The study aims to develop the theory of inbetween place. The inbetweens have been important elements in architectural design as transitional and reconciling realms. Architecture of place and its theories has been dominated the environmental design as place-making. However, the inbetween environments have not been clarified in significant, living place-forms for interval embodiment and systemic relationships between juxtaposing places. Through inbetween places, domains in juxtaposition will be comprehensively integrated as the whole. By a triangulation from three standpoints—phenomenological, embodied realism, and neo-structuralism—through case studies, the intrinsic characteristics and underlying essence of inbetween modes of place is identified. The study argues that inbetween places present themselves as living forms of connectedness, embodied presence, and significant pauses. Distinctive inbetween presences of place emerge from three frameworks—synthesized presence of place and the inbetweens, embodied presence of the inbetweens, and presence of inbetween “Significant Forms.” On presence of place and the inbetweens, inbetween places reflect living forms of intervals as interconnecting mediums between neighboring places. As an interval place, inbetween places, based on embodied presence, can be defined as distinct body of junctions by organized complexity of edges. According to Langer’s term “Significant Form” of place, inbetween places convey the symbolic presence of associative, edging layers that clarify differences and spatial relations between environmental juxtapositions. From a framework triangulation, inbetween places manifest complex interval domains of associative junctions as fundamental composite presences of: 1) defined inbetween containments; 2) active edging junctions or layers of juxtaposition; and 3) associative layers with places in juxtaposition. The essential quality of concrete, interrelating junctions between places separates inbetween places from inbetween placeless-ness. Inbetween places are intermediary domains creating vital and aesthetic links between places in juxtaposition; on the other hand, inbetween placeless-ness is deprived of a significant place of meaningful interactions with nearby realms. Thus, inbetween places turn out to be critical domains to develop comprehensive relationships between juxtaposing places, drawing different domains nearby to be bonded through the presence of adaptive, edging layers of places.

Thèse (M.A.)--Université Laval, 2007. / Bibliogr.: f. [55]-57. Publié aussi en version électronique dans la Collection Mémoires et thèses électroniques.

Diss. : Philosophy : Lawrence : 1981. - Contient des extr. de textes latins et leur trad. anglaise, de "De Ente et essentia" / St Thomas d'Aquin ; "Theoremata de esse et essentia" / Aegidius Romanus ; "Disputatio metaphysica / Francisco Suarez. -

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Reason, material objects, God, mind and body are all interrelated in Descartes' philosophy. The misapprehension of one will lead to misunderstandings in all of them. They are bound together by being part of the one God given secure universe. This allows Descartes to put forward the understanding of the universe as being one in which rational science was possible and indubitable certainty achievable. Because they are all organically related in the one meaningful system, the essential natures of these things which Descartes discovers flow into one another in their actual existence in the world. Accepting the picture of the universe as a rational place where certainty is possible, is part of what defines much of modernity as modernity. Since this is one way of ensuring certainty, modernity demands that a thing's essence should reflect its manner of existence. However this leads to modernity demanding of Descartes' philosophy that it reflect this same structure. Modernity then reads Descartes as trying to present such a picture, and consequently finds that Descartes' arguments do not work. Because Descartes' universe is God's universe, he is able to offer to humanity a very strong form of autonomy. But modernity prefers to have a less powerful form of autonomy which is independent of God, but which makes itself a servant to nature and the community of reason. This is a result of the price of entry into the rational universe through Descartes' method of doubt. As a consequence of modernity's reworking of Descartes' understanding of autonomy, and their demand that a thing's essence should exactly reflect its mode of existence, irreducible tensions develop in modernity. These are particularly obvious in the case of the relationship between science, reason and God, and between the mind and the body. This thesis addresses these tensions / Doctor of Philosophy (PhD)

