The philosophy of early Deleuze is the main subject of this dissertation. Concretely, it will be treated with regard to distinctive and singular individuation of a man: this essay tries to present his relationship to the ultimate horizon of Being in Deleuze's work. The first chapter constitutes a starting point which can be determined in criticism of the image of thought, closely related with Deleuze's transcendental empiricism. The second chapter is devoted to its culmination, to the metaphysical description of the virtual field of Ideas, of transcendental conditions of our experience. The next chapter shows how Ideas condition, that Ideas actualise themselves insofar as something develops itself within its intensive field of individuation. The fourth chapter takes us back to our starting point: it concerns a phenomenon, this time sufficiently explained, and we are again obliged to confront us with the image of thought which covers this explanation. This is the reason why our interpretation has to continue. The description of distinctive and singular individuation of a man wants to explain the way by which the image of thought, based on common sense, is established. Even though our experience is constructed on this image, there are still some "small islands" of difference, places where the virtual...

Au sein de la pensée de Deleuze, la poésie d'Antonin Artaud apparaît comme la ligne de fuite par excellence à partir de laquelle tout le foisonnement conceptuel deleuzien s'articule. Artaud est en effet celui qui brise l'image de la pensée – ou ce que nous voulons dire habituellement par " penser " en philosophie – en refusant son innéité et son universalité, c'est-à-dire la cogitatio natura universalis. Car pour Artaud comme pour Deleuze, le plus souvent, la pensée s'affronte à son problème véritable, qui est son impouvoir ou son impossibilité. Ainsi, la première partie de la thèse s'attaque à la compréhension de la destitution de l'image de la pensée dans Différence et répétition de Deleuze, à partir de l'idée de " génital inné " d'Artaud dans la Correspondance avec Jacques Rivière. Si l'image de la pensée ne dit rien du processus de penser, de quelle logique sommes-nous capables ? Au travers de la découverte de la logique paradoxale déployée dans les paradoxes de Logique du sens de Deleuze, il s'agira de penser le rapprochement entre Artaud et Nietzsche. L'axe principal de cette partie est la critique du jugement menée par Artaud. Enfin, jeté dans les paradoxes de la vie, la troisième partie envisage le grand impensé de la philosophie qu'est le corps : en effet, de quel corps sommes-nous capables ? L'enjeu, de l'impossibilité de penser à la question du corps - rapprochant L'Ethique de Spinoza du corps sans organes d'Artaud - est bien de renouer la pensée avec la vie, selon le projet du Gai savoir de Nietzsche et qu'Artaud ne cesse de reformuler dès ses premiers écrits. L'impossibilité de penser dit non seulement la séparation d'avec la vie, mais aussi l'impensable qu'est le corps : en effet, que dire de notre propre corps, tel que nous le vivons ? Dans quelle mesure la création de concepts en rhizome dans Mille Plateaux de Deleuze et Guattari explore-t-elle le corps sans organes d'Artaud, ce corps vécu qui reste encore mystérieux pour la pensée ? Artaud souhaitait qu'on l'aime non pas pour son œuvre mais pour sa vie, témoignant d'une grande santé contre un monde malade : l'horizon de l'impossibilité de penser est alors la pensée blessée et profonde assumant la vie elle-même dans toute son opacité. / In the thought of Deleuze, the poetry of Antonin Artaud seems like the line of convergence par excellence from which all the Deleuzian proliferation of concepts are developed. Indeed, Artaud is the person who shatters the image of thought – or what we usually mean by " thinking " in philosophy – rejecting its innateness and universality, in other words, the cogitatio natura universalis. Because, for both Artaud and Deleuze, thought is most often confronted by its real problem – its powerlessness or its impossibility. So the first part of the thesis deals with understanding the dismissal of the image of thought in Deleuze's Difference and Repetition, from Artaud's notion of " génital inné " [innate sexuality] in the Correspondence with Jacques Rivière. If the image of thought says nothing about the process of thinking, of what logic are we capable ? Through the discovery of the paradoxical logic deployed in the paradoxes in Deleuze's Logic of Sense, it is a matter of thinking about the connection between Artaud and Nietzsche. The main thrust of this section is a critique of the judgement made by Artaud. Lastly, thrown into the paradoxes of life, the third part considers the great non thought of philosophy, that is the body : indeed, of what body are we capable ? The challenge, the impossibility of thinking about the question of the body - comparing Spinoza's Ethics and Artaud's body without organs - is to reconnect thought with life, in accordance with the intention of Neitzsche's Gai saber [The Gay Science] and that Artaud did not cease to revise from his earliest writings. The impossibility of thought implies not only a separation from life, but also the unthinkable that is the body: indeed, does this mean talk of our own body as we experience it ? To what extent does the creation of a rhizome of concepts in A Thousand Plateaux by Deleuze and Guattari explore Artaud's body without organs, the body experienced that still remains mysterious for thought ? Artaud hoped that he would be loved not for his work, but for his life, testifying to a great health against a sick world: the prospect of the impossibility of thinking is then thought wounded and profound, taking on a life of its own in all its opacity.

