[pt] Esse trabalho busca responder à seguinte questão: é possível uma Filosofia do Direito a partir da utilização dos conceitos, dos métodos e da filosofia de Michel Foucault? Ou seja, essa questão não é idêntica àquela que busca na trajetória do pensador francês o conjunto transformado de suas formulações, colocações e enunciações de problemas relativos ao direito. Aqueles que o conhecem sabem da importância desse objeto nas preocupações filosóficas de Foucault. Assim, apostando numa afirmativa, dirigi meus esforços no sentido de determinar a forma específica a ser dada ao que chamei, pelo menos provisoriamente, nova filosofia do direito, cujo distanciamento em relação às filosofia instituídas do direito seria equivalente àquele que se verifica entre a arqueologia e a genealogia relativamente ao conjunto das filosofias acadêmicas. Admitida essa hipótese inicial, era preciso então definir a arqueologia e a genealogia como instrumentos críticos de interpretação (abstraindo-me de toda problemática envolvendo as relações desse método específico de Foucault, elaborado para dar conta dos discursos das ciências humanas, com a hermenêutica em geral e seus postulados filosóficos) e transformação da realidade histórica e política (e de nós mesmos), pois o uso que dela estamos legitimado a fazer no âmbito de construção de uma outra filosofia do Direito está condicionado à orientação imprimida por Foucault em seus trabalhos históricos. Como poderíamos fazer valer os postulados nietzsheanos do autor de As Palavras e as Coisas, Vigiar e Punir, A Vontade de Saber, tomando como referência o conjunto dos discursos, dos procedimentos e das práticas jurídicas no interior de formações históricas específicas que o arqueologista e genealogista deve recortar e descrever. Uma filosofia do Direito, construída em oposição à uma Filosofia do Estado de Direito; um pensamento pragmático, orientado criticamente (busca do a priori do conhecimento e da ação) pela história, cuja característica pós-moderna está em recusar qualquer tipo de antropologismo transcendental, e cujo objetivo é a descrição do funcionamento das práticas jurídicas sem se valer jamais dos universais históricos, a não ser para denunciá-los, desmascará-los. O contrário, portanto, de uma crítica que pressupõe a transcendência desses universais históricos em seu próprio interior, prisioneira de uma tensão permanente entre as estruturas transcendentais do sujeito e suas formas empíricas de existir, ou seja, aquilo que Foucault chamava de sono antropológico, nosso novo sono dogmático. Assim, aproveitei-me estrategicamente de um texto que se tornou central para o desenvolvimento das hipóteses dessa dissertação de mestrado. Em O Que São as Luzes?, Foucault busca inserir seu pensamento crítico, o tipo específico de crítica histórica que ele buscou desenvolver, em relação ao conjunto das filosofias modernas que buscaram, de formas diferentes, responder à questão kantiana lançada em 1784 por um periódico alemão, a Berlinische Monatsschrift: Was ist Aufklärung? O pensamento que ele descreve como constituindo o tipo de crítica que ele propõe abandonar é justamente o de Habermas1. Ao defini-la como um ethos filosófico, uma ontologia histórica de nós mesmos, Foucault aponta para a necessidade de se transformar a crítica kantiana tradicionalmente transcendental, antropológica, cujos limites são negativos, interditórios, numa crítica históricagenealógica do próprio sujeito que assuma uma atitude positiva diante dos limites historicamente (não mais transcendentais) configurados que nos determinam como sujeitos do que pensamos, dizemos e fazemos; uma crítica direcionada, portanto, para uma ultrapassagem possível desses limites historicamente arbitrários. Podemos dizer que esta dissertação é essencialmente um trabalho de método, de planejamento metod / [en] This paper aims answering the following question: is it