This thesis presents an account of the development of Scots criminal law which concentrates on the influence of the Scottish moral tradition, as epitomised by Calvinist theological doctrine and Scottish Enlightenment moral philosophy. It argues that there are several crucial but seldom-acknowledged points of similarity between the Calvinist aim of creating a holy community and key tenets of eighteenth century Scottish moral thought, which rest upon community-oriented conceptions of the nature of morality and society. Both these shared conceptions and the particular ways they are expressed in Calvinist creed and Enlightenment philosophy are shown to have had a bearing on the way that Scots criminal law changed over time. The areas in which this influence is demonstrated are: the scope and principles of the law, i.e. the type of conduct that was punishable and the arguments that were put forward to justify its prohibition; the attribution of criminal responsibility (and non-responsibility); and the importance of mental state. It is argued that in each of these discrete areas changing perspectives on the nature of morality and human agency had a palpable impact on both legal doctrine and practice. When these different areas of the law are viewed as a whole and in historical perspective, the formative force of the Scottish moral tradition becomes clear and its influence can be seen to have extended into the contemporary law. The thesis therefore provides an original interpretation of the history of Scots criminal law by considering its sources and institutions from hitherto unexplored theological and moral perspectives, whilst simultaneously enhancing scholarly appreciation of certain aspects of the contemporary law that appear unusually moralistic. It also makes a broader contribution to socio-historic scholarship and strengthens its position as a recognised and worthwhile discipline by illustrating, using a concrete legal system, how legal history can enhance debates within criminal law theory and vice versa.

R. G. Collingwood (1889-1943) representa, para a cena intelectual inglesa da primeira metade do século XX, a retomada da reflexão sobre os problemas epistemológicos suscitados pela História. Collingwood enquanto estudante de graduação em Oxford absorveu elementos importantes do debate realismo-idealismo do século XIX. Figuras importantes como Cook Wilson, E. F. Carritt, T. H. Green e F. H. Bradley despertaram a consciência de Collingwood sobre a importância das questões em Teoria do Conhecimento e, sobretudo, sobre a importância da Teoria da História. Para Collingwood, a principal tarefa da Filosofia do século XX era reconciliar-se com os francos desenvolvimentos da História. Seguindo o exemplo dos efeitos da Revolução Copernicana, que forçaram um deslocamento da própria Filosofia em direção às ciências físicas, a História, para Collingwood, no século XX, impõe um sismo ao terreno da Filosofia. Collingwood arquiteta sua proposta sobre a Teoria da História sobre três pontos fundamentais: a lógica de pergunta e resposta, a doutrina das pressuposições absolutas e o conceito de re-enactment. Nossa proposta aqui é a de oferecer um relato sobre a formação das ideias de Collingwood, avaliar seu impacto original e mais recente e, após isto, comentar a natureza filosófica de seus conceitos fundamentais em Teoria da História. / R. G. Collingwoods (1889-1943) work represents, within the British intellectual scene in the 20th Century, an increase of breath to the thinking and discussion over epistemological questions about historical knowledge. While an undergrad student in Oxford, Collingwood could absorb both realistic and idealistic elementary directions developed from the 19th Century. Ideas from important intellectuals within that context, such as Cook Wilson, T. H. Green, F. H. Bradley and E. F. Carritt, certainly had their effects over the running of Collingwoods ideas shaping. Collingwood would defend later on that the main task for the Philosophy of the 20th Century was to reconcile itself with the methodological advances identifiable in historical research. As the Scientific Revolution did have a major impact in Philosophy in the 17th Century, History, at Collingwoods own time, imposed to Philosophy a change of directions. Collingwood structures his account for a rapprochement between History and Philosophy over three main points: the method of question and answer, the doctrine of absolute and relative presuppositions and the concept of re-enactment. My goal here is to evaluate his formation period tracing, also, the main characteristics to the reception to his thought. After that I try to present and discuss the philosophical nature as well as the criticism to his most acknowledged arguments about Theory of History.

