Thesis advisor: Richard . Kearney / This work responds to the question of community at an ontological level before notions such as identity and subjectivity have been assumed. I ask the question of community in terms of the principles that give rise to the being-togetherness of people. Modern philosophy’s responses are famously a version of Laws, social contracts, universal definitions, ideals, and values. Post-enlightenment philosophy assumes such categories as laws, norms, and religions across the board, applying them to all gatherings of peoples. Especially with respect to the Islamic community, and more particularly during the colonial era, categories such as religion and religious laws were used by orientalists to define Muslims, non-Muslims, and different sectors among them.  Against this background, this work attempts to study the gathering of “a people” and the genesis of the laws at an ontological level. This approach will ultimately show how one’s interpretation of the existence of beings in general reflects one’s reading of the legal or political gatherings in particular. I will argue that Heideggerian and post-Heideggerian phenomenology can serve as allies since they have already initiated this line of questioning by their radical critique of the authority of the subject. Heidegger separates his way from the mainstream phenomenology by formulating his critique of subjectivity by way of reviving the Greek, especially Aristotle’s philosophy. Through what he calls Destruktion, or deconstruction of the tradition, he shows that the above-mentioned modern formulations of the self and the world are ultimately based on a certain scholastic reading of Aristotle, which reduces all meanings of being to a categorial one.  Derrida carries this critique of identity over to the ethical and political realm. He investigates human beings’ interpretive relation to “otherness” by replacing identity or self with “following.” The “otherness” that we are in “following” can be a god, another human being, the animals and the environment, or the tradition of the past. In all these relationships, the hermeneutic strategy towards “otherness” is principally the same. Derrida’s suggestion for the most authentic mode of ‘following’ is deconstruction itself. He shows that there are the same schematic formulations involved in explaining the coming-to-be and gathering of things in nature as are involved with “a people” in a community. The genesis and the function of laws are the same in the creation of events and bodies in a natural world as the actions and productions in a political and ethical realm.  Following such a critique, especially through Derrida’s deconstruction, I try to reveal the forces in Aristotle’s text that can potentially lead to two different formulations of the gathering of a people. For Aristotle, the notions of hylomorphism and teleology explain the genesis of multiplicity and difference. In the political and ethical realm, these principles give rise to the constitution of a just “exchange community.”  The critique of these notions opens the door for alternative modes of gathering. By questioning the predetermined end (telos), I will suggest that the generation of multiplicity and gatherings become “nomadic.” Thus, deconstruction as the most authentic attitude towards “otherness,” when applied to Aristotle’s teleology, turns into “nomadic distribution” and “nomadic following” of the other.  As an example of the effect of this critique and its actual ethical and legal consequence, in the history of philosophy and among actual communities, I examine the genesis of gatherings and laws in Islam and among Muslims. I explain what it means to “follow” the other in nature and in human society in Islam. Finally, I examine what it means to be a nomadic follower of the laws of Islam. I argue that the rituals of Islam, like Hajj, illustrate the being of Muslims as the followers of otherness in the most explicit way. The analysis of Hajj reveals the conflict of laws and justice because the ritual is not about mere obedience to laws. Instead, through performing it, Muslims are led to contemplate and wonder about their relationship to God, nature, and their fellow human beings. In Hajj, the nature of “following” is illustrated and brought to light. / Thesis (PhD) — Boston College, 2019. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Philosophy.

