beings arebad or good. The moral phenomenon are irrational, and morality is contradictory. According to him, on the other hand, thers not enough considerations as that the man when changing the world, at same time changes themselves, this the praxis creates a new reality and a new moral. Bauman criticizes philosophers and jurists for trying to consider reallity in a prestablish model but not give anything back. For him human beings are good and evil; the moral phenomenon are irrational; moral is contradictory. When changing the world men change themselves. The praxis creates a new morality and a new world.

Vivemos, atualmente, uma grande crise econômico-financeira que afeta alguns países do mundo ocidental. Zygmunt Bauman escreveu A ética pós-moderna há mais de duas décadas, denunciando a crise ética que já existia naquela época. Aliás, a própria noção de crise, segundo Bauman, havia mudado de referência semântica, de algo relativo a critério para algo que não vai bem. Tal mudança data da Revolução Francesa acompanhando o desenvolvimento do capitalismo. A expressão pós-modernidade e, depois, modernidade líquida, de que Bauman se utiliza decorre das transformações sociais resultantes do grande progresso tecnológico mundial e, que, nos últimos anos, faz com que tenhamos de viver sempre nos adaptando a transformações de formas de vida cada vez mais efêmeras. Essa denúncia de Bauman coincide com dois aspectos importantes do marxismo: de um lado, uma irracionalidade excludente do modo de produção capitalista, inclusive com a imagem da cobra devorando seu próprio rabo. De outro, a denúncia da Escola de Frankfurt, quanto à razão instrumental. Contrariamente à Escola de Frankfurt, que admitiu entre seus membros considerações psicanalíticas, como as contribuições de Eric Fromm, Wilhelm Reich e Herbert Marcuse, Bauman não mencionou a psicanálise entre suas considerações. Tal fato é estranho em razão de conceituação da moral, como decorrente de uma pulsão interna do indivíduo, resultante do face a face com outra pessoa. Outro aspecto não contemplado por Bauman foi a não referência à filosofia da práxis, própria do marxismo. Ao criticar os filósofos e os juristas, por tentarem aprisionar a realidade cambiante em fórmulas fixas, Bauman perde a referência. Afinal, para ele os seres humanos são ambivalentes (bons e maus); os fenômenos morais são irracionais; a moralidade é aporética. Tese que defende. Por outro lado, faltaram considerações, como as de que o homem, ao modificar o mundo, modifica a si próprio, assim a práxis cria uma nova realidade e uma nova moral. / This research thesis aimed to: Nowadays, we are passing throught a huge economics and finantial crisis that affects some countries from the called Ocidental World. Zygmunt Bauman has written Postmodern ethics more than twodecades ago denunciating ethical crisis that already existed at that time. More, the concept of crisis itself, according to this author, had changed from a semantic reference of something related to judgment to something the meaning became to something that is wrong, is not right. This inversion came along the French Revolution and followsthe development of capitalism. The expression post-modernity and latter liquid modernity, that the polish writteruses, are decurrent from the social changes caused by the great technical development. It forces us to live in constant changes to new ways of life, each time more ephemeral. Thus denunciation coincides with two important aspects of Marxism: the unreasonable productive way of capitalism shown by the picture of the snake eating its own tail. On the other hand, it denounces the School of Frankfurt regarding to the instrumental reason. School of Frankfurt, that admitted psychanalitic contributions, as the ones from Eric Fromm, Wilhelm Reich and Herbert Marcuse, in opposition to that, Bauman didnt brought up psichanalisys. This is weird because of his concept of morals as resulting from the internal drive from the person when dealing to each other. Another aspect not mencioned by him was the praxis philosophy from Marxism. Bauman got lost when criticizing philosophers and jurists for trying to aprisionate the dynamic reality intosthatic formulas. If the human beings arebad or good. The moral phenomenon are irrational, and morality is contradictory. According to him, on the other hand, thers not enough considerations as that the man when changing the world, at same time changes themselves, this the praxis creates a new reality and a new moral. Bauman criticizes philosophers and jurists for trying to consider reallity in a prestablish model but not give anything back. For him human beings are good and evil; the moral phenomenon are irrational; moral is contradictory. When changing the world men change themselves. The praxis creates a new morality and a new world.