Fundamentada em pressupostos teóricos como Platão, Vygotsky, Ferdinand de Saussure e Émile Benveniste, esta pesquisa investiga se o Role-playing Game (RPG), também conhecido como Jogo de Representação de Papéis, constitui uma ferramenta favorável, no âmbito escolar, no apoio à constituição da alteridade por parte de alunos. A alteridade diz respeito ao reconhecimento do outro como parte constituinte de si mesmo, que, para Delors (1998), é uma das competências necessárias aos cidadãos do século XXI. O RPG, por ser um jogo falado, no qual os jogadores narram suas ações e constroem, em conjunto, uma história, só funciona por meio da enunciação, e esse é o caráter explorado nesta pesquisa. O estudo desenvolve-se a partir de uma abordagem interacionista, reunindo em seu corpus teórico autores da Linguística, da Filosofia e da Educação, tencionando compreender se as situações enunciativas, proporcionadas pelo RPG, podem ser utilizadas por educadores como forma de auxiliar seus alunos na compreensão do outro e da interdependência que caracteriza as relações pessoais. O RPG apresenta-se como um jogo que não está fundamentado na disputa, como a maioria dos jogos, mas no triunfo coletivo, por meio da cooperação. Essa natureza cooperativa do jogo é o que me permite investigar possíveis aplicações do Role-playing Game, no contexto escolar, de modo a potencializar a constituição da alteridade. / Fondée sur des présuppositions théoriques comme Platon, Vygotsky, Ferdinand de Saussure et Émile Benveniste, cette recherche explore si le Role-playing Game (RPG), aussi appelé Jeu de Rôle, constitue un outil favorable, dans un cadre scolaire, en support de la constitution de l’altérité par les étudiants. L’altérité concerne la reconnaissance de l’autre comme partie de soi même et, d’après Delors (1998), est une des compétences nécessaires aux citoyens du XXIème siècle. Le RPG, étant un jeu parlé, dans lequel les joueurs racontent leurs actions et construisent, en groupe, une histoire, ne fonctionne qu’au moyen de l’énonciation, et ceci est le caractère exploré dans cette recherche. L’étude se développe à partir d’une approche interactionnelle, joignant dans son corpus théorique des auteurs de la Linguistique, de la Philosophie et de l’Éducation, tout en essayant de comprendre si les situations énoncées, crées par le RPG, peuvent être utilisées par les éducateurs pour aider leurs élèves à comprendre l’autre et l’interdépendance qui caractérise les relations personnelles. Le RPG se présente comme un jeu qui n’est pas basé sur la dispute, comme la majorité des jeux, mais sur le triomphe collectif, grâce à la coopération. Cette nature coopérative du jeu me permet d’étudier les applications possibles du Role-playing Game, dans un contexte scolaire, afin d’améliorer la constitution de l’altérité.

According to Aristotle, for a human being to live their best life, that is a life that flourishes, is to live a political life. A political life is lived best in a polis , or a self - sufficient community, so therefore, the most flourishing human life is one lived in a polis . Also, for a polis to be self - sufficient, its citizens must be flourishing, so there exists a special sort of constitutive relationship between the polis and its citizens. There are certain capacities available to human beings in the polis that promote their flourishing (namely loyalty and trust) that help fulfill important human needs. These capacities are best carried out through various subcommunities in the polis . Subcommunities range in size and interest, but the ones that best fulfil l important human needs also contribute most to the polis, and thus contribute most to human flourishing. In this paper, I will argue that physical retail space is a particular kind of subcommunity that can fulfill an important human need. While it is popular opinion that the shopping mall, and more - broadly physical retail as a whole, does not have a place in the increasingly technologically savvy community, physical retail space offers humans a place to engage that is necessary for their flourishing.

