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Estimant qu'il est nécessaire de fonder la valeur intrinsèque de la nature et constatant l'insuffisance des pistes tracées par Baird Callicott pour ajuster son axiologie subjective moderne à un cadre de pensée postmoderne, j'entreprends de repenser ses notions de sujet et de valeur intrinsèque afin d'y intégrer non seulement l'invalidation écologique-quantique d'une séparation tranchée entre sujet et objet, mais également des éléments prégnants de la pensée postmoderne :la contextualisation, le constructivisme, et l'aperspectivisme découlant de ces deux traits (la pensée ne peut plus indûment privilégier une perspective particulière). <p>J'utilise pour cela comme outil heuristique la théorie intégrale de Ken Wilber, et mets à profit une série d'analyses et de concepts novateurs inscrits dans une post-métaphysique intégrale, afin de proposer une voie de dépassement au dualisme inhérent à l'axiologie de Callicott et d'équilibrer son approche foncièrement matérielle de l'ontologie morale et du soi relationnel par et au sein d'un holisme intégral (extérieur et intérieur). Celui-ci repose sur la ré-introduction des intériorités du monde :le holisme n'est en effet pas simplement un multiplexe de relations internes entre surfaces matérielles mais également, et nécessairement, le multiplexe des relations intérieures qui co-constituent toute entité, tout holon. <p>Un holon désigne un tout-partie – à la fois entièreté persistante en relation avec d'autres entièretés et partie constituante d'une entièreté plus profonde – qui possède donc intrinsèquement une dimension individuelle et une dimension collective. Celles-ci se doublent de dimensions extérieures (aspects du holon accessibles à l'observation par les sens physiques ou leurs extensions) et intérieures (aspects du holon qui échappent à l'observation matérielle et requièrent, pour leur appréhension, dialogue et interprétation). <p>Je préconise d'intégrer aux notions de sujet et de valeur intrinsèque ces quatre dimensions co-constitutives de tout holon, irréductibles les unes aux autres, et nécessairement impliquées pour tout référent. L'intersubjectivité, littéralement intrinsèque à tout rapport au monde comme à tout référent, en elle-même irréductible à des composantes matérielles, représente le dépassement des dualismes modernes en même temps que la ré-introduction en propre de l'intériorité inhérente du monde. Atomisme et holisme sont transcendés en une approche intégrale qui réinscrit, en regard des relations internes entre surfaces matérielles, les relations intérieures qui les agencent. Par le biais de la théorie intégrale de Wilber, je propose donc de réconcilier l'axiologie de Callicott et sa théorie de la valeur intrinsèque de la nature avec un cadre de pensée postmoderne réhabilitant les intériorités du vivant. <p>--------------- <p>Considering it necessary to articulate and to ground an understanding of the intrinsic value of nature, and finding that Callicott's proposals for adjusting his modern subjective axiology to a postmodern framework fall short on several accounts, I set about to rethink and reexamine his notions of subject and intrinsic value so as to have them integrate not only the ecological-quantic invalidation of the modern subject-object dichotomy but also some prominent features of postmodern thought :contextualism, constructivism, and, following those, aperspectivism (intenability of unduly privileging a single perspective). <p>To this end, I make use of Ken Wilber's Integral Theory as a heuristic tool and take advantage of several innovative analysis and concepts, set in the context of an integral post-metaphysics, in order to suggest a way of transcending the dualism inherent to Callicott's axiology whilst allowing for the fundamentally material conception of his moral ontology and relational self to be balanced by and within an integral holism (exterior and interior). This means re-introducing the world's interiorities :holism isn't simply about a multiplex of internal relations between material surfaces but also, and necessarily, about the multiplex of interior relations that are co-constitutive of any entity, of any holon. <p>A holon designates a whole-part – both a persisting entirety or whole involved in relations with other entities and a constitutive part of deeper wholes – that intrinsically possesses an individual and a collective dimension. These are both further comprised of exterior (aspects of the holon that are accessible to observation by the physical senses or their extensions) and interior (aspects of the holon that evade material observation and require, for their apprehension, a dialogue and interpretation) dimensions. <p>Intersubjectivity, which is literally intrinsic both to any relation with the world and to the co-creation of any referent, and is in itself irreducible to whatever material component, appears as the fundamental overcoming of modernity's dualisms. Concurrently, a holonic understanding of the notions of subject and of intrinsic value is recommended, such that the main constitutive and irreducible dimensions of any holon become foundational to both these notions. Atomism and holism are transcended into an integral approach that acknowledges the interior relations prominent in giving agency and meaning to the various internal relations between material surfaces focused on by Callicott. Through Wilber's Integral Theory, I thus suggest the means of reconciling Callicott's axiology and theory of the intrinsic value of nature with a postmodern framework that rehabilitates life's interiorities. <p> / Doctorat en Philosophie / info:eu-repo/semantics/nonPublished