Esta pesquisa tem como objeto ler as obras de Franz Kafka e Walter Benjamin a partir dos modos de contar o tempo na Modernidade e de sua relação específica com a interrupção. A tese tenta encontrar gestos de interrupção e repetição na estrutura temporal das histórias curtas, contidas em Contemplação e Um médico rural, da novela A metamorfose e dos romances Amerika ou o Desaparecido, O processo e O castelo de Franz Kafka, assim como na crítica de juventude, na Crítica da violência, na Origem do Drama Barroco alemão, em alguns ensaios da década de 1930, em alguns cadernos das Passagens e nas teses Sobre o conceito de história de Walter Benjamin, buscando estabelecer assim uma relação histórica mais ampla com a sensibilidade moderna do tempo e as possibilidades, interrompidas ou não, do seu contar, como tendência ampla que se lança até a contemporaneidade. Tenta-se mostrar, sobretudo, a maneira com que a interrupção surge nestas obras ao mesmo tempo como cura e sintoma da Modernidade, objetivo a ser alcançado e obstáculo ao seu cumprimento. / This research aims to read the works of Franz Kafka and Walter Benjamin from the perspective of the ways of telling time in Modernity and their specific relation to interruption. The thesis attempts to find gestures of interruption and repetition in the temporal structure of Kafkas short stories, contained in \"Contemplation\" and \"A rural doctor\", the novella \"The metamorphosis\" and the novels \"Amerika or The disappeared\", \"The trial\" and \"The castle\", as well as in Benjamins youth criticism, in \"The critique of violence\", in \"The origin of German Tragic Drama\", in some essays of the 1930s, in the \"Passages\" work and in the theses \"On the concept of History\", seeking to establish a broader historical relationship with the modern sensibility of time and the possibilities, interrupted or not, of its telling, as a broad tendency that spreads to the present. The thesis tries to point, above all, the manner in which the interruption arises in these works as, at the same time, a cure and symptom of Modernity, a goal to be achieved and an obstacle to its own fulfillment.

吳通福. / 論文(哲學博士)--香港中文大學, 2002. / 參考文獻 (p. 148-154). / 中英文摘要. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Wu Tongfu. / Zhong Ying wen zhai yao. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2002. / Can kao wen xian (p. 148-154).

A dissertação apresenta a visão de história que compõe o método de especulação e planejamento do futuro exposto no livro O ano 2000, de 1967, escrito por Herman Kahn e Anthony J. Wiener. O trabalho consiste na investigação das idéias e conceitos empregados no método, assim como nos resultados gerais da especulação e do planejamento do futuro, visando expor as influências de outros autores, idéias e conceitos, além dos diversos contextos que se articulam na obra. A dissertação visa mostrar como se constituiu o pensamento futurista de Kahn e Wiener em relação à história, a saber, uma visão progressista, porém não mais linear e como um produto da razão inerente ao homem, mas como um progresso que é conquistado a cada momento do presente pelo esforço humano em planejar o futuro. A história aparece assim como um desenvolvimento macro-histórico, que explica os desenvolvimentos passados e as possibilidades futuras, e, ainda, como um conjunto de exemplos heurísticos para pensar como as possibilidades futuras podem se manifestar factualmente. A pesquisa conclui que o pensamento futurista é um objeto de estudo muito rico para os historiadores por sua apropriação da história, pela representatividade como fenômeno histórico e por sua abrangência como parte da vida contemporânea. / This dissertation approaches the view of history embedded in the method of future speculation and planning set out in the book The year 2000, written in 1967, by Herman Kahn and Anthony J. Wiener. This work consists in investigating the ideas and concepts in the method, as well as in overall results of future speculation and planning, in order to expose the influences of other authors, ideas and concepts and the various contexts articulated in the book. We here try to show how the futurist thinking of Kahn and Wiener understood history, namely, a view of progress however no longer linear or a product of a reason inherent to man, but a progress achieved every moment by human effort in planning the future. Thus, history appears as a macro-historical development that explains past developments and future possibilities, and also as a set of heuristic examples to consider how future possibilities can manifest factually. The research concludes that futurist thinking is a valuable study object to historians for its appropriation of history, for its importance as a historical phenomenon and for its significance as part of the contemporary life.