<p>Söder om Goas partystränder ligger den ganska fridfulla staden Gokarna. Gokarna har sedan början på 1980-talet varit en träffpunkt för både religiöst sökande västerlänningar och indier som insett att de kan tjäna pengar på de nyfikna turisterna. Turister som söker sig utanför sina trygga hem för att fylla andliga hål som den västerländska kulturen lämnat öppna. Jag fascinerades av den andlighet som uppstår bland turister som lever lata dagar på stränder där allt är serverat för en billig penning. Den andlighet som kommer av introspektion i en religiös omgivning.</p><p>Jag har själv sedan början av 2000-talet då jag genomförde min första resa till Indien varit en del av den växande ungdomskultur som kan kallas backpacker. Det är med mina egna erfarenheter av resande och religiös nyfikenhet jag nu har påbörjat min tredje resa i Indien som ska resultera i en uppsats om andligt sökande västerlänningar i Gokarna, Indien.</p><p>Syftet med denna uppsats är att försöka kartlägga några av de tankar och handlingar rörande religion och ritual som mina informanter, backpackers i Gokarna, Indien har.</p>

The main purpose of this dissertation is to answer the question of how one can understand the fact that we mean very different things when we say that God exists and when we say that chairs, mountains and trees exist, and that it is still a matter of existence. On the one hand it seems that we talk about the same thing when we say that something exists, irrespective of what it is, on the other hand it seems to be a question of very different things depending on what it is we are talking about as existing. This dissertation seeks to give an understanding of the relation between the concept of truth and the concept of reality. The conclusion is not only that we presuppose these concepts in everything we do, say, believe and think, but that we presuppose a specific understanding of these concepts, namely a concept of objective truth and a concept of an external and mind independent reality. In this dissertation it is also argued that our use of these concepts and that we use them in everything we do – that they are as basic as they are – says something about how it is, about reality. The use of these concepts does not only say something of what we conceptually presuppose but it also says something about what we assume in relation to reality. The conceptual aspect, in this way, has consequences ontologi.

Söder om Goas partystränder ligger den ganska fridfulla staden Gokarna. Gokarna har sedan början på 1980-talet varit en träffpunkt för både religiöst sökande västerlänningar och indier som insett att de kan tjäna pengar på de nyfikna turisterna. Turister som söker sig utanför sina trygga hem för att fylla andliga hål som den västerländska kulturen lämnat öppna. Jag fascinerades av den andlighet som uppstår bland turister som lever lata dagar på stränder där allt är serverat för en billig penning. Den andlighet som kommer av introspektion i en religiös omgivning. Jag har själv sedan början av 2000-talet då jag genomförde min första resa till Indien varit en del av den växande ungdomskultur som kan kallas backpacker. Det är med mina egna erfarenheter av resande och religiös nyfikenhet jag nu har påbörjat min tredje resa i Indien som ska resultera i en uppsats om andligt sökande västerlänningar i Gokarna, Indien. Syftet med denna uppsats är att försöka kartlägga några av de tankar och handlingar rörande religion och ritual som mina informanter, backpackers i Gokarna, Indien har.

本文主要目的在於對《純粹理性批判》B版〈先驗演繹〉的結構有一定的理解，並希望藉由這個理解能康德的哲學有進一步的掌握。 德國學者Dieter Henrich於1969所發表論文〈康德先驗演繹的證明結構〉中，對於《純粹理性批判》B版〈先驗演繹〉的論證結構提異於過往的詮釋。他以「論證重構」（argumentative reconstruction）的方式重新地闡釋了B版〈先驗演繹〉造成廣泛的迴響。 本文將順著康德在《純粹理性批判》的理路尋找出他的問題意識。第一章將描述康德所處時代的知識論困境以及他為解決此一困境所做的「哥白尼式的革命」。「哥白尼式的革命」也使得康德走向「先驗哲學」之路。 第二章首先說明康德「先驗演繹」任務。為達成「範疇作為主觀思維形式具有客觀有效性」這個任務，康德在A版〈先驗演繹〉由經驗出發，透過對「三重綜合」的分析，得出先驗統覺。再由感性構想力與先驗統覺的結合，使得對象呈顯於意識之中作為實在的表象進而完成「先驗演繹」的任務。B版則由對「聯結」的分析中向上尋找出「先驗統覺」從而推導出範疇。最後知性透過「構想力」使經驗成為可能。知性如同時間空間言形式一般，是為經驗得以可能的必要條件，因而達到先驗演繹的目的。然而，A、B兩版的〈先驗演繹〉如此的差異正導致了兩者孰為先孰為後的優越性爭議，即A、B兩版在論證結構以及對於康德哲學基本立場相適應的問題。 在A、B兩版〈先驗演繹〉的爭論中，Dieter Henrich提出對於B版〈先驗演繹〉著名的「一個證明兩個步驟」見解。他認為先驗演繹作為一個單一的論證。在20節康德論證了範疇對於一切「具有統一性的直觀」的有效性；26節所證明的是：「所有人類的感性直觀皆具有統一性」。範疇的效力達到一切人類所擁有的經驗性直觀。結合這兩個步驟，先驗演繹的完整結論：「範疇對於一切感性經驗的對象皆具有效性」，才能被達成。 透過Dieter Henrich「一個證明兩個步驟」的詮釋顯現出康德哲學「綜合統一」的特性，知性與感性作為意識活動的不可化約作為必要條件，意識活動得以被說明。如此避免了A版中先驗演繹視為某種意識理論的語意分析，或是由自我意識分析地衍生出來的成素，而保持知性與感性各自的獨立並綜合地統一於自我意識的統一性中。 最後，筆者認為將B版〈先驗演繹〉視為一個分為兩部分的單一論證是一個良好的詮釋模型，並於文末再提出另一個學者Henry E. Allison作為此種詮釋模型的另一個展示。

