This thesis is a study of some recent issues and arguments in the debate over freedom and determinism. Most of the philosophers whose work I examine are sympathetic to the doctrine known as compatibilism, according to which determinism poses no threat to the freedom of action. / In chapter I, the introduction, I discuss some basic notions and offer a brief survey of the discussion of freedom and determinism between 1930 and 1970. In chapter II, I examine an influential recent attack on the principle that an agent is responsible for his actions only if he could have done otherwise. In chapters III and IV, I discuss the emergence of explanation as a major issue in the free-will debate. In III, I criticize the claim that mechanistic explanations are compatible with intentional ones. I conclude by identifying some major outstanding problems.

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From the late 1950s to about 1970, philosophers of education began to adopt a mode of philosophizing characterized as "the linguistic turn," after a similar change in general philosophy. This involved a move away from the older "isms" approach rooted in metaphysics towards linguistic and conceptual analysis. The linguistic turn has been attributed to intellectual history--the influence of ideas on a field. The central argument of this study, however, is that during the 1950s, factors external to academia, but acting upon it, interacted with concerns by educational philosophers themselves to create the conditions for the linguistic turn. These factors included the attacks on public schooling and "educationists," the teacher education reform movement, the Ford Foundation funding of liberal arts oriented teacher preparation, and, within the academy, the concern on the part of educational philosophers for the academic legitimacy of their discipline. These factors led philosophers of education to model their discourse more closely on the reigning paradigm in general philosophy, linguistic analysis. The attacks on public schooling were centered on progressivism for its alleged anti-intellectualism and subversive character. Philosophers of education were the particular targets of these critics. Teacher preparation in education schools also came under scrutiny during this period. The Ford Foundation's Fund for the Advancement of Education underwrote major programs that centered teacher preparation in a liberal arts curriculum, with only minimal coursework devoted to professional training. In addition, the National Commission for the Accreditation of Teacher Education (NCATE) supported such a reorientation, with a concomitant weakening of educational philosophy's place in teacher education programs. Philosophers of education responded by lobbying for the inclusion of their courses in certification requirements, forging an alliance with the American Philosophical Association, reducing the social activism that had characterized earlier educational philosophers' efforts, and adopting the more academically legitimate methods of general philosophy. In the short term these actions assured educational philosophy a place in teacher education programs. In the long run, however, the linguistic turn may have jeopardized the survival of educational philosophy as an academic field by creating a chasm between philosopher and practitioner.

王耀航. / 論文(哲學博士)--香港中文大學, 2007. / 參考文獻(p. 200-203). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2007. / Can kao wen xian (p. 200-203). / Wang Yaohang.

This thesis explores three of Nietzsche in terms of his conception of nihilism and his attempt to overcome it. It is argued that Nietzsche views modernity as being characterized by nihilism and in a state of crisis. Nietzsche responds to this crisis by offering both an aetiology of it, and a vision of a future beyond nihilism. It is Nietzsche's vision which is the primary concern of this work. Nietzsche's first attempt to overcome nihilism is found in Thus Spoke Zarathustra. In this book Nietzsche offers a solution of individual salvation which is elucidated in terms of a trio of ideas - the Superman, the will to power and eternal recurrence. Since nihilism is a social problem, however, this individual overcoming of it is insufficient. In Beyond Good arid Evil Nietzsche, realizing this, offers a more inclusive solution which centres on a political vision of an aristocracy which lies beyond, and outside of, social morality. In On the Genealogy of Morals Nietzsche attempts to show that the creation of such a future does not involve any ahistorical leaps, that the potential for it is already present, though repressed, in Western culture. In sUbjecting Nietzsche' s vision of the future to critical evaluation it is argued that his visions of individual and society are both unattractive and unfeasible. The Nietzschean individual is argued to be less a model of psychological health and well-being than a case study in alienation. The aristocratic society which Nietzsche envisages seems sure to lead to a new crisis. It is further argued that this lack of a workable and attractive vision of the future is based in a misinterpretation of the present, which, I suggest, is not characterized by a crisis. / Thesis (M.A.)-University of Natal, Durban, 1994.

Please read the abstract in the section 08summary, of this document / Dissertation (MA (Philosophy))--University of Pretoria, 2001. / Philosophy / unrestricted

