L'hybridation, phénomène omniprésent dans de nombreux domaines, a particulièrement influencé l'évolution du cinéma. Alors que les premières générations de cinéastes semblaient avoir tout inventé de ce nouvel art, le cinéma n'a cessé d'emprunter aux dernières technologies et aux dernières formes d'expressions artistiques, à mesure que se mettaient en place des média de plus en plus présents dans la vie quotidienne. L'étude des passerelles qui se multiplient au fil des décennies, permet de cerner les mécanismes qui concourent à l'abolition progressive des frontières entre les média et les disciplines artistiques. Toutefois, la présente recherche ne se borne pas à scruter ces seules œuvres issues des dernières technologies, mais elle se réfère aussi aux pionniers avant-gardistes des années 1920 qui ont posé les bases de l'hybridation. Elle est donc structurée selon deux grands axes : d'une part l'axe historique, l'histoire du cinéma étant profondément marquée par les vicissitudes de notre temps, et d'autre part l'axe de la pluridisciplinarité, incluant les diverses formes d'expressions artistiques et les divers média. Plus spécifiquement, dans le foisonnement de la production cinématographique, la présente étude se propose de faire le point sur la situation du cinéma hybride au tournant du siècle, à partir d'un corpus constitué de douze films produits en France, aux U.S.A. , au Canada et au Japon, entre 1983 et 2004, et auxquels fait pendant Metropolis de Fritz Lang [1927]. Enfin, comme on pourra le constater, cette enquête s'est inspirée des nombreuses et pertinentes études et comptes-rendus qui l'ont précédée.

This thesis analyzes pain with respect to Nietzsche&#039 / s Dionysus-Crucified distinction. This distinction, which Nietzsche underlies, reveals his philosophical project. The meaning of pain is at the core point of this distinction. These two deities symbolizes attitudes towards life and pain in it. Dionysus represents the affirmation of becoming and tragic wisdom / and Crucified (Christ) represents despise and escape from life or ascetic ideals. In this sense, the dissertation will first trace Nietzsche&#039 / s world view. Then the following discussions will present a detailed analysis of ascetic ideals (and their genealogical roots), and tragic wisdom from the perspective of Nietzsche for consideration.

The strong part of Horkheimer and Adorno&rsquo / s philosophy is their critique of the Enlightenment. They argue that the consequent of the Enlightenment has been the destruction of the Enlightenment itself. There are two main reasons in the background of this destruction. First of them is the destruction of individual because of the understanding of reason in the Enlightenment. Individuals cannot define their existence beyond the determined roles of society any more. The second reason is the certain distinction between the human beings and nature. The epistemology of the Enlightenment makes nature an object of knowledge and views the world as a summation of facts. This understanding makes subjects passive in providing the objectivity of knowledge. Accordingly, the subject is alienated from his or her knowledge. Horkheimer and Adorno&rsquo / s critical thinking provides possibility for the human autonomy. It tries to understand human beings and society in a dialectical process. It considers the relation between parts and the whole as a mutual relation. According to Horkheimer and Adorno, the relation between subject and object is neither an absolute duality nor an absolute unity.

The main objective of this master&rsquo / s thesis is to analyze the place assigned to the phenomenon of desire by Hegel and Spinoza, and to show that the main difference between two philosophers in terms of their understanding of desire and human phenomenon consists in their understanding of the relation between the substance and particulars. In order to fulfill the requirements of this objective, what is focused on is, as different from a certain philosophical thought excluding desire from a true account of human phenomenon due to two aspects of desire, namely being an immediate drive and being purely self-referential, which are not regarded as being capable of explaining the specific distinctness of human being, how Spinoza and Hegel give an account of desire, and how they conceive mentioned aspects of desire. Throughout the thesis, first Spinoza&rsquo / s ontology, as it is elaborated in the Ethics, and the place of the phenomenon of desire in this ontology are explained. Then through an analysis of the fourth chapter of the Phenomenology of Spirit, it is argued that Hegel&rsquo / s conception of desire enables one to conceive the distinctive human institutions such as sociality, morality, and etc., as derivatives of desire. Finally it is argued that, since Hegel conceives the relation between the substance and particulars as a total detachment, he is able to give the spiritual dimension of human phenomenon in terms of desire. In this way moreover the specific distinctness of the human phenomenon is preserved in the philosophy of Hegel.

