acase@tulane.edu

Evangelische Missionswerk in Deutschland / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Um estudo em antropologia teológico-filosófica que lança algumas características da condição humana na pós-modernidade. A primeira parte inicia com duas abordagens: começa-se analisando a guinada antropológica a partir do hegelianismo de esquerda (FEUERBACH e MARX) e do pensamento aristocrático do filósofo NIETZSCHE, destacando o rompimento com Deus e o acréscimo da confiança do ser humano em suas potencialidades, mesmo redentoras. Dá-se especial atenção para alguns desdobramentos dessa guinada, por exemplo, o enfraquecimento do ser, que acontece no rompimento com as balizas que antes lhe asseguravam dignidade. Termina-se examinando o desenvolvimento do pensamento moderno e seu promissor projeto acerca do progresso da ciência, economia, e do fortalecimento do Estado. Essa primeira parte é finalizada contemplando algumas questões em torno da relação entre Modernidade e Pós-Modernidade, os infortúnios, reforma e (des)continuidade, tratando, brevemente, algumas características da condição humana na chamada Pós-Modernidade. Na segunda parte, abordam-se quatro distintos pensadores contemporâneos: KONRAD LORENZ, PETER SINGER, RICHARD RORTY, e CHARLES MELMAN. Procura-se nestes, contribuições para o estudo proposto, traçando diferentes pensares que brotam diante da pergunta do ser humano pela sua condição existencial. Nos três primeiros pensadores atenta-se para novas compreensões que surgem em torno do ser humano, as quais substituem antigos conceitos (pecado, dignidade e valor da vida, verdade e solidariedade), fundamentos e justificações, dando novos sentidos a estes. Finalizando, é contemplada a análise crítica de MELMAN acerca do ser humano pós-moderno: o homem sem gravidade. No terceiro e último capítulo é abordado o pensamento antropológico de dois teólogos luteranos, GOTTFRIED BRAKEMEIER e EULER WESTPHAL, destacando-se as problemáticas em torno da condição humana na pós-modernidade. Observa-se a ambigüidade da existência humana pós-moderna: ao mesmo tempo em que não é possível demonizar essa nova etapa da história da humanidade, não se pode iludir-se com todos os benefícios que provém das facilidades e descobertas com as quais se é brindado. O trabalho é finalizado abordando algumas características da condição humana na Pós-Modernidade e retomando questões tratadas ao longo do estudo. Nesse contexto, a teologia é caracterizada como ciência crítica que tem a função de lutar pelo resgate e permanência da sacralidade da vida humana e do cosmos. Além disso, a teologia contribui para uma análise antropológica que contempla a dimensão religiosa como constitutivo essencial do ser humano, que tem sua expressão nos elementos de promessa, expectativa messiânica e esperança escatológica; expressões que, tanto na Modernidade como na Pós-Modernidade, são transferidos de Deus para as potencialidades humanas de criar/instaurar, por meio de instituições e da ciência biotecnológica, o Reino dos céus na terra. / This work is an anthropological survey that exposes some features of human condition in postmodernity. The first part begins with two approaches: it starts by analyzing the anthropological lurch after the inception of left Hegelianism (FEURBACH and MARX) and thought of the aristocratic philosopher NIETZSCHE, highlighting the rupture with God and the increase in mans confidence in his potential, even regarding his redemption. Special attention is paid to some of this lurchs later developments, such as the weakening of being, which ensues after the rupture with the buoys that previously ensured its dignity. It concludes by examining the development of modern thought and its promising project for the progress of science and economy and for the strengthening of the state. The first part ends by contemplating some issues regarding the relationship between modernity and postmodernity, the mishaps, reform, and (dis)continuity, briefly touching upon some features of the human condition in the so-called postmodernity. In the second part, four eminent contemporary thinkers are considered: KONRAD LORENZ, PETER SINGER, RICHARD RORTY, and CHARLES MELMAN. Contributions for this survey are sought in their works, tracing different reflections that spring from mans inquiry into his existential condition. The works by the first three are inspected for new understandings that arise about the human being, which have replaced old concepts (sin, dignity and worth of life, truth, and solidarity), as well as foundations and justifications, giving them new meanings. Finally, MELMANs critical analysis on the postmodern man is contemplated: the man without gravity. In the third and last chapter, the anthropological thoughts of two theologians, GOTTFRIED BRAKEMEIER and EULER WESTPHAL, are meditated upon, highlighting the issues on the human condition in postmodernity. The ambiguity of postmodern human existence is evidenced: neither is it possible to demonize this new stage of human history, nor should one be mislead by all the benefits stemming from the conveniences and discoveries with which one is bestowed. The work concludes by reflecting on some features of the human condition in postmodernity and by raising questions that were discussed earlier. In this context, theology is characterized as a critical science whose purpose is to fight for the reclaiming and the preserving of the sacredness of the human life and the cosmos. Furthermore, theology contributes for an anthropological analysis that contemplates the religious dimension as an essential component of man, expressed by promise, messianic expectation and eschatological hope; these expressions, both in modernity and postmodernity, are transferred from God to the human potential of creating/establishing, by means of institutions and the biotechnological science, the kingdom of heavens on earth.

