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61	De la propriété de soi à un concept égalitariste de la propriété Lajoie, Sylvain 08 1900 (has links) Ce mémoire a pour but de miner le projet libertarien d'une défense de la structure de la propriété libérale basée sur le principe de propriété de soi. Loin de nier le concept de propriété de soi, nous adoptons le principe associé à la pensée libertarienne et démontrons que l'adoption d'un tel principe nous mène à la restructuration du concept de propriété vers un concept qui est cohérent avec les valeurs égalitaristes et démocratiques. Nous espérons, ceci faisant, pouvoir montrer l'incohérence du projet libertarien, et fournir les outils nécessaires afin que les égalitaristes puissent défendre leurs idées en terrain libertarien. / The purpose of this thesis is to try and undermine the libertarian project of defending the liberal structure of ownership through its use of the principle of self-ownership. Far from denying the concept of self-ownership, we adopt the principle associated with libertarian thought and show that the adoption of such a principle leads us to a restructuring of the concept of ownership towards one that is coherent with egalitarian and democratic values. We hope that, by doing so, we are able to show the incoherence within libertarianism and give the tools necessary for egalitarians to defend their ideas on libertarian grounds. Propriété Propriété libérale Propriété de soi Libertarianisme Libertarianisme de gauche Égalitarisme John Locke Robert Nozick Taxation Argent Property Liberal Ownership Self-Ownership Libertarianism Left-Libertarianism Egalitarianism Money Philosophy / Philosophie (UMI : 0422)
62	The "Effect of Education" on kinship ties in Jane Austen's Mansfield Park Brousseau, Roxanne 12 1900 (has links) S’appuyant sur la philosophie de la femme de Mary Wollstonecraft et sur celle de l’enfance de John Locke, ce mémoire examine « l’effet de l’éducation » (Austen 211) sur les relations filiales dans le roman Mansfield Park de Jane Austen. Austen, comme de nombreux romanciers et auteurs de livres de conduite de son époque, aborde l’état de l’éducation au début du XIXe siècle. Refusant les carcans genrés dans lesquels sont généralement cloîtrés les individus dès l’enfance, l’éducation, telle qu’elle est présentée par Austen, se concentre sur l’acquisition de la raison et de la vertu et implique, par conséquent, l’épanouissement de l’individu, le développement d’une conscience identitaire et un apprentissage qui se prolonge tout au long de la vie, ce qui amène l’individu à forger des liens interpersonnels forts avec autrui. Vivant au sein d’une société en mouvement, Austen observe également les implications de l’apprentissage social sur l’individu et ses relations. Le premier chapitre traite de l’éducation familiale et examine les façons dont divers types d’apprentissage contribuent à la formation de l’identité et en viennent à déterminer les relations interindividuelles. Ce chapitre compare et met également en contraste la conception de l’éducation d’Austen avec celle de Wollstonecraft et de Locke. Le deuxième chapitre s’intéresse à la relation interdépendante entre l’individu, la famille et la société, et présente dans quelle mesure les dynamiques de pouvoir à l’échelle individuelle et sociale déterminent les relations interpersonnelles. Ce chapitre se concentre sur l’inégalité et l’oppression inhérentes au colonialisme britannique, à l’esclavage et à l’assujettissement des femmes au début du XIXe siècle, qui entravent le développement de liens profonds entre les individus, comme le montre le roman. / Drawing on Mary Wollstonecraft’s and John Locke’s philosophies of female and childhood education, respectively, this thesis examines “the effect of education” (Austen 211) on kinship ties in Jane Austen’s Mansfield Park. Like many novelists and writers of conduct books during her lifetime, Austen addresses the state of education in the early nineteenth century. She proposes a more gender-neutral education that revolves around reason and virtue, like Locke and Wollstonecraft, and involves personal development and lifelong learning, which allows the individual to develop a sense of self and consequently form strong interpersonal bonds. Inhabiting a society undergoing rapid transformations, Austen also discusses the influence of social learning on the individual and their relationships. The first chapter addresses childhood education within the home and family and examines the ways various types of learning are instrumental to identity formation and determine relationships. This chapter also compares and contrasts Austen’s conception of education with Wollstonecraft’s and Locke’s. The second chapter considers the interdependent relationship between the individual, the family, and society and discusses in which respect power dynamics in home and country determine interpersonal relations. This chapter focuses on the inequality and oppression inherent in British colonialism, slavery, and female subjugation in the early nineteenth century, which hinder the development of profound attachments between individuals, as shown in the novel. Education Jane Austen Mansfield Park Mary Wollstonecraft John Locke British colonialism Éducation Kinship Family Slavery Famille Esclavage Féminisme Feminism Liens de parenté Colonialisme britannique