R. G. Collingwood (1889-1943) representa, para a cena intelectual inglesa da primeira metade do século XX, a retomada da reflexão sobre os problemas epistemológicos suscitados pela História. Collingwood enquanto estudante de graduação em Oxford absorveu elementos importantes do debate realismo-idealismo do século XIX. Figuras importantes como Cook Wilson, E. F. Carritt, T. H. Green e F. H. Bradley despertaram a consciência de Collingwood sobre a importância das questões em Teoria do Conhecimento e, sobretudo, sobre a importância da Teoria da História. Para Collingwood, a principal tarefa da Filosofia do século XX era reconciliar-se com os francos desenvolvimentos da História. Seguindo o exemplo dos efeitos da Revolução Copernicana, que forçaram um deslocamento da própria Filosofia em direção às ciências físicas, a História, para Collingwood, no século XX, impõe um sismo ao terreno da Filosofia. Collingwood arquiteta sua proposta sobre a Teoria da História sobre três pontos fundamentais: a lógica de pergunta e resposta, a doutrina das pressuposições absolutas e o conceito de re-enactment. Nossa proposta aqui é a de oferecer um relato sobre a formação das ideias de Collingwood, avaliar seu impacto original e mais recente e, após isto, comentar a natureza filosófica de seus conceitos fundamentais em Teoria da História. / R. G. Collingwoods (1889-1943) work represents, within the British intellectual scene in the 20th Century, an increase of breath to the thinking and discussion over epistemological questions about historical knowledge. While an undergrad student in Oxford, Collingwood could absorb both realistic and idealistic elementary directions developed from the 19th Century. Ideas from important intellectuals within that context, such as Cook Wilson, T. H. Green, F. H. Bradley and E. F. Carritt, certainly had their effects over the running of Collingwoods ideas shaping. Collingwood would defend later on that the main task for the Philosophy of the 20th Century was to reconcile itself with the methodological advances identifiable in historical research. As the Scientific Revolution did have a major impact in Philosophy in the 17th Century, History, at Collingwoods own time, imposed to Philosophy a change of directions. Collingwood structures his account for a rapprochement between History and Philosophy over three main points: the method of question and answer, the doctrine of absolute and relative presuppositions and the concept of re-enactment. My goal here is to evaluate his formation period tracing, also, the main characteristics to the reception to his thought. After that I try to present and discuss the philosophical nature as well as the criticism to his most acknowledged arguments about Theory of History.

