Investiga-se aqui a formação de um autêntico pensamento contemporâneo na América, tendo como eixo o conjunto da obra político-historiográfica e filosófica desenvolvida pelos marxistas Caio Prado Júnior e José Carlos Mariátegui, a partir das primeiras décadas do século XX. Apresenta-se inicialmente um panorama histórico de sua formação intelectual e militância, para então se explanar os traços característicos de suas originais interpretações relativas à questão nacional. Em seguida, verifica-se as convergências e dissonâncias entre as concepções de ambos sobre a história e a política, bem como acerca da filosofia da práxis ressaltando as importantes contribuições dos pensadores à metodologia dialética e à própria ontologia totalizante do marxismo. Para tanto, examina-se vários de seus trabalhos (em distintos campos do saber), expondo-se suas principais proposições científicas e polêmicas intelectuais-revolucionárias, com o intuito de mostrar como suas criativas análises histórico-dialéticas com que confrontam o eurocentrismo cultural e epistêmico então hegemônico alicerçam seus posteriores aportes também no âmbito universal da filosofia começada por Marx, cujo princípio central é a práxis. Colocando-se do ponto de vista da totalidade, tal postura existencial, teórica e prática, entende a objetividade e a subjetividade como inerentes aspectos fundamentais no processo de emancipação humana e construção de uma nova sociedade em que o Homem possa se realizar em sua plenitude. Propõe-se por fim reflexão sobre a atualidade e urgência da realização da teoria marxista, em um contexto de crise civilizacional (econômica, cultural e mesmo ambiental) que se renova e agrava. / This thesis investigates the formation of an authentic contemporary way of thinking in America, axised at the whole of political-historiographical and philosophical work developed by Marxists Caio Prado Júnior and José Carlos Mariátegui, as from the first decades of the twentieth century. It initially presents a historical overview of the authors\' intellectual formation and militancy and then explains the characteristic features of their original interpretations related to the national issue. Furthermore, it analyzes the convergences and dissonances between the conceptions of both authors on history and politics, as well as on philosophy of praxis highlighting the important contributions of them to Marxism\'s dialectic methodology and totalizing ontology itself. In order to do so, the thesis examines several of their works (in different fields of knowledge), disclosing their main scientific propositions and intellectual-revolutionary controversies, in order to expose how their historical and dialectical creative interpretations whose which they confront the cultural and epistemic Eurocentrism, hegemonic at the time underpin their posterior contributions also at the universal ambit of philosophy begun by Marx, whose central principle is the praxis. Placing ourselves from the point of view of the totality, such existential posture, theoretical and practical, assumes objectivity and subjectivity as inherent fundamental aspects of the process of human emancipation and construction of a new society in which Man can be realized to its fullness. It is finally proposed a reflection on the actuality and urgent realization of Marxist theory in the context of civilizational crisis (economic, cultural and even environmental) that renews and aggravates itself.

Ce mémoire porte sur la question de la forme de la philosophie chez Walter Benjamin et sur ce qui fait l’unité de son geste philosophique. Cette question de l’unité, voire de la cohérence, a toujours posé problème, tant à cause de l’hétérogénéité des écrits de Benjamin que des tendances apparemment contradictoires qui les habitent. Prenant acte, dans un premier chapitre, des principales difficultés qui se sont posées à leur réception, tendant à en isoler, voire à opposer les tendances les unes aux autres, nous proposons de rassembler celles-ci en deux axes : celui opposant théologie et matérialisme historique et celui opposant image et concept. Contre les lectures unilatérales et parfois divergentes, nous proposons une interprétation qui réunit dialectiquement les polarités qui dans leurs tensions fondent l’unité de cette pensée. Par là, nous faisons nôtre la définition donnée par Benjamin de la forme de l’histoire philosophique : « qui fait procéder des extrêmes éloignés […] la totalité esquissée par la possibilité d’un agencement significatif du tout. » Dans un deuxième chapitre, nous proposons de résoudre ces polarités à l’intérieur d’une théorie matérialiste de la révélation, conçue dans les années 1930 comme historiographie matérialiste. Dans un troisième chapitre, nous tirons d’un commentaire des écrits dits théologiques du jeune Benjamin les éléments de son esthétique, tendant à la formulation d’une esthétique matérialiste. Enfin, la dialectique de Benjamin, d’où procède son geste philosophique, peut être lue comme le croisement incongru entre deux piliers de la théologie – révélation et interdit des images – qui ensemble entraînent irrésistiblement la théologie vers une conception hérétique du matérialisme historique. / This master’s thesis deals with the question of the form of philosophy in Walter Benjamin’s thought and, more specifically, the unity of his philosophical gesture. This unity, or coherence, has always posed a problem, not only as a consequence of the heterogeneity of his writings but also because of their apparently contradictory tendencies. Taking note of the main difficulties that arose within the initial reception of Benjamin’s writings, which have tended to separate and oppose these tendencies, the first chapter proposes to reassemble them along two axes : one opposing theology and historical materialism, the other opposing image and concept. Against unilateral readings, the present thesis defends an interpretation of Benjamin’s writings that dialectically reunites the polarities which, in their various tensions, in fact give unity to his thought. In this way, new light is shed on the definition of the form of philosophical history given by Benjamin: “out of remote extremes … emerges the totality of such oppositions – a totality that is marked out by the possibility of their meaningful juxtaposition”. In the second chapter, the polarities outlined in the first chapter are resolved within a materialist theory of revelation, conceived in the 1930s as a materialist historiography. On the basis of a commentary on the so-called theological writings of the young Benjamin, the third chapter presents the elements of his aesthetics, which tend towards a materialist formulation. Finally, Benjamin’s dialectic, and so the core his philosophical gesture, is interpreted as the surprising result of two theological mainstays — revelation and the prohibition of images — which, together, irresistibly lead theology towards a heretical version of historical materialism.