63	An Essay on the Political Division of American Catholics Bray, Keith W. 28 April 2023 (has links) No description available. Political Science Religious History Theology American History Catholicism American Catholic history American politics Catholics in politics John Courtney Murry John Locke Thomas Aquinas Abortion Just War Theory Theology Political Science Catholic Church
64	Romantic posthumous life writing : inter-stitching genres and forms of mourning and commemoration Chiou, Tim Yi-Chang January 2012 (has links) Contemporary scholarship has seen increasing interest in the study of elegy. The present work attempts to elevate and expand discussions of death and survival beyond the ambit of elegy to a more genre-inclusive and ethically sensitive survey of Romantic posthumous life writings. Combining an ethic of remembrance founded on mutual fulfilment and reciprocal care with the Romantic tendency to hybridise different genres of mourning and commemoration, the study re- conceives 'posthumous life' as the 'inexhaustible' product of endless collaboration between the dead, the dying and the living. This thesis looks to the philosophical meditations of Francis Bacon, John Locke and Emmanuel Levinas for an ethical framework of human protection, fulfilment and preservation. In an effort to locate the origin of posthumous life writing, the first chapter examines the philosophical context in which different genres and media of commemoration emerged in the eighteenth century. Accordingly, it will commence with a survey of Enlightenment attitudes toward posthumous sympathy and the threat of death. The second part of the chapter turns to the tangled histories of epitaph, biography, portraiture, sepulchre and elegy in the writings of Samuel Johnson, Henry Kett, Vicesimus Knox, William Godwin and William Wordsworth. The Romantic culture of mourning and commemoration inherits the intellectual and generic legacies of the Enlightenment. Hence, Chapter Two will try to uncover the complex generic and formal crossovers between epitaph, extempore, effusion, elegy and biography in Wordsworth's 'Extempore Effusion upon the Death of James Hogg' (1835-7) and his 'Epitaph' (1835-7) for Charles Lamb. However, the chapter also recognises the ethical repercussions of Wordsworth's inadequate, even mortifying, treatment of a fellow woman writer in his otherwise successful expression of ethical remembrance. To address the problem of gender in Romantic memorialisation, Chapter Three will take a close look at Letitia Elizabeth Landon' s reply to Wordsworth's incompetent defence of Felicia Hemans. Mediating the ambitions and anxieties of her subject, as well as her public image and private pain, 'Felicia Hemans' (1838) is an audacious composite of autograph, epitaph, elegy, corrective biography and visual portraiture. The two closing chapters respond to Thomas Carlyle's outspoken confidence in 'Portraits and Letters' as indispensable aids to biographies. Chapter Four identifies a tentative connection between the aesthetic of visual portraiture and the ethic of life writing. To demonstrate the convergence of both artistic and humane principles, this cross-media analysis will first evaluate Sir Joshua Reynolds's memoirs of his deceased friends. Then, it will compare Wordsworth's and Hemans's verse reflections on the commemorative power and limitation of iconography. The last chapter assesses the role of private correspondence in the continuation of familiar relation and reciprocal support. Landon's dramatic enactment of a 'feminine Robinson Crusoe' in her letters from Africa urges the unbroken offering of service and remembrance to a fallen friend through posthumous correspondence. The concluding section will consider the ethical implications for the belated memorials and services furnished by friends and colleagues in the wake of her death. 808.8035
65	ポスト福祉国家における経済的自由の憲法理論的研究愛敬, 浩二 03 1900 (has links) 科学研究費補助金研究種目:基盤研究(C) 課題番号:17530020 研究代表者:愛敬浩二研究期間:2005－2006年度経済的自由規制緩和政策独占禁止法ジョン・ロック憲法理論 constitutional theory リバタリアニズム John Locke deregulation policy イギリス憲法 anti-trust law 法の支配 economic freedom
