<p>Avhandlingen söker svara på två förberedande frågor: hur man kan tolka Theodor W. Adornos kritiska teori idag? Samt hur en sådan tolkning kan göras relevant för aktuell teologisk problematik?</p>

Avhandlingen söker svara på två förberedande frågor: hur man kan tolka Theodor W. Adornos kritiska teori idag? Samt hur en sådan tolkning kan göras relevant för aktuell teologisk problematik?

Planning has lent legitimacy to the development of society through the application of different theories and practices. With its embodied concepts and values, planning influences the direction of change that a society may achieve. Given the great role that planning plays in shaping societies over long periods of time, in situations where it is planning knowledge that is subject to travel between nations, consideration of the context specificity is particularity essential. This thesis deals with the complex process of transferring collaborative planning knowledge to a different institutional and cultural context. The research adopts a proactive approach, examining the practical and theoretical potential imbued in a new context. It is argued, in this work, that an exogenous planning model has to be re-contextualized and landed in a new context through its assimilation with that context’s history and cultural values. The research focuses on Egypt and is directed towards understanding the specificities of the Egyptian institutional context and the cultural values inherited from the history of Egyptian society. The author’s interest lies in addressing the ways in which such an understanding can contribute to the development of collaborative planning knowledge. The research strategy is designed with reference to the cross-cultural transfer of knowledge and the study utilises an action research approach through which the author plays the dual role of practitioner and action researcher. Implementing collaborative planning in the Egyptian urban context of the city of Zifta provided a valuable opportunity to understand how planning knowledge may be transferred between different cultural contexts. The intellectual foundations for the collaborative principle is scrutinised, and complemented by an examination of Egyptian social philosophy. A conceptual framework for the joint development of knowledge in cross-cultural planning research is put forward, which derives from a combination of the practical and theoretical investigations carried out. / <p>QC 20121003</p>

Notre thèse vise donc à confronter la pensée de Levinas à celle d’Hegel autour du problème de la reconnaissance. Elle a pour but non seulement de faire une lecture critique de la pensée de Levinas à la lumière de la pensée de Hegel, mais de mener également une lecture critique du problème de la reconnaissance chez Hegel à la lumière des exigences de Levinas. Le propos est d’envisager une relecture du problème de la reconnaissance qui permette de surmonter l’ensemble des critiques. Ainsi, nous projetons de faire une relecture de l’ensemble de la philosophie hégélienne en donnant une portée post-métaphysique à son œuvre. Cela implique aussi d’élaborer une interprétation systématique du problème de la reconnaissance qui porte non seulement sur la Phénoménologie de l’esprit, mais aussi sur trois autres versions de la dialectique de la reconnaissance dans la periode de Francfort, la periode d’Iéna et l’Encyclopédie de Heidelberg. Notre thèse est que les deux philosophes adressent réciproquement l’un à l’autre une critique radicale qui risque vraisemblablement de changer le visage du problème de la reconnaissance, et qui a des conséquences normatives et politiques. / Our thesis therefore aims to confront the thought of Levinas to that of Hegel around the problem of the recognition. It is designed not only to make a critical reading of the thought of Levinas in the light of the thought of Hegel, but to carry out also a critical reading of the problem of hegel’s recognition theory in the light of the requirements of Levinas. The purpose is to explore a new lecture of the problem of recognition which allows us to overcome all the criticism, as well as intending to do a replay of the whole of the hegelian philosophy in giving a post-metaphysical scope of its implementation. This also implies to develop a systematic interpretation of the problem of recognition which is to be focused not only on the Phenomenology of the spirit, but also on three other versions of the dialectic of the recognition in the Frankfurt writings, the Jena writings and the Encyclopedia of Heidelberg. Our thesis is that the two philosophers directed conversely one to the other a radical criticism that is likely to change the face of the problem of recognition, and which has normative and political consequences.

