This study examines ways in which supporters of William III and his opponents used literature to buttress their respective views of government in the wake of the Glorious Revolution. Understanding the polemical character of this art provides more insight both into the literature of the 1690s and into the modes of political debate in the period. As the English people moved from a primarily hereditary view of monarchy at the beginning of the seventeenth century to a more elective view of government in the eighteenth century, the Glorious Revolution proved to be a watershed event. Those favoring James II relied on patriarchal ideas to characterize the new regime as illegitimate, and supporters of the coregent asserted the priority of English and Biblical law to assert that the former king forfeited his right to rule. Chapter one examines three thinkers – Robert Filmer, John Milton, and John Locke – whose thought provides a context for opinions expressed in the years surrounding William of Orange’s ascension to the English throne. In chapter two, John Dryden’s response to James II’s abdication is explored. As the deposed Poet Laureate and a prominent voice supporting of the Stuart line, Dryden sheds light on ways in which Jacobites resisted the authority of the new regime through his response to the Glorious Revolution. Chapter three addresses the work of Thomas Shadwell, who succeeded Dryden as Laureate, and Matthew Prior, whose poetry Frances Mayhew Rippy characterizes as “unofficial laureate verse.” These poets rely on ideas similar to those expressed by Milton and Locke as they seek to validate the events of 1688-1689. The final chapter explores the appropriation of varied conceptions of government in pamphlets and manuscripts written in favor of James II and William III. Focusing on the polemical character of these works from the late 1680s and the 1690s enhances our understanding of the period’s literature and the prominent interaction of politics and writing.

Prises à la lettre et strictement appliquées par les intégristes musulmans, certaines dispositions du Coran vont à l'encontre de l'égalité entre hommes et femmes. Pour sa part, Mahmoud Mohamed Taha s'est plutôt attaché à promouvoir cette égalité non pas malgré le Coran mais en raison même d'une compréhension renouvelée du Coran. Après avoir esquissé le contexte global des relations entre islam, modernité, et droits de la personne, ce mémoire évoque les grandes lignes du modernisme musulman dans le secteur du droit pour faire ressortir le caractère original et audacieux de l'approche réformiste proposée par Taha. Cette approche sera d'abord étudiée de façon globale dans ses principes de base et ensuite dans son application au cas spécifique de l'égalité entre hommes et femmes. Puis, un parallèle entre la pensée de John Locke et celle de Taha soulignera leur enracinement commun dans le jus naturale et servira de fil conducteur pour dégager, en conclusion, la portée actuelle de l'oeuvre de Taha. / When taken literally and strictly applied by Muslim fundamentalists, sorne Koranic provisions go against gender equality. As for him, Mahmoud Mohamed Taha has endeavoured to promote that equality not in spite of the Koran but rather precisely because of a renewed understanding of it. After outlining the global context of the relations between Islam, modemity, and human rights, this dissertation evokes the main features of Islamic modemism in the field of law in order to bring out the original and bold nature of Taha's reformist approach. This approach is first studied globally in its basic principles and then in its application to the case of gender equality. After that, a parallel between John Locke's and Taha's thought shall underline their common roots withinjus naturale and lead to a conclusion assessing the actual impact of Taha's work. / "Mémoire présenté à la Faculté des études supérieures en vue de l'obtention du grade de Maître en droit (LL.M)"

This thesis explores the disciplinary relationship between natural philosophy (the study of nature or body) and theology (the study of the divine) in seventeenth-century England. Early modern disciplines had two essential functions. First, they set the rules and boundaries of argument – knowledge was therefore legitimised and made intelligible within disciplinary contexts. And second, disciplines structured pedagogy, parcelling knowledge so it could be studied and taught. This dual role meant disciplines were epistemic and social structures. They were composed of various elements, and consequently, they related to one another in a variety of complex ways. As such, the contestability of early modern knowledge was reflected in contestability of disciplines – their content and boundaries. Francis Bacon, Thomas White, Henry More and John Locke are the focus of the four chapters respectively, with Joseph Glanvill, Thomas Hobbes, other Cambridge divines, and a variety of medieval scholastic authors providing context, comparison and reinforcement. These case studies offer a cross-section of seventeenth-century thought and belief; they embody different professional and institutional interests, and represent an array of philosophical, theological and religious positions. Nevertheless, each of them, in different ways, and to different effect, put the relationship between natural philosophy and theology at the heart of their intellectual endeavours. Together, they demonstrate that, in seventeenth-century England, natural philosophy and theology were in flux, and that their disciplinary relationship was complex, entailing degrees of overlap and alienation. Primarily, natural philosophy and theology investigated the nature and constitution of the world, and, together, determined the relationship between its constituent parts – natural and divine. However, they also reflected the scope of man’s cognitive faculties, establishing which bits of the world were knowable, and outlining the grounds for, and appropriate degrees of, certainty and belief. Thus, both disciplines, and their relationship with one another, contributed to broad discussions about, truth, certainty and opinion. This, in turn, established normative guidelines. To some extent, the rightness or wrongness of belief and behaviour was determined by particular definitions of, and relationship between, natural philosophy and theology. Consequently, man’s place in the world – his relationship with nature, God and his fellow man – was triangulated through these disciplines.

