Thesis (Ph.D.)--Georgetown University, 2009. / Includes bibliographical references (p. 504-521)

The aim of this thesis is twofold: it explores Giacomo Leopardi's (1798-1837) interpretation of, and engagement with, Greek pessimistic thought and, through him, it investigates the complex and elusive phenomenon of Greek pessimistic thought itself. This thesis contends that Greek pessimistic thought – epitomised by but not limited to the famous wisdom of Silenus, the µὴ φῦναι topos – is an important element of Greek thought, a fundamental part of some of Greece's greatest literary works, and a vital element in the understanding of Greek culture in general. Yet this aspect of ancient thought has not yet received the attention it deserves, and in the history of its interpretation it has often been forgotten, denied, or purposefully obliterated. Furthermore, the pessimistic side of Greek thought plays a crucial role in both the modern history of the interpretation of antiquity and the intellectual history of Europe; I argue that this history is fundamentally incomplete without the appreciation of Leopardi's role in it. By his study of and engagement with ancient sources Leopardi contributed to the 19th century rediscovery of Greek pessimistic wisdom, alongside, though chronologically before, the likes of Arthur Schopenhauer, Friedrich Nietzsche, and Jacob Burckhardt. Having outlined some fundamental steps in the history of the reception of Greek pessimism, this thesis examines the cardinal components of Leopardi's reception of it: his use of Greek conceptions of humanity to undermine modernity's anthropocentric fallacy, his reinterpretation of the Homeric simile of the leaves and its pessimistic undertones, and his views on the idea that it would be best for man not to be born.

This dissertation is a study of the life, times and ideas of Josiah Warren, a neglected American social theorist who was connected, in one way or another, with several utopian communities in the United States. He has been variously described as the first American anarchist, the inventor of the first rotary press, a musical genius, and the first American to practice a pricing system based on labor-for-labor notes.Born in Boston in 1798, Warren came to Cincinnati with his wife, Caroline Cutter Warren, in 1820. There he established a small factory to produce a lard-burning lamp which he patented in 1821. Robert Owen of New Lanark, Scotland, came to Cincinnati in 1824 and made a speech extolling the virtues of his communistic community to be established in New Harmony, Indiana. After hearing Owen, Warren and his wife moved to New Harmony, where they remained until the latter part of 1826.Returning to Cincinnati, convinced that the reason for the failure of the New Harmony project was that a communism of property brought only discord, Warren formulated his philosophy of individualism, the sovereignty of the individual. He believed that only separation of interests, disconnection, reliance on individual responsibility, and self-government would bring about an equitable society.To prove his theory that there could be an equitable commerce in an equitable society, he opened a store at Fifth and Elm Streets in Cincinnati, which he called The Cooperative Magazine, but which was soon called The Time Store. Money was used for the original cost to the proprietor, a small percentage for overhead and for the actual labor of the storekeeper. A clock was used to determine the time consumed in the transaction. If a customer wished to give his labor note for a skill or product, there would bean equal exchange.The store was a success, and, wishing to extend his philosophy to a whole community, Warren travelled, first to Stark County, Ohio, and then to the area of the present city of Tuscarawas, Ohio, where he joined a group who had purchased 400 acres of land. The group suffered from influenza and malaria arid so abandoned the area.Warren, his wife and young son, George William Warren, returned to New Harmony. There Warren opened the second Time Store in 1842. He remained in New Harmony working on printing inventions, creating a new system of musical notation and printing his first book, Equitable Commerce. In 1847, he was able to join a newly formed community, Utopia, in Clermont (Claremount) County, Ohio. Utopia had no government, no laws, no police and was based on Warren's philosophy of voluntary subordination or mutual aid. This, coupled with the labor-for-labor system, was to create a sovereign individual.In 1850, Warren went to New York. There he met Stephen Pearl Andrews who was immediately interested in Warren's ideas. Together they founded and publicized a new town on Long Island to be named Modern Times. Modern Times did not grow beyond a village, but the no-rules system worked, until adverse publicity and the necessity for money to pay taxes ended the idyll.Warren had been writing, printing, and publishing his ideas since 1827. In 1833, he began his first periodical, The Peaceful Revolutionist. He re-printed Equitable Commerce and published Practical Details in Equitable Commerce in 1852. In the 1850's he published The Periodical Letter which came out more-or-less regularly until 1858. In 1863, he published True Civilization and continued his writing until his death in Cliftondale, Massachusetts, in 1874.Warren's writing deals primarily with his ideas for the improvement of mankind. He decries the impossibility for definition of abstract words but uses many to express himself. He uses folksy accounts of happenings or obscure references for his examples. However, his life arid ideas are unique, and, as John Stuart Mill said, he was a truly remark able American.

This is a study of the role of the 'ulama' during the French occupation of Egypt: 1798-1801. Bonaparte penetrated Islamic Egypt, marking the beginnings of the modern era. The French military brilliance dominated the East-West confrontation. Napoleon's military victories were short-lived when prominent 'ulama', whom he thought had been wooed to his side, organized rebellions against him from Al-Azhar. Although his attempt to raise the status of the Egyptian 'ulama' to assist him in governing the people was successful, it was not enough to prevent his own hasty exodus from Egypt. The French left lasting cultural influences in Egypt: the latent concept of nationalism; and a systematic mode of study. But the French could not establish a long-lasting rule in Egypt due to outside military pressures and the fact that Egyptians looked to the 'ulama' as the true leaders of the people.

Thesis--Columbia University. / Vita. Bibliography: p. [227]-277. Also available in digital form on the Internet Archive Web site.