Cette étude de philosophie sociale vise à comprendre la spécificité du capitalisme en tant que forme historique d’organisation sociale et de transformation du monde. Elle propose une réflexion descriptive et normative sur la pratique sociale capitaliste, afin de mieux cerner la complexité, la diversité et la plasticité de la dynamique capitaliste. Nous avons choisi de partir de la façon dont Marx conçoit la logique du capital sous l’angle de l’abstraction réelle, ce qui nous permet de saisir la pratique capitaliste selon les termes d’une normativité abstraite, d’un « devoir-être » qui pose comme fin « suprasensible » l’idéalisation d’une survaleur infinie. Marx fournit de précieuses ressources théoriques non seulement pour comprendre l’abstraction capitaliste, mais aussi pour déterminer les formes selon lesquelles celle-ci intervient et restructure la réalité concrète à travers l’action des capitalistes, en rendant explicites les tensions liées à une telle restructuration de l’existant selon des postulats abstraits. À travers la confrontation de la conceptualisation marxienne avec des courants plus contemporains d’interprétation de la dynamique capitaliste, comme les analyses macroéconomiques et institutionnalistes de la Théorie de la Régulation et les travaux psycho-sociologiques portant sur l’organisation néomanagériale du travail et de la consommation, nous montrons que la théorisation de la pratique capitaliste doit rendre compte de la diversité et de la plasticité de la trajectoire du capitalisme, ainsi que de la manière dont celui-ci réussit à se reproduire, même parmi tant de crises et d’obstacles, au moins jusqu'à présent. C’est pourquoi nous proposons une esquisse de modèle de pratique capitaliste qui, s’inspirant de certains aspects de la philosophie pratique kantienne (notamment le concept d’imagination), tente de forger un concept d’imagination capitaliste, lequel permet de comprendre l’ouverture constante à de nouveaux modes de réalisation des idéalisations capitalistes. Cette conception de la pratique capitaliste nous conduit finalement à repenser sur de bases plus créatives et imaginatives la critique immanente du capitalisme. / This work on social philosophy aims at understanding the specificity of capitalism as a historical form of social organization and transformation of the world. It presents a descriptive and normative reflection on the capitalist social practice in order to better understand the complexity, diversity and plasticity of capitalist dynamics. Our starting point is Marx’s understanding of the logic of capital as a real abstraction. This enables us to grasp the capitalist practice by way of an abstract normativity, a “duty” which sets the idealisation of an infinite surplus value as a “suprasensible” end. Marx provides valuable theoretical resources not only to understand capitalist abstraction, but also to determine the form in which it operates and restructures concrete reality through the action of capitalists. It does so by making explicit the tensions related to such restructuring. Moreover, we contrast the Marxist conceptualization with more contemporary currents of interpretation of capitalist dynamics such as the macroeconomic and the institutionalist analyses of Regulation Theory and psycho-sociological studies on the neomanagement organization of labor and consumption. In this way, we show that the theory of capitalist practice must not only reflect the diversity and plasticity of the trajectory of capitalism but also reveal how it manages to reproduce itself (at least so far) even among so many crises and obstacles. That is why we propose an outline of a model of capitalist practice inspired by certain aspects of Kantian practical philosophy (especially the concept of imagination). With this model we intend to create a concept of capitalist imagination, which helps to understand the constant openness to new embodiments of capitalist idealizations. This conception of capitalist practice finally leads us to rethink the immanent critique of capitalism on a more creative and imaginative basis.

Ce travail de thèse est l'esquisse d'une contribution à la question suivante : comment faire de la philosophie aujourd'hui pour, non plus seulement interpréter le monde de différentes manières, mais aussi participer à le transformer ?Pour produire cette contribution, ce travail se propose de définir la fonction sociale de la pratique matérielle du philosophe dans les systèmes de production philosophiques, culturels et sociaux.C'est ainsi que ce travail définit avec les outils conceptuels de la théorie matérialiste historique de Marx, Engels et Althusser, et psychanalytique de Freud :- les pratiques déterminées de production discursives que le philosophe accomplit dans son système de production spécifique ;- la fonction culturelle particulière que ces pratiques ont pour les forces productives, les rapports et les systèmes de production des discours idéologiques dominants et (ou) émergeants, des discours savants des Sciences Humaines et Sociales et des Arts, Lettres et Langues, et des discours profanes ;- enfin, la fonction sociale générale de ces pratiques. / This doctorial dissertation is an attempt to contribute to the following question: how to practise philosophy today in order to not only interpret the world in various ways, but also to participate in changing it ?To do that this doctorial thesis aims to define the social function of the material practice of the philosopher in philosophical, cultural and social production systems. Relying on both the conceptual tools of Freudřs psychoanalytical theory and those of the theory of historical materialism as used by Marx, Engels and Althusser, this thesis specifies :- The practices of discursive production accomplished by the philosopher within the framework of his or her specific production system.- The cultural function these practices have for the productive forces, the relationships and the production systems of dominant and (or) emerging ideological discourses, scholarly discourses in the humanities and the arts, and discourses aimed at the general public.- Finally the general social function of these practices.

博士（社会学） / 甲第629号 / iv, 143p / Hitotsubashi University(一橋大学)

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal.

This thesis provides the theoretical groundwork for a 'virtue ethical' account of international political conduct. The project begins by investigating the distinct patterns of normative theorising within international scholarship, noting not only that moral philosophical foundations are unpronounced and interchangeable, but that even in this diminished capacity the influence of virtue ethical thought is limited and fragmentary relative to its competitors. Redressing this underrepresentation is thus dually motivated: developing a fresh perspective on important global issues, whilst also subjecting the theory to an atypical angle of scrutiny. Adapting virtue ethics to the international realm requires, most essentially, that we settle the level at which its concepts should be applied. Can the theory’s central focus on character be reconciled with the collective nature of global political interaction? Can we accurately ascribe virtues and vices to governments and states? These questions of group agency form the heart of thesis investigation. Beginning from abstract foundations, the possible justification for such ascriptions is sought in competing theories of joint action and attitude. The 'individualist' accounts of Searle and Bratman are ultimately rejected in favour of Gilbert's non-reductive 'plural subject' theory, and - presenting group-level accounts of intention, motivation, practical wisdom, emotion and disposition around her concept of 'joint commitment' - a general model of collective character is constructed. Allied to additional requirements of moral responsibility, this framework is then used to assess the virtue-capability of actual political bodies, considering the decision-making hierarchy of the United Kingdom as a case study for the modern state. Tracing the route of policy authorisation across cabinet, government and parliament, a sophisticated yet ultimately impermanent picture of group-virtue-ethical agency is established, in tension with the notion of enduring state liability. By shifting focus to the national level, it is argued that this fluctuating footprint of agency can nevertheless be unified, modifying Gilbert’s notion of a 'population joint commitment' to tie institutional virtue and vice to a persisting state identity. This provides a template for international character evaluation.

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal