The presented diploma work brings the theory of noise music with the main reason to clarify the pragmatics of its forming and effects. The base of the theory in construct ob the ideas of Antonin Artaud, their reflections and externalizations in the post-structuralist philosophical discourse and intermedial fine arts. Because of the topic, work also observes trends in artictic comunication trough the noise. The aim of work is to formulates the own theory of noise music trough the postulation of cruelty in the artistic speech with emphasis on the explanation of transgresive experience during the noise music performance. The results of the work contributes to the theory of appropriation trough the description of specific medium transmission in the immanent space.

The present diploma thesis "Claude Simon. Introduction and interpretation" is philosophical interpretation of the novels of the French writer Claude Simon, the Nobel prize winner for literature in 1985, whose work has been in the Czech academic field neglected theme. My interpretation is based on the philosophy of G. Deleuze and according to him I understand Simon's work like a rhizome, that is like decentralized heterogenous links, multiplicities and lines which are not subjects to any structural model. In my interpretation I start with novel Le Vent (The Wind) from 1957, because it's a text in which are being manifest fundamental themes of Simon's poetic such as are event nature of the fiction world or the lost of transcendence and its transformation into immanence of life affairs. The analysis of the novel Le Vent makes possible to pass continuosly and frequently to Simon's other novels (Histoire, Les Gèorgiques, Le Palace, L'Herbe, La Route des Flandres). The aim of the diploma thesis is to reach coherent interpretation of the Simon's work.

Die Epochenschwelle vom 18. zum 19. Jahrhundert besteht in einem Schritt vom historischen Rekonstruieren zum hermeneutischen Interpretieren, das jedenfalls zeigt die Geschichte der Hermeneutik und die Geschichte der Geschichtsschreibung. Historische Bilder - der Philosophie, der Mythologie, allgemein - sind damals entworfen und revidiert worden, die sich noch heute im Umgang mit der Philosophie beobachten lassen. Jener Streit um die Bedeutung von Texten für die Philosophie scheint in dieser Epochenschwelle entschieden: Das Immanenzverhältnis ersetzt das Transzendenzverhältnis. Texte sind Orte der Philosophie, nicht Mittel. Aber wie gestaltet sich diese Ersetzung? Ist sie Folge, Folgerung, bildet sie eine selbst immanente Logik, so etwas wie die Logik des historischen Bildes der Philosophie? Im folgenden wird ein Bildervergleich klären helfen, was philosophische Texte sind, auch wenn die angeführten Bilder Tempel zeigen. Beide Bilder lassen sich der für unser heutiges philosophisches Selbstverständnis entscheidenden Epochenschwelle zurechnen.

[pt] Desde sempre o humano busca contornar sua natureza. No contato com a realidade sua consciência forma-se e não raro descobre o desejo de transcender. Há quem entenda o humano como criatura cindida entre duas naturezas em conflito: a tensão entre a carne e o espírito, entre a mão e a mente. É possível desviar-se do ascetismo e pela estética entender-nos não em oposição mas em dialética, quem sabe, passível de síntese. A concretude como caminho ao etéreo. E assim o humano expressa-se na arte, campo de categorias estéticas. A do Sublime canaliza tal estado de tensão. O Sublime pode ser visto como a tentativa de expressar o inexprimível – não à toa há em suas obras um senso de grandeza, reverência, deslumbre, medo, coragem. Em enormes arquiteturas o humano tenta tocar o além mas o além está fora de alcance, pois se a matéria permite a jornada ela também a limita. O que ele encontra não é a transcendência mas a superação. Na altura vencida ele descobre a real medida de suas capacidades, contornando-se, conhecendose. No caminho houve expressão, autenticidade. Estudo a angústia do humano em conflito e suas tentativas arquitetônicas de atingir o Sublime. A Torre de Babel, as catedrais Góticas, a revolução cosmológica, o Romantismo, o indivíduo coibido pela indústria, a regeneração estética, a sociedade do desempenho, o fim da transcendência, as montanhas e seus templos de cristal contemplação. A busca por algoa mais e nossa improvável redenção. / [en] Humans have always sought to outline their nature. Within the contact of reality our consciousness forms and may find the desire to transcend. We can be understood as a creature split between two conflicting natures: a tension between the flesh and the spirit, the hand and the mind. It is possible to deviate from asceticism and through aesthetics understand ourselves not in opposition but as a dialectical pair perhaps capable of synthesis. Concreteness as a path to the ethereal. And so the human expresses himself through art, field of aesthetic categories. The Sublime is the one that channels this state of tension. The Sublime can be seen as an attempt to express the inexpressible – in its works there is a sense of greatness, reverence, wonder, fear, courage. So in huge architectural structures human tries to touch the beyond but the beyond is not there to be touched, because if matter allows the journey it also limits it. What we find then is not transcendence but overcoming. From the height of the built structure we discover the true measure of our abilities, bypassing ourselves, knowing ourselves. We find expression and authenticity. I study the anguish of the conflicted human and his attempts, through architecture, to reach the Sublime. The Tower of Babel, the Gothic cathedrals, the cosmological revolution, romanticism, the individual restrained in the industrial city, aesthetic regeneration, the society of performance, the end of transcendence, mountains and its temples of crystal contemplation. The search for meaning and our unlikely redemption.