The purpose of this thesis was to analyze four of the most commonly applied theories in jurisprudence by means of using the philosophical framework of in-tegral theory. Natural law, legal positivism, legal realism and critical legal theory were analyzed to find out how they relate to each other and to see what their strengths and weaknesses are in an integral perspective. The integral theory was created by the American philosopher Ken Wilber (1949-). Two of the main com-ponents of the theory are the four quadrants and the levels of development. The quadrants describe dimensions and perspectives of reality, and consists of the inner individual (subjective) quadrant, the outer individual (objective) quadrant, the inner collective (intersubjective) quadrant and the outer collective (interob-jective) quadrant. Individual values develop through different levels in a specific order, as is described in the second component of the integral theory. Different adult individuals can therefore be on different levels of development. This devel-opment is not only seen in individuals, but is also seen in historical and collective development. The levels that both individuals and societies develop through in-cludes (but are not limited to): the absolutistic (traditional) level, the rational (modern) level and the relativistic (postmodern) level.When using the integral theory to analyze the four theories in jurisprudence it became apparent that they can be mapped onto the integral framework. Natural law, which focuses on morality, can be placed in the intersubjective quadrant, and is mostly associated with the traditional level of development. Legal positiv-ism stems mostly from the interobjective quadrant where law is first and fore-most a system of rules that are enforced by different societal institutions. Legal positivism is typically associated with the modern level of development. Legal realism is also typically associated with the modern level of development and focuses a lot on the objective quadrant: on empiricism and on what judges actu-ally do. Critical legal theory is strongly associated with the postmodern level of development. It emphasizes different kinds of oppression in the intersubjective and in the interobjective quadrant. This thesis presents further examples of how the integral theory can be applied in legal theory and practice.

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Addiction is one of the most significant problems facing contemporary society. Consequently many scholars, institutions and clinicians have sought to understand this complex phenomenon, as is evident in the abundance of etiological models of addiction in existence today. A literature review pointed that there is little consensus regarding the nature and etiopathogenesis of addiction, and integrative models have not yet been able to provide the sought-after integration. In addressing this problem, this study offers a theoretical analysis of the paradigmatic and meta-paradigmatic suitability of Integral Theory in the design of an integrated metatheory of addiction. The data consisted of the most prominent etiological theories and models of addiction. The study focused on several essential features constituting the architectonic of any metatheory that attempts to provide conceptual scaffolding for the construction of a comprehensive metatheory of addiction. The criteria for the construction of a metatheory were conceptual integration, ontological span, ontological depth, empirical validity and internal consistency. Integral Theory was critically assessed in terms of each of the abovementioned criteria. The study suggests that Integral Theory is eminently suitable as a philosophical foundation for the development of an integrated metatheory of addiction. / Psychology / M.A. (Psychology)

Addiction is one of the most significant problems facing contemporary society. Consequently many scholars, institutions and clinicians have sought to understand this complex phenomenon, as is evident in the abundance of etiological models of addiction in existence today. A literature review pointed that there is little consensus regarding the nature and etiopathogenesis of addiction, and integrative models have not yet been able to provide the sought-after integration. In addressing this problem, this study offers a theoretical analysis of the paradigmatic and meta-paradigmatic suitability of Integral Theory in the design of an integrated metatheory of addiction. The data consisted of the most prominent etiological theories and models of addiction. The study focused on several essential features constituting the architectonic of any metatheory that attempts to provide conceptual scaffolding for the construction of a comprehensive metatheory of addiction. The criteria for the construction of a metatheory were conceptual integration, ontological span, ontological depth, empirical validity and internal consistency. Integral Theory was critically assessed in terms of each of the abovementioned criteria. The study suggests that Integral Theory is eminently suitable as a philosophical foundation for the development of an integrated metatheory of addiction. / Psychology / M. A. (Psychology)

