In this essay, I explain what Nietzsche meant by saying "God is dead," and what he thought this Implied for the European morality of his day. The first section deals with the doctrine of eternal recurrence. The doctrine is outlined by means of the two main passages that Nietzsche devotes to the physical details in the books published by him. It is then indicated how seriously Nietzsche took eternal recurrence. I proceed by questioning the scientific soundness of the doctrine, but conclude the section by pointing out the significance that eternal recurrence would have had, had it been true. The most important consequence of the doctrine of eternal recurrence, to Nietzsche, is that it would have overthrown the Christian God, worldview, and morality. Section two proceeds to establish that for Nietzsche and us, even without the doctrine of eternal recurrence, the Christian God has died. I show that we still pride ourselves on being Christians, but I then go on to indicate that we lack the beliefs that would make us true Christians. The main conclusion established in this section is that science and rationalism have killed God. In the third section, I outline the significance of God's death by showing how, with the removal of God, the Christian morality and worldview are left without foundation. I then begin to point out the freedom which man has thereby received. I show that certain concepts and certain metaphysical views can no longer be employed without a severe shift in meaning. I conclude by observing that man does not need to be ashamed of himself anymore. God's death is examined further, in the fourth section, through the implications it has for the passions. It is shown that God's death serves first of all as a means to remove a number of stupidities relating to the nature of the passions. The stupidities of thinking the passions horrendous and of thinking that the only method to cope with the passions is extirpation are examined, and then dismissed. I finish by indicating that a mastering and conquering of the passions is a necessary prerequisite to become master in anything at all. The fifth and final section re-introduces the doctrine of eternal recurrence to show how it led Nietzsche to see the man seeking self-perfection as the best example of a means to deal with the pains and miseries of life. It is then shown how this ideal serves the same function for the person rejecting the eternal recurrence doctrine but not the view that God is dead. To see how one's life can be conceived as an aesthetically pleasing whole, an autobiographical note of Nietzsche and his remarks about Goethe are examined. Certain Nietzschean concepts are discussed in their relation to the man who seeks self-perfection, to show how this goal can be achieved. I conclude the section by indicating that one's life can be seen as forming an aesthetically pleasing whole by having a "dominant task" being brought to our awareness through our "organizing 'idea'." / Arts, Faculty of / Philosophy, Department of / Graduate

Orientador: Luzia Margareth Rago / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-07-13T21:37:59Z (GMT). No. of bitstreams: 1 Joanilho_AndreLuiz_M.pdf: 3085439 bytes, checksum: 1db7ceccbcd684c3eee647222e047d00 (MD5) Previous issue date: 1990 / Resumo: Não informado. / Abstract: Not informed. / Mestrado / Mestre em História

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The Prohibition Era in the Maritime Provinces ran from 1900 to 1930. This aspect of Maritime history has never been fully explored. This study argues that the rise and fall of prohibition in the region was a complex and multi-faceted phenomenon. Beginning in the early nineteenth century this thesis demonstrates that prohibitory legislation was accomplished due to the combination of five powerful influences. 'lbey were a nineteenth century anti-liquor tradition, the Protestant Social Gospel, secular progressivism, Social catholicism and World War I war-time reform enthusiasm. During the war and immediate post-war years prohibition in the Maritimes was relatively effective and reasonably respected. After 1920 however, the combination of another set of replicated forces led to prohibition's decline. They were the ending of war-time reformism, the failure of prohibition's promise, enforcement problems, wide-spread violations, the waning of reform idealism, regional economic problems and the rise of a personal liberty philosophy· Consequently, prohibition was repealed in favour of government control of the sale of liquor in New Brunswick in 1927 and in Nova 5cxJtia in 1929. Prince Edward Islam kept prohibition until 1948 but the law was all but dead after 1930. / Thesis / Doctor of Philosophy (PhD)

Photocopy of typescript. / Digitized by Kansas Correctional Industries

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While literary critics have tended to focus on episodes of alleged masculinism or homoeroticism in D.H. Lawrence’s fiction, this thesis examines a greater complexity of masculinities running throughout his novels, manifested in the tension between an insistence on gender difference and a desire to transcend gender altogether. It does this in two principal ways. Firstly, masculinities in the novels are historicized via discussion of the crisis of Victorian masculinities and fin de siècle anxieties about gender. Secondly, Lawrence’s depictions of masculinity are scrutinized in light of theories of otherness, particularly the conflicting critiques of Simone de Beauvoir and Luce Irigaray. Over five chapters, which deal chronologically with Lawrence’s major novels, this thesis traces his response to the damaging legacy of a gendered mind-body split, often explored through a developing trope of the Lady of Shalott, which simultaneously circumscribes and challenges the perceived duality of gender. A third theme thus emerges from this dual line of enquiry, as anxieties about masculinity focus around the ambivalent figure of the angel, which represents both a seductive ideal of transcendence (the sexless angel) and the more elusive goal of reuniting mind and body (Irigaray’s carnal angel). Although notions of masculinity are always relational to images of femininity, this is particularly the case in Lawrence’s fiction, in which the relationship between men and women is probably the central concern. Accordingly, this thesis engages with masculinities from within a broader context of gender roles. Indeed, Lawrence’s men experience great difficulties in separating themselves from the women around them, while it is the women who begin to insist on the separateness of men and the idea of love as a “third thing” that allows a union of two subjects rather than a reduction to Platonic one-ness. This nascent ethics of gender difference is then taken forward by Rupert Birkin and his male successors, as Lawrence explores a new vision of divine manhood, culminating in the evocation of Oliver Mellors as a “pure masculine angel”

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<p>Diss. Umeå : Umeå universitet, 1978</p> / digitalisering@umu