Gender and risk are both components of our everyday life, put in a context of occupational segregation, they become increasingly interesting. Does risk-assessment and ontological security affect occupational choices and does those aspects differ between the genders? These are some of the questions that this study aims to examine. The relevance of these questions is the possible contribution to occupational gender segregation and continued immanence for women in the labour market. Through semi-structured interviews, this study will target last year's law [in 2022] students whose future occupational choice is approaching. The interviews include both males and females, the males are primarily for comparisons between the genders and the females of the study are of main interest. The collected material was analysed with the theoretical framework of Anthony Giddens theory regarding risk and Simone de Beauvoir’s conceptualisation of immanence. The result of the thesis indicates that women assess risks and prioritise safety to a much greater extent than their male counterparts which directly influenced their occupational paths, values, and choices. Further conclusions include the notion of underlying immanence; visible in the female participants arguments and self-doubt which permeated their occupational goals and choices.

This study postulates the existence of a notion of transcendence in immanence in the thought of Jacques Derrida. The deconstruction of, amongst others, Husserlian phenomenology and Saussurean structuralism, affords Derrida the opportunity of presenting a thought of contamination, haunting and impurity, which is a thought of transcendence in immanence. The hypothesis of a notion of transcendence in immanence in Derrida’s thought is refined by specifying it as temporal transcendence in immanence. Accordingly, the intimation of transcendence in immanence does not amount to the ontological acceptance of a separate transcendent realm. On the contrary, what appears is a monism: the infinite finitude of temporality. In conversation with the notion of temporal transcendence in immanence intimated in Derrida’s thought, this study proposes a notion of theological transcendence in immanence. Theological transcendence in immanence is presented as an inflected interpretive performance of salient themes from the tradition of Christian theology prior to the advent of modernity. From this perspective, all being is referred to God and finite creation is deemed to be a contingent, non-necessary participation, at an unquantifiable analogical remove, in the life and being of God. The notions of space, time and meaning that emerge from such a premise are subsequently explored, and brought into conversation with the corresponding notions in Derrida’s work. The study concludes by asking whether the conversation between the notions of temporal and theological transcendence in immanence can in any way be furthered, or whether the two positions should rather be regarded as irreconcilable, that is, as lying separatively transcendent to each other. In response, it is suggested that the notion of transcendence in immanence implies the attempt to relate juxtaposed positions after the fashion of transcendence in immanence. The possibility of temporal transcendence in immanence inhabiting theological transcendence in immanence after the fashion of transcendence in immanence is firstly considered and rejected. Thereupon, the reverse option, namely that of theological transcendence in immanence making use of temporal transcendence in immanence, iii while at the same time transcending it, is considered and judged to be a suitable provisional outcome of the conversation with Derrida. / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)

Au sein de cette dissertation, j'avance la thèse que la pensée quinienne systématise une épistémologie des sciences et que son système veut avant tout donner une réponse, partant d'un point de vue empirique unique,à ce que Quine estime être la question centrale de l'épistémologie, à savoir "comment construisons-nous notre théorie du monde?". / Doctorat en Philosophie / info:eu-repo/semantics/nonPublished