THE FORMATION OF THE SELF AS MENTAL UNITY AND MORAL AGENCY IN HUME&rsquo / S PHILOSOPHY This dissertation proposes to analyze the stages in the formation of the idea of self in Hume&rsquo / s philosophy. According to Hume we have no a simple and individual impression that we can call the self &amp / #8722 / where the self is the totality of conscious life of a person. Nevertheless, we do have an idea of personal identity that must be accounted for. He begins his explanation of this idea by noting that our perceptions are fleeting, and he concludes from this that all we are is a bundle of different perceptions. But as a result of such a consideration Hume argues that he failed to find sufficient account for the relation between the idea of self involved in the indirect passions of pride and humility and the idea of self associated with its mental aspect. In this dissertation it is attempted to show that these two aspects of the self do not contradict, but rather they co-exist, and such a co-existence of the two aspects of the self should be recognised as an empirical fact. This means that the self is not a mere bundle of perceptions, but it is at least a very peculiar form of the relational unity of perceptions.

Is alienation a process of self-discovery or is it a loss of reality? The subject of this thesis is how alienation is discussed in Hegel and Marx&rsquo / s philosophies in terms of this question. In Hegel&rsquo / s philosophy, alienation is part of the process of self-creativity and self-discovery. For Marx, it is the result of the capitalist mode of production. While Hegel explains the existence of the human being through focusing on its ontological dimension, Marx evaluates the term alienation in terms of the economic dimension which he claims that Hegel ignores. The understanding of these philosophers about how they make understandable the process, circumstances and results of alienation is significant for the subject of this thesis. The thesis concludes that, Marx, in spite of his criticisms of Hegel is closer to Hegel than is thought. An additional claim is that Marx&rsquo / s criticisms of Hegel complement Hegel&rsquo / s philosophy rather than overcoming it. The supporting analysis of the thesis is the discussion of whether Marx&rsquo / s criticisms related to Hegel&rsquo / s understanding of alienation as abstract, mystifying, and nonsense are right or wrong. Hegel&rsquo / s conception of alienation has thus been examined by way of Marx&rsquo / s criticisms.

Philosophers of science have long realized that it is not possible to decide which scientific theory is true just by relying on their empirical adequacy. That theories should possess other virtues in order to be accepted by the scientific community is well understood. Nevertheless, empirical adequacy remained as having a privileged value among these virtues. In this thesis I argue that scientific theories are accepted or rejected on the bases of an evaluation of their degree of coherence. In such a coherentist understanding, empirical adequacy still plays some role. However, this is an egalitarian approach where observational reports have no special status. By means of case studies form history of science I provided reasons to think that this coherentist approach is better suited to understanding scientific change as a rational process.

This thesis analyses the concept of self with respect to Nietzsche&rsquo / s (1844- 1900) implications on the &ldquo / despisers of the body&rdquo / in Thus Spoke Zarathustra. Nietzsche&rsquo / s exposition of the self as a varying multiplicity neither within nor out of the body is the basic assumption of this dissertation. In this sense, the place of Nietzschean self considering the evolution of the concept of self through history will be analyzed. The concept of ego (subject) will be discussed as Nietzsche&rsquo / s critique of the so-called manifestation of self / the concept of body will be discussed as the embodiment of Nietzschean understanding of the self.

In this thesis, I defend a non-egologic pure consciousness which is the initial position of Husserl in the Logical Investigations. There is anti transcendental ego argumentations in which I claim that self alienation of the &quot / transcendental ego&quot / , incomplete reduction, the presence of the pre-reflective transcendental ego are the reasons to leave the claim about the existence of the &quot / transcendental ego&quot / . I also claim that the possible solution of the mind-body problem depends on the denial of the &quot / transcendental ego&quot / in the frame of phenomenology. I defend the non-egologic pure consciousness which is not identical and reducible to whatever is material, including brain. Qualia, intentionality, intuition, philosophizing constitution acts of pure consciousness are used to support the claim about immaterial nature of non-egologic pure consciousness.

This study mainly investigates the reason of living in civil society, the motives of people to live under the government and necessity of commonwealth by design to live in peace based on modern social contract theories of Hobbes and Locke. Hobbes has a decisive role for developing a western political thought and Locke goes a step further to put superiority of the community and latitude of thought in his theory. In order to examine these topics, similarities of both philosophers in terms of their effort on setting free political thoughts from medieval world view, and their differentiations regarding considerations on human nature, desires and rights of men, formation of the society and the role of government are focused on.