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This dissertation centres upon the learning processes and social norms associated with two distinct strands of economic thinking – one loosely heterodox and the other mainstream, or “neo-classical.” My intention is to examine the learning processes and consequent beliefs of a range of Canadian economists, especially macroeconomists. To achieve this goal, I have undertaken a number of comparative case studies within the Canadian context. These have generated data from a survey of 100 academic economists as well as a series of in-depth interviews with 58 Canadian economists across the political and methodological spectra. My results have drawn from the contributions of a total of 158 respondents. This thesis aims to examine economics education in the Canadian context, charting the rise of neoclassical economics from the 1970s onwards while examining the educational processes, choice of language, social norms, and views of human nature to be found among a variety of Canadian economists with differing political orientations. This may help to identify the role economics education has played in shaping the economic landscape in Canada, and how Canadian economists’ learning processes have emphasised or minimised certain assumptions about public policy and human nature that differ from what is taught – implicitly or explicitly – elsewhere. In a field that is, among the social sciences, by far the most resistant to knowledge from other disciplines, Canadian academic economists are by all appearances global outliers. My research suggests that they are significantly more open to knowledge from other disciplines than groups of economists elsewhere; relative to American academic economists, they are almost twice as likely to believe that interdisciplinary knowledge is better than knowledge generated from a single field, and the older cohorts surpass even U.S. sociologists in this regard. My research also suggests that social norms may have a more profound effect on economists’ beliefs than their formal education in economics, and that historical and institutional factors – especially during economists’ formative years – may have a life-long impact on Canadian economists’ political beliefs. There also appear to be educational, geographical, and cohort-related effects on economists’ beliefs that, together with the effects of Canadian social norms, combine to form an image of a discipline that is less polarised, more pro-interdisciplinarity, and substantially more accepting of a role for government in economic policy than that of their economist brethren in the U.S.

The present thesis intends to determine how the ethno-religious Alevi communities in Turkey survive and what are the main sources and factors helping them to sustain their group borders, especially as from the mid-1980s when these communities had started to reveal their identity clearly. It is important to state that the Kemalist regime was challenged by an obligatory change process on both economic and political grounds after the 1980 military coup in Turkey. Because of the rising of political Islam and the Kurdish ethno-nationalist movement, the modernist Kemalist regime and the Jacobin laicism have been subjected to criticism. In this tense period, one of the most important legitimation tools used by the state was the Alevi population, known by its dominant secular, modernist and Kemalist identity. For this reason, it can be proposed that in this era the occurrence of the Alevi identity&amp / #8217 / s revelation might have been supported or guarded by the Kemalist regime or state institutions. But another claim for the Alevi awakening is that the Alevi population had tried to define their identity against and/or parallel to the rising of Kurdish nationalism and the political Islamic movement. In sum, in this thesis I intend to clarify how the Alevi community constructs and/or protects its ethno-religious borders in these circumstances according to ethnicity theories.

This thesis in Spanish philology consists of three main parts. The first part represents an in-troduction to Miguel de Unamuno's and Ernest Renan's philosophy, an interpretation of both thinkers' writings in the context of their life stories and the values they defended. The second part is focused on the Czech reception of Ernest Renan between 1864 and 1948. The third part is dedicated to the Czech reception of Miguel de Unamuno between 1922 and 1948. Powered by TCPDF (www.tcpdf.org)

This thesis focuses on the Ottoman buildings with a T-shaped plan and their meanings with respect to the central and centrifugal tendencies in the Ottoman context in the fourteenth, fifteenth and early sixteenth centuries. The emergence of the multi-functional buildings of the T-type in the Ottoman realm is simultaneous with the burgeoning of a state in the early Ottoman frontier milieu, which is profoundly intermingled with the notion of gaza / whereas the demise of the use of the T-plan is coincident with the transformation of the Ottoman State into an empire. The tension between the centralization of the Ottoman State and the peripheral forces counteracting it is operative in the social as well as territorial repercussions inherent in the network of T-type patronage. In this respect, the thesis concentrates on the network engendered by the variations in the layouts of these buildings vis-&agrave / vis their geographical distribution and the identity of their patrons. Doing so, it is aimed not only to trace the claims to power expressed in diverse modes, but also to unveil the motive of the changes in the plan scheme and its halt in the sixteenth century.

This thesis provides the first large-scale reintegration of anti-Methodism into the wider theological controversies of the eighteenth century. It argues that there was a close connection - and in many cases, a direct link - between anti-Methodist writers and those involved in other theological controversies. Moreover, it shows that anti-Methodist polemics interacted with and were informed by contemporary debates on such issues as Deism, miracles, and the afterlife. This study also explores authors who used anti-Methodism as a forum to voice heterodox views. The fact that these heterodox ideas were often disagreeable to both evangelicals and High Churchmen is significant because it suggests that - on various points of theology - John Wesley and George Whitefield differed little from their ‘orthodox' Anglican opponents. By highlighting these theological similarities between evangelicals and High Churchmen, this thesis challenges the traditional stereotype that the eighteenth-century Church of England had become indifferent to theology. Chapter One introduces Wesley and Whitefield's key Anglican opponents, and discusses the print culture of early anti-Methodist literature. Chapter Two locates the soteriological disputes between Methodist and anti-Methodist divines as part of a long-standing debate on faith and works, which can be traced back to earlier clashes between Reformed and Arminian divines during the Restoration period. Chapter Three analyses Methodist teachings on self-denial, and considers the ways in which anti-Methodist clergymen reconciled their attacks on evangelical asceticism with their seemingly contradictory charges of antinomianism. Chapter Four explores how anti-Methodism was used as a platform to voice heterodox views on original sin and the afterlife. Chapters Five and Six provide a fundamental reappraisal of the relationship (and perceived relationship) between evangelicalism and irreligion by showing that anti-Methodism overlapped with anti-Deism and the eighteenth-century miracles debate. The final chapter shows that anti-Methodist authors often adopted a decidedly partisan approach to historical writing, which was modelled on seventeenth-century polemical historiography.