O objeto desta dissertação é uma ideia de futuro, ou seja, como o futuro foi compreendido dentro de um dado momento histórico e de acordo com certas condições. A ideia de futuro aqui analisada centra-se em torno de Herman Kahn, físico, estrategista militar e futurista. A constituição dessa ideia de futuro, contudo, não ocorreu afastada de uma compreensão de história. Para entendermos como ocorreu esse diálogo entre passado, presente e futuro, baseamo-nos nos conceitos propostos por Koselleck de espaço de experiência e horizonte de expectativa, assim como em alguns pontos do que o autor propõe como história dos conceitos. O início da formulação da ideia de futuro aqui analisada se deu no famoso think tank estadunidense que prestava consultoria à Força Aérea dos EUA, a RAND Corporation. Nesse período, o futuro é interpretado no curto prazo e pensado, no máximo, quinze anos à frente, e a história usada é recente, remetendo às I e II Guerras. Portanto, são questões restritas à segurança nacional e à defesa dos EUA e às relações com a Ásia e a Europa. Porém, ao lançar o seu primeiro e polêmico livro, On thermonuclear war, em 1960, no qual analisava, com detalhes, as possibilidades de uma guerra nuclear e como o país poderia se reerguer após ela, Kahn saiu da RAND e fundou seu próprio think tank, o Hudson Institute, em 1961. Acompanhando uma mudança de orientação de governo dos EUA e passando por dificuldades financeiras ao longo da década de 60 e 70, o Hudson Institute e Herman Kahn ampliaram, pouco a pouco, o tempo futuro analisado, chegando, em 1976, no livro The next 200 years, a prever duzentos anos à frente. Correspondendo a isso, havia também um recuo para o passado, alcançando o ano de 8000 a.C. Nesse momento, o Hudson Institute não mais trabalhava somente com as questões estadunidenses, mas também tinha uma atuação em âmbito mundial, visando influenciar empresas multinacionais e governos de outros países. Entre os governos pretendidos, estava o brasileiro. Porém, com projetos polêmicos e dados incertos e cambiantes, Kahn e o HI sofreram uma crítica impiedosa, sarcástica e agressiva no Brasil, o que nos permite verificar as falhas do método futurológico de Kahn e a política do governo brasileiro por trás das críticas. Por fim, toda essa exposição dos estudos futuros elaborados por Kahn desde 1947 até 1979 também nos permite refletir sobre a história e suas relações com o presente e o futuro e propor que para uma formulação sobre o futuro ou sobre o passado há, embutida, outra formulação sobre o tempo oposto. / The object of this dissertation is an idea of future or, more specifically, how the future was comprehended in a given historical moment and under certain conditions. This idea of future in our analysis is centered on Herman Kahn, a physic, military strategist and futurist. The constitution of this idea of future was not separated from a comprehension of history and it established a link between among past, present and future. To build it we based on Kosellecks concepts of space of experience and horizon of expectation and we used some ideas from Kosellecks conceptual history. Kahns idea of future started at RAND Corporation, the famous American think tank that advised the US Air Force. At that period, the future was only short term, it was thought at most fifteen years ahead and historical references were also recent, going back only until I and II Wars. Thus, the questions were restricted to the national security, the US defense and the relations with Asia and Europe. After his first book, On thermonuclear war, in 1960, Herman Kahn abandoned RAND. The book was very polemical. Kahn analyzed and accounted in details how a nuclear war could happen and how the country could rise after it. Out of RAND, Kahn established his own think tank, the Hudson Institute, in 1961. Hudson Institute and Herman Kahn widened the time analyzed, reaching two hundred years to the future and ten thousand year to the past in the book The next 200 years, in 1976. This broadened future accompanied a change of US government orientation and some financial difficulties faced by Hudson Institute that stretched for the sixties and the seventies. Beyond that, Hudson Institute was operating not only with American issues, but it was also working with world issues intending to influence multinational corporations and other countries. One of these countries was Brazil. However, in Brazil, Kahn and Hudson Institute suffered ruthless, sarcastic and aggressive critics due to polemical plans and changing and uncertain data. So the Brazilian critics were based on some mistakes of Kahn future study method, but they were based in an emphatic Brazilian government policy. We believe this exposition and analysis of Herman Kahns future studies since 1947 to 1979 provide us a deep reflection about history and the relations among past, present and future, so it is possible to state that some future or past formulation has embedded an implicit formulation about the opposite time.

