Aquesta tesi estudia dues vessants concretes del folklorista Cels Gomis i Mestre (Reus, 1841 – Barcelona, 1915). En primer lloc, s’ofereix un estudi biogràfic detallat que situa l’autor en el seu context històric i cultural i que inclou el buidat de tota la seva producció i permet resseguir la seva ideologia tenint en compte tots els àmbits en els quals va contribuir (anarquisme, excursionisme, folklore, pedagogia i literatura). En segon lloc, s’aprofundeix en l’estudi d’una part concreta de la seva producció folklòrica amb l’edició, transcripció i catalogació del corpus format per la seva narrativa folklòrica segons tres sistemes de catalogació: l’índex internacional de tipus rondallístics d’Aarne/Thompson/Uther [ATU]; els tipus proposats al projecte «RondCat: rondalles catalanes»; i un sistema de gèneres narratius. El treball ofereix una visió completa i conjunta de la vida i l’obra del folklorista així com l’estudi d’una part concreta de la seva obra des d’una perspectiva des de la qual no s’havia estudiat mai abans. / This thesis studies two specific aspects of the folklorist Cels Gomis i Mestre (Reus, 1841 - Barcelona, 1915). On the one hand, it provides a detailed biographical study that places the author in his historical and cultural context including a whole analysis of all his production. His ideology can be traced this way, considering all the areas in which he contributed (anarchism, hiking, folklore, literature and education). On the other hand, a particular part of his folkloric production is studied in depth with the edition, transcription and cataloguing of the corpus composed by his narrative folk according to three systems of cataloging: international index of folktale types by Aarne/Thompson/Uther [ATU]; classifications proposed in the project «RondCat: rondalles catalanes»; and a system of narrative genres. This dissertation offers a comprehensive and global vision of folklorist’s life and work and the study of a specific part of his production from a perspective that had not been studied before.

<p>Color, Hygiene, and Body Politics: French Neo-Impressionist Theories of Vision and Volition, 1870-1905, explores the little studied "pragmatic" dimension of Neo-Impressionist theory and practice to reveal the full social and political import of Divisionist technique. Specifically, it examines how Neo-Impressionist painters such as Georges Seurat (1859-1891), Paul Signac (1863-1935), and Camille Pissarro (1830-1903), as well as their anarchist allies, applied artistic and political tenets to their daily practices, including hygienic habits and medical treatments. Neo-Impressionist Divisionism was based on a physiological awareness that the balanced use of three optical nerves generated a sense of harmony. By examining the ethical aspects of neuro-psychological color theories in nineteenth-century Europe, this research demonstrates that this awareness was not merely a matter of optics, but a part of the prevalent socio-ethical discourse of energy efficiency. </p><p>The first chapter, "Color Perception and Mental Labor: Divisionism and the Ethic of Nineteenth-Century Neuro-psychology," examines the history of nineteenth-century neuro-psychology to address how, in the fields of art and science, color perception was identified as an action. The chapter focuses on widespread neuro-psychological notions of "reflex theory," "nervous fatigue," and "homeostasis," all of which regulated the Neo-Impressionist concept of color harmony. Illuminating the Neo-Impressionist neural ethic, this chapter focuses on the behavioral phase of the Neo-Impressionist aesthetics neglected by previous studies. </p><p>The second chapter, "Neuro-psychological Space in Color and Dynamism," explores how this behavioral discourse was visualized in Neo-Impressionist painterly space. Contrary to Kantian a priori space, prominent theorists, such as Taine, Spencer, and Ribot who influenced the Neo-Impressionists, upheld the idea of dynamic space. As the raison d'être for this new space resided in the dynamic interaction between the self and the world, action became fundamental to its formation. Color in such new spaces was the perceptual bedrock, since optical nerves defined external objects chiefly as color. This chapter underscores the connection between dynamism and color in painterly space, through which the viewer could voluntarily engage with the world. </p><p>The third chapter, "Therapeutic Color and the Neo-Impressionists' Daily Practices," delves into the Neo-Impressionists' health-related pursuits including their commitment to hydrotherapy, color therapy, and homeopathy, all associated with an ecological concern for the equilibrium between the self and the environment. This comprehensive examination reveals an overlooked behavioral aspect of Neo-Impressionist theory, which was a critical dimension of their world-view that sought to merge art and life. The first section examines the artists' commitment to bathing and hydrotherapy through an analysis of the art and writings of Camille Pissarro and his anarchist allies. The second part examines the theory of color therapy developed by Dr. Paul Ferdinand Gachet, and his impact on the Neo-Impressionists. In the final section, I consider the broader implications of the Neo-Impressionist embrace of homeopathic practices with reference to a theory of ecological equilibrium.</p> / Dissertation

Through their influence on Karl Marx and Sigmund Freud, Shakespeare’s plays had a formative influence on the development of Marxism and psychoanalysis and the methodology of Frankfurt School Critical Theory. Marx and Freud quoted from or alluded to Shakespeare’s plays hundreds of times in their writings. Many of these instances occur at significant points in the development of Marxism and psychoanalysis. Marx used lines from The Merchant of Venice and Timon of Athens to develop his economic theory and his theory of consciousness. Freud used his reading of Hamlet to develop his theory of the Oedipus complex. He also personally identified with Hamlet the literary hero. Freud used his reading of the casket scene in The Merchant of Venice to begin to develop his notion of the death-drive; he rehearses his thinking about the death-drive in his essay about the casket scene, seven years before he publically presents the death-drive theory. Two methods that developed out of the influence of Shakespeare on Marx and Freud—inversions and the re-inclusion of the other/a method of relating to alterity—became the methodology of Frankfurt School Critical Theory. The dialectic was the philosophical ground through which the influence travelled. In this manner, Shakespeare’s influence became the roots of the Frankfurt School’s dialectical aesthetic theory.