Made available in DSpace on 2015-05-14T12:11:41Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1087581 bytes, checksum: 31104cb47d7bd860c3fe58b8d419286f (MD5) Previous issue date: 2011-08-04 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / John Locke (1632-1704) is an important philosopher of Modern Age. His most important researches focus on the epistemology, theology, ethics and political philosophy. Among the themes investigated by Locke, it is present the problem of religious tolerance, on which the philosopher devoted more than four decades, between 1660 and 1704. During this period, we can characterize at least two different positions adopted by Locke on the relationship between the political and religious fields. The first position corresponds to the earliest writings about the Lockean tolerance: Two Tracts on Government (1660-62). In this period, Locke defends that the civil magistrate is entitled to impose laws on some religious aspects, that is, about the indifferent things". The strongest allegation of the philosopher is that only through religious uniformity in terms of "indifferent things", is that the magistrate could ensure order within the civil community, preventing the peace from been disturbed by religious disputes. The second Lockean position corresponds mainly to Epistola de tolerantia (1689). In this time, Locke changes his argument and begins to defend religious tolerance, basing exactly on the separation of the State and Church and setting different functions for each of these institutions, as well as their own powers to perform their proper functions. The objective of this study is to investigate the different concepts of tolerance in the three works presented above. We will defend two hypotheses about the Lockean tolerance. 1. First, we will support that, despite of the change in Locke's position on the relationship between the State and Church, the philosopher remains an element unchanged over his writings on tolerance, namely, his "theological conception", and we will claim that this "theological conception" is essential to understand the Lockean concept of tolerance. 2. We will defend that the concept of tolerance presented in Epistola of 1689 can elucidate the political and religious problems encountered in the context of the Protestant Reform and religious wars occurred in Europe during the sixteenth and seventeenth centuries. / John Locke (1632-1704) é um importante filósofo da Época Moderna. As suas investigações mais relevantes giram em torno da epistemologia, da teologia, da ética e da filosofia política. Dentre os temas mais examinados por Locke, encontra-se o problema da tolerância religiosa, sobre o qual o filósofo se dedicou por mais de quatro décadas, entre 1660 e 1704. Ao longo desse período, podemos caracterizar pelo menos duas posições distintas adotadas por Locke sobre a relação entre o campo político e o campo religioso. A primeira posição corresponde aos primeiros escritos lockeanos a respeito da tolerância: Two tracts on Government (1660-62). Neste período, Locke defende que o magistrado civil tem legitimidade para impor leis sobre alguns aspectos da religião, isto é, sobre as coisas indiferentes . A alegação mais forte do filósofo é a de que, somente através da uniformidade religiosa no que tange às coisas indiferentes , é que o magistrado poderia assegurar a ordem no seio da comunidade civil, impedindo que a paz fosse perturbada por disputas religiosas. Já a segunda posição lockeana corresponde principalmente a Epistola de tolerantia (1689). Neste período, Locke muda a sua argumentação e passa a defender a tolerância religiosa partindo exatamente da separação entre Estado e Igreja e estabelecendo funções diferentes para cada uma dessas instituições, assim como poderes próprios para a realização de suas devidas funções. O objetivo do presente trabalho é investigar as diferentes concepções de tolerância apresentada nas três obras acima. Defenderemos duas hipóteses sobre a tolerância lockeana. 1. Primeiramente, argumentaremos que, apesar da mudança na posição de Locke sobre a relação entre Estado e igreja, o filósofo mantém um elemento inalterável ao longo dos seus escritos sobre a tolerância, a saber, a sua concepção teológica ; e sustentaremos que essa concepção teológica é essencial para a compreensão do conceito lockeano de tolerância. 2. Defenderemos ainda que a concepção de tolerância apresentada na Carta de 1689 consegue elucidar os problemas político-religiosos nascidos no contexto da Reforma Protestante e das guerras religiosas ocorridas na Europa, durante os séculos XVI e XVII.

