Adventists hold various views with regard to their understanding of themselves as a church. They view themselves as the last remnant church of God today. They also believe that they are a part of the general Christendom. Adventists acknowledge the presence of sincere Christians in other churches. In this study, the background to twentieth century Christian ecclesiological self-understanding is examined. The origins and development of the Seventh-day Adventist ecclesiological self-understanding, especially as it relates to the remnant idea is examined. Three different types of the remnant namely historical, faithful and eschatological can be identified. Biblical images/models used in the development of ecclesiology agree with the biblical understanding and application of the remnant idea to God's people. The remnant idea is not limited in its application to organizational entities. Seventh-day Adventists should adopt an open, inclusive and universal view of the remnant concept. / Theology / Philosophy, Practical & Systematic Theology / Th. M. (Systematic Theology)

En se penchant sur L’homme révolté d’Albert Camus, ce mémoire entend évaluer la pertinence de la révolte camusienne à l’aube du troisième millénaire. Du constat de l’absurde quant à la condition existentielle de l’homme, Camus a esquissé une révolte affranchie de toute idéologie en démontant, entre autres, les mécanismes propres à la philosophie de l’histoire et au nihilisme. À partir de la critique des pensées hégélienne, nietzschéenne et marxienne, il a tenté de définir les caractéristiques inhérentes à la révolte. Rédigé au milieu du XXe siècle, L’homme révolté est marqué par les séquelles d’une histoire chaotique déjà plus que cinquantenaire. Pour autant, son propos semble être encore d’actualité. Avec la complicité de philosophes contemporains tels que Cornélius Castoriadis, Pierre Rosanvallon et Bernard Stiegler, c’est autant la pertinence de la révolte camusienne qui est ici considérée qu’une corrélation entre cette révolte et la dignité humaine. L’homme révolté a-t-il encore sa place en ce début du troisième millénaire et dans l’affirmative : quelle est cette place? / By examining Albert Camus’ L’homme révolté (The Rebel), this dissertation intends to assess the relevance of Camusian revolt at the dawn of the third millennium. From an acknowledgement of the absurd as regards the existential condition of man, Camus outlined a revolt free of any ideology by demonstrating, for example, the mechanisms innate to the philosophy of history and nihilism. Starting with a critique of Hegelian, Nietzschean and Marxist thought, he attempted to define the characteristics inherent to rebellion. Written in the mid-20th century, L’homme révolté is marked by the aftermath of chaos and destruction of that era, yet now more than five decades on, his words appear to remain relevant today. With the complicity of contemporary philosophers such as Cornélius Castoriadis, Pierre Rosanvallon and Bernard Stiegler, this paper will focus not only on the pertinence of Camusian rebellion, but also on a correlation between revolt and human dignity. Does L’homme révolté still have his place as the third millennium begins and, if so, what is that place?

This thesis seeks to realign Richard Crashaw’s aesthetic orientation with a broadly conceptualized genre of seventeenth-century devotional, or meditative, poetry. This realignment clarifies Crashaw’s worth as a poet within the Renaissance canon and helps to dismantle historicist and New Historicist readings that characterize him as a literary anomaly. The methodology consists of an expanded definition of meditative poetry, based primarily on Louis Martz’s original interpretation, followed by a series of close readings executed to show continuity between Crashaw and his contemporaries, not discordance. The thesis concludes by expanding the genre of seventeenth-century devotional poetry to include Edward Taylor, who despite his Puritanism, also exemplifies many of the same generic attributes as Crashaw.

En se penchant sur L’homme révolté d’Albert Camus, ce mémoire entend évaluer la pertinence de la révolte camusienne à l’aube du troisième millénaire. Du constat de l’absurde quant à la condition existentielle de l’homme, Camus a esquissé une révolte affranchie de toute idéologie en démontant, entre autres, les mécanismes propres à la philosophie de l’histoire et au nihilisme. À partir de la critique des pensées hégélienne, nietzschéenne et marxienne, il a tenté de définir les caractéristiques inhérentes à la révolte. Rédigé au milieu du XXe siècle, L’homme révolté est marqué par les séquelles d’une histoire chaotique déjà plus que cinquantenaire. Pour autant, son propos semble être encore d’actualité. Avec la complicité de philosophes contemporains tels que Cornélius Castoriadis, Pierre Rosanvallon et Bernard Stiegler, c’est autant la pertinence de la révolte camusienne qui est ici considérée qu’une corrélation entre cette révolte et la dignité humaine. L’homme révolté a-t-il encore sa place en ce début du troisième millénaire et dans l’affirmative : quelle est cette place? / By examining Albert Camus’ L’homme révolté (The Rebel), this dissertation intends to assess the relevance of Camusian revolt at the dawn of the third millennium. From an acknowledgement of the absurd as regards the existential condition of man, Camus outlined a revolt free of any ideology by demonstrating, for example, the mechanisms innate to the philosophy of history and nihilism. Starting with a critique of Hegelian, Nietzschean and Marxist thought, he attempted to define the characteristics inherent to rebellion. Written in the mid-20th century, L’homme révolté is marked by the aftermath of chaos and destruction of that era, yet now more than five decades on, his words appear to remain relevant today. With the complicity of contemporary philosophers such as Cornélius Castoriadis, Pierre Rosanvallon and Bernard Stiegler, this paper will focus not only on the pertinence of Camusian rebellion, but also on a correlation between revolt and human dignity. Does L’homme révolté still have his place as the third millennium begins and, if so, what is that place?

「歷史決定論」(Historicism)最初並非是歷史學範疇當中的概念，而是源於哲學範疇中的學說。哲學範疇中的「決定論」(determinism)。決定論的思想內容，有「因果性」、「必然性」、「規律性」等可以清楚指稱的特徵，並且也有著認識與指導的作用存在。隨著各個時代裏的思想家對其內涵詮釋的轉換，才逐漸演變成處理社會歷史發展的歷史學問題。 經由馬克思（Karl Max, 1818-1883）的發揚光大，「歷史決定論」從歷史學中理論性的問題，又擴展到了政治哲學中關於政治實踐與行動的問題。「歷史決定論」與政治實踐與行動的結合，對於人類的歷史發展產生了重大的影響，卡爾‧波柏（Karl R. Popper, 1902-1994）與以賽亞‧伯林（Isaiah Berlin, 1909-1997）兩位二十世紀的著名思想家，注意到了其重大的影響當中之於人類的惡毒影響與嚴重的歷史後果。對於「歷史決定論」，波柏從「歷史決定論不符合科學方法的知識論層面切入，反駁歷史決定論試圖預測歷史是不可能的；伯林從「歷史決定論」是一種幻覺，預設一個烏托邦的美好未來卻造成二十世紀人類的極大災難，反駁歷史決定論將人類對於價值與生活目標的追求歸結為一的可怕後果。 波柏與伯林對於「歷史決定論」的批判引起了主張歷史決定論者之批評，波柏被批判為只從理論而非從實踐的角度，並且誤解了科學方法；伯林被批判為是一種虛無飄渺的相對主義。 儘管主張「歷史決定論」之批判從理據上言之亦有理，然而波柏與伯林對於「歷史決定論」的批判仍然足以引發世人對於「歷史決定論」與政治實踐與行動相結合之可能惡毒影響與嚴重的歷史後果。 對於波柏與伯林之於「歷史決定論」之討論，除了使人對於「歷史決定論」進行反思之外，亦可見「歷史決定論」之於兩位思想家之政治思想體系之重要性。

This thesis defends an ontological and epistemological account of Michel Foucault's post-structuralist philosophy, to argue that political philosophy needs to take into account the historical and political contingency of subjectivity and discourse. I show that by addressing the historical and political contingency of knowledge, Foucault's work overcomes the flaw of foundational epistemology in political philosophy, which treats true discourse as universal and disinterested. In doing so I hope to have to refuted the mainly positivistic and humanist schools of thought that lay claim to universal and foundationalist notions, by demonstrating the extent to which their misgivings about Foucault's work are informed by and founded upon an unjustified a-historicism. The thesis is composed of three chapters, the first of which deals with an ontology of the subject, the second, with an ontology of social relations, and the last with epistemology. In each chapter I use dialectical analysis to reveal how interests necessarily mediate subjectivity, social relations, and knowledge. The first two chapters defend Foucault's conception of power, by way of an analysis of the relations between Foucault's work and Sartre's existential phenomenology. I show how both Foucault and Sartre successfully address the problem of historicism for political philosophy with their respective conceptions of human freedom. The final chapter defends Foucault's conception of the relations between power and discourse, to show how it overcomes the a-historicism of universal, foundational epistemology. These three chapters demonstrate the importance of accounting for historicism in political philosophy. Claims to universal interest, because knowledge is conditioned by conflicts of interest, often mask political domination. It is important, then, to remember, in political philosophy, that knowledge is evaluative and interested, reflecting historically and politically mediated evaluations. One should be suspicious of ' natural facts' , used to justify actions or beliefs, thereby masking the choices that inform them. I have used the work of Michel Foucault to motivate this claim.

Adventists hold various views with regard to their understanding of themselves as a church. They view themselves as the last remnant church of God today. They also believe that they are a part of the general Christendom. Adventists acknowledge the presence of sincere Christians in other churches. In this study, the background to twentieth century Christian ecclesiological self-understanding is examined. The origins and development of the Seventh-day Adventist ecclesiological self-understanding, especially as it relates to the remnant idea is examined. Three different types of the remnant namely historical, faithful and eschatological can be identified. Biblical images/models used in the development of ecclesiology agree with the biblical understanding and application of the remnant idea to God's people. The remnant idea is not limited in its application to organizational entities. Seventh-day Adventists should adopt an open, inclusive and universal view of the remnant concept. / Theology / Philosophy, Practical and Systematic Theology / Th. M. (Systematic Theology)

This thesis is focused on Václav Řezáč's novel interpretation. To be more specific, it deals with the formation of the psychological novels (Černé světlo, Svědek, Rozhraní) and novels called as constructive novels (unfinished trilogy Nástup and Bitva). Although all of these works were created gradually over fifteen years, a contemporary situation was developing in the meantime as well. That's why we can find ourselves in two different state systems and in two different period atmospheres which significantly influenced the former art. The essential default method is a new historicism which is enriched by hermeneutic approaches.

During the ``long{\crqq} 19th century, when the principle of nobility as such was in great danger, aristocrats wanted to demonstrate the importance of their family. To do so, they used various forms of the presentation: the appearance of rural residences, building family tombs and participation in exhibitions with historical themes. This thesis takes an interest in the forms of presentation of the nobility by three South-Bohemian noble families {--} Buquoys, Czernins of Chudenice and Schwarzenbergs. It focuses not only on the building activity of aristocrats and the visual representation of the ancientry and the nobility but also on the literary work of archivists and other forms of the presentation. In the 19th century the manors were redone in style of historicism, however, an important role was played by the proprietors themselves, their (artistic) hobbies and ideas about history. In some cases this thesis also uncovers the inspirations and motives that led (the members of the South-Bohemian aristocracy) to such demanding reconstructions.

This thesis aims to broaden the discussion about the origins of some of the fundamental theoretical sources for Hayek’s ideas regarding freedom and the state. It focuses on the debates between the Austrian School of Economics and the German Historical School of Economics, as well as the works of Popper, Mill, Humboldt and Hegel in order to identify their positive and negative influences on Hayek’s views of freedom and the state. The originality of the thesis relates to the examination of Humboldt’s political philosophy in terms of its influence over the formation of the components of Hayek’s account of freedom, such as spontaneous order, the rule of law, the role of the state, and the nature of human knowledge. These components have assisted in Hayek’s efforts to prove the superiority of open societies over totalitarian regimes. The thesis explains that Hayek’s intellectual collaboration with Popper played a significant role in identifying many enemies of open societies. Both theorists agreed that historicism was a method commonly used and promoted by the enemies of open society; specifically, they accused Hegel of promoting historicism and, as a result, of being an enemy of open societies. However, this thesis disputes these accusations and argues that Popper and Hayek did not possess adequate knowledge of Hegel’s theoretical work to make such claims. In actuality, Hegel was not an enemy of open societies, he recognized the potential devastating outcomes associated with them and sought solutions. The thesis also explores the idea that Mill was also worried about the detrimental features of industrial capitalism and, as a result, attributed a prominent role to “state activity” in securing the conditions of positive freedom. Hayek, meanwhile, viewed such forms of state interference as obstacles to attaining freedom. This thesis examines the topic whether or not Hayek actually sought to formulate a genuine form of freedom or if he merely valued freedom as a tool for the promotion of open societies over centrally planned economies.