66	(Re)membering Our Self: Organicism as the Foundation of a New Political Economy Tiffany E Montoya (10732197) 05 May 2021 (has links) <p>I argue in my dissertation that the Marxist ethical claim against capitalism could be bolstered through: 1) a recognition of the inaccurate human ontology that capitalist theories of entitlement presuppose, 2) a reconceptualization and replacement of that old paradigm of human ontology with a concept that I call “organicism” and 3) a normative argument for why this new paradigm of human ontology necessitates a new political economy and a new way of structuring society. I use the debate between Robert Nozick and G.A. Cohen as a launching point for my case.</p> <p><br></p> <p>In his book, <i>Self-Ownership, Freedom, and Equality</i>, G.A. Cohen argues that Robert Nozick’s “entitlement theory” is unable to produce the robust sense of freedom that libertarians and capitalist proponents aggrandize. According to Cohen, the reason for this is due to the limitations and consistency errors produced by the libertarian adherence to the “self-ownership principle.” (the moral/natural right that a person is the sole proprietor of their own body and life). Namely, that the pale freedom that the proletariat enjoys within capitalism is inconsistent with the Libertarian’s own standard for freedom. So, Cohen argues for the elimination of the self-ownership principle. My project picks up where Cohen’s leaves off, claiming that the consistency errors don’t lie in entitlement theory’s use of the self-ownership principle (it is important that we don’t throw out the baby with the bathwater). Rather, the errors lie in the principle’s metaphysics - specifically in the ontology of the human being. The self-ownership principle is only faulty because it presupposes an impossible self. I show that entitlement theory heedlessly presupposes the self (or a human ontology) as a “rational, autonomous, individual.” I then deconstruct each of these three features (rationality, autonomy, and individuality) to show that this picture of the human being is not necessarily incorrect, but it is incomplete.</p> <p><br></p> <p>Although we are indeed rational, autonomous, individual creatures, these are only emergent characteristics that merely arise after the organic and socially interconnected aspects of our selves are nurtured. I encompass these latter features of our selves under the heading: “organicism”. So, my contribution is to provide a different ontological foundation of the human being – “organicism” – to replace the Enlightenment grown: “rational, autonomous, individual”. I draw heavily from Karl Marx’s philosophical anthropology, and G.W.F. Hegel’s theory of the unfolding of Geist/Spirit, with a little inspiration from Aristotle and ecological theory to construct “organicism” – a pancorporealist, naturalistic materialism. It is the theory that the human being is, in essence, an organic creature, inseparable from nature, but <i>through </i>the nurturing of these material, organic, symbiotic relationships (with other humans and with the ecosystem) that these “super”-natural capacities of rationality and autonomy arise along with and because of a <i>full</i> self-consciousness.</p> <p><br></p> <p>Finally, I infer the normative implications of this ontology of subjectivity. This organicist conception of the self has transformational effects on our notions of property and the way we structure society. So, I contend that organicist ontology then serves as the foundation for a normative theory of political economy that sees the flourishing or health (broadly speaking) of the organicist human as the primary ethical goal. I speculate on an alternative political economy that can provide the robust sense of freedom that Nozick’s entitlement theory (capitalism) was lacking because it actually produces the <i>conditions</i> necessary for rationality, autonomy and individual freedom.</p> Philosophy Environmental Philosophy Social Philosophy Marx/Marxism Political Philosophy Self-Ownership Freedom Libertarianism Liberalism Capitalism Political Economy John Locke Organicism Ontology Philosophical Anthropology Robert Nozick Philosophy of Health Wellbeing Inequality Materialism Naturalism Human Nature Ecological Consciousness Necro-Being