L'objectif de ce travail est double : contribuer à la théorisation de ce qu'il est convenu d'appeler les Nouvelles Pratiques Philosophiques, d'une part, et fournir un appui méthodologique à ceux qui exercent, ou souhaitent exercer, dans cette discipline, de l'autre. Il s'agira d'établir une passerelle entre les Nouvelles Pratiques Philosophiques, telles qu'elles se développent aujourd'hui et le milieu universitaire, afin de donner aux étudiants en philosophie un débouché professionnel autre que l'enseignement académique ou la recherche. Il apparaît en effet que le manque de débouchés professionnels pour la philosophie en France, en dehors de l'enseignement et de la recherche universitaire, explique en partie la désaffection des étudiants pour cette matière et que celle-ci aurait tout intérêt à s'ouvrir à des pratiques professionnelles qui répondent aujourd'hui à une véritable demande de la part du grand public et dont le principal intérêt est de fournir un outil pertinent d'éducation populaire. / The objective of this work is twofold: to contribute to the theory of the so-called New Philosophical Practices, on one hand, and provide methodological support to those working or wish to engage in this discipline , the other. It will establish a bridge between the New Philosophical Practices, as they are now developing and academia, to give philosophy students an outlet other than professional academic teaching or research. It appears that the lack of professional opportunities for philosophy in France, apart from teaching and academic research, partly student disaffection for this matter and that it would do well to open for business practices that today meet a real demand from the public and whose primary interest is to provide relevant public education tool.

No description available.

