Doctor of Philosophy(PhD) / Edmund Husserl (1859-1938) is most well known as a matematician, or a logician, and then famed a the initiator of a phenomenological movement. He has been accused of promoting transcendental indealism to the point of solipsism. His focus on pure consciousness has been received as a method which operates above its historical context and straight to the 'seeing essences.' This is partly because of his problematic wording in his earlier writings. However, his last published (yet unfinished) work, The Crisis of European Sciences (Belgrade, 1936), is certainly a very different introduction to his phenomenology. In this publication he struggles with the issue of Life-world, the world we live in, before it gets to be described abstractly, in a scientific way. One aspect of our experience in this Life-world is our consciousness of internal time (not the clock-time, not even a simple measuring of duration). This investigation into the consciousness of internal time, impinges his definition of pure consciousness. Consciousness is embedded in internal-time-consciousness. Consciousness cannot operate "outside" time. In this line of thinking Husserl almost "by accident" came to formulate his philosophy of history, for which is so far much less known. Husserl's 'Philosophy of History' is his last contribution as a philosopher who had failed to systematize his teaching, as in his Erste Philosophie mss. of 1923-'24., and again in Cartesianische Meditationen, mss. 1929. which he has kept revising and ultimately dropping. Just as well in the latter case, since tempora mutantur and nos mutamus in illis, and so, as I will contend, his new conderns with history emerged. This is my thesis presented here, and it is my own original research, that Hussel's philsosphy of history is not only worthy of reconstruction but a very significant aspect of his mature phenomenology.

Since the 1960’s it has been common for many historians to treat Friedrich Nietzsche as a proto-postmodernist. Nietzsche’s scepticism and apparent embrace of aestheticism have fueled the belief among historians that Nietzsche’s philosophy anticipated a postmodern understanding of history. This project seeks to challenge the proto-postmodernist reading of Nietzsche’s philosophy of history by arguing that Nietzsche’s thought underwent a significant change after the termination of his friendship with the German composer Richard Wagner. Utilizing Nietzsche’s personal correspondence, material from his many notebooks, records of the books he read and owned, as well as the works he published, this thesis attempts to unravel the protopostmodern reading of Nietzsche’s philosophy in favour of a naturalist interpretation of his thought. It will then attempt to outline what the consequences of Nietzsche’s naturalism are for his philosophy of history. / Graduate

This thesis intends to show how some of the Laudian high church and high Tory clergy of the Restorian era were impelled to reject the Glorious Revolution of 1688 and its consequences for the church because of their close association with the anti-Exclusion policies of the crown in the later years of Charles II. Passive obedience, non-resistance and hereditary divine right were political theories based on scripture, the early church, the sufferings of the early martyrs and of Christ himself. The clergy, as a special class of educated professionals, could advance themselves significantly in their calling by preaching and writing in favour of the currently favourable political ideology of the later Stuarts. Fortified by the glorious deaths of King Charles the Martyr and Archbishop Laud, passive obedience and nonresistance were regarded as vital moral precepts of the Christian faith. The sufferings of the Church of England and its faithful confessors during the Great Rebellion had made anglicanism a martyr faith, passionately held. In this golden age of anglican patristic scholarship, the works of Ignatius of Antioch and Cyprian re-emphasized the conviction that episcopacy was of divine right and an essential part of Christ's church. Political opposition or religious nonconformity were alike considered as sinful and perverse.For the Church of England the double blows of James II's ungrateful treachery and the Revolution itself were shattering shocks. The minority of bishops and clergy who refused the new oaths and accepted deprivation regarded their removal as being as invalid as the deposition of James II. The consecration of Tillotson and the other Revolution 'intruders' caused the nonjuror bishops to go beyond the intended precedents of the Interregnum and to consecrate new bishops in secret. A great controversy was begun by the ousted nonjurors using high sacramental theology, eucharistic doctrine, the apostolic succession of bishops and priests, and the essential independence of the church from the state. The whole relationship of church and state since Henry VIII and Elizabeth was thus radically called in question, and the nonjurors developed a powerful attack on the complying 'Revolution church' more revolutionary than the Revolution itself.The career of George Hickes ideally illustrates the rise of a late restoration divine who strongly supported Charles II. He achieved eminence just before James II attacked the Anglican church's monopoly, defended the church strongly against the king's aggression and took an uncompromising stand against the Revolution settlement in church and state. A clandestine bishop and rigid high churchman of a logically hard, ruthless and consistent mind, Hickes outstandingly represented the nonjurors' position in ecclesiastical matters as well as Jacobitism. He finally opposed Henry Dodwell's return to the established church in 1710 and established his own leadership of the diehard rump of nonjurors and secured further episcopal consecrations to ensure the continuance of the nonjuror schism.

