No description available.

No description available.

No description available.

Edouard Manet's paintings of working-class women reflect the dramatic social changes which occurred in Paris during the late nineteenth century. This thesis examines Manet's paintings which represent some of the sites of femininity within modern Paris: the home and garden, the prostitute's bedroom, and the new public sphere of the boulevards and cafes. With references to contemporary writings and social histories, the result of this study is a more profound understanding of how Modernism affected women's lives and the way in which they were represented in art.

The primary objective of this dissertation is to present and analyze Marx's theory of technological unemployment. Chapter I is a brief evaluation of the modern perspectives on this question. The levels of analysis in Marx are also identified. Chapter II considers Marx's short term model on technological unemployment when no net accumulation occurs. It includes a discussion of different measures and types of technological change. Chapter III complements the previous chapter. A theoretical definition of compensation is advanced, and the different forms of compensation in Marx are evaluated. This chapter also includes a broader discussion of the compensation controversy. Chapter IV constitutes Marx's long term model when technological change, population growth and accumulation occur simultaneously. Here, crises are ignored. Chapter V identifies the linkages between crises and technological unemployment. Throughout the dissertation, the short term, long term and crisis models are developed and compared. Included are two appendices, one dealing with the neo-classical approach, and the other with the role of wage flexibility in Marx's theory of technological unemployment.

In recent years there has been a spectacular growth of Marxist literature on politics and the state in capitalist society. The aim of this thesis is to determine whether this literature has contributed towards a viable, genuinely Marxist theory of the state and to assess the state of current Marxist theorizing more generally. On the basis of a comprehensive review of the relevant literature, from the "classics" to the present, it is argued that: (1) instead of theoretical advances, recent theories have produced a progressive immunization of received orthodoxies against empirical falsification; (2) to the extent that it is nevertheless possible to draw empirical implications from them at all, these have become virtually indistinguishable from those of their "bourgeois" counterparts; (3) what continues to underlie Marxist theorizing is an implicit reliance on "socialism" as the criterion of evaluation of capitalist reality combined with a virtual taboo on explicitly considering the exact nature of this "socialism".

Bibliography: leaves 342-355 / iv, 355 leaves ; 30 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / Thesis (Ph.D.)--University of Adelaide, Dept. of Philosophy, 1990

La Psicología de las Concepciones del Mundo, la primera obra de Jaspers, fue presentada en un primer momento por él, como un intento por descubrir y comprender aquellas fuerzas que impulsan el alma. Casi dos decenios después, ya con una madurez filosófica, se refiere a ella más que como a su primera obra, como a su primer impulso hacia la Filosofía. Filosofía que desde ese momento se incorporó en su vida como suya y verdadera, a pesar de no contar con la claridad que posee ya en su madurez. En esta obra primera, puede hallarse una disciplina filosófica descuidada, como lo dice nuestro autor, pero lo que en ella se halla, es quizás el germen más genuino de la filosofía, la intuición del hombre y la experiencia de la pasión con la que se vive la propia vida.

El pensar filosófico de nuestros días tiene por el mayor y más decisivo de sus logros la ganancia de una comprensión dinámica del ser humano. Ello significa no solamente que se haya desarrollado un modo dinámico de comprender filosóficamente, sino también, y por sobre todo, que lo comprendido mismo, el ser del hombre, se le descubre al pensamiento como realidad dinámica. ¿Pero qué significa “dinámico”? El adjetivo viene del vocablo griego [], que suele ser traducido por “fuerza”, “capacidad”, “aptitud”, “potencia”, “posibilidad”… traducciones todas que se reducen finalmente a dos sentidos: “lo que puede algo” (potente) y “lo que algo puede” (posible). [], tiene la misma ambivalencia de sentidos que tiene nuestra palabra castellana “poder”. Lo potente, o sea lo poderoso, le debe su eficacia de poder al hecho de que siempre “puede todavía más”, es decir, de que alberga dentro de sí posibilidades imprevistas e imprevisibles; que no está definitivamente consumado, agotado, acabado en su ser actual de ahora; que bajo lo presencial se mantiene amenazante una perfección avasalladora que, no obstante su inminencia, no se realiza jamás totalmente, sino que permanece cumpliéndose de continuo.

No description available.