Thesis advisor: Peter Skerry / The most important political fault line in American politics today is marked by the postwar liberal consensus itself. What is often overlooked, however, is that both liberals and anti-liberals assume a modern, progressive view of history in which the world is growing up to become more secular, technologically advanced, and egalitarian. Liberals celebrate this trajectory as they see themselves “on the right side of history.” They consider their opponents backward holdouts or, more generously, those not yet enjoying the goods of modern life. Anti- liberals on the right see the world according to liberalism proceeding apace to undo traditional morality, globalize economies, automate jobs, replace the nation-state, and undermine cultural norms. A nostalgic politics of reaction aspires to reverse the course of history and return to an unmolested golden age. In the words of one recent variation on this theme, only such a reversal can “Make America Great Again.” This dissertation offers intellectual portraits of three American social critics: Christopher Lasch, Paul Goodman, and Jane Jacobs. Each was a critic of progressive habits of mind in different ways, but all three offer an alternative to the progressive optimism and nostalgia for the past at work in today’s debates. If, then, these thinkers were reactionaries in resisting progressive programs of their times, they were enlightened reactionaries insofar as they rationally resisted the deeper assumption of inevitable progress that animates both left and right. While I address a specific concern in the work of each writer, I draw out three points common to their thought. First, each thinker dissolves the dichotomy between past and future that is central to progressive history. The progressive view of history shared by liberal and anti-liberal alike points toward, alternatively, an inevitably improved future or a past that is slipping away. Lasch, Goodman, and Jacobs, however, point to the continuity of past and future and resist subsuming the present in a deterministic account of history. Second, the thought of each embodies a defense of tradition – historically conditioned ways of knowing, as opposed to supposedly trans-historical universal reason. That defense is expressed not only in each thinker’s view of the past as a resource for the present, but in his or her resistance to the very idea of an Archimedean point that is assumed by claims to have seen the end of history. Indeed, each thinker’s arguments are presented explicitly as part of a tradition, and the work of each points to the importance of tradition as an indispensable lens on the world. Each author shows how the assumption of progress, despite progressives’ claims to have escaped tradition, does not reflect an inescapable law of history but is itself part of a modern tradition that we are free to modify. This in turn points to the political possibilities of recovering tradition as the basis of common discourse. To the extent we are conscious of the decisive role of tradition, we will be aware of the degree to which we are responsible agents: responsible for the contingent way we see the world, and for the contingent choices made by the light of our traditions. Finally, I argue that Lasch, Goodman, and Jacobs’s use of tradition stands in contrast not only to transcendent, objective reason but also to an understanding of traditions as closed language games, coherent in themselves but rationally inaccessible to one another. Lasch, Goodman, and Jacobs present a view in which traditions are dynamic, self-correcting, ongoing arguments within and between themselves. Their use of tradition-bound arguments to develop counter-traditions against dominant progressive perspectives exemplifies the way in which traditions might confront and correct one another. / Thesis (PhD) — Boston College, 2020. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Political Science.

The purpose of this study was to investigate how Utah husbands and wives thought household tasks should viii be allocated and how they actually were allocated in their own homes. The sample was 191 two-parent, two-child families residing in Iron, Washington, and Salt Lake Counties. Urban/rural residence, wife's employment status, educational level of both the husband and wife, family income, religious activity, and the husband's occupation were studied in relation to household task allocation. Eight hypotheses were tested. Husband's religious activity and wife's employment status were found to be related to a traditional pattern of household task allocation. There was a significant difference between wives' religious activity and allocation of household tasks. Wives who were active church members were more traditional in both attitude and behavior than wives who were not active church members

Située dans une zone charnière de l’Afrique et du Maghreb, le contact avec l’Occident, la littérature mauritanienne de deux expressions a été fortement influencée par « le bruit des autres ».L’œuvre littéraire d’Ousmane Moussa Diagana s’inscrit dans cette tradition séculaire, que nous avons intitulée « Interculturalité et Intertextualité ». Une écriture nomade qui s’est inspirée de l’itinéraire de formation et de contact de son auteur dans le temps et dans l’espace. En effet, l’odyssée des concepts trouve une toute autre définition et d’application dans les différents textes qui ont fait l’objet de notre étude.La tradition orale mise à mal par la rencontre choc avec d’autres cultures connait un regain d’intérêt dans cette œuvre qui a tenté de dépoussiérer les antiquités mauritaniennes avec un regard moderne, introspectif et constructif.Les textes d’Ousmane s’approprient de l’histoire, du mythe, de la tradition pour fonder une poétique de la relation ou de la médiation. C’est pourquoi avec les récurrences thématiques qui sillonnent l’œuvre on n’est tenté de réconcilier aujourd’hui interculturalité et intertextualité. C’est-à-dire qu’aucune frontière ne les sépare. Elles sont désormais confondues au sens ousmanien. / Located in a very important zone between Africa, Maghreb and Europe, the Mauritanian literature has been influenced by « le bruit des autres »Ousmane Moussa Diagana’s work is part of this tradition that we call “Interculturalité et Intertextaulité”. His writing is essentially based on his education on the one hand and on his relationship with his environment on the other hand.In fact the mix of concepts finds its definition in different texts that constitute the main goal of our studyThe oral tradition faced to the meeting of different cultures knows a new revival in this book trying to highlight the Mauritanian antiquity with a modern regard.Ousman’s texts take charge history, mythology, tradition in order to build a poetic of relation and mediation. That’s why with thematic recurrence in this work, we try to reconcile interculturality with intertextuality. This means there is no limit between these two concepts. According to Ousman both are closely mixed up.

