This work considers Karl Rahner’s theology of the person as hearer through a critical engagement with Julia Kristeva’s post-structuralist notion of the speaking subject. This offers an experimental exploration of contemporary theological understanding of subjectivity, with specific reference to ideas of relationality, and with a particular interest in the possibility of dialogue with post-structuralist ideas. From separate disciplines, with different tools and to different effects, Rahner and Kristeva reject the modernist cast of the human self. They demonstrate a common desire to explore subjectivity as a notion that has been problematised. In examining the person as hearer and the speaking subject together we discover a surprising number of areas of coherence as well as those of fundamental divergence. To this end we consider our theorisits’ pre-supposed arenas for human subjectivity, their epistemologies, and the importance each gives to language and otherness. We also examine how they relate intra- and inter-relationality. For Kristeva this involves a consideration of notions of the M/Other, the semiotic and the stranger in society. With Rahner we consider the social Trinity, the self-alienation of symbolism and the concept of neighbour-love. We suggest here that Rahner both pre-empts aspects of current theological interest in subjectivity and provides important resources that are especially useful in relating theology to post-structuralist notions.

The thesis introduces the Archetypal Market Hypothesis (AMH). Based on complex psychology and supported by insights from other (mind) sciences it describes the unconscious nature of investing and how it shapes price patterns. Specifically, it emphasises the central role of numerical archetypes in price discovery. Its ontological premise is the market’s mind, a complex adaptive system in the form of collective consciousness which originates from the collective unconscious. This premise suggests that investing involves more than cognition and reaches beyond rationality and logic. Among others, the thesis clarifies the affective impact of price discovery: it is not only what we can do with prices, but also what they can do with us. Numbers receive their affective powers from the numerical archetypes. They preconsciously create order in the mind by facilitating the dynamics of symbolic mapping as the mind attempts to make sense of what it senses, bridging the imaginative with the real. This autonomous and often dominating impact of the numerical archetypes manifests itself: • in individual consciousness via numerical intuition, and • in crowd consciousness via participation mystique which underlies intersubjectivity. The thesis will argue that both are supported cerebrally. The collective intersubjective nature of the market’s mind and its symbolic expression via prices make it an exemplary phenomenon to be researched because the archetypal dynamics are strongest in such spheres. The PhD’s goal, as part of the AMH proposition, is twofold. First, to formalise theoretically the concept of the market’s mind, in particular the collective experience of market states, generally known as market moods, and how these shift as a result of herd instinct. Second, to propose a framework for further empirical research to show that representing market data in a non-traditional way, based on Jung’s active imagination and similar techniques, can improve investors’ understanding of those states. If successful, the method (including bespoke software) can complement analytical investment research methods currently used by investors.

Hick’s pluralist assumption has remained the most knowable model of religious pluralism in the last few decades. Many have, from the perspectives of various major world religions, questioned his notion that the teachings of all religions are derived from the same Absolute Truth and that salvific-end is one, yet little attention has been paid to the traditions that he graded as unauthentic and non-valuable according to his soteriological and ethical criteriology. The purpose of this thesis was to demonstrate the exclusiveness of Hick’s model by describing a tradition called “Chinese Folk Religion” that does not fit into his definition of ‘authentic religion’. As the study suggested, his understanding of the world religious situation is over-generalised and simplified, and his particular criteriology does not treat all traditions fairly or pluralistically. As a response, this thesis proposed a more inclusive theory that also integrates the currently disregarded tradition into the interpretation.

The main objective of this master&rsquo / s thesis is to analyze the place assigned to the phenomenon of desire by Hegel and Spinoza, and to show that the main difference between two philosophers in terms of their understanding of desire and human phenomenon consists in their understanding of the relation between the substance and particulars. In order to fulfill the requirements of this objective, what is focused on is, as different from a certain philosophical thought excluding desire from a true account of human phenomenon due to two aspects of desire, namely being an immediate drive and being purely self-referential, which are not regarded as being capable of explaining the specific distinctness of human being, how Spinoza and Hegel give an account of desire, and how they conceive mentioned aspects of desire. Throughout the thesis, first Spinoza&rsquo / s ontology, as it is elaborated in the Ethics, and the place of the phenomenon of desire in this ontology are explained. Then through an analysis of the fourth chapter of the Phenomenology of Spirit, it is argued that Hegel&rsquo / s conception of desire enables one to conceive the distinctive human institutions such as sociality, morality, and etc., as derivatives of desire. Finally it is argued that, since Hegel conceives the relation between the substance and particulars as a total detachment, he is able to give the spiritual dimension of human phenomenon in terms of desire. In this way moreover the specific distinctness of the human phenomenon is preserved in the philosophy of Hegel.

Is alienation a process of self-discovery or is it a loss of reality? The subject of this thesis is how alienation is discussed in Hegel and Marx&rsquo / s philosophies in terms of this question. In Hegel&rsquo / s philosophy, alienation is part of the process of self-creativity and self-discovery. For Marx, it is the result of the capitalist mode of production. While Hegel explains the existence of the human being through focusing on its ontological dimension, Marx evaluates the term alienation in terms of the economic dimension which he claims that Hegel ignores. The understanding of these philosophers about how they make understandable the process, circumstances and results of alienation is significant for the subject of this thesis. The thesis concludes that, Marx, in spite of his criticisms of Hegel is closer to Hegel than is thought. An additional claim is that Marx&rsquo / s criticisms of Hegel complement Hegel&rsquo / s philosophy rather than overcoming it. The supporting analysis of the thesis is the discussion of whether Marx&rsquo / s criticisms related to Hegel&rsquo / s understanding of alienation as abstract, mystifying, and nonsense are right or wrong. Hegel&rsquo / s conception of alienation has thus been examined by way of Marx&rsquo / s criticisms.

