This thesis presents the first scholarly attempt to provide a systematic study—by way of rational reconstruction—of Avicenna’s philosophical analysis of knowledge. The analysis is centred on the well-known but ill-researched epistemic notions of apprehension (taṣawwur) and judgement (taṣdīq) that Avicenna consistently claims to be the necessary and sufficient conditions for anyone to be regarded as having knowledge. The study, however, begins with an account of Avicenna’s philosophical programme and its primary philosophical assumption, namely, his metaphysical realism. I argue that this assumption is the most fundamental principle from which emerge all strands of his thought and by which all his philosophical views are unified into a single philosophical system. Thus, I argue that it is with a clear view of his metaphysical realism and the broader philosophical programme which grows out of it that we can make fully sense of Avicenna’s philosophical analysis of knowledge and his epistemology in general. Bearing this in mind, I proceed with a systematic and rational reconstruction of Avicenna’s epistemic concepts of apprehension and judgement and followed then by his conception of truth (al-haq), which is implicit in his epistemic notion of judgement. Given that for Avicenna, as we shall see, it is only true judgement that can be counted as knowledge. Furthermore, a truly realist philosophical account of knowledge, or epistemology in general, must make a contact with psychology. I provide therefore an account of Avicenna’s psychological explanations of all the mental processes that involved in knowing. This includes his account of epistemic faculties—such as consciousness, sense perception, mind, and reason—and all the kinds of knowledge that these faculties yield to human beings. With the completion of my attempt at a systematic and rational reconstruction of Avicenna’s philosophical account of knowledge in terms of the epistemic notions of apprehension, judgement, and truth, I close the study by way of summarising his analysis of knowledge in modern form. And, lastly, I suggest that given the fact that this thesis is the first scholarly attempt at a systematic study of Avicenna’s philosophical analysis of knowledge, I should like it to be seen as a prolegomenon to develop rigorous arguments for his analysis as the basis for a tenable alternative to the traditional account of knowledge.

The prologue studies the Tory publication of Milton's Character of the Long Parliament (1681). It argues that the provenance of this tract is best explained if Milton did in fact attempt to include the Digression in his History of Britain. Further ambiguities in Milton's early reputation are discussed in a review of the History's reception. Chapter I surveys Milton's response to the long­ standing demand for a national history and briefly reconsiders his ideas on history and historiography. Chapter II proposes that his political sympathies led Milton to look to the British legends for his historical subject. The strong Protestant and Tudor associations of such native myth have been largely overlooked, and yet they bear strongly on Milton's proposals for a British historical poem. His reappraisal of the myths in the History indicates his disillusionment with his original historical project: and reflects his changing opinion of the national character. Chapter III charts Milton's response to the legends surrounding Lucius, Constantine and the early British church, and traces conflicts between his need to deny church history and his desire to rewrite it. It then turns to his curiously muted views on the Saxon church. Chapter IV compares the use of Gildas's De Excidio in the History with Milton's relative silence on Arthur. Milton's regard for this ancient British jeremiad recalls that of the Reformers and suggests the instability of his commitment to purely classical styles of historiography in his time. Chapter V surveys the conflicting ideological and religious pressures on the history of the Saxons and the Conquest and compares Milton's shifting response to these in his political tracts with his views in the History. The Epilogue returns to Milton's view of the national character, with special reference to the Digression. Presenting his references to climate theory in a wider context, it argues that in moving from a loosely predestinarian position to a belief in free will, Milton first sought some determining natural force to explain England's conduct through the ages.