京都大学 / 0048 / 新制・課程博士 / 博士(地球環境学) / 甲第19209号 / 地環博第136号 / 新制||地環||28(附属図書館) / 32201 / 京都大学大学院地球環境学舎地球環境学専攻 / (主査)教授 舟川 晋也, 教授 谷 史人, 准教授 真常 仁志 / 学位規則第4条第1項該当 / Doctor of Global Environmental Studies / Kyoto University / DFAM

Läroplanen kan realiseras i klassrummet på olika sätt eftersom lärarens kunskap och värderingar påverkar tolkningen. Detta innebär att skrivningar i läroplanen kommer tolkas olika av olika lärare. Syftet med denna studie är att skapa en förståelse för hur ämneslärarstudenter tolkar värdegrundsuppdraget med avgränsar till formuleringen ”i överensstämmelse med den etik som är förvaltad av kristen tradition” (lgr 22). Studien är en kvalitativ studie där sju ämneslärarstudenter har intervjuats. Resultatet analyseras utifrån läroplansteori samt sekulariseringsteori. Resultatet visar att skrivningen i läroplanen tolkas olika baserat på olika faktorer inom både läroplansteori och sekulariseringsteori.

Present concepts of parody and ancient concepts of are discussed and defined (Chapters 1-2). The use of parody by Lucilius, Horace and Persius is discussed in Chapters 3, 4, and 5 respectively, and trends in parody, as well as the possible influence of the earlier satirists on the later satirists, are outlined. In Chapters 6-3 Juvenal’s use of parody is scrutinised at length, and possible influences upon his treatment of parody are enum­erated. In the concluding chapter (9) Juvenal’s debt to and areas of superiority over his predecessors are summed up. / Thesis / Master of Arts (MA)

Thesis advisor: Robert Stanton / The timelessness of the Arthurian tradition lends itself to adaptability: hundreds of authors over the centuries have inherited the tales and adjusted them to his or her society’s needs. Sir Thomas Malory lived during the War of Roses, a period of upheaval and violence. While imprisoned, he wrote Le Morte d’Arthur, which was inspired from the French romances. He emphasized the ideals of chivalry, brotherhood, loyalty, and order, which had been eroded in contemporary society. From Malory’s stories, Tennyson created Idylls of the King, resurrecting a medieval world to edify Victorian society. Through Guinevere’s affair, Tennyson attempted to revive the idea of courtly love and the importance of pursuing the purest form of love, which he juxtaposed against King Arthur who was the model gentleman for Victorian society. My novel, Le Morte d'Americana carries on the tradition of taking the most important pieces of the Arthurian tradition and weaving them together with the most pressing issues of modern American society. I have mainly focused on Sir Thomas Malory’s Le Morte d’Arthur and Alfred Lord Tennyson’s Idylls of the King, using characters and themes from these texts to craft Le Morte d’Americana. Arthur and his knights and the violence that surrounds them translate into the issues of police brutality, gun violence, and toxic masculinity. This novel is a bridge between the past and present. / Thesis (BA) — Boston College, 2019. / Submitted to: Boston College. College of Arts and Sciences. / Discipline: Departmental Honors. / Discipline: English.

<p>The thesis shows in its historical introduction, that a serious split had developed in the Indian Religious Tradition between the actions necessary for achieving religious liberation (moksa) and the actions necessary for fulfilling the individual caste duty. The central. The central theme of the thesis is that the Bhagavad Gītā and in particular its central theme, karma-yoga, or action done with non-attachment to its results, establishes a new synthesis of action and meaning for the tradition.</p> / Master of Arts (MA)

Some Names for Empty Space is a collection of poems that considers how poetry and language operate to define human experience, reconciling the 'empty spaces' between the self and the abstracted variables of all things. The poems here often find their impetus in fatherhood and a parent's efforts to explain the world to a child.