Thesis (MPhil)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: This paper proposes a possible solution to the current state of education in South African public schools, notably the underperforming schools. It uses various international studies, namely the Progress in International Reading Literacy Study (PIRLS), the 2003 Third International Maths and Science Study (TIMMS), the Southern and Eastern African Consortium for Monitoring Education Quality (SACMEQ), as well as the matriculation results to explore the reality of the education crisis as a poverty trap. I then explore possible reasons for the failure of the basic education system by means of the ‘Four As’ of the International Committee for Economic, Social and Cultural rights as a starting point to measure basic education. The ‘Four As’ (Woolman and Bishop, 2012:57-19 to 57-32) are Availability/Adequacy, Accessibility, Acceptability and Adaptability. I propose identity formation within a framework of complexity thinking as an approach to the problems in the underperforming system, especially the problems arising from education not meeting the criteria of the ‘Four As’, and in particular because education is a determining factor in social justice. Complexity thinking is inseparable from the ethics of complexity, just as identity formation cannot be separated from the ethics and politics of identity. Finally, the insights are applied to the purpose of teaching and learning, in terms of complexity thinking and identity formation, and in terms of the National Development Plan. The latter is the policy document shaping the future of teaching and learning, amongst others, in South Africa. This is followed by an assessment of the National Development Plan in the light of the requirements of the ‘Four As’. / AFRIKAANSE OPSOMMING: Hierdie skryfstuk stel ‘n moontlike oplossing voor vir die huidige stand van onderwys in Suid-Afrikaanse publieke skole, veral die onderpresterende skole. Dit gebruik verskeie internasionale studies, naamlik die ‘Progress in International Reading Literacy Study (PIRLS)’, die ‘2003 Third International Maths and Science Study (TIMMS)’, die ‘Southern and Eastern African Consortium for Monitoring Education Quality (SACMEQ)’, asook die matriekuitslae, om die realiteit van onderwys as ‘n put van armoede te ondersoek. Voorts ondersoek ek moontlike redes vir die mislukking van die basiese onderwyssisteem. Dit word gedoen aan die hand van die sogenaamde ‘Four As’ van die Internasionale Komitee vir Ekonomiese, Sosiale en Kulturele regte. Die ‘Four As’, soos vervat deur Woolman en Bishop (2012:57-19 tot 57-32) is, in Engels: 'Availability /Adequacy, Accessibility, Acceptability’ en ‘Adaptability’. Dit kan vertaal word as Beskikbaarheid/Voldoendenheid, Toeganklikheid, Aanvaarbaarheid en Aanpasbaarheid. Ek stel identiteitsvorming binne ‘n raamwerk van kompleksiteitsdenke voor as ‘n benadering tot die probleme in die onderpresterende onderwyssisteem, veral die probleme wat voortspruit uit onderwys wat nie aan die kriteria van die ‘Four As’ voldoen nie. Dit word gedoen omdat onderwys by uitstek ‘n bepalende faktor in sosiale geregtigheid is. Kompleksiteitsdenke is onafskeidbaar van die etiek van kompleksiteit, net soos identiteitsvorming onlosmaaklik deel is van die etiek en politiek van identiteit. Laastens, word die insigte toegepas op die doel van onderrig en leer, in terme van kompleksiteitsdenke en identiteitsvorming, en in terme van die Nasionale Ontwikkelingsplan. Laasgenoemde is ‘n beleidsdokument wat rigting tot 2030 verleen aan, onder andere, onderrig en leer, in Suid-Afrika. Dit word gevolg deur ‘n evaluering van die Nasionale Ontwikkelingsplan aan die hand van die vereistes van die ‘Four As’.

Pragmatic Conceptual Analysis is a proposed methodology for attributing correct application conditions, or 'meanings', to concepts. This methodology involves two stages: first, we seek an empirical understanding of the ways in which usage of a given concept has regularly delivered benefits, and, second, we seek an explication of that concept which is optimally capable of delivering benefits in these ways. Such an explication captures the 'pragmatic meaning' of a given concept. Chapters 1-3 articulate Pragmatic Conceptual Analysis and the notion of pragmatic meaning, and show how these are related to other philosophical methodologies and accounts of concept-meaning.Chapter 4 uses a 'bootstrapping argument' to establish that Pragmatic Conceptual Analysis has two important virtues. The first phase of this argument establishes that Pragmatic Conceptual Analysis has normative authority - it reveals explications that we have practical and epistemic reason to adopt, whether we take these explications to be semantically revisionary or not. This normative authority licenses using Pragmatic Conceptual Analysis, in the second phase, to explicate our shared concept of concept-meaning. This yields the conclusion that we have epistemic reason to adopt the notion of pragmatic meaning as our explication of 'concept-meaning'. Having explicated our concept in this way, we see that Pragmatic Conceptual Analysis also has descriptive authority - it is a semantically conservative tool that reveals concept-meaning, thus explicated.The initial presentation of the bootstrapping argument considers only one sort of work that our concept of concept-meaning does - helping to guide our application of other concepts. But this concept also regularly delivers benefits in a second way - by helping us to give good explanations for the behavior and behavioral success of various concept-users. Chapter 5 uses the normative authority of Pragmatic Conceptual Analysis to justify a particular account of how good explanations work. Chapter 6 draws upon this account to argue that, in order best to explain people's behavioral successes, we need an explication of concept-meaning that is closely related to the one presented in Chapter 4.Chapter 7 considers several objections and hard cases, and argues that Pragmatic Conceptual Analysis weathers these storms in good shape.