The purpose of this study is to examine the imagery of time, identity, order, and power in William Shakespeare's Richard II, 1 Henry IV, 2 Henry IV, and Henry V in order to demonstrate that the dramatist's use of imagery both emphasizes the themes of the plays and frequently develops the characterization of those who people the stage: Shakespeare's skillful artistic technique of incorporating imagery into the dramatic text emphasizes, reinforces, and develops both theme and characterization. The terms "image" and "imagery" refer exclusively to figurative language, excluding the constrictive definitions of visual imagery, wordpictures, and iterative words. In this procedure, I recognize that figurative language involves the process of comparison in which each image contains two parts which have been variously called the subject-matter and object-matter, the minor term and the major term, and the vehicle and the tenor. My analysis deals with the effect achieved by the interaction between the two parts of each image. The major sections of the paper are organized, first, according to the image patterns of time and identity and order and power and, second, by individual play.The imagery of time and identity illustrates that these plays are more than dramatizations of political ideas and philosophies. The dramas demonstrate man's continual relationship with time. Because time is a force which affects all human beings, part of man's identity is determined by his position on the wheel of time. More important, however, than man's position on the wheel of time is the behavior of men and the use which they make of the time given to them. The Henriad portrays King Richard II as a human being who wastes time and fails to recognize its force and significance until it is too late for him to restore the order which he has violated. In taking advantage of time, Richard's successor, Henry IV, imagines that an adequate amount of time exists for him to compensate for having taken Richard's crown. However, Henry IV spends his entire reign trying to settle civil disruption and to change Prince Halls behavior. Finally, the cycle of Henry IV comes to an end without his having been able to restore order to his country. The disordered time which was initiated by Richard and Bolingbroke continues throughout the reigns of Henry IV and Henry V. The position of king which Bolingbroke so eagerly seeks and illegally achieves brings him little happiness and finally destroys him. In a world subject to time and fortune, the positions, roles, and identities of men change. The imagery depicts the disordered segments of time and the subsequent effects in the lives of men, all of which occur because of man's interference in the cycle of time and his violation of its order. No matter what his specific role at any time, man's identity, as the imagery illustrates, is determined by the fact that he is no more than a mortal human being with certain moral capacities. Who he is clearly rests upon his use of these in the time given to him. The Henriad demonstrates that each person, from king to common soldier, fulfills the role of human being in the diverse ways he recognizes and meets his human obligations.

Made available in DSpace on 2016-04-27T16:32:38Z (GMT). No. of bitstreams: 1 Claudia Akiko Arakawa Watanabe.pdf: 1029132 bytes, checksum: 99b35a72f15760733e0592662959beb9 (MD5) Previous issue date: 2012-04-17 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The present study aimed to verify the placement of students in the sixth grade in a public school and private school about the school knowledge. It is understood that the student s understanding of the sixth grade includes his/her way of thinking and acting, which is expressed in opinions about what happens inside and outside the school. So, by the relationship between the student and school knowledge, the research regarded the following specific objectives: verify the opinions of the students about the school discipline; to examine the assessment about the different teaching pedagogic methods considered as differentiated; analyze the role attributed to the historical school knowledge and finally, the contact that they maintain with the means of communication, the internet and television. Sixth eight students in the sixth grade were heard, aged between 10 and 11 years, with forty eight belonging in a public school and twenty students in a private school, both located in Santo André- SP. The methodological procedure for data collection consisted in the questionnaire application with 43 opened and closed questions. The results were interpreted in light of the Critical Theory of Society, with reference to the relationship between individual and society and using the concepts developed by the authors of the first generation of the Frankfurt School, as a reflection of the ideology of technology rationality in educational