67	A Pragmatic Standard of Legal Validity Tyler, John 2012 May 1900 (has links) American jurisprudence currently applies two incompatible validity standards to determine which laws are enforceable. The natural law tradition evaluates validity by an uncertain standard of divine law, and its methodology relies on contradictory views of human reason. Legal positivism, on the other hand, relies on a methodology that commits the analytic fallacy, separates law from its application, and produces an incomplete model of law. These incompatible standards have created a schism in American jurisprudence that impairs the delivery of justice. This dissertation therefore formulates a new standard for legal validity. This new standard rejects the uncertainties and inconsistencies inherent in natural law theory. It also rejects the narrow linguistic methodology of legal positivism. In their stead, this dissertation adopts a pragmatic methodology that develops a standard for legal validity based on actual legal experience. This approach focuses on the operations of law and its effects upon ongoing human activities, and it evaluates legal principles by applying the experimental method to the social consequences they produce. Because legal history provides a long record of past experimentation with legal principles, legal history is an essential feature of this method. This new validity standard contains three principles. The principle of reason requires legal systems to respect every subject as a rational creature with a free will. The principle of reason also requires procedural due process to protect against the punishment of the innocent and the tyranny of the majority. Legal systems that respect their subjects' status as rational creatures with free wills permit their subjects to orient their own behavior. The principle of reason therefore requires substantive due process to ensure that laws provide dependable guideposts to individuals in orienting their behavior. The principle of consent recognizes that the legitimacy of law derives from the consent of those subject to its power. Common law custom, the doctrine of stare decisis, and legislation sanctioned by the subjects' legitimate representatives all evidence consent. The principle of autonomy establishes the authority of law. Laws must wield supremacy over political rulers, and political rulers must be subject to the same laws as other citizens. Political rulers may not arbitrarily alter the law to accord to their will. Legal history demonstrates that, in the absence of a validity standard based on these principles, legal systems will not treat their subjects as ends in themselves. They will inevitably treat their subjects as mere means to other ends. Once laws do this, men have no rest from evil. natural law theory legal positivism HLA Hart William Blackstone John Locke Jeremy Bentham John Austin Galileo Socrates Trotsky Athens Soviet law Stuart dynasty John Dewey Dewey Commission Sidney Hook Congregation of the Holy Office Galileo Affair trial of Socrates Moscow Trials trial of Galileo heresy trial of Trotsky reason autonomy consent philosophy of law pragmatism Kant Inquisition ostracism Anaxagoras Protagoras Alcibiades Arginusae Pericles Peloponnesian War Solon Ephialtes Apology Plato Herodotus Xenophon Plutarch Roscoe Pound common law Oliver Wendell Holmes, Jr. The Common Law The Path of the Law Learned Hand Christopher Columbus Langdell Ronald Dworkin Lon Fuller Lenin Stalin King Rex Sergei Kirov Permanent Revolution Socialism in One Country Great Terror Dekulakization Holomodor Terror Famine Italian positivist school Harold J. Berman Gustav Radbruch Ramon Mercader Trotsky assassination Marteman Ryutin Old Bolsheviks Genrikh Yagoda Pope Urban VIII Walter Duranty Harold Denny New York Times Joseph E. Davies Mission to Moscow New Republic John F. Finerty Lev Sedov Military Collegium Vasili Ulrikh Gaspare Borgia Cardinal Robert Bellarmine Pericles Father Commissary Michelangelo Segizzi Cardinal Francesco Barberini Cardinal Maffeo Barberini Siderius Nuncius Starry Messenger Accademia dei Lincei Letters on Sunspots Friar Tommaso Caccini Niccolo Lorini Commentaries on the Laws of England Second Treatise on Civil Government Henry de Bracton Sir Edward Coke Sir John Fortescue Matthew Hale Ranulf de Glanvil James I Charles I James II Charles II ship money forest fines distraint of knighthood impositions dispensing power royal prerogative Duke of Buckingham Oliver Cromwell Bishops Wars William Prynne Great Migration Declaration of Indulgence Settlement Act Test Act Protectorate Clarendon Code Quaker Act William and Mary English Civil War Puritan Revolution Glorious Revolution Thirty Years' War Earl of Shaftesbuty William Laud Historiomatrix Long Parliament Rump Parliament Barebones Parliament sociological jurisprudence Red Terror war communism New Economic Policy 1926 Criminal Code Kirov Amendments judicial discretion semantic sting The Concept of Law Fragments on Government The Province of Jurisprudence Determined A Fragment on Government Anarchical Fallacies primary rules secondary rules rule of recognition legal validity internal point of view external point of view law as prediction the bad man perspective on law life of the law page of history Basilikon Doron Trew Law of Free Monarchies

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