Texte remanié de : Thèse de doctorat : Philosophie : Paris 1 : 2005. / Bibliogr. p. 225-233.

Durch die Verbreitung demokratischer, liberaler und sozialistischer Ideale, blieb die Gestaltung der politischen Geschehnisse im neunzehnten Jahrhundert, nicht mehr eine ausschliessliche Angelegenheit der führenden aristokratischen Klasse. Obwohl in Staaten wie Deutschland, Osterreich, Russland, die Aristokratie ihre politische Herrschaft nicht eingebüsst hatte, hatten auch die Intellektuellen (Schriftsteller, Philosophen, Journalisten, Dichter) einen weitgehenden Einfluss auf die Gestaltung der politischen Geschehnisse jener Zeit. Schon im achtzehnten Jahrhundert hatten die dichterischen und philosophischen Schriften Lessings in Deutschland, sowie die von Voltaire, Rousseau, Montesquieu und Diderot in Frankreich, weitgehend zur Änderung des sozialen und politischen Bildes Europas beigetragen. [...]

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Although he has played a significant role in contemporary queer letters, the American novelist, essayist and biographer Edmund White has received little critical attention. This thesis examines White's autobiographical-fictive series of novels, focusing in particular on the account of a 1970s and early 1980s articulation of queer community in The Farewell Symphony. White's novels engage a post-structural critique of identity formation, literary affect and queer intimacies. The implications of this critique are addressed in this thesis both in an elaboration of a foucauldian genealogy of White and in an adaptation of the concerns of Roland Barthes's exploratory autobiography, Roland Barthes by Roland Barthes.

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This thesis focuses on the region's tribes and the changes in their political economy brought about by the Imposition of the colonial state and the penetration of capitalism, the tribesmen are not seen as pawns in a structural transformation but as active participants in the development of their own society. During the Protectorate period a dual economy emerged, differentials of wealth Increased, and many tribesmen were reduced to the position of insecure wage labourers. These processes had their roots in the pre-Protectorate economy but were precipitated by droughts, a growing population, the region's deteriorating terms and balance of trade, colonisation, the state's dismemberment of collective land and its exploitation of the tribal economy through taxation. Despite the state's increasing Intervention and control of tribal affairs the tribesmen continued to regard the state as an alien institution and were slow to participate in the new politics of Nationalism. Similarly, although growing differentials of wealth within the tribes strengthened the tribal political elite it did not allow them to escape from the factional politics of the Pre-Protectorate period. The state prevented its administrators emerging as a class Independent from the tribe by electing them from within their community and by refusing to give them unequivocal support. The colonial state and capitalism did not reconstruct the tribes' political economy according to a European model but interacted reflexively with existing and local structures to create a unique political economy that can only be understood through a detailed regional study.

Thesis (M.A.)--Boston University, 1932. This item was digitized by the Internet Archive.

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Esta dissertação expõe a fundamentação do conceito de bem comum no pensamento de JOHN MITCHELL FINNIS. Este jusfilósofo tem como ponto de partida para sua reflexão uma reinterpretação da ética tomista. Dela interessa o tratamento dado à separação das quatro ordens de conhecimento, particularmente a separação entre ordem natural e prática. A ordem prática de conhecimento tem suas próprias diretrizes. Logo, assim como na ordem natural de conhecimento a primeira diretriz é o princípio da não contradição, na ordem prática o primeiro princípio é o bem é para ser feito e buscado e o mal evitado. Estes postulados não são imperativos e nem indicativos, mas diretivos; e, no caso da ordem prática, uma diretiva para ação. A implicação epistemológica está em que a fundamentação imediata do agir humano não reside na natureza humana, mas na percepção prática de bens a serem realizados e dos males a serem evitados. Há um número determinado de bens humanos básicos, que são as razões primeiras para o agir humano. Eles são objetivos, incomensuráveis, auto-evidentes e pré-morais. O rol que FINNIS propõe é vida, conhecimento, matrimônio, excelência na realização, sociabilidade/amizade, razoabilidade prática e ‘religião’. O conteúdo da moral resulta destes bens humanos e tem como princípio supremo toda a escolha deve favorecer e respeitar o bem humano integral. Além de sintetizar a correção para o agir individual, a moral também fundamenta e demanda um agir social correto, que está expresso no conceito de bem comum. FINNIS define bem comum nos seguintes termos: um conjunto de condições que tornam aptos os membros de uma comunidade a alcançar por si mesmos objetivos razoáveis, ou realizar razoavelmente por si mesmos o(s) valor(es) pelos quais eles têm razão em colaborar uns com os outros (positiva e/ou negativamente) em uma comunidade. O conteúdo específico do bem comum da comunidade política é constituído pela justiça. O direito é o objeto da justiça e, assim, meio pelo qual o Estado a realiza e, por conseqüência, o bem comum. / This work explains the basis of the common good concept in John Mitchell Finnis’ thought. This legal philosopher has as a starting point to reflexion a reinterpretation of thomistic ethics. Its importance lays on the treatment given to the separation of four orders of knowledge, specially the separation between natural and practical order. The latter has its own directives. Therefore, such as in the natural order of knowledge the first directive is the principle of no contradiction, in the practical order the first principle is that good is to be done and pursued, and bad is to be avoided. These postulates are not imperatives or indicatives, but directives; in the case of practical order, a directive to action. An episthemological implication is that the immediate foundation of human action is not in human nature, but in the practical perception of goods to be achieved and of the bads to be avoided. There is a determined number of basic human goods, which are the primary reasons of human action. They are objective, incommensurable, self-evident and pre-moral. The list proposed by Finnis is life, knowledge, marriage, excellence in performance, sociability/friendship, practical reasonableness and ‘religion’. The content of morality results of this human goods. It has as supreme principle that every choice should favour and respect integral human well-being. Beside to synthesize the correction to individual action, morality also bases and demands a correct social action, which is expressed in the concept of common good. Finnis well defines common good in the following terms: a set of conditions which enables the members of a community to attain for themselves to reasonables objectives, or to realise reasonably for themselves the value(s), for the sake of which they have reason to collaborate with each other (positively and/or negatively) in the community. Justice is the specific content of the common good of political community. Law is the object of justice and, therefore, the means through which the State attains it and, hence, the common good.