This thesis is first and foremost the result of my grappling with the works of Meister Eckhart. Accordingly, I intend to present here my reading of Eckhart's thought. This reading, my struggle to interpret the Meister, was, from the beginning, however, motivated by the aim to join a certain conversation. This conversation is what I have come to know as 'Christian philosophy'. I am new to the circles of those who admit to be participating in this scandalous project, yet already I have become quite aware of the controversy pervading this notion. It comes to the fore not only in the critical voices from the 'outside', questioning its meaning, relevance and legitimacy, but also in a lack of 'internal' consensus concerning its entailments. This is not necessarily a point of criticism on my part. In fact, I am much a proponent of conversations or projects that have an openness to them and lack clear cut deliminations. It does, however, make a brief apologia in preparation to this thesis necessary. I have no ambition whatsoever to state here what Christian philosophy is or should be. God forbid! I merely deem it important to place my project in context, and for that purpose I intend here to point out to the reader the direction I am facing. Thus, what needs to be clarified at the outset of my argument is that particular understanding of Christian philosophy this thesis intends to engage. The question here is, where and how to locate the conversation this thesis hopes to join. [from Prologue, p. 3]

The problem of this study was to investigate the philosophical assumptions underlying the holistic paradigm. These underlying philosophical assumptions include beliefs about the nature of being (ontology), goals (axiology), and knowledge (epistemology). The interdependence of these assumptions, as well as how they translate into different research processes, is noted in this study.

Philosophical and physiological investigations define thought to be the result of thinking. psychological Inquiry has mainly focused on discovery of the mechanisms and topology of thought. Philosophical Inquiry either has explored the mind-body problem or has analyzed the linguistics of the expression of a thought. However, neither has Investigated adequately phenomenal characteristics of thought Itself, the Intermediary between the production and the expression of a thought. The use of thought to analyze phenomenal characteristics of thought engenders a paradox. If the expression of thought requires finite series of linked words with rules governing syntax, then analysis of both the thought and the expression of the thought must necessarily transcend the linguistic level. During the last century many examples of logical paradoxes In linguistics of thought have been given. The culminating difficulty of dealing with a finite structure, a characteristic of any language, Is Godel's Incompleteness Theorem, which says in essence that in order to render all decisions about a finite system requires the use of material outside the system. Thus, a potentially complete interpretation of thought must use some technique which is basically non-linguistic . Wittgenstein proposed such a method with his "Picture theory. " This technique solves the major paradoxical problem generated by investigation of a reflective system using the system itself , but leaves unsolved the question of ultimate resolution . Using pictorial models with examples to assist in understanding phenomenal characteristics of thought, this paper investigates basic units of thought, attempting to identify properties of a basic unit of thought and of the collection of thoughts for a person, and analyzes relationships and interactions between units of thought.

This work focuses on the home/house as the most important locus of human dwelling, the place where through the ages humans were born and died. It is the innermost background of humans and their link to what is back of the ground. That home/house, so familiar a reality, faces a threat of becoming what is at the same time most remote. It is at the threshold of the home/house that humans and the world encounter one another. Countless images, symbols, experiences and conceptions of the home/house which we can trace through the ages mirror the immense effort and extent of human coming to be at home. One of the chief aims of this study is to use various aspects of this being-at-home to call attention to the magnitude of the loss which, according to Heidegger, homelessness as a global fate inflicted on humans. In this study we have set out from certain "foundations", presented in the chapters devoted to Greek, Jewish and Christian ideas and images of the home/house.