possible a Philosophy of Law starting from the use of concepts, methods and Michel Foucault s philosophy? That is, this question is not identical to that which searches in the French philosopher s path, the transformed group of his formulations, statements and enunciation of problems related to Law. Those who know him are aware of the importance of this object in Foucault s philosophical concerns. Thus, betting on this statement, I focused my efforts in the sense of determining the specific form to be given to what I called, at least temporarily, new philosophy of Law, whose distance towards the instituted philosophies of Law would be equivalent to those seen between archeology and genealogy relatively to the group of academic philosophies. Admitting this initial hypothesis, it was necessary to define archeology and genealogy as critical interpretation instruments (abstracting me from the whole problem involving the relationships of this specific method of Focault, elaborated to fit the discourses of human sciences, as hermeneutics in general and its philosophical postulates) and transformation of historical and political reality (and of ourselves),since the its use from which we are legitimated to do in the field of the construction of na other philosophy of Law is linked to the guidelines highlighted by Foucault in his historical trials. How could we make Nietzshe s postulates worth by the autor of Les Mots et les Choses, Surveiller et Punir, Volonté de savoir takin as reference the group of discourses, procedures and juridical practices inside the formationof specific histories which the archeologist and genealogist must cut out and describe? Other philosophy of Law erected in opposition to a Philosophy of the Rule of Law; a pragmatic thought, critically guided (searching for the a priori of knowledge and action) by history, whose post-modern characteristic lies in refusing any kind of transcendental anthopologism, and whose objectives is the functioning description of juridical practices without considering the historical universals, only if it is to denounce and expose them. The contrary, however, of a critic which presupposes the transcendence of those historical universals in their inner selves, prisoner of a permanent tension between the subject s transcendental structures and its empiric forms of existing, that is, what Foucault called anthropologic sleep, our new dogmatic sleep. Thus, I strategically took chance of a text that has become central for the development of the hypothesis of this Master s degree dissertation. In Qu est-ce que les Lumières?, Focault attempts to insert his critical thought, the specific type of historical critic that he aimes to develop, regarding the group of modern philosophies which tried, in different ways, to answer to Kant s issue introduced in 1784 by a German newspaper, the Berlinische Monnatsschrift: was ist Aufklarung? The line of thought which he describes as constituting the type of critic that he proposes to abandon is just the same as Habermas. When defining it as a philosophical ethos, na ontology of ourselves, Foucault points out the need of turning Kant s critic traditionally anthropologic, whose limits are negative, into a historical genealogical critic of the individual who assumes himself a positive attitude about historically configured limits which determines us as subjects of what we think, say and do; na addresses critic, therefore, to possibly exceed these historically arbitrary limits. It could be said that this paper is essentially a work of methods, methodological planning of a line of though which seeks production, adapting new concepts to this new philosophy of Law that it is not only supposed to be possible, but could truly be found in classes, lectures, interviews, in the works of a French historian. It is in this sense that the name critic mus be understood, fundam