This dissertation examines the philosophical and spiritual beliefs that underpin William Blake’s account of the imagination, his objections to empiricism and his understanding of poetic language. It begins by considering these beliefs in relation to the idealist principles of George Berkeley as a means of illustrating Blake’s own objections to the empiricism of John Locke. The philosophies of Locke and Berkeley were popular in Blake’s society and their philosophical positions were well known to him. Blake and Berkeley are aligned against Locke’s belief in an objective world composed of matter, and his theory of abstract ideas. Both reject Locke’s principles by affirming the primacy of the perceiving subject. However, Blake disagrees with Berkeley’s theologically traditional understanding of God. He views perception as an act of artistic creation and believes that spiritual divinity is contained within and is intrinsic to man’s human form. This account of human perception as the creative act of an immanent divinity is further elucidated through a comparison with the twentieth-century existential phenomenology of Maurice Merleau-Ponty. In the Phenomenology of Perception (1945), Merleau-Ponty examines human experience as the functioning of an embodied consciousness in a shared life-world. While Merleau-Ponty does not make any reference to a spiritual deity, his understanding of experience offers a link between Berkeley’s criticisms of Locke and Blake’s own objections to empiricism. Through a comparative examination of Blake and Merleau-Ponty, the imagination is revealed to be the creative or formative consciousness that proceeds from the integrated mind-body complex of the “Divine Body” or “human form divine”. This embodied existence locates the perceiving self in a dynamic physical landscape that is shared with other embodied consciousnesses. It is this communal or intersubjective interaction between self and other that constitutes the experienced world. Merleau-Ponty’s account of the chiasm and his notion of flesh, discussed in The Visible and the Invisible, are applied to Blake in order to elucidate his belief in poetic vision and the constitutive power of language. The form and function of language are compared with that of the body, because both bring the individual experience of a perceiving subject into being in the world and facilitate the reciprocal exchange between the self and other. Ultimately, this dissertation argues that Blake characterises the body and language as the living media of the imagination, which facilitate a creative exchange between a perceiving self and a shared life-world.

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Precis The Thesis comprehensively describes and explains basic concepts of Steiner-Vallentyne Left-Libertarianism. The introductory part compares this school of Left-Libertarianism with other approaches and advocates the method of critical theory of society being used, which was formulated by Marek Hrubec, successing classical authors of critical theory. This method divides the analyzed phenomena into three phases - critique, explanation and normativity. The critical phase describes relation between the analyzed and reality, while defining the analyzed against it. Explanation clarifies positive elements, which are consequent from the critique of reality and ultimately, the normative phase formulates a specific conception of the elements' realization. In this Diploma Thesis the critical phase is represented by defition of Left-Libertarianism against dominant streams in contemporary political philosophy, with the accent on its differentiation from related approaches, constituting their conception on one's freedom - especially rawlsian liberalism and classical libertarianism. Explanatory phase is dedicated to basic concepts of Left-Libertarianism, their historical roots and theoretical principles on which they are constituted. Finally, the normative phase presents the concept of universal basic income, which...

<p>Genom att analysera domstolsmaterialet från rättegången mot fildelningssiten The Pirat Bay, i relation till en idéhistorisk diskussion om äganderätt, har uppsatsen funnit att den liberala tanketraditionen och dess juridiska institutioner står inför en betydelseglidning vad gället begreppsparet ”Egendom” och ”Stöld”. Det har visat sig att Lockes naturtillstånd, varseblivningen av ”det oändliga” på jorden, har skiftat plats; från ”naturen” ut till ”cyberspace”, vilket har resulterat i att fildelningstekniken skapat en ny matematik som omöjliggör tidigare egendomsdefinition.</p>

Genom att analysera domstolsmaterialet från rättegången mot fildelningssiten The Pirat Bay, i relation till en idéhistorisk diskussion om äganderätt, har uppsatsen funnit att den liberala tanketraditionen och dess juridiska institutioner står inför en betydelseglidning vad gället begreppsparet ”Egendom” och ”Stöld”. Det har visat sig att Lockes naturtillstånd, varseblivningen av ”det oändliga” på jorden, har skiftat plats; från ”naturen” ut till ”cyberspace”, vilket har resulterat i att fildelningstekniken skapat en ny matematik som omöjliggör tidigare egendomsdefinition.

This thesis has two central goals. The first is to theorize the confrontation of Indigenous societies and European settler society as, among other things, a conflict between two opposing conceptions of the human relationship with nature — human ecology. The Western/settler view is that nature is external to humans and instrumental to their development. John Locke’s philosophy provides an excellent example of this type of thinking. In contrast, the world-view of many Indigenous societies is characterized by a sense of ontological continuity between humans and the ecology. The second aim of this thesis is to contribute to ecological political theory by exploring the contrast between these two divergent views of human ecology. It is suggested that this contrast provides a theoretically fertile site for an ecological politics suitable for a post-modern, post-capitalist future. These theoretical observations are grounded in a concrete case study: the Delgamuukw legal episode. / Graduate