Thesis (MA)--Stellenbosch University, 2003. / ENGLISH ABSTRACT: Utopia, Philosophy and Hermeneutics Exploring the thought of Gianni Vattimo Article I: The End of Utopia An explanation for the rise of distopia in popular culture with reference to the ideas of Gianni Vattimo In this article the development of utopianism is described by tracing it back to its original classical form, following it through its modernistic form and finally describing distopia as the postmodern form of utopia. Using the ideas of Gianni Vattimo, distopia is interpreted as the creative embodiment of the "counterfinality of reason". In this way distopia acts as a critique of modem rationalism. The question is raised if it is possible to speak of "the end of utopia" in postmodern times. It is concluded that utopian thought remains and functions as a necessary fiction in postmodern ethics. Article II: An Appropriate Postmodern Philosophy A discussion of the hermeneutics of Gianni Vattimo The aim of this article is to discuss the radical hermeneutics proposed by the Italian philosopher Gianni Vattimo. Vattimo declares a radicalization of hermeneutics to be the only consistent, persuasive and valid approach to the postmodern conditions of existence we find ourselves in today. In order to explain what this approach entails, and how Vattimo justifies it, this article discusses his interpretation of the history (and end) of modernity, as well as his proposals for a new task for philosophy, and for a postmodern ethics. / AFRIKAANSE OPSOMMING: Utopie, Filosofie en Hermeneutiek 'n Verkenning van die denke van Gianni Vattimo Artikel I: Die Einde van Utopie 'n Verklaring vir die opkoms van distopie in populêre kultuur aan die hand van die idees van Gianni Vattimo Hierdie artikel beskryf die ontwikkeling van utopianisme deur die oorspronklike klassieke en latere modernistiese vorme daarvan na te gaan, en uiteindelik distopie te beskryf as die postmoderne vorm van utopie. Met verwysing na die denke van Gianni Vattimo word distopie geïnterpreteer as die kreatiewe beliggaming van die "kontrafinaliteit van rede". Op hierdie manier lewer distopie kritiek op moderne rasionalisme. Die vraag word gevra na die moontlikheid daarvan om te kan praat van "die einde van utopie" in postmoderne tye, en uiteindelik word tot die gevolgtrekking gekom dat utopiese denke steeds 'n rol het om te speel as 'n noodsaaklike fiksie binne 'n postmoderne etiek. Artikel II: 'n Gepaste Postmoderne Filosofie 'n Bespreking van die hermeneutiek van Gianni Vattimo Die doel van hierdie artikel is om die Italiaanse filosoof Gianni Vattimo se voorstel vir 'n radikale hermeneutiek te bespreek. Vattimo is oortuig daarvan dat 'n radikalisering van hermeneutiek die enigste konsekwente, oortuigende en geldige benadering is tot die postmoderne bestaanstoestande waarbinne ons onsself vandag bevind. In 'n poging om te verduidelik wat hierdie benadering behels, en hoe Vattimo dit regverdig, word sy interpretasie van die geskiedenis (en einde) van moderniteit bespreek, asook sy voorstelle vir 'n nuwe taak vir die filosofie, en vir 'n postmoderne etiek.

by Wai-Shun Sodium Hung. / Thesis (M.Phil.)--Chinese University of Hong Kong, 1991. / Bibliography: leaves 74-75. / Introduction --- p.1 / Notes --- p.19 / Chapter Part I: --- Nietzsche and Philosophy ´ؤNietzsche's Critical Philosophy --- p.22 / Chapter 1. --- Introduction --- p.22 / Chapter 2. --- Affirmation and Negation --- p.25 / Chapter 3. --- Active and Reactive --- p.27 / Chapter 4. --- The Eternal Return --- p.31 / Chapter 5. --- "Eternal Return: The ""Scientific Proof"" of the Doctrine" --- p.34 / Chapter 6. --- The Doctrine of Return as Selective Thought --- p.37 / Chapter 7. --- Recapitulation --- p.43 / Notes --- p.47 / Chapter Part II： --- Thinking After Nietzsche --Afterthoughts --- p.50 / Chapter 1. --- "Masters and Slaves, Again" --- p.50 / Chapter 2. --- "Dualisms and ""Dualisms""" --- p.56 / Chapter 3. --- Nomad Thought --- p.59 / Chapter 4. --- To Conclude --- p.65 / Notes --- p.70 / List of Abbreviations --- p.73 / Bibliography --- p.74

What is political philosophy? Aristotle pursues that question by asking what the good is. If Nietzsche's postmodern diagnosis that modern philosophical rationalism has exhausted itself is true, it is unclear if an answer to that question is possible. Yet given the prevalence of extremist ideologies in 20th century politics, and the politically irresponsible support of philosophers for these ideologies, there is an urgent need for an answer. This thesis examines how, in these philosophical circumstances, Hannah Arendt, Leo Strauss, and Alasdair MacIntyre conclude that a key resource in the recovery of political philosophy, and in showing its contemporary relevance, lies in the recovery of Aristotle's political philosophy. This thesis contends that how and why Arendt, Strauss, and MacIntyre turn to Aristotle, and what they find in Aristotle, depends on their varying critiques of modernity. Convinced that the philosophical tradition is shattered irreversibly after the events of totalitarianism, Arendt argues for a retrieval of Aristotle and his understanding of politics from the fragments of that tradition. Strauss is impelled to turn to the political philosophy of Aristotle because of the crisis of radical historicism, to recover classical rationalism’s answer to what the good is. MacIntyre turns to Aristotle to find the moral justification for rejecting Stalinism that contemporary philosophical traditions fail to provide; he reconstructs an Aristotelian tradition that can answer the question of what the good is better than his contemporary rivals. Although these thinkers may appear disparate, this thesis argues that each addresses the question of what the good is by offering a vision of political philosophy as a way of life, which Aristotle helps form. This way of life probes the relationship between philosophy and politics as permanent problem for human existence. In recovering this tradition of thinking with Aristotle about the character of political philosophy, this thesis aims to contribute to the understanding of each of these thinkers, as well as to the practice of political philosophy in modern, post-Nietzschean times.

Doctorat en Langues et lettres / info:eu-repo/semantics/nonPublished