The problem of climate change is not simply scientific or technical, but also political and social. This dissertation analyzes both the role and the ethical foundations of citizenship and citizen engagement in the political and social aspects of climate change communication and policy-making. Using a critical discourse analysis of a policy recommendations drafted by the Southeast Florida Regional Climate Change Compact, I demonstrate how climate change policy documentation naturalizes a particular version of citizenship I call “climate citizenship.” Based on environmental critiques of liberal and civic republican citizenship, I show how this “climate citizenship” would be more productive and ethical if based on theories of environmental citizenship rooted in an ecological feminist ethic of flourishing. This critique of current representations of citizenship in climate change policy offers a theoretically sound basis for future engaged work in rhetoric of science focused on policy-making.

The present academic studies on Wang Wei usually focus on his landscape poems and claim that these landscape poems imply Buddhism. Their methods usually analyze Wang Wei’s Buddhist tendencies from his life experience. But it needs more textual analysis to prove that the relationship between his poem and Buddhism. The Introduction section provides the relationship between the Buddhist principles and Wang Wei’s Buddhist poems. The Buddhist principles were figuratively represented in Wang Wei’s poems by describing certain images from Buddhist Sutras. Chapter 1 presents the analysis of the couplets of each Buddhist poem through their connection to Buddhist doctrines. Chapter 2 summarizes the characteristics of Wang Wei’s Buddhist poems and emphasizes the use of Buddhist philosophy as a poetic image.

Environmental philosophers have argued that Kant’s philosophy offers little for environmental issues. Furthermore, Kant scholars typically focus on humanity, ignoring the question of duties to the environment. In my dissertation, I turn to a number of underexploited texts in Kant’s work to show how both sides are misguided in neglecting the ecological potential of Kant, making the case for the green Kant at the intersection of Kant scholarship and environmental ethics. I build upon previous literature to argue that the green Kant matters for both sides. Rather than a liability, Kant is indeed a conceptual resource. Though many conceive of Kant’s philosophy as environmentally problematic, I argue that underappreciated evolutionary, aesthetic, and holistic sides of Kant’s philosophy can provide conceptual resources for issues in climate change and environmental ethics. Some aspects, such as the pre-critical view of nature, are quite green and merely require an application, while others, such as Kant’s philosophy of history, require a green appropriation to be relevant. The theoretical foundations I develop in these texts will allow Kantians to articulate duties regarding nature and duties for sustainability. This re-thinking of Kant redresses the complaints environmental thinkers hold against Kant. By means of a philosophical interpretation, defense, and application of particular texts from Kant’s works such as Universal Natural History, Critique of Judgment, and Idea for a Universal History, I show how the greening of Kant is not only helpful for contemporary issues, but also defensible. This will make the green Kant agreeable to Kant scholars yet all the while relevant for today with regard to environmental ethics and, more importantly, climate change.

In my diploma thesis I deal with the topic of experience of another person from the phenomenological philosophical point of view. The two major motives of my diploma thesis are: the revelation of the shift in thinking of Edmund Husserl in the phenomenology of intersubjectivity and showing that Merleau-Ponty went way beyond Husserls thinking. In the first chapter I clarify what Husserls term 'empathy' meant in his Cartesian Meditations and how this conception follows the theory of Theodor Lipps. Then I explaine Husserls thinking of intersubjectivity from the book Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy - Second Book. In the third chapter I describe the phenomenology of intersubjectivity in the work of Merleau-Ponty. The fourth chapter is an interpretation and subsequent comparison of both authors. My main aim is to show that Merleau-Pontys comprehension of 'intercorporeity' surpasses Husserls conception of intersubjectivity. The final chapter displays the critical thinking of my opinion according to Zahavis interpretation of Merleau-Pontys philosophy, from Husserl and Transcendental Intersubjectivity. In this diploma thesis I bring the analysis of one source of thinking about the experience of another person to an end. I have accomplished the imaginary circle...