After a chapter analyzing Heidegger's Dasein Analytik as it is delineated in Sein und Zeit, in using, in large measure, an author coming from the anglo-american tradition, the A begins a quasi-commentary analysis of the second chapter of Heidegger's Die Grundprobleme der Phänomenologie, heretofore GP or (The Basic Problems of Phenomenology). This quasi-commentary method of analysis is required due to the informal nature of presentation, insofar as this GP text is a transcription of Heidegger's 1927 summer course at Marburg. The A's chapter 3 analyzes the essence and existence distinction as it is found (or it's equivalent in Scotus's case) in Aquinas, Scotus and Suarez. In terms of inspiration it soon becomes clear – even on a vocabulary level - that Heidegger's views are heavily influenced by Suarez and his doctrines, particularly from his Disputationes Metaphysicae, DM. Whereas Heidegger pretends to analyze Aquinas, Scotus and Suarez, each in his own right, the reality is that Suarez is the 'guiding light' throughout these three central, chapter 2 subsection GP analyses, (Alpha = Aquinas, Beta = Scotus and Gamma = Suarez). An obvious sign of this is Heidegger's bringing Giles of Rome and his famous duae res version of the essence and existence distinction into the Aquinas analysis. Although he got the idea from Suarez, Heidegger is slightly more affirmative than Suarez himself in attributing this at first startling version to Aquinas. (In a word, holding to the real distinction means being an Aegidian and Aquinas is said to hold to the real distinction.) The A makes extensive use of contemporary Aquinas analysis to show that the essence and existence distinction doctrine that emerges from Aquinas's Aristotle commentaries is far from resembling Giles's. Via analysis of Metaphysics, V, 7, two Quodlibetal questions and Book II of the Posterior Analytics commentary (Lectios 1-10), a simpler doctrine emerges as to what we are doing when we predicate existence and essence of material substances. Not only is this not a duae res doctrine but one that can be explained without talking about real distinctions at all! (Heidegger's views on Scotus and Suarez are at once penetrating and much more predictable.) The A next presents a chapter on Heidegger and Luther, showing the centrality of the theme 'betrayal of the tradition' in both figures. In a final chapter, the A examines Heidegger's 1929 analysis of what the subject matter of metaphysics is, from his Die Grundbegriffe der Metaphysik (The Fundamental Concepts of Metaphysics). Heidegger claims that, for the medieval, ontotheological tradition, the oldest and most sacred, i.e., God, is the subject matter of metaphysics. (This includes Heidegger's accusation that medieval ontology is faith buttressed.) Using a contemporary phenomenologist's and a medievalist's analysis, the A tries to show that Aquinas's commentary on Aristotle's Metaphysics reveals the subject matter of metaphysics not to be 'God', but ens commune. This philosophical conclusion is of course consequential for Heidegger's accusation that medieval ontology is faith supported. The A concludes that an examination of Aquinas's Aristotle commentaries would have led to other conclusions than Heidegger's on what the subject matter of metaphysics is as well as on Aquinas's views on predicating essence and existence.

Ce travail porte sur l'application et l'utilisation par Jean Duns Scot de la théorie de l'indifférence de l'essence, issue du péripatétisme arabe, et se donne pour enjeu d'en comprendre le fonctionnement conceptuel. Solution conjointe aux questions de la constitution ontologique des choses, des rapports entre le langage et la réalité et du mode d'appréhension des notions générales dans l'abstraction, la théorie de l'indifférence de l'essence sert de sous-bassement à la métaphysique de Duns Scot. C'est au moyen de cette théorie qu'il est possible, comme le montre cette recherche, de relire certains grands thèmes de la métaphysique scotiste: la théorie de la nature commune et de l'haeccéité, la connaissance abstractive (cognitio abstractiva), et la théorie de la non identité formelle. Le travail tente surtout de dégager le caractère proprement méthodologique de la théorie des trois états de l'essence (triplex status essentiae), répondant à la question du statut de l'essence indifférente, à celle des prédicats d'ordre supérieur et au problème de la séparation dans l'abstraction.

In recent years, Taiwan has made efforts for the promotion of cultural industries. During the "Challenge 2008: National Development Plan" cultural and creative industries developed plans directed at combining artistic creation and commercial mechanisms in order to create products with local cultural characteristics. These products were to enhance the people's cultural identity and increase industrial added value. This was also the first time that "cultural software" was applied to major state construction projects. Research in this study is into the essence of the Koji pottery cultural industry entrepreneurs by the phenomenological approach. From the study, we have found that the essence of entrepreneurs has the following three main points that are worthy of in-depth discussion: ¡§the essence of cultural entrepreneurs¡¨, ¡§the cultural entrepreneurial opportunities¡¨, and ¡§cultural entrepreneurial practices¡¨. In the depth of understanding the transcription, we can see the Koji pottery cultural industry entrepreneurs (hereinafter referred to as entrepreneurs) have the essence of a ¡§high degree of self-perception¡¨. He himself has a strong power of self-reflection and a focus on the ¡§Culture Morality¡¨. They are seeking the meaning of spiritual values, not just the realities of material life. There is an interaction and mutual traction between the essences of entrepreneurs. It is not only a linear causal relationship, but is a three-dimensional or even four-dimensional relationship among the essences. In addition, we have seen business opportunities of the pottery cultural industry (hereinafter referred to as business opportunities) are, in a sense, reconstructed and the entrepreneur¡¦s essence is included in the nature of entrepreneurial opportunities. Entrepreneurial opportunities are no longer confined to traditional economic supply and demand imbalance, but can be the gradually accumulated results from action and reflection in every facet of life. What we need to be concerned with is that the entrepreneurs¡¦ daily life is a constant interaction between self and situation. Moreover, in the Koji pottery industry, entrepreneurship is a practical process from the abstract to the concrete. This can constantly break with the inherent challenge of thinking. In conclusion, we propose a long-term reconsideration wherein the government should return to the essence of culture and the arts when they are counseling rather than just commercial propaganda. We must rethink the course of the industrialization of culture and the arts.

Texte remanié de: Doct-Thesis--Philos.--Cambridge. / En append., p. 347-349, préf. latine de Hermannus Dalmata à : "Ptolemaiei opera astronomica minora" Bibliogr. p. 370-381. Index.

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