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This project is by and large a project of elucidation: it may add something to studies of Kenneth Burke, but I doubt it adds much to Kenneth Burke's studies. This thesis begins and ends with analyses of Burke's famous motto Ad Bellum Purificandum (or Toward the Purification of War). The Introduction focuses on "war" while the Conclusion focuses on "purification." In short, purified war is a dialectical activity which actively and perpetually pits divergent perspectives against each other. Such an activity keeps the conflictual nature of divergent perspectives in verbal and symbolic arenas rather than physical ones. Burke owes this formulation to Friedrich Nietzsche's concept of "war" as an attitude toward life. Even as a project of elucidation, this formulation of Ad Bellum Purificandum still suggests related areas of study too extensive for one essay. The chapters of this thesis each comprise a foray into these areas. First, it is clear that Burke intends Ad Bellum Purificandum to be a means toward approaching more universal vocabularies, or what Burke calls a "consciousness of linguistic action generally" (Burke, Grammar 317). This poses a significant difficulty especially in regards to Burke's critical basis in Nietzsche. The problem is this: if all language, symbols, and thought are irreducibly and subjectively metaphoric (as both Nietzsche and Burke clearly agree on) then a universal frame of epistemological reference is impossible. Resolving this paradox is key in the purification of war. This involves resituating Burke's "representative anecdote" which he connects to the purification of war. Next, a study of dialectic itself is necessary since Burke's use of war is essentially dialectical. Because dialectic is the proving of equal contraries, and because dialectic implies learning new perspectives, such a project would view dialectic vis-à-vis democracy vis-à-vis education. Finally this project explains whereby a study of war's purification turns toward Kantian concerns having begun from Nietzschean questions. These projects (and others) serve toward an understanding (and therefore more effective purification) of Burke's use of "war."

The fields of psychology and rhetoric share the goal of improving human mental health and behavior through persuasion. This thesis traces the history of rhetoric and psychology theory, focusing on the parallel theories of Nienkamp's internal rhetoric and Herman's dialogical self. Both theories model the human mind as having multiple psyches that actively interact to interpret human experience and project human behavior. I conclude with a case study of anorexic patients using ethos, pathos, and logos in dialectical behavior therapy (DBT), arguing that principles of rhetoric can help patients with mental disorders cognitively realign their thinking more effectively than drug treatments can.