Democracy and tragedy were intrinsically linked during the time of the Athenian city-state. Yet this symbiosis, vital as it was then, is largely forgotten today. The dearth of serious political discussion is all the more puzzling since political scientists and international relations scholars write extensively on tragedy and democracy, often via a return to ancient Athens. However, these efforts have largely neglected the intrinsic links between democracy and tragedy; preferring instead to focus on either democracy or tragedy. Exploration of their essential links has, by and large, become confined to studies in philology and cultural history. The objective of this Thesis is to explore the contemporary political relevance of the ancient symbiosis of democracy and tragedy. It argues that the most politically important insight of this symbiosis today stems from tragedy’s so-called multivocal form: its ability to bring a variety of – otherwise marginalised – stories, characters and voices onto the public stage and into democratic debate. In particular, this Thesis explores two novel lessons that tragedy’s multivocal form can potentially teach contemporary democrats seeking to extend the institutions and procedures of democracy in the age of globalisation. The first is the understanding that the idea and practice of democracy should not be solely concerned with the institution of order in political life. Tragedy teaches us the lesson that while order is necessary for a stable and productive communal existence sites of disorder too provide insights into dilemmas posed by political instability, inequality, exclusion, and flux. A truly democratic order must seek to include and give voice to democratic disorder. Given this, the second lesson that this Thesis highlights from its study of Athenian tragedy’s multivocal form is the need to draw on both factual and fictional sources of knowledge in an effort to negotiate and overcome contemporary democratic dilemmas. Only by broadening the scope of reality, through a resort to fiction, can democrats hope to legitimate a variety of – otherwise marginalised – stories, characters and voices today.

No description available.

In recent years, philosophy of history has somewhat outgrown the two fields of interests often prescribed to that branch of philosophy: historiosophy and historics. Ordinarily, this outgrowth is inspired by efforts to reflect new forms of historiography (such as microhistory or history of daily life). However, such a move is also employed in attempting to explain non-professional, pre-theoretical or even pre-thematic relation to historical past. A daily historical consciousness – a notion that has became possible only in the latest philosophy of history – is investigated here as a phenomenon of tradition. As is the case with all concepts, sense of the concept of tradition is flexible, given its history, development and future tendencies. In view of the usage of the word “tradition” in contemporary practical and theoretical contexts, it is clear that this concept enjoys few open means of further development. It can be radicalized, i.e., made into a fetish or almost into a slogan; on the contrary, it can be demonized. It can also be seen as the name of a phenomenon experienced in all lives, irrespective of the time and culture in which they are lived. Of course, levels and intensities of these experiences are different. In all senses, the term tradition denotes a human way to understand a social dimension of time, and to act in that time. From the philosophical point of view, tradition is an aspect of the intersubjectivity of consciousness, and as such possesses its own... [to full text] / Disertacijoje analizuojama tradicija kaip istorijos filosofijos problema. Disertacijos tikslas – ištirti tradicijos dinamiką kaip savitą laiko patirtį, parodant tradicijos sąvokos vietą ir jos produktyvumą šiuolaikinėje istorijos filosofijoje. Teorinis disertacijos pagrindas – fenomenologijos ir naratologijos sankirta, kuri pastaruosius kelis dešimtmečius formuojasi kaip atskira kultūros reiškinių apmąstymo metodika. Tradicijos tema istorijos filosofijoje plėtojama lygiagrečiai su doktrinomis, analizuojančiomis daugiasluoksnio, skirtingų tankių ir ritmų istorinio laiko patirtis. Fenomenologijoje ši tema atsiranda kaip intersubjektyvios laiko patirties apmąstymų tęsinys, naratologijoje – kaip pasakojimo situacijos ir dinamiškos pasakojimo struktūros analizės tąsa. Taigi naratyvo teorija, kaip ir fenomenologinė intersubjektyvumo teorija, įgalina tirti daugumą klausimų, susijusių su tradicijos fenomenu: istorinio laiko patirčių modusus, kolektyvinės atminties, naratyvinės tapatybės formavimosi klausimus. Pirmojoje bei antrojoje disertacijos dalyse parodoma tradicijos sąvokos raida istorijos filosofijos kontekste bei paaiškinamos prielaidos tradicijos kaip filosofinės problemos atsiradimui naratologijoje bei fenomenologijoje. Trečiojoje dalyje, remiantis abiejų krypčių teiginiais bei konceptais, ištiriami svarbiausi tradicijos kaip istorinio laiko patirties struktūriniai aspektai. Paskutinėje disertacijos dalyje analizuojamos tradicijos temos plėtojimo praktiniuose ir teoriniuose... [toliau žr. visą tekstą]