The notion of identity has always been central to the human person's understanding of self. The question "who am I?" is fundamental to human being. Answers to this question have come from a wide range of academic disciplines. Philosophers, theologians, scientists, sociologists and anthropologists have all sought to offer some insight. The question of individual identity has traditionally been answered from two broad perspectives. The objectivist approach has sought to answer the question through empirical observation - you are a mammal, you are a homo-sapien, you are male, you are African etc. The subjectivist approach has sought to answer the question through phenomenological exploration - I understand myself to be sentient, I remember my past, I feel love etc. A recent development in the field of computer science has however shown a shortcoming in both of these approaches. Ray Kurzweil, a theorist in strong artificial intelligence, suggests the possibility of an interesting identity crisis. He suggests that if a machine could be programmed and built to accurately and effectively emulate a person's conscious experience of being `self' it could lead to a crisis of identity. In an instance where the machine and the person it is emulating cannot be either objectively distinguished (i.e., both display the same characteristics of the person in question), or subjectively distinguish themselves (i.e., both believe themselves to be the `person in question' since both have an experience of being that person. This experience could be based on memory, emotion, understanding and other subjective realities) how is the true identity of the individual validated? What approach can be employed in order to distinguish which of the two truly is the `person in question' and which is the `emulation of that person'? This research investigates this problem and presents a suggested solution to it. The research begins with an investigation of the claims of strong artificial intelligence and discusses Ray Kurzweil's hypothetical identity crisis. It also discusses various approaches to consciousness and identity, showing both their value and shortfall within the scope of this identity conundrum. In laying the groundwork for the solution offered in this thesis, the integrative theory of Ken Wilber is presented as a model that draws on the strengths of the objectivist and subjectivist approaches to consciousness, yet also emphasises the need for an approach which is not only based on individual data (i.e., the objectivist - you are, or subjectivist - I am). Rather, it requires an intersubjective knowing of self in relation to others. The outcome of this research project is an African Theological approach to self-validating consciousness in strong artificial intelligence. This takes the form of an African Theology of relational ontology. The contribution falls within the ambit of Christian anthropology and Trinitarian theology - stressing the Christian belief that true identity is both shaped by, and discovered in, relationship with others. The clearest expression of this reality is to be found in the African saying Umuntu ngumuntu ngabantu (A person is a person through other persons). / Systematic Theology / D. Th.

The notion of identity has always been central to the human person's understanding of self. The question "who am I?" is fundamental to human being. Answers to this question have come from a wide range of academic disciplines. Philosophers, theologians, scientists, sociologists and anthropologists have all sought to offer some insight. The question of individual identity has traditionally been answered from two broad perspectives. The objectivist approach has sought to answer the question through empirical observation - you are a mammal, you are a homo-sapien, you are male, you are African etc. The subjectivist approach has sought to answer the question through phenomenological exploration - I understand myself to be sentient, I remember my past, I feel love etc. A recent development in the field of computer science has however shown a shortcoming in both of these approaches. Ray Kurzweil, a theorist in strong artificial intelligence, suggests the possibility of an interesting identity crisis. He suggests that if a machine could be programmed and built to accurately and effectively emulate a person's conscious experience of being `self' it could lead to a crisis of identity. In an instance where the machine and the person it is emulating cannot be either objectively distinguished (i.e., both display the same characteristics of the person in question), or subjectively distinguish themselves (i.e., both believe themselves to be the `person in question' since both have an experience of being that person. This experience could be based on memory, emotion, understanding and other subjective realities) how is the true identity of the individual validated? What approach can be employed in order to distinguish which of the two truly is the `person in question' and which is the `emulation of that person'? This research investigates this problem and presents a suggested solution to it. The research begins with an investigation of the claims of strong artificial intelligence and discusses Ray Kurzweil's hypothetical identity crisis. It also discusses various approaches to consciousness and identity, showing both their value and shortfall within the scope of this identity conundrum. In laying the groundwork for the solution offered in this thesis, the integrative theory of Ken Wilber is presented as a model that draws on the strengths of the objectivist and subjectivist approaches to consciousness, yet also emphasises the need for an approach which is not only based on individual data (i.e., the objectivist - you are, or subjectivist - I am). Rather, it requires an intersubjective knowing of self in relation to others. The outcome of this research project is an African Theological approach to self-validating consciousness in strong artificial intelligence. This takes the form of an African Theology of relational ontology. The contribution falls within the ambit of Christian anthropology and Trinitarian theology - stressing the Christian belief that true identity is both shaped by, and discovered in, relationship with others. The clearest expression of this reality is to be found in the African saying Umuntu ngumuntu ngabantu (A person is a person through other persons). / Systematic Theology / D. Th.