Philosophy is the quest for wisdom and hence it may share a common end with religion. Not all philosophies are, however, concerned with this end, nor, again are all religions involved with a quest for wisdom. There may be different techniques and tools employed in the accomplishment of wisdom, but this dissertation is concerned only with the study of the nature and use of reason. In the philosophy of Plato reason is employed in diverse fields including mathematics, myths, and elaborate analogies, but when he turns to reason itself, then it becomes important to this analysis. Reason may be utilized in other systems of thought, say in Aristotelian, but when it is functioning as the sole or paramount vehicle to the Good--then it is the subject for this paper and its contents will be examined. In the works of Plato, the use of reason in this sense is termed dialectic. The terms "philosophy" and "dialectic" are, of course, derived from the Greek. It is equally clear that a radical change has occurred in the meanings of these terms from the original formulation in the Hellenic Age to the present day. The primary and original meanings of these terms have been nearly eclipsed by modern usages and there is a confusion as to the basic meanings and content of these terms. This problem is further complicated by the tacit agreement that whatever is modern, or of late origin, must be better than what preceded it. Hence there is today a general reluctance to examine basic origins and classic sources. Contrary to this belief is the concept that every real advance is a result of returning to the basic origins and sources and redefining problems from this perspective. This work will base itself on the latter concept. The final object will be to re-examine the grounds and the extent to which philosophy can be termed dialectical. It is a request to reconsider philosophy in the terms of dialectic. A return to origins, in this case, is a return to the Greeks and the terms philosophy and dialectic will be defined with reference to the classic philosopher and dialectician - Plato. The Platonic concept of dialectic is to be utilized as a standard and basis of judging other systems that have been termed dialectical. Further, the work intends to reply to the criticism that philosophy, including philosophy as dialectic, has been superseded by religion since religion rather than philosophy can better insure the object of philosophy-- wisdom. Such a rejection of philosophy and dialectic must of course presuppose a familiarity with the process of the Platonic dialectic as well as its scope. Thus, a rejection, to be considered, must demonstrate a knowledge of Plato and an understanding of the dialectic. A decline of philosophy and dialectic based upon a valid criticism would be justified. On the other hand, it is important to discern the mechanism implicit in a denial of philosophy, as well as dialectic, in order to discern the consequences that follow from such a denial. Different systems of thought have been termed dialectic and those chosen for analysis will be examined to determine whether they advance the concept of dialectic as defined in the thesis, and if they do not, to see if it is possible to assign a cause. The deficiencies and inadequacies of the Platonic concept of philosophy as dialectic will also be shown and an attempt to correct this will be made by recourse to other traditions of thought. In the succeeding chapters, the analysis will include Augustine, Vico, Kant, Hegel, and Jung, as well as Gaudapada, Sankara, Nagarjuna, Confucius, and Lao Tzu. These authors have been chosen because of their use of dialectic and/or because they can contribute to the concept of dialectic as a philosophy as noted in this thesis. There is no intention to review or appraise any part of their work, except as regards their use of dialectic in selected instances. The philosophers are chosen to support and to illustrate the thesis of this dissertation. Therefore the task will be to define dialectic within the philosophy of Plato, to account for its decline or rejection, analyze some private definitions of dialectic, and to correct any shortcomings or inadequacies of dialectic.

Les droits de l’enfant constituent un domaine juridique relativement récent et toujours en construction. Ils sont aujourd’hui souvent déclinés dans une perspective dichotomique se balançant entre les droits-protection, qui visent à secourir l’enfant vulnérable, et les droits-libertés, qui s’appuient sur son besoin grandissant d’autonomie. Face à cette tension théorique, les décideurs, notamment les juges, se prêtent à un jeu continuel de mise en balance des droits et intérêts dans un équilibre variant à la lumière des contextes. À partir du constat de la dualité de l’approche moderne des droits de l’enfant, nous effectuerons un détour du côté de l’étude de la régulation sociojuridique, et ce, afin d’apporter un éclairage nouveau sur notre champ d’études. Nous étudierons alors l’évolution du phénomène régulatoire depuis le régime moderne vers le régime dit « post-moderne ». À la faveur d’un glissement épistémologique dans l’appréhension des phénomènes vers l’étude dialectique de leurs interactions, le régime de régulation sociojuridique post-moderne est associé à une figure réseautique s’articulant autour du droit réflexif, de l’État propulsif, du juge équilibriste et du justiciable, nouvel acteur de la scène régulatoire. De la présentation de ces différents pôles, nous dégagerons cinq composantes qui constituent, selon nous, la nouvelle matrice des interactions régulatoires : la négociation, la flexibilité, le pluralisme, la complexité et l’incertitude. Finalement, ce régime de régulation sociojuridique post-moderne constituera la grille d’analyse à travers laquelle nous reviendrons sur les droits de l’enfant. Disposant de nos nouveaux outils d’analyse, nous entendons, dans notre dernière partie, approfondir les traits fondamentaux des droits de l’enfant, peut-être en découvrir d’autres, tenter d’apporter un regard différent sur ce champ juridique et explorer les perspectives d’ouverture qui se dessineront avec lui. Pour ce faire, nous reviendrons tout d’abord sur les principes fondateurs de l’intérêt de l’enfant, puis de sa participation aux décisions qui le concernent, afin de les décliner sous l’angle des interactions post-modernes. Enfin, nous terminerons en nous arrêtant sur un champ plus spécifique des droits de l’enfant, la protection de la jeunesse, et userons de notre grille d’analyse dégagée du régime de la régulation post-moderne et de la matrice qui caractérise ses interactions, pour en proposer des recommandations. / Children’s rights are a relatively recent legal field, which is still under construction. They are often presented in a dichotomous perspective, oscillating between protection-based rights, which aim to help vulnerable children, and freedoms-based rights, which are based on their growing need for autonomy. Faced with this theoretical tension, decision-makers, especially judges, lend themselves to a continuous game of balancing rights and interests with results varying in the light of the contexts. Based on the observation of the duality of the modern approach to children’s rights, we will study socio-legal regulation in order to shed new light on our field of study. Moreover, we will study the evolution of the regulatory phenomenon from the modern regime to the so-called "postmodern" regime. Thanks to an epistemological shift in the apprehension of phenomena towards the dialectical study of their interactions, the post-modern socio-legal regulation regime is associated with a network structure articulated around reflexive law, the propulsive state, the balancing judge and the citizen. From the presentation of these different poles, we will identify five components which constitute, in our opinion, the new matrix of regulatory interactions: negotiation, flexibility, pluralism, complexity and uncertainty. Finally, once this postmodern socio-legal regulatory regime is established, we will use it as the analytical grid through which we will return to our study of children’s rights. With our new analytical tools in hands, we intend, in our last part, to deepen the fundamental features of the rights of the child, perhaps to discover others, to bring a different perspective to this legal field and to explore opening avenues that will emerge with it. To do this, we will first come back to the founding principles of the best interests of the child, then of his participation in decisions that concern him, in order to decline them under the angle of post-modern interactions. Finally, we will conclude by focusing on a more specific field of the rights of the child, the youth protection, and will use our analytical grid drawn from the regime of post-modern regulation and the matrix that characterizes its interactions, to offer recommendations.