This study mainly investigates the reason of living in civil society, the motives of people to live under the government and necessity of commonwealth by design to live in peace based on modern social contract theories of Hobbes and Locke. Hobbes has a decisive role for developing a western political thought and Locke goes a step further to put superiority of the community and latitude of thought in his theory. In order to examine these topics, similarities of both philosophers in terms of their effort on setting free political thoughts from medieval world view, and their differentiations regarding considerations on human nature, desires and rights of men, formation of the society and the role of government are focused on.

MELO, Regiany Gomes. Homem e sensibilidade em Ludwig Feuerbach: crítica à teologia cristã e à filosofia especulativa. 2012. 126f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2012. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2013-11-12T12:14:07Z No. of bitstreams: 1 2012-DIS-RGMELO.pdf: 1470990 bytes, checksum: d1a58324f8dd1afcb36a3a5eb2794ca5 (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2013-11-12T14:13:35Z (GMT) No. of bitstreams: 1 2012-DIS-RGMELO.pdf: 1470990 bytes, checksum: d1a58324f8dd1afcb36a3a5eb2794ca5 (MD5) / Made available in DSpace on 2013-11-12T14:13:35Z (GMT). No. of bitstreams: 1 2012-DIS-RGMELO.pdf: 1470990 bytes, checksum: d1a58324f8dd1afcb36a3a5eb2794ca5 (MD5) Previous issue date: 2012 / The immanent analysis that we direct about Feuerbach ’s criticism directed to religion and Christian theology and speculative philosophy, shows that the main purpose of these developed criticism is linked to the assertion of Feuerbach’s anthropology and,therefore,to understand of man as rational and also sensitive. Feuerbach articulates his critique of religion and Christian theology from the process of alienation of the generic human essence. Feuerbach search in primary sources of classical Christianity and its supernatural exponents his correlative true, material, the demystification of religious images and theological dogmatism. From then on, Feuerbach shows that the Christian religion is an expression of human feelings, human relations, sensitivity, and therefore it is anthropology. However, sentiment expressed by this religion is inhibited by the theological doctrine in the process of development and dogmatic affirmation of theological and rationality, claiming an ideal of castrated male, asexual, denatured. Likewise the modern speculative philosophy, whose maximum exponent is Hegel, based, as the base of the logical system the assertion of absolute being from the abstraction of man and the sensitivity. To Feuerbach the modern philosophy holds itself in the articulation of concepts whose elements are idealistically founded, based in the reason, in other words, the concepts are extracted from the sensible world of panoramas of reality. Thus, for Feuerbach, the modern speculative philosophy becomes an arbitrary philosophy.Moreover,the Feuerbach ’s philosophy is marked by a growing radicalism that is expressed in the defense of a new philosophy that should begin with the non-philosophy, in other words, with the methodological setback established by the "philosophy of school," namely, the sensible objects. The new philosophy must start from the sensible objects for then getting concrete and immanent foundations in the development of the concepts, validating the proper nature as that which man owes its origin and material resources for its existence. The new philosophy or sensualist philosophy seeks to reconstitute the complete knowledge: reason and sensitivity united in the problematization and understanding of man and the world. The goal of this paper is to specify the conceptual centrality of man and the sensitivity that exists in Feuerbach ’s critical framework and show tha t the criticism aimed at the implementation of emancipation and human consciousness, because, for Feuerbach, the only way man can act an active role in social development in search of the common good. Sensibility. / A análise imanente que direcionamos sobre as críticas que Feuerbach dirige à religião e teologia cristãs e à filosofia especulativa mostra que o objetivo central desenvolvido nestas críticas está vinculado à afirmação da antropologia feuerbachiana e, com isso, à compreensão do homem enquanto ser racional e, também, sensível. Feuerbach articula sua crítica à religião e à teologia cristãs a partir do processo de alienação da essência genérica humana. De modo que o autor busca nas fontes primárias do cristianismo clássico e em seus expoentes supranaturais o seu correlativo verdadeiro, material, a desmistificação das imagens religiosas e dos dogmatismos teológicos. A partir disso, Feuerbach mostra que a religião cristã é expressão dos sentimentos humanos, das relações humanas, da sensibilidade e, portanto, ela é antropologia. Todavia, esse sentimento expresso pela religião cristã é inibido pela doutrina teológica no processo de desenvolvimento e afirmação da dogmática e racionalidade teológicas, afirmando um ideal de homem castrado, assexuado, desnaturalizado. Do mesmo modo a filosofia especulativa moderna, cujo expoente máximo é Hegel, fundamenta, enquanto base do sistema lógico, a afirmação do ser absoluto a partir da abstração do homem e da sensibilidade. Para Feuerbach, a filosofia moderna se detém na articulação de conceitos, cujos elementos são fundados idealisticamente, autofundados na razão, ou seja, os conceitos não são extraídos do mundo sensível, de panoramas da realidade. Assim, para o filósofo de Landshut, a filosofia especulativa moderna se torna uma filosofia arbitrária. Ademais, a filosofia feuerbachiana é marcada por uma radicalidade crescente que se expressa na defesa de uma nova filosofia que deve começar com a não-filosofia, ou seja, com o revês metodológico instituído pela “filosofia de escola ”, a saber, os objetos sensíveis. A nova filosofