Typescript. / Thesis (Ph. D.)--University of Hawaii at Manoa, 1990. / Includes bibliographical references (leaves 539-554) / Microfiche. / viii, 554 leaves, bound 29 cm

Thesis (Ph. D.)--University of Toronto, 2008. / Includes bibliographical references.

Taking as a guiding thread the idea of absence or emptiness as a constitutive trait of all images, this dissertation reviews how this idea has been defended or ignored throughout diverse iconoclast moments in Western Christian civilization, focusing on the possible consequences that the basculating movement of acceptance-rejection of the image's emptiness might have for contemporary approaches to the image. The iconoclast debate from the eighth century, and the works of Freud and Lacan will be used as paradigmatic moments to penetrate into the difficult relationship man has had with images and the imaginary throughout an extended period of Western Christian history.

<p> This dissertation presents a Whiteheadian interpretation of the notions of mind, immanence and process as they are addressed in the <i> Zohar</i>. According to many scholars, this kabbalistic creation story as portrayed in the <i>Zohar</i> is a reaction to the earlier rabbinic concept of God qua creator, which emphasized divine transcendence over divine immanence. The medieval Jewish philosophers, particularly Maimonides influenced by Aristotle, placed particular emphasis on divine transcendence, seeing a radical separation between Creator and creation. With this in mind, these scholars claim that one of the goals of the <i>Zohar</i>&rsquo;s creation story was to emphasize God&rsquo;s immanence within creation. </p><p> Similar to the <i>Zohar</i>, the process metaphysics of Alfred North Whitehead and his followers was reacting to the substance metaphysics that had dominated Western philosophy as far back as ancient Greek thought. Whitehead adopts a very similar narrative to that of the <i>Zohar</i>. First there is mind containing all the eternal objects which serve as potential for the creation (God&rsquo;s primordial nature). Mind becomes immanent in all actual occasions through prehension (God&rsquo;s consequent nature). Finally God becomes &ldquo;the lure&rdquo; (to use Whitehead&rsquo;s phrase) in the ongoing process of nature (God as superject). In this narrative, God is not the static being, the unmoved mover as discussed by Aristotle, but rather, is portrayed as a dynamic becoming, a God of process. </p><p> Due to these significant similarities between Whitehead&rsquo;s process philosophy and the <i>Zohar</i> with regard to the immanence of God and the process of creation, it is worthwhile to attempt a process interpretation of the kabbalistic creation story. The first part of this dissertation is entitled <i>Philosophical Foundations</i>, focusing on the intellectual framework of this study of the <i>Zohar</i>. The second part is entitled <i>Creating a Narrative</i>, looking at the text of the <i> Zohar</i> through the lens of Whitehead&rsquo;s metaphysics. Finally, the conclusion looks at the narrative and discusses whether the goals of the dissertation have been achieved.</p>

No description available.