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The present work examines the crossroads of social transformation from the contextual standpoint of the "Second World" - a political and socioeconomic term descriptively pointing to the unique location of the Former Eastern-European Block countries - in between worlds. The work involves in a dialogue some of the major trends within the contemporary Eastern-European philosophical environment: dichotomized between Neo-Marxism and Neo-Freudianism on the one hand, and Postmodernism on the other. While examining the most significant elements between the dialectical paradigms for social change of the above theories (and their ethical foundations), the text strives towards a theological paradigmatic formulation for an authentic social transformation that draws its dialectical content and passion from the hopeful eschatological vision of Christ and the Kingdom as an embodiment of the Christian alternative for human emancipation and liberation. In light of this, the work attempts to establish the following thesis: the radical Christian praxis of the eschatological reality of the Kingdom in light of the Cross is the Church’s alternative to contemporary philosophies and initiatives for social transformation. This praxis affirms the revolutionary, history-shaping force which makes Christianity relevant to the problems of Modernity and Postmodernity through its self-identification with the Crucified God. It marks the moment of conception of an authentic, liberating, life giving, transforming hope as a source of humanization and redemption of social order. Christianity is concerned with the birth and formation of a new socio-political reality - the Kingdom of God, and its embodiment on earth (through the Holy Spirit) in a new ethnos: the Church, the Body of Christ, the communion of the saints. Therefore, it is the Church's calling and obligation to exemplify the reality of the Kingdom, being a living extension of the living Christ and thus, the incarnation of the eschatological future of the world and its hopeful horizon in the midst of the present. Recognizing the vital need for a relevant Christian response to the spiritual demands of the Post-modern human being and his/her desacralized, pluralistic socio­ political context, the work concludes with a conceptual outline offering a strategy for the Church in the Postmodern setting. / Philosophy, Practical & Systematic Theology / D.Th. (Theological Ethics)

Text in Afrikaans / An account of certain functional aspects of Afrikaans exocentric compounds is presented in this dissertation. This study builds on the preliminary survey presented in the dissertation 'n Korpusanalise van Afrikaanse eksosentriese komposita (Van Niekerk, 2001). Exemplary material is obtained from an extensive corpus, consisting of lexicographical and academic matter, as well as colloquial spoken language. Language is man's primary means of communication, used to convey knowledge and information. Lexical items are used to name and refer to all kinds of concepts, aspects, objects, persons and other references. Of particular importance to this study, however, is the expressive functionality of language, whereby it is used as an instrument to voice affect, judgement, opinion, perception and other emotional aspects. Exocentric compounds are singled out as lexemes of particular importance, utilized by Afrikaans speakers/writers to express themselves referentially and emotionally. In this study the researcher has endeavored to describe and explain certain aspects of exocentric compounds in terms of the cognitive process of conceptual blending, as explained in The way we think by Fauconnier and Turner (2003). Exocentric compounding is highly functional with regard to etnobiological naming of botanic and zoological references, especially as bahuvrihi compounds. More prominent, however, is the use of compounds to voice a wide variety of expressive values and connotations, both positive and negative. Humor is constantly referred to as probably the most important function of exocentric compounds. Other expressive functional aspects of exocentric compounds are discussed, such as insult, scorn and ridicule in nicknames and slurs, the softening effect of euphemism in contrast to the intensifying effect of dysphemism, idiomaticity, irony, et cetera, some of these aspects overlapping significantly. Exocentric compounds are creatively used as highly descriptive expressions in the informal register of colloquial Afrikaans, as well as in different dialects and sociolinguistic varieties. Based on observations in connection with the diverse use and optimal functionality of exocentric compounds in domains of every possible kind, the conclusion is reached that exocentric compounds is an essential part of the Afrikaans lexicon. / Afrikaans & Theory of Literature / D.Litt. et Phil.(Afrikaans)