In this thesis, I use Kant's Transcendental Ideal and Fourth Antinomy in the Critique of Pure Reason as a bedrock to understand mistakes in popular spatio-temporal and transcendental proofs for the existence of God and develop a discussion of the necessity of the continued search for, and potential foundation of, an alternative proof of the existence of God. I will first attempt to instill the thought of the necessity of a commitment to the idea of the existence of God. I will then explain and clarify a) the three transcendental proofs for the existence of God and b) what I take to be Kant’s most relevant and substantive refutations of these proofs. After, I will explain and clarify Kant’s perceived failure of spatio-temporal proofs. I then summarize what I consider to be most grave failure of the transcendental proof. Finally, I will assume Kant’s refutation of the ontological proof to be a metaphysical failure and discuss potential solutions to the current issues of proofs for the existence of God.

Nowadays, there are many commercial demands for decimal floating-point (DFP) arithmetic operations such as financial analysis, tax calculation, currency conversion, Internet based applications, and e-commerce. This trend gives rise to further development on DFP arithmetic units which can perform accurate computations with exact decimal operands. Due to the significance of DFP arithmetic, the IEEE 754-2008 standard for floating-point arithmetic includes it in its specifications. The basic decimal arithmetic unit, such as decimal adder, subtracter, multiplier, divider or square-root unit, as a main part of a decimal microprocessor, is attracting more and more researchers' attentions. Recently, the decimal-encoded formats and DFP arithmetic units have been implemented in IBM's system z900, POWER6, and z10 microprocessors.<p> Increasing chip densities and transistor count provide more room for designers to add more essential functions on application domains into upcoming microprocessors. Decimal transcendental functions, such as DFP logarithm, antilogarithm, exponential, reciprocal and trigonometric, etc, as useful arithmetic operations in many areas of science and engineering, has been specified as the recommended arithmetic in the IEEE 754-2008 standard. Thus, virtually all the computing systems that are compliant with the IEEE 754-2008 standard could include a DFP mathematical library providing transcendental function computation. Based on the development of basic decimal arithmetic units, more complex DFP transcendental arithmetic will be the next building blocks in microprocessors.<p> In this dissertation, we researched and developed several new decimal algorithms and architectures for the DFP transcendental function computation. These designs are composed of several different methods: 1) the decimal transcendental function computation based on the table-based first-order polynomial approximation method; 2) DFP logarithmic and antilogarithmic converters based on the decimal digit-recurrence algorithm with selection by rounding; 3) a decimal reciprocal unit using the efficient table look-up based on Newton-Raphson iterations; and 4) a first radix-100 division unit based on the non-restoring algorithm with pre-scaling method. Most decimal algorithms and architectures for the DFP transcendental function computation developed in this dissertation have been the first attempt to analyze and implement the DFP transcendental arithmetic in order to achieve faithful results of DFP operands, specified in IEEE 754-2008.<p> To help researchers evaluate the hardware performance of DFP transcendental arithmetic units, the proposed architectures based on the different methods are modeled, verified and synthesized using FPGAs or with CMOS standard cells libraries in ASIC. Some of implementation results are compared with those of the binary radix-16 logarithmic and exponential converters; recent developed high performance decimal CORDIC based architecture; and Intel's DFP transcendental function computation software library. The comparison results show that the proposed architectures have significant speed-up in contrast to the above designs in terms of the latency. The algorithms and architectures developed in this dissertation provide a useful starting point for future hardware-oriented DFP transcendental function computation researches.

Nowadays, there are many commercial demands for decimal floating-point (DFP) arithmetic operations such as financial analysis, tax calculation, currency conversion, Internet based applications, and e-commerce. This trend gives rise to further development on DFP arithmetic units which can perform accurate computations with exact decimal operands. Due to the significance of DFP arithmetic, the IEEE 754-2008 standard for floating-point arithmetic includes it in its specifications. The basic decimal arithmetic unit, such as decimal adder, subtracter, multiplier, divider or square-root unit, as a main part of a decimal microprocessor, is attracting more and more researchers' attentions. Recently, the decimal-encoded formats and DFP arithmetic units have been implemented in IBM's system z900, POWER6, and z10 microprocessors.<p> Increasing chip densities and transistor count provide more room for designers to add more essential functions on application domains into upcoming microprocessors. Decimal transcendental functions, such as DFP logarithm, antilogarithm, exponential, reciprocal and trigonometric, etc, as useful arithmetic operations in many areas of science and engineering, has been specified as the recommended arithmetic in the IEEE 754-2008 standard. Thus, virtually all the computing systems that are compliant with the IEEE 754-2008 standard could include a DFP mathematical library providing transcendental function computation. Based on the development of basic decimal arithmetic units, more complex DFP transcendental arithmetic will be the next building blocks in microprocessors.<p> In this dissertation, we researched and developed several new decimal algorithms and architectures for the DFP transcendental function computation. These designs are composed of several different methods: 1) the decimal transcendental function computation based on the table-based first-order polynomial approximation method; 2) DFP logarithmic and antilogarithmic converters based on the decimal digit-recurrence algorithm with selection by rounding; 3) a decimal reciprocal unit using the efficient table look-up based on Newton-Raphson iterations; and 4) a first radix-100 division unit based on the non-restoring algorithm with pre-scaling method. Most decimal algorithms and architectures for the DFP transcendental function computation developed in this dissertation have been the first attempt to analyze and implement the DFP transcendental arithmetic in order to achieve faithful results of DFP operands, specified in IEEE 754-2008.<p> To help researchers evaluate the hardware performance of DFP transcendental arithmetic units, the proposed architectures based on the different methods are modeled, verified and synthesized using FPGAs or with CMOS standard cells libraries in ASIC. Some of implementation results are compared with those of the binary radix-16 logarithmic and exponential converters; recent developed high performance decimal CORDIC based architecture; and Intel's DFP transcendental function computation software library. The comparison results show that the proposed architectures have significant speed-up in contrast to the above designs in terms of the latency. The algorithms and architectures developed in this dissertation provide a useful starting point for future hardware-oriented DFP transcendental function computation researches.