戴遠雄. / "2007年9月". / 論文(哲學碩士)--香港中文大學, 2007. / 參考文獻(leaves 134-142). / "2007 nian 9 yue". / Abstract also in English. / Dai Yuanxiong. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2007. / Can kao wen xian (leaves 134-142). / 目錄 --- p.1 / Abstract --- p.4 / 摘要 --- p.5 / 胡塞爾著作簡表 --- p.6 / 緒論 --- p.9 / Chapter 1. --- 現象學的基本問題 --- p.9 / Chapter 2. --- 現象學進路的特色 --- p.12 / Chapter 3. --- 歷史經驗之意義 --- p.14 / Chapter 3.1 --- 方法論 / Chapter 3.2 --- 硏究課題 / Chapter 3.3 --- 哲學的文化使命 / Chapter 4. --- 全文綱要 --- p.16 / Chapter 4.1 --- 現象學方法 / Chapter 4.2 --- 危機與歷史性 / Chapter 4.3 --- 生活世界與其歷史性格 / Chapter 4.4 --- 歷史性與文化傳統 / Chapter 4.5 --- 結論 / Chapter 第一章 --- 現象學方法 --- p.18 / Chapter 1.1 --- 回到直觀 --- p.19 / Chapter 1.2 --- 現象學懸擱 --- p.22 / Chapter 1.3 --- 現象學還原 --- p.26 / Chapter 1.4 --- 意識現象學 --- p.28 / Chapter 1.4.1 --- 意向性分析 / Chapter 1.4.2 --- 知覺活動的本質結構 / Chapter 1.4.3 --- 意向活動的層次 / Chapter 1.4.4 --- 經驗的可錯性 / Chapter 1.4.5 --- 意識和感性事物的存在 / Chapter 1.4.6 --- 現象 / Chapter 1.5 --- 現象學對自然主義和歷史主義的批判 --- p.36 / Chapter 1.5.1 --- 對自然主義的批判 / Chapter 1.5.2 --- 對歷史主義的批判 / Chapter 1.5.3 --- 自然主義和歷史主義導致懷疑主義 / Chapter 1.6 --- 總結 --- p.42 / Chapter 第二章 --- 危機與歷史性 --- p.44 / Chapter 2.1 --- 西方科學傳統的危機 --- p.44 / Chapter 2.1.1 --- 歐洲人文作爲現象 / Chapter 2.1.2 --- 歐洲人文的歷史性和目的論 / Chapter 2.1.3 --- 哲學理念的誕生 / Chapter 2.1.4 --- 歐洲人文的理性 / Chapter 2.2 --- 現象學方法的修訂 --- p.60 / Chapter 2.2.1 --- 目的論式歷史反省 / Chapter 2.2.2 --- 超越論現象學 / Chapter 第三章 --- 生活世界與其歷史性格 --- p.67 / Chapter 3.1 --- 對自然的數學化 --- p.68 / Chapter 3.1.1 --- 幾何學方法 / Chapter 3.1.2 --- 間接數學化 / Chapter 3.1.3 --- 物理學的世界 / Chapter 3.1.3 --- 意義掏空 / Chapter 3.2 --- 現代哲學的二元論 --- p.78 / Chapter 3.2.1 --- 笛卡兒的二元論 / Chapter 3.2.2 --- 康德哲學的隱蔽基礎 / Chapter 3.3 --- 生活世界 --- p.83 / Chapter 3.3.1 --- 懸擱和還原的重新陳構 / Chapter 3.3.2 --- 世界界域 / Chapter 3.3.3 --- 生活世界作爲普遍結構 / Chapter 3.3.4 --- 意義的土壤 / Chapter 3.3.5 --- 交互主體性 / Chapter 3.3.6 --- 時態化和歷史性 / Chapter 3.4 --- 總結 --- p.98 / Chapter 第四章 --- 歷史性與創生現象學 --- p.99 / Chapter 4..1 --- 普遍的歷史先驗 --- p.99 / Chapter 4.1.1 --- 起源的意義 / Chapter 4.1.2 --- 歷史界域 / Chapter 4.1.3 --- 語言 / Chapter 4.1.4 --- 書寫和傳統 / Chapter 4.1.5 --- 總結 / Chapter 4.2 --- 創生現象學 --- p.113 / Chapter 4.2.1 --- 被動和主動創生 / Chapter 4.2.2 --- 現象學的發展階段 / Chapter 4.3 --- 總結 --- p.117 / Chapter 第五章 --- 結論 --- p.118 / Chapter 5.1 --- 上述四章的探討結果 --- p.118 / Chapter 5.2 --- 胡塞爾現象學的整體刻劃 --- p.119 / Chapter 5.3 --- 海德格論歷史性的初步檢視 --- p.121 / Chapter 5.4 --- 本文的局限 --- p.124 / 現象學詞彙翻譯對照表（德英中） --- p.126 / 參考書目 --- p.134

<p> This dissertation examines the importance of geography, performance, and microscopy in the construction of theories of human difference in Europe in the eighteenth century, with a particular focus on "fringe groups" such as albinos with black parents and individuals with complexion disorders. It joins a growing discussion in history, the history of science and medicine, and critical racial theory about the social and philosophic bases of early-modern human taxonomic schemas. Collectively, the fields analyzed in this study share a common conceptual root in their dependence on transferable physical processes&mdash;techniques&mdash;as much as on the intellectual frameworks investing those gestures with meaning. The necessarily embodied processes of exploration, spectatorship, and microscopic visual analysis produced discrete ways of seeing human difference which influenced the conclusions that natural philosophers reached through those embodied experiences. Marginal groups of individuals with unexpected or "abnormal" complexions drew a disproportionate amount of attention in the eighteenth century, because they were not easily identifiable with pre-existing conceptions of human difference and consequently provided a strong impetus to reconsider those epistemic categories. Overwhelmingly, the perspectives of eighteenth-century natural philosophers were profoundly non-racial in nature; instead, they drew upon ideas as varied as monstrosity, morality, self-analysis, dramatic tragedy, entertainment, and imagination to position experiences of unexpected human diversity in a distinctly valuative and sensational understanding of human difference. Through the interrogation of new and underutilized sources, this dissertation argues for an enrichment of our understanding of the "history of race" by taking into account the diversity of the physical techniques that were used by eighteenth century thinkers to arrive at ideas about human difference, while simultaneously demonstrating the centrality of hitherto understudied groups&mdash;such as albinos with black parents&mdash;in the formulation of systems of human difference. </p>

No description available.

Constantly confronted by history, man has what may be termed a natural impulse to make sense of the past. And indeed, the past cannot be understood without also understanding the present. Thus that fundamental historical impulse is profoundly philosophical in the Socratic sense. It is because hermeneutics explicitly identifies itself with the Socratic tradition, that my attempt to elucidate the nature of written history as an academic discipline has been located within a hermeneutic point of view. In the course of this thesis I refer to several major debates in social theory. However, I make no pretense at covering these debates fully. They are cited insofar as they bear on issues arising in the development of the idea of a hermeneutic of history. / Thesis (Ph.D.)-University of Natal, Durban, 1982.

Thesis (doctoral)--Universität, Göttingen, 2001/02. / Includes bibliographical references (p. [577]-609) and index.