Au début du nouveau millénaire, aujourd’hui même, nous entendons sans cesse de part en part des clameurs sur la lutte entre les philosophies et entre la science et la philosophie, et des nouvelles de la fin de la philosophie au pireC’est pourquoi nous devons rechercher une Science radicale et universelle sans hiérarchie, ni primauté sur les autres. Or, dans les philosophies de la Différence contemporaines, l’autorité de la Différe(a)nce comme l’invariant philosophique s’installe subrepticement dans l’immanence qui retombe dans la transcendance métaphysique. Le cercle vicieux de la dualité transcendante y continue au nom du retour éternel, de la répétition, du chiasme du logos, et puis du Vide. Il semble que l’errance de la pensée contemporaine nous ramène à l’absurdité aporétique. En occurrence, Laruelle F. nous démontre une pensée du Milieu apaisant la dépression et le tourbillonnement de la pensée contemporaine. La non-philosophie dont le Milieu immanental parvient à la Science générique plus universelle comme avant-première. Du coup, cette Science générique forgée de la non-philosophie est sobre, mais libre à la force de l’immanence de l’Un ou/et de la Vision-en-Un. Par ailleurs, par les recherches et les expérimentations de la pensée du Milieu en Asie : le Vide (空性 Gongxing, śūnyatā) dans la théorie de Chungguan (中觀 Madhyamaka) comme la Vision-en-Milieu de Nāgārjuna, le Zhenru (眞如 tathatā) de Weishi (唯識 vijñāna–mātráta) comme l’Un et la Vision-en-UN, et puis le Yixin ermen (一心二門) comme la Dualité unilatérale dans Daichengqixin lun, nous pensons plus profondément au Milieu immanent et transcendantal comme Milieu-en-Un. Si bien que nous pouvons atteindre une Science du Milieu rigoureuse en vertu de la rencontre de la Science générique et des pensées du Milieu en Asie. Par conséquent, nous pratiquerons la Science du Milieu universelle à travers la Détermination de l’Homme en-dernière-instance ou de l’Homme-en-personne. La Détermination-en-dernière-instance consiste dans le Milieu-en-Un, la Dualité unilatérale de la Vision-en-Milieu et de la Vision-en-Un, ou de la Vision-en-Milieu-en-Un. / As the new millennium dawns, there is a growing debate about the conflict between philosophies and between science and philosophy, and even about the end of philosophy itself. For this reason, we must seek out a radical and universal science that does not claim hierarchical importance or primacy over the others. Yet in the contemporary philosophies of Difference, the overriding importance of Difference as the philosophical invariant finds its place in the theory of immanence and, in juxtaposition, metaphysical transcendence. The vicious circle of the transcendent duality persists here in the name of the eternal recurrence, repetition, the chiasmus of the logos, and Emptiness. It would appear that the meanderings of contemporary thinking about these matters is leading us towards aporetic absurdity. In this regard, F. Laruelle demonstrates one thought of the Middle, which alleviates the depression and chaos of contemporary thinking. (Non-) philosophy, such as the immanental Middle, manages to make Generic science more universal as an avant-première. Generic science carved out from non-philosophy is sober, but free from the power of immanence of One or immanence of the Vision-in-One. Besides, through the research and experimentation of the thinking of the Middle in Asia – Emptiness (空性 Gongxing, śūnyatā) in the theory of Chungguan (中觀 Madhyamaka), the Vision-in-Middle of Nāgārjuna, Zhenru (眞如 tathatā) of Weishi (唯識 vijñāna–mātráta), such as the One or the Vision-in-One, Yixin ermen (一心二門) and the Unilateral Duality in Daichengqixin lun – we now consider more clearly the immanent and transcendental Middle as the Middle-in-One. This enables us to attain a rigorous science of the Middle thanks to the coming together of Generic Science and the thinking of the Middle in Asia. As a result, we will be able to practice the universal Science of the Middle through the Determination of the man in-the-last-instance or the Man-in-person. The Determination-in-the-last-instance takes on board the notions of the Middle-in-One, the Unilateral Duality of the Vision-in-Middle and of the Vision-in-One, or of the Vision-in-Middle-in-One.

L’objet de ce travail est d’éclairer l’esthétique et l’éthique de la poétique de Francis Ponge à partir de la notion de Nature. La première partie étudie la notion de Nature chez Ponge en tant que monde extérieur et son matérialisme qui, fortement influencé par le matérialisme antique, est caractérisé par l’antimétaphysique. Cette partie met également en relief le rapport étroit entre sa pensée matérialiste et la pensée immanente spinoziste, résumée dans l’expression de « Dieu ou la Nature ». Les aspects immanents des choses dans ses œuvres peuvent être mieux saisis, en effet, à l’aide de la notion d’« immanence » spinoziste. La deuxième partie explore, quant à elle, la relation entre la Nature et la littérature et le développement d’un nouveau lyrisme matérialiste chez Ponge. Pour lui, la littérature se naturalise et la Nature se littérarise. Son approbation de la Nature se traduit par sa contresignature apposée aux choses.Son nouveau lyrisme matérialiste, qui s’oppose au lyrisme traditionnel, se caractérise autour de notions telles que la vibration, l’aspiration, ou la « réson ». La troisième partie, enfin, examine le nouvel humanisme de Ponge ainsi que son éthique.La relation entre la Nature et l’homme s’articulera autour de thèmes éthiques essentiels comme l’altérité, le nouvel humanisme et le salut de l’homme. Son éthique consiste à vivre heureux. Nous l’aborderons à travers différents thèmes tels que la sagesse antique, l’harmonie du « non-soi » et du « soi », l’éthique de la joie, le hasard et la liberté. / The purpose of this study is to examine the aesthetics and the ethics of Francis Ponge’s poetry through the notion of Nature. The first part examines the concept of Nature in Ponge as the outside world and his materialism which, heavily influenced by ancient materialism, is characterized by the anti-metaphysical. This part also explore the close relationship between his idea and Spinoza’s immanent idea, summarized in the expression of "God, or Nature". The immanent aspects of things in his work can be fully understood with the help of the concept of "immanence" of Spinoza. The second part examines the relationship between Nature and literature and the development of Ponge’s new materialist lyricism. For him, literature becomes naturalized and nature becomes literarized. The approval of nature is reflected in his countersignature for things. His new materialist lyricism, contrasted with the traditional lyricism, is characterized by notions such as vibration, aspiration, "réson". The third part will focus on the new humanism and the ethics of Ponge. The relationship between Nature and man will be treated primarily on certain essential themes of ethics such as otherness, the new humanism and the salvation of man. His ethics is to live à happy life. Various topics, such as ancient wisdom, the harmony of the "non-self" and the "self", the ethics of joy, chance and freedom, will be discussed.