It has become quite noticeable that modern world politics across the globe has lacked a guiding morality in which we can hold states morally accountable in both the international and domestic spheres. This can be seen in the never-ending wars and occupations across the Middle East, South-East Asia, and many other places around the world. Now, attempting to implement such guiding moral principles seems to be an impossible task mainly because of the massive difficulties that one would face in trying to get the 195 countries around the world to agree on such principles. Because of this, most will probably accuse me of eurocentrism, which I hope to avoid in this paper. Despite this fact, I believe that the inevitable effects of the Climate Crisis and the need to see basic human rights observed across the world are enough reason to at least discuss the question: How can we begin to hold collective agents, states specifically, accountable for their actions?

The scale of the body, the accretion of marks, the pace of the breath and a list of rules, underlie the work. These are parts of the process. I give myself over to the process. The drawing is evidence of the process. During process, there is constant struggle for dominance between the points of attention. Limitations of the body, habits of the mind, observation of the breath, and action of drawing compete for dominance. When are equal, the state of meditation arises. To me this is ultimate freedom. The intention is the viewer will also find freedom in contemplative viewing of the drawings. Finally, drawings serve as a collection of evidence against loss of time, loss of self, loss of the body.

<p>This thesis aims to develop a principled rationale for coercible environmental protectionist duties, based on Kant’s <em>Metaphysics of Morals</em>, specifically, the <em>Doctrine of Right</em>. The claim of the thesis is not that such a rationale can be directly extracted from Kant’s arguments in that work, but rather that it can be reasonably extrapolated based on Kant’s framework. For Kant, politico-juridical authority, and its exercise via coercion, can be justified only in terms of the requirements of a system of freedom. Accordingly, the only legitimate rationale for coercively inhibiting environmentally destructive activities would be that such activities are, in one way or another, contrary to freedom, or incompatible with a system of Right based on freedom. The Kantian perspective on law and politics, as applied to environmental issues, demands that we ask: in what way do acts of environmental destruction constitute a hindrance, obstruction, or diminishment, of freedom; or, in what way are such acts a defective and transgressive exercise of freedom? The basic aim of this thesis is to answer these questions, and, more specifically, to establish that owners of finite natural resources (especially land) owe duties of forbearance with respect to their holdings, i.e., duties not to destroy or dissipate (or use non-sustainably) such resources. A primary challenge is that, from a Kantian perspective, any such analysis has to be based exclusively on the idea of freedom – as opposed to notions of “harm”, “welfare”, the “public good” or the “intrinsic value of nature”. Kant’s “Juridical Postulate of Practical Reason” furnishes the key to our response: environmentally destructive activity is a hindrance to freedom, and thus transgressive, because it renders usable natural resources unavailable for further use, whereas the postulate actually demands that ostensibly usable objects remain available for use in perpetuity. Further, the permissibility of environmental destruction ultimately entails the permissibility of the annihilation of the material preconditions of any possible exercise of freedom. As such, environmentally destructive acts must be intolerable within a system of Right, and environmental preservation is an imperative of Right.</p> / Master of Arts (MA)

<p>This thesis explores the notion of selfhood and its relationship to larger philosophical frameworks. In Chapter One the author traces various understandings of the self as they have appeared historically in Western philosophy. This understanding of the self posits it as something static and unchanging. The author argues that this was largely the result of certain ontological or metaphysical commitments of the broader philosophical frameworks in which the self was situated. In Chapter Two Deleuze's ontology is explored as an alternative to what the author takes to be typical Western ontologies. It is argued that Deleuze's 'fractal ontology' is radically different because it begins and ends with multiplicity and becoming. This new understanding of ontology provides the basis for understanding the self as multiplicitous and anarchic rather than static and essentialist. In the final chapter, the author seeks to explore the resulting understanding of selfhood as decentralized and multiplicitous. It is asserted that such an understanding of the self is philosophically compelling given the new Deleuzian ontology. It is further argued that this understanding of the self is practically superior to traditional static understandings of the self because it more fully accommodates personal and societal growth.</p> / Master of Arts (MA)