organization and student education, the cultural industry as an active in the formation of opinions issued by them and the alienation of individuals facing the objective conditions presented by the society. The main results showed the following similarities between students of two schools surveyed: recognition of the school as an educational institution having as purpose the conquest of material possessions, technology appreciation in the activities within and outside the school, the valorization of the more traditional pedagogic activities in the learning process, knowledge acquisition nonprofit immediate and future utilitarian with the indication of the historical wording, although considered theoretical, presented itself as one of the content more assimilated by them. As for the differences presented, it was observe that the private school students seem to rely more on school, considering it a means of upward social and economic, yielding to social and academic pressures, assuming their responsibilities in the name of efficiency, while the public school students appear to have greater uphold to technological rationality, believing more in the technique as a solution to their learning and looking for nice moments as a form of resistance in relation to the reality presented / O presente estudo teve como objetivo verificar o posicionamento dos alunos do sexto ano de uma escola pública e de uma particular a respeito do conhecimento escolar. Entende-se que a compreensão acerca do aluno do sexto ano inclui o seu modo de pensar e agir, que se expressa nas opiniões sobre o que ocorre dentro e fora da escola. Desse modo, mediante a relação entre o aluno e o conhecimento escolar, a pesquisa contemplou os seguintes objetivos específicos: verificar as opiniões dos alunos quanto às disciplinas escolares; examinar a avaliação que fazem acerca dos métodos pedagógicos considerados como diferenciados; analisar o papel que atribuem ao conhecimento histórico escolar e, por fim, o contato que eles mantêm com os meios de comunicação como a Internet e a televisão. Foram ouvidos 68 alunos do sexto ano, com idade entre 10 e 11 anos, sendo 48 pertencentes à escola estadual e 20 alunos à escola particular, ambas situadas em Santo André-SP. O procedimento metodológico para a coleta de dados consistiu na aplicação de um questionário um questionário com 43 questões abertas e fechadas. Os resultados foram interpretados à luz da Teoria Crítica da Sociedade, tomando como referência a relação indivíduo-sociedade e utilizando-se os conceitos desenvolvidos pelos autores da primeira geração da Escola de Frankfurt, como o reflexo da ideologia da racionalidade tecnológica na organização educacional e na formação dos alunos, a indústria cultural como elemento atuante na formação das opiniões emitidas por eles e a alienação dos indivíduos frente às condições objetivas apresentadas pela sociedade. Os principais resultados indicaram as seguintes semelhanças entre os alunos das duas escolas pesquisadas: o reconhecimento da escola como instituição formadora tendo como propósito a conquista de bens materiais; a apreciação da tecnologia nas atividades dentro e fora da escola; a valorização das atividades pedagógicas mais tradicionais no processo de aprendizagem; a aquisição do conhecimento sem fins utilitaristas imediatos e futuros; e a indicação de que o teor histórico, embora considerado teórico, apresentou-se como um dos conteúdos mais assimilados por eles. Quanto às diferenças, observou-se que os alunos da particular parecem confiar mais na instituição escolar, considerando-a um meio de ascensão econômica e social, cedendo, portanto, mais às pressões sociais e escolares, assumindo suas responsabilidades em nome da eficiência, enquanto que os alunos da escola pública parecem possuir maior adesão à ideologia da racionalidade tecnológica, confiando, sobretudo, na técnica como solução para o seu aprendizado e buscando, ainda, momentos agradáveis como forma de resistência em relação à realidade apresentada

Foucault als Wissenschaftshistoriker und -theoretiker anzusehen, ist für die frühe Phase seines Werkes möglich, selbst wenn er selbst seine erste große Studie Wahminn und Gesellschaft (1961) nicht als 'Vorgeschichte' der Psychiatrie verstanden wissen wollte, ebensowenig wie seine Arbeit zur Geburt der Klinik (1963) als Beitrag zur Geschichte der Medizin. Erst in Die Ordnung der Dinge (1966) tritt Foucault identifizierbar als Wissenschaftshistoriker auf, denn er versucht hier eine 'Archäologie der Humanwissenschaften'. Mit dem daran anschließenden Werk Archäologie des Wissens (1969), dem letzten Werk der frühen Phase, endet jedoch Foucaults Beschäftigung mit den 'Wissenschaften', die zugleich gegenüber der traditionellen Wissenschaftsgeschichte eine grundlegende Themenverschiebung vornahm: hin zum Wissen, weg von der Wissenschaft im Sinne einer theoretischen Einheit.