Cette étude constitue une interprétation de la philosophie de la logique de W. V. Quine à l’aune de ce que nous considérons comme étant un problème fondamental qui la gouverne et dont on peut considérer qu’elle en constitue une réponse. Ce problème a trait à la compatibilité entre logique et paroissial. Il admet la formulation condensée suivante : soit il y a un sens à dire que la logique est paroissiale, mais alors le paroissial se trouve être une restriction et est en droit éliminable ; soit le paroissial n’est pas une restriction et est inéliminable, mais alors il n’y a aucun sens à dire que la logique est paroissiale. Le problème se nourrit de ce que la qualification de la logique comme paroissiale fait l’objet d’une revendication explicite et délibérée par Quine, i.e. n’est ni de l’ordre d’une concession, ni de l’ordre d’un moment argumentatif dialectiquement résorbable. En d’autres termes, Quine revendique et cherche à se donner les moyens de revendiquer ce contre quoi une conception « universaliste » de la logique comme celle de Frege lutte, ordonnée qu’elle est à un présupposé ou une prémisse anti-paroissialiste d’unicité de la logique. Affirmer que Quine cherche à se donner les moyens de revendiquer la paroissialité de la logique, c’est dire qu’il prit tout à fait au sérieux les arguments anti-psychologistes de Frege contre toute conception paroissiale de la logique. Plus généralement,cette étude et la lecture de la conception quinienne de la logique que nous y proposons sont organisées par le principe d’une lecture frégéenne de Quine : si nous voulons comprendre ce que signifie de dire que la logique est paroissiale chez Quine, alors il faut revenir à Frege, que ce soit par la manière dont Quine s’y oppose ou par la manière dont il s’approprie certains thèmes et principes fondamentaux de la conception frégéenne de la logique. Cette étude consiste alors à mettre au jour et à examiner les raisons et les modalités de la revendication par Quine d’une paroissialité de la logique. Tout en étant ordonnés au traitement du problème de l’incompatibilité apparente du paroissial et de la logique, les cinq chapitres qui la composent parcourent successivement la critique de « Truth by Convention » du projet syntaxique de Carnap et de son principe de tolérance (chapitre 1), la philosophie de la notation logique de Quine (chapitre 2), le point de vue anthropologique en matière de logique que Quine fait sien (chapitre 3), le critère d’engagement ontologique (chapitre 4) et, enfin, la définition substitutionnelle de la vérité logique (chapitre 5). / This study is an interpretation of W.V. Quine’s philosophy of logic taken as an answer to what we consider to be a fundamental problem. This problem has to do with the compatibility between logic and parochial. It can be briefly expressed in the following manner: either that there is sense in saying that logic is parochial, but the parochial therefore happens to be a restriction and could be eliminated, or that the parochial is not a restriction and could not be eliminated, but that there is thus no sense in saying that logic is parochial. The problem is fueled by the fact that Quine explicitly and deliberately claims logic to be parochial. Such a qualification is neither a concession nor an argumentative moment that could be dialectically reduced. In other words, what Quine claims – and is seeking means to claim – is precisely that which a “universalist” conception of logic like Frege’s challenges, since it assumes an anti-parochial premise concerning the uniqueness of logic. Quine seeks means to claim the parochiality of logic in the sense that he seriously considered Frege’s anti-psychologist arguments against all parochial conceptions of logic. More generally, this study – and the understanding of Quine's conception of logic that it promotes – follows the principle of a Fregean reading of Quine: if one wants to understand what it means to say that logic is parochial in Quine, one has to go back to Frege, either through Quine’s opposition to him or through his appropriation of certain themes and fundamental principles of the Fregean conception of logic. Connected to the problem of the apparent incompatibility of logic and the parochial, the five chapters contained within this study successively explore the criticism of Carnap’s syntaxical project and of its principle of tolerance found in “Truth by Convention” (chapter 1); Quine’s philosophy of logical notation (chapter 2); the anthropological point of view in logic that Quine makes his own (chapter 3); the criterion of ontological commitment (chapter 4) and the substitutional definition of logical truth (chapter 5).