No description available.

As an anarchist and a Muslim, I have witnessed troubled times as a result of extreme divisions that exist between these two identities and communities. To minimize these divisions, I argue for an anti-capitalist and anti-authoritarian Islam, an ‘anarca-Islam’, that disrupts two commonly held beliefs: one, that Islam is necessarily authoritarian and capitalist; two, that anarchism is necessarily anti-religious. From this position I offer ‘anarca-Islam’ which I believe can help open-minded (non-essentialist/non-dogmatic) Muslims and anarchists to better understand each other, and therefore to more effectively collaborate in the context of what Richard JF Day has called the ’newest’ social movements. / Thesis (Master, Sociology) -- Queen's University, 2009-09-08 12:11:39.996

The thesis examines the thought of Thomas More and Gerrard Winstanley, emphasizing the concern of both theorists with the prevailing moral depravity of human nature attributable to the Fall of Man, and their proposals for the amendment of men's conduct by institutional means, especially by the establishment of a communist society. The thesis opens with a conceptual exploration of 'utopianism' and 'millenarianism' before discussing the particular forms of these concepts employed by More and Winstanley. The introductory section also includes an investigation of the context which constituted the background to the ideas of More and Winstanley. More's theology, his conception of human nature, and his view of contemporary civil society are examined in detail. It is argued that the conclusions More derived from this aspect of his thought formed his basic conception of the situation to which the institutional amendments outlined in Utopia were directed. These proposals, regarding communism, the state, family and community life, education, religion, and ethics, are discussed. It is argued that Utopia constitutes More's model of a society designed to facilitate the salvation of man. Winstanley's appreciation of man's nature, prevailing condition, and potential for spiritual regeneration, are outlined. The development of Winstanley's thought, and the impression his active involvement with the Diggers made upon him, is described. It is argued that Winstanley renounced millenarianism and ultimately assumed utopian social theory as a medium for the articulation of his proposals for the restoration of man to spiritual regeneracy on earth. The institutional aspects of this scheme, regarding communism, the state, patriarchalism, labour, and education, which he outlined in The Law of Freedom, are evaluated. The thesis concludes, with a brief comparative analysis before setting the ideas of More and Winstanley'in the context of the changing worldview, appreciation of man's potential and progress, and the emphasis upon aspiration, which evolved in the early modern period.

Marx's critique remains the most incisive analysis of capitalism to date, though the transformations which capitalism has undergone require that his conceptual apparatus be radically overhauled. I have attempted to do so through a topological twisting of his conceptual assemblage, highlighting new elements and relations. In this way I am lead to questions of time already highlighted by Marx, in relation to an immanent and constitutive ontology. However, my primary concern remains with the contemporary strategies of capitalist command, and the new conditions and strategies of resistance it demands. Concrete/Abstract: or. The German Ideology - i)The question of ideology, the failure of its problematic, and the initial step beyond: fetishism as 'dissimulation objective' (Deleuze); ii) the function of money and the emergent 'truth in practice' of an ontology of efficient material-abstraction. Total Critique is a Pragmatics - i) The transformation of Critique from partial to Total, and the emergence of a differential materialist ontology, ii) the critique of the labour theory of value, and the transformation of capitalism into a project of heterogeneity management (fundamental ontology). Subsumption - i) An account of Braudel's notion of the anti-market, and a critique of the reduction of the anti-market to capitalism; ii) an account of real subsumption in terms of a temporal ontology. Time and Resistance - i) A re-reading of 'historical determinism' in the light of Marx's letters to Vera Zasulich on the Russian commune; ii) the question of becoming as opposed to history through a diagramming of masses rather than the contraposing of classes; iii) temporality as motor of flight/control: the syntheses of time as a diagramming of efficient capitalist material-abstraction, and of the strategies of a critical materialist pragmatics.

Thesis (M.A.) - Carleton University, 2008. / Includes bibliographical references (p. 114-123). Also available in electronic format on the Internet.

Thesis (Ph. D.)--University of Texas at Austin, 2008. / Vita. Includes bibliographical references.

In this thesis, I argue for rationalism, the claim that political legitimacy should be distributed such that justice is promoted best. In chapter 1, I define legitimacy as the permission to rule. I deny that political institutions generally enjoy authority, which is the moral power to directly impose duties on others. I then describe how legitimate political institutions without authority are possible in principle. In the second chapter, I outline a major problem for rationalism. If individuals have strong, moral rights, then it seems that political institutions cannot legitimately operate without their subjects' consent. I describe the key assumptions in this argument, and discuss a series of unconvincing proposals in the literature to escape it. In chapter 3, I argue that we can solve the problem if we look at theories of the moral justification of rights. There are two major such theories, the interest theory and the status theory. I outline the interest theory, and argue that it allows for non-consensual but legitimate political institutions. In chapter 4, I describe a Kantian claim about the nature of rights, according to which our rights are fully realised only if there are political institutions. If we accept this thought, then non-consensual political institutions can be legitimate on the status theory as well. In chapter 5, I outline what it means to promote-rather than respect-justice, and argue that the promotion of justice enjoys primacy over other values. At first sight, rationalism appears to have very radical implications, given that it asks us to base legitimacy on justice. In chapter 6, I argue that this impression is mistaken. We should often pursue justice indirectly, for example, through methods which focus on legal validity or democratic procedure rather than justice.