Doctor of Philosophy(PhD) / Edmund Husserl (1859-1938) is most well known as a matematician, or a logician, and then famed a the initiator of a phenomenological movement. He has been accused of promoting transcendental indealism to the point of solipsism. His focus on pure consciousness has been received as a method which operates above its historical context and straight to the 'seeing essences.' This is partly because of his problematic wording in his earlier writings. However, his last published (yet unfinished) work, The Crisis of European Sciences (Belgrade, 1936), is certainly a very different introduction to his phenomenology. In this publication he struggles with the issue of Life-world, the world we live in, before it gets to be described abstractly, in a scientific way. One aspect of our experience in this Life-world is our consciousness of internal time (not the clock-time, not even a simple measuring of duration). This investigation into the consciousness of internal time, impinges his definition of pure consciousness. Consciousness is embedded in internal-time-consciousness. Consciousness cannot operate "outside" time. In this line of thinking Husserl almost "by accident" came to formulate his philosophy of history, for which is so far much less known. Husserl's 'Philosophy of History' is his last contribution as a philosopher who had failed to systematize his teaching, as in his Erste Philosophie mss. of 1923-'24., and again in Cartesianische Meditationen, mss. 1929. which he has kept revising and ultimately dropping. Just as well in the latter case, since tempora mutantur and nos mutamus in illis, and so, as I will contend, his new conderns with history emerged. This is my thesis presented here, and it is my own original research, that Hussel's philsosphy of history is not only worthy of reconstruction but a very significant aspect of his mature phenomenology.

<p> This dissertation looks at the life and work of famed English Aristocrat Robert Boyle. Specifically, I examine his treatment of generation and its organizing forces&mdash;seminal principles, plastic powers, and petrifick spirits. Generation, I argue, provided the context by which Boyle was introduced both to chymistry and anatomy. The problem of generation would remain at the forefront of his concerns as he experimented in chymistry, pneumatics, minerals, anatomy, transmutation, and plants. Looking at the various communities in Europe with which Robert Boyle interacted, I show that the mechanical philosophy was actually quite diverse. As one of the most influential scholars of his time, Boyle presents a distinctly mechanical account of generation that would have a profound effect upon Western science.</p>

Thesis (M.A.)--Lehigh University, 2009. / Adviser: John C. Pettegrew.

<p> This dissertation focuses on the elements of performance that contribute to the actress&rsquo;s development of somatic practices. By mastering the art of articulation and vocalization, by transforming their bodies and their environment, these actors created their own agency. The female actors lived the life of the characters they portrayed, which were full of multicultural models from various social and economic classes. Somaesthetics, as a focus of sensory-aesthetic appreciation and somatic awareness, provides a pragmatic approach to understanding the unique way in which the woman of the early modern Spanish stage, while dedicating herself to the art of acting, challenged the negative cultural and social constructs imposed on her. Drawing from early modern plays and treatises on the precepts and practices of the acting process, I use somaesthetics to shed light on how the actor might have prepared for a role in a <i>comedia</i>, self-consciously cultivating her body in order to meet the challenges of the stage.</p>

Thesis (Ph. D.)--University of Toronto, 2008. / Includes bibliographical references.

The tendency to assume that Schiller's early works follow a pro-revolutionary program and from there to assume Schiller's positive uncritical anticipation of the French Revolution show great disregard for Schiller's highly articulated moral-philosophical concept of rebellion prior to 1789 and accordingly obscures the interpretation of Schiller's specific reactions to the French Revolution. Schiller's first writings on aesthetics and moral philosophy comprise a moral philosophical and teleological system with which Schiller analyzed the moral dynamics of political rebellions. This concept stem from Schiller's categorization of action dominated by either sensual drives or abstract reason and his use of these categories for the critical analysis of rebels and rebellion. These early categories reveal that Schiller's distance from the French Revolution should have come as no surprise, on the contrary, in light of this highly articulated concept of rebellion, anything more than ambivalence would have marked a surprising change of direction. In Chapter I, this system provides the basis for the analysis of Schiller's judgement of his own dramatic portrayal of rebels and rebellion and of those in his historical works. Schiller's portrayals of rebellion up to the execution of Louis XVI will be analyzed in order to demonstrate that his later concept of rebellion corroborates his early moral philosophy and teleological theories, and thus was not notably altered by the French Revolution. Schiller's distance shows no change in his written reactions at any point in the early French Revolution. In Chapter II examples from Schiller's most famous quotes regarding the French Revolution are discussed in context, in order to demonstrate that none of these letters, conversations, and events indicate anything but Schiller's ambivalence toward the French Revolution, in contrast to the ideologically polarized interpretations they have inspired, which have in turn clouded the understanding of Schiller's politics in general. Chapter III analyses Schiller's biography and publications from the years 1788–1796, in which Schiller's poetic and dramatic production decreased and during which Schiller undertook a study of aesthetics, years which coincidentally correlate with the French Revolution and the publication of Kant's Kritik der Urteilskraft (1790). This approximate synchronicity led to the theory that Schiller, disappointed by the political reality and under the dominant influence of Kant, turned his back on politics and sought refuge in the abstract world of philosophy. Since, however, Schiller was not shocked, and since his preoccupation with politics was never documentably stronger than directly after the execution of Louis XVI, it is evident that the disregard of Schiller's early writings is the prerequisite for the misleading canonical periodization of Schiller's concept of rebellion into the phases (1) hope for, (2) disappointment in, (3) flight from political rebellion.

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