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This thesis focuses on the communities of medieval Beguines who lived in the cities of the French Flanders region. In the context of the individual cities and communities of Beguines, the thesis deals with selected written and material sources, whose language of testimony and symbolism is subjected to critical reading and analysis from the point of view of the semiology of medieval culture, gender relations and social ties. The result is the synthesis of these contextual, methodological, and narrative perspectives into a comprehensive idea of Beguines of the French Flanders.

[pt] O presente trabalho tem objetivo de mostrar o personagem religioso heterodoxo, Lauro Bretones, autor, esquecido pelos batistas brasileiros e pelas pesquisas sobre o protestantismo no Brasil. Ou seja, a vontade primeira da tese é de apresentar o jovem teólogo batista e sua produção inconformada sobre a modernidade, depois, objetiva-se percebê-lo como signatário de uma tendência cristã romântica, na qual migra da Europa para o Brasil de leitores românticos e de cristãos identificados com o romantismo. Levando-o a construir uma visão de mundo distinta a época estilhaçando, por ela, uma produção numinosa diferenciada, impregnada de críticas a Civilização Moderna Ocidental com as seguintes características: anticapitalismo, antiliberalismo, anti-individualismo, antitotalitarismo, antitecnologia, antiguerras e antiestruturas religiosas. Além de propor na sua juventude uma saída à civilização moderna a partir da ideia de profetismo, no qual, entende como chave de articulação em prol da transformação da modernidade capitalista brasileira. / [en] This study aimed to present the unorthodox religious character, Lauro Bretones, an author forgotten by Brazilian Baptists and by the researches on Protestantism in Brazil. The thesis seeks to present the young Baptist theologian and his disagreement over modernity as well as to notice him as an enthusiast of a romantic Christian tendency which migrates from Europe to Brazil of romantic readers and Christians identified with Romanticism. It leads him to set a different world view causing a distinct numinous production imbued with criticism of the Modern Western Civilization with the following characteristics: anti-capitalism, anti-liberalism, anti-individualism, anti-totalitarianism, anti-technology, and against wars and religious institutions. In his youth, he also proposed an alternative to the modern civilization from the idea of prophetism as a key in favour of the transformation of Brazilian capitalist modernity. / [fr] Le présent travail a pour objectif de mettre en exergue le personnage religieux hétérodoxe Lauro Bretones, un auteur inconnu des baptistes brésiliens et des recherches sur le protestantisme au Brésil. De fait, la volonté première de cette thèse est de présenter ce jeune théologue baptiste et son travail insoluble dans la société moderne, puis de comprendre son oeuvre comme partie intégrante de la tendance chrétienne romantique qui, arrivant d Europe, prétends instruire toujours plus de lecteurs romantiques et autres chrétiens identifiés au romantisme. En s affairant à définir précisément une vision du monde se distinguant catégoriquement des bouleversements d une époque dispersée, il parvient au travers de ses ouvrages à atteindre une conclusion numineuse originale, imprégnée des critiques de la Civilisation Moderne Occidentale et de ses caractéristiques les plus pertinentes, à savoir: anticapitalisme, antilibéralisme, anti-individualisme, anti-totalitarisme, anti- technologique, anti-guerre et anti-structures religieuses. Cette issue de secours inédite, entrebâillée au coeur de la civilisation moderne à partir de la réflexion prophétique, saurait sans nul doute montrer la voie à une transformation de la modernité capitaliste brésilienne.

This study examines the role of history in the writings of the English deists, a group of heterodox religious controversialists who were active from the last quarter of the seventeenth century until the middle of the eighteenth century. Its main sources are the published works of the deists and their opponents, but it also draws, where possible, on manuscript sources. Not all of the deists were English (one was Irish and another was of Welsh extraction), but the term ‘English Deists’ has been used on the grounds that the majority of deists were English and that they published overwhelmingly in England and in English. It shows that the deists not only disagreed with their orthodox opponents about the content of sacred history, but also about the relationship between religious truth and historical evidence. Chapter 1 explains the entwining of theology and history in early Christianity, how the connection between them was understood by early modern Christians, and how developments in orthodox learning set the stage for the appearance of deism in the latter decades of the seventeenth century. Each of the following three chapters is devoted to a different line of argument which the deists employed against orthodox belief. Chapter 2 examines the argument that certain propositions were meaningless, and therefore neither true nor false irrespective of any historical evidence which could be marshalled in their support, as it was used by John Toland and Anthony Collins. Chapter 3 traces the argument that the actions ascribed to God in sacred history might be unworthy of his goodness, beginning with Samuel Clarke’s first set of Boyle Lectures and then progressing through the writings of Thomas Chubb, Matthew Tindal, Thomas Morgan, and William Warburton. Chapter 4 charts the decline of the category of certain knowledge in the latter half of the seventeenth century, the rise of probability theory, and the effect of these developments on the deists’ views about the reliability of historical evidence. Chapter 5 is a case-study, which reads Anthony Collins’s Discourse of the Grounds and Reasons of the Christian Religion (1724) in light of the findings of the earlier chapters. Finally, a coda provides a conspectus of the state of the debate in the middle decades of the eighteenth century, focusing on the work of four writers: Peter Annet, David Hume, Conyers Middleton, and Edward Gibbon.