Κύριο θέμα αυτής της εργασίας αποτελεί η καντιανή έννοια της αυτονομίας, υπό την αναγκαία προϋπόθεση της ελευθερίας της βούλησης,η οποία καθιστά δυνατή την επιλογή και ως εκ τούτου την ηθική υπευθυνότητα των ανθρώπων. Το ενδιαφέρον εστιάζεται επίσης, και στην προσπάθεια του Καντ να δείξει ότι η ελευθερία και περαιτέρω η αυτονομία, μπορούν να συμβιβαστούν με το αυστηρό αιτιοκρατικό σύστημα. Eπιπλέον, η εργασία προσφέρει μια διεξοδική ανάλυση βασικών καντιανών εννοιών και επιχειρεί να φέρει στο προσκήνιο την αξία της καντιανής αυτονομίας, τονίζοντας ωστόσο τα ερμηνευτικά θέματα τα οποία εγείρονται. Τέλος, παρουσιάζει δυο θεμελιώδεις, αλλά αντίθετες, προσεγγίσεις της καντιανής αυτονομίας. / The main topic of this thesis is the kantian notion of autonomy, under the necessary presupposition of freedom of the will, which enables individuals to make free choices and consequently, to be morally responsible for these choices. Interest also, focuses on Kant's effort to show that freedom of the will, and further autonomy, can be reconciled with the strict deterministic system. Additionally, it offers an extensive analysis of basic kantian notions and undertakes to bring to the fore the value of kantian autonomy, whilst highlighting the interpretative issues which arise. Finally, it presents two fundamental, but different approaches to kantian autonomy.

`Resurrection' can be approached from several angles. The most common angle is what this study avoids: pressing for a `yes' or a `no' answer as to whether `Jesus really rose from the dead'. That is, demanding a definitive and final outcome from the discipline of historical-critical research. This study treats resurrection as a symbol. Symbols intrinsically generate multiple meanings. Historical, hermeneutical and gospel-critical parameters are the constraints within which reflection on the symbol of resurrection must take place, and the validity of perspectives be established. John Dominic Crossan's view of the resurrection is the focal point of discussion in this thesis, for two reasons. (1) He has clearly mapped out his method. (2) He occupies a middle position, by interpreting resurrection metaphorically and theologically. This sets him apart from those who interpret the resurrection literally and historically and those who accept the negative or uncertain outcome from the side of historical-critical inquiry as the death sentence for Christian faith. / New Testament / M.Th. (New Testament)

A dynamic interpretation of the Prayer of St. Benedict provides a methodology for understanding and explicating Christian faith consistent with enduring elements in the theological tradition and meaningful to the contemporary milieu. Within the overarching structure of the Prayer as a meta-paradigm, are three subsidiary paradigms that describe characteristics of approaches to faith. The structure, content, and intention of the Prayer reveal these to be experiential, critical, and transcendental. Wisdom is asserted as integrating and orienting the discussion, which is a constructed on a Personalist foundation and is a postcritical reflection on faith. Faith is grounded in the affirmations and assumptions of faith, discerned in the enfolding appeals, and the supplications, a basis for an expository discourse on the dimensions of faith. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)

Sex work is a highly debatable subject in the field of psychology but little has been said about sex work and resilience. Challenges associated with criminalisation of sex work are rife but sex work continues to exist. This study explored the ability of heterosexual street based female sex workers (FSW) to ‘bounce back’ from challenges they face. The study employed qualitative paradigm and a transcendental phenomenological design was used. Snowballing sampling was used to select twelve FSW who participated in semi structured interview. Thematic analysis was used to extract recurrent themes across participants. Participants reported being victimised and physically and verbally abused by clients and the public. FSW showed their resilience by rationalising their role with having a purpose in working as FSW, obligation as bread winners and regarding sex work as legitimate work. They adopted psychological survival techniques and used various safety techniques to cope. The results emphasised importance of employing resilience and strength based approaches in researching and developing training and psychological programmes for sex workers. / Psychology / M.A. (Psychology)