The self-knowledge has been a central problem throughout the history of philosophy, but it has remained, as Kant also declares, as the

In the Theaetetus, Socrates proposes that knowledge is true belief that is accounted for or justified. The question that intuitively follows is what the proper structure of a justifying account of true belief is. Answers to this question are available throughout the history of philosophy and are generally vulnerable to the Agrippan trilemma of justification that originates with Pyrrhonian skepticism. I trace the influence of Pyrrhonism on the search for the proper structure of justification as it plays out in the current debate between coherentists and “contemporary” foundationalists. I expose their principal concerns—normative and naturalist, respectively—as descendants of ancient skeptical challenges. Illuminating this lineage shows that currently competing forms of justification are locked into a dilemma that is circumscribed by the Agrippan trilemma. Immanuel Kant and Ludwig Wittgenstein grapple with precursors to the current debate, which sets an interesting precedent for John McDowell’s attempt to resolve it with what I think is a conceptualist interpretation of contemporary foundationalism. I argue that a genetic story heuristically reinforces McDowell’s interpretation in a way that frustrates normative and naturalist concerns and leaves open the threat of skepticism. I in turn portray Kant and Wittgenstein as capable of domesticating these threats with a unique structure of justification that I argue is non-epistemically foundationalist. Such a structure meets the Socratic challenge that justifying true belief itself requires true belief as to the soundness of this justification. My central aim is to show how non-epistemic foundationalism is a matter of grounding, which depicts an asymmetrical relationship between empirical belief and pre-cognitive or transcendental awareness. I conclude that a grounding model satisfies normative and naturalist concerns and thereby offers a way out of the contemporary dilemma and an escape from the Agrippan trilemma. / Thesis (Master, Philosophy) -- Queen's University, 2007-09-28 11:57:18.196

Master of Philosophy / Following P.F. Strawson's reading of Kant, the majority of the literature on transcendental arguments seeks to divorce such arguments from their original Kantian context. This thesis is concerned with Mark Sacks's recent defence of transcendental arguments, which takes a different approach. A critique is given of Sacks's work and extensions and modifications of his approach are recommended. It is proposed that certain difficulties encountered by Kant's transcendentally-ideal approach can be overcome with Hegelian solutions.

Master of Philosophy / Following P.F. Strawson's reading of Kant, the majority of the literature on transcendental arguments seeks to divorce such arguments from their original Kantian context. This thesis is concerned with Mark Sacks's recent defence of transcendental arguments, which takes a different approach. A critique is given of Sacks's work and extensions and modifications of his approach are recommended. It is proposed that certain difficulties encountered by Kant's transcendentally-ideal approach can be overcome with Hegelian solutions.

Thesis (Ph.D.)--University of Wollongong, 2005. / Typescript. Includes bibliographical references: p. 319-354.

Thesis (M.A.)--Brigham Young University. Dept. of Asian Studies. / Includes bibliographical references (leaves 98-100).