Thesis--Columbia University. / Vita. Bibliography: p. [227]-277.

Orientador: Maria Stella Martins Bresciani / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-09T22:14:35Z (GMT). No. of bitstreams: 1 Araujo_PatriciaVargasLopesde_D.pdf: 4587473 bytes, checksum: c5a3278b7c9a42607d2c8fd177d238ba (MD5) Previous issue date: 2008 / Resumo: Esta tese tem como objetivo discutir o significado da criação de vilas em Minas Gerais no final do século XVIII, destacando em particular a Vila de Campanha da Princesa, criada por alvará da rainha d. Maria I em 1798. Além disso, procura analisar como se processa o ordenamento urbano desta vila, destacando-se a preocupação por parte das autoridades instaladas e de suas elites, com relação à urbanidade e à civilidade de seus habitantes. Tem-se como proposta ainda verificar como circulavam os princípios e os valores do pensamento liberal, bem como o que estes significavam em função da idealização do urbano e de sua organização. Tem-se como finalidade também acompanhar as mudanças políticas, sociais e econômicas ocorridas no Brasil entre a segunda metade do século XVIII e o início do século XIX, percebendo como estas transformações influenciou na organização administrativa da Vila de Campanha da Princesa e no comportamento de seus habitantes / Abstract: This thesis has as objective to discuss the meaning of the creation of small towns in Minas Gerais at the end of the XVIII century, distinguishing Campanha da Princesa small town specially, and it was created by Queen Maria I's charter in 1798. Moreover it attempts to analyze how the urban ordering worked in this small town, where it was becoming evident the worries of the authorities and their elites settled down with regard to urbanity and civility of their inhabitants. It still has as proposal to verify how they diffused the bases and the values of the liberal thought, as well as what they meant as for the urban idealization and its organization. It also has as purpose to follow politics, social and economic changes that occurred in Brazil between the second half of XVIII century and the beginning of the XIX century, noticing how these transformations actuated in the administrative organization of Campanha da Princesa small town and in the behavior of its inhabitants / Doutorado / Politica, Memoria e Cidade / Doutor em História

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袁枚（1716-1797）和章學誠（1738-1801）被郭紹虞稱為清代最有識見的兩位文學批評家。他們生活的乾、嘉時期，文壇和學術界那裏不同學派盤根錯結，紛爭不斷。揭櫫復古大旗的格調派與桐城派先後稱霸文壇，同時，考據派又成為顯學，力壓具官方背景的宋學，其影響力不斷向文壇滲透。然而復古派過分重視對古人文章形式的模仿，而考據派又太過注重知識的表現，因此造成了文學創作模式單調而內容刻板沉悶的局面。面對這個局面，袁枚和章學誠先後主張以個人性情作為文學創作的主導，同時又提倡融合不同學說的優點，摒除門戶之見，以打破學術上的封閉，為文學和學術的困境尋找新出路。 / 可惜，過去學界往往只將袁枚和章學誠的文論立場置於開放和保守的對立位置上來作互相比較，然而忽略了他們的文論針對的目標，以致某些特徵都具有相當明顯的一致性。因此，本文就袁、章二人文論中具一致性的觀點分成四部分展開討論，首先從兩人所處的時代觀察他們在面對強勢時代風氣有何不同反應；繼而探討他們如何受前代（如宋明理學）和當代（如考據學）學術思想的影響，並如何面對以及加以改造；隨後，本文就其思想特徵轉入討論他們對復古派的批評和改造文壇的創作模式；最後，再深入探索袁、章二人對文學創作才能的要求以及其對文學功能的看法。本文期望通過深入對比袁、章二人文論的特徵，對之進行比較，以期對清中期文論發展有更全面的認識。 / Yuan Mei 袁枚 (1716-1797) and Zhang Xuecheng 章學誠 (1738-1801) are both revered as the most visionary literary critics of Qing dynasty by Guo Shaoyu(郭绍虞). In the QianJia era(乾嘉時期), different literary schools conflicted with each other until the literary world finally ruled by Gediao school(格調派) and Tongcheng school(桐城派), both belong to Retro school and advocated archaism. Besides, Textual school (考據派) replace the status of officially supported Song school(宋學), and became the most influential power, and its influence on literary aspect was increasing. Under such influences, however, the literary world lost its vitality because Retro school focuses too much on imitating ancient works while textual school emphasizes excessively on knowledge. Since both Retro school and Textual school ignored personality in literature, Yuan Mei and Zhang Xuecheng advocated personal temperament as the major literary considerations. Furthermore, they promoted the advantages of the integration of different thoughts to prevent the disadvantages of the dispute between diferent schools and to find anew way for literature and academia. / In the past, academics generally put Yuan Mei and Zhang Xuecheng on the opposite side to compare their literary proposition. This thesis, on the contrary, endeavors to analyze the similarities of their literary ideas rom four perspectives. First, we shall focus on the historical background to observe their reactions to different trends of QianJia era. The second part analyzes how Neo-Confucianism(理學) and Textual school affect their thoughts. Thirdly, we turn to examine their criticism of archaism and hence their suggestions of literary reform. Finally, we explore Yuan and Zhang's requirements of talents in literary creations and their views on the function of literature. Through the comparison of different aspects of Yuan and Zhang’s literary theories, this thesis attempts to gain a better understanding of the development of Mid-Qing literary thoughts. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 黃永順. / Parallel title from English abstract. / Thesis (M.Phil.) Chinese University of Hong Kong, 2014. / Includes bibliographical references (leaves 169-179). / Abstracts in Chinese and English. / Huang Yongshun.

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