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Time back to French Revolution (1789), on the other side of the English Channel, a British philosopher Edmund Burke (1729-1797) vigorously appealed French was under a dangerous revolution. As he criticized, the protesters were eradicating the long tradition of France, blindly sublimed the abstract ideas of rights, such as liberty or equal. The dangerous of pursuing abstract ideas, would caused unrecoverable damages in political practices and were also against the human nature. The core and vital of tradition, for Burke, is it brings the intellectual knowledge abreast of modern developments, actively improve and modify those inappropriate contexts. This is why abstract ideas of rights are not persuasive, and tradition is worth been relied. This thesis will focus on Burke¡¦s aesthetic. First, regard the core cause of his social construction is related to his aesthetic. Then, explain how his noble and aesthetic ideas in politics combine with tradition. Last, point out his critics to Rationalism also comes from his ideas of human nature. It is proved that to comprehend his politics through his aesthetic won¡¦t cause conflicts between Ancient Constitutionalism, but can replenish those vogue parts in his political writings.

Jag har i denna uppsats, med hjälp av Kenneth Burkes pentadmodell, undersökt motiv i Per Anders Fogelströms Mina drömmars stad. För att analysera framställningen av individens förhållande till samhället har jag även använt mig av Burkes identifikationsbegrepp och hans tanke om att syften bakom människors och karaktärers handlingar kan bottna i en strävan efter rening av en skuld vi bär inom oss.Genom att undersöka fem olika sekvenser, kronologiskt jämnt fördelade i romanen, har jag sökt formulera tänkbara motiv som ligger bakom textens budskap. För att undersöka hur scen och agent interagerar har jag använt mig av Burkes begrepp ratio, det vill säga förhållandet mellan dessa två komponenter i pentaden. Resultatet består i att Fogelström ämnar berätta historien om de människor som skapade grunden för dagens välfärdssamhälle, vars historia sällan belyses. Han beskriver ett förhållandevis obarmhärtigt samhälle, en agent, som tar beslut om sina invånares livsvillkor. Genom sin text fastslår Fogelström att det inte är människan som är ond, utan samhällets oförmåga att förse alla med materiell och ekonomisk trygghet som kan få människan att handla omoraliskt. Räddningen finns i medmänskligheten och solidariteten människor emellan. Det finns alltså, trots stundvis brutala skildringar av fattigdom, ett positivt budskap i romanen. Människan står inte totalt handlingsförlamad inför stadens hänsynslöshet, utan kan genom uppvisad medmänsklighet skapa bättre förutsättningar för varandra. Människorna är också likvärdiga inför samhället, oavsett klasstillhörighet.För att urskilja med hjälp av vilka grepp Fogelström gör detta har jag använt mig av Aristoteles klassiska begrepp ethos, pathos och logos. Fogelström blandar genomgående historisk fakta med fiktion i romanen vilket inger ett trovärdigt ethos. Han vinner mottagarens förtroende genom detta starka författarethos, med vilket han låter påvisa sina kunskaper om Stockholms historia, men framförallt genom att väcka pathos hos läsaren. Fogelström vädjar till mottagarens känslor genom ordval, retoriska stilfigurer och fokalisering genom flera av romanens karaktärer. Fokaliseringen tillåter läsaren att se händelseförlopp genom karaktärernas egna ögon vilket skapar en förståelse för individernas känsloliv och handlingar.

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Inaug.-Diss.--Freie Universität Berlin. / Bibliography: p. 4-18.

Texte remanié de: Th. doct.--Sci. polit.--Ithaca (N.Y.)--Government department, Cornell university. / Notes bibliogr. Bibliogr. p. 243-246. Index.

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This essay studies recent scholarly debates over Edmund Burke’s (1729/30-1797) relation to the Roman Catholic faith. In this essay the main arguments and considerations that have been presented in Burke scholarship since the 1990s are presented and assessed. In the light of the contemporary caricaturing of Burke as a crypto-Papist in the 18th century, and the continued debate in recent scholarship over how close Burke stood to the Roman Catholic faith, this study aims to understand what can be said about Burke’s thought as it has been presented by recent scholars. The main question posed in this essay is whether Catholicism is essential to understand Burke, and therefore a correct understanding of Burke not being possible without taking this aspect into account. The question is analysed by studying to what extent recent scholars argue for Catholicism being essential and necessary to understand Burke’s life and thought.

My dissertation analyzes the rhetorical nature of nostalgia within American discourse communities. To accomplish this I analyze the construction and manipulation of nostalgia at the Middleton Place Plantation in Charleston, South Carolina, and in Alan Lomax's memoir, The Land Where the Blues Began. Nostalgia is an emotional response to displacement and occurs when an individual is separated either physically or emotionally from a specific time and place. Because an individual cannot simply return to the place and moment that they long for, nostalgia is hard to remedy and easy to manipulate. The danger of nostalgia is that although it seems individual, it is controlled by social expectations. Because nostalgia can be socially controlled and manufactured, it serves the communal needs of a society rather than the needs of the individual. Therefore, nostalgia can entrench an individual even more deeply into the constructions of their society. In this manner, nostalgia acts as a mechanism of restraint in society, and history based upon or associated with nostalgia becomes a history of containment.My project argues that we recognize the rhetorical work achieved by nostalgia. Three elements must be present if nostalgia is to be rhetorical: it must be purposefully evoked, satiated, and impact the community. Here I define rhetorical activity as any activity that seeks to persuade an individual or a community towards any action. This project analyzes how sites of public memory evoke and satiate nostalgia in their visitors, and reveals the actions that sites request of their visitors. I argue that these sites familiarize their visitors with a time and a place that the visitor cannot have full access to. Because of this, the visitor is displaced and nostalgia is evoked. Sites of public memory then respond to that same nostalgia through the presentation of values, ideals, and beliefs. Consequently, visitors depart sites of public memory with reinforced and realigned values and--due to their newly acquired discourse community--a community of fellow participants. It is in this way that public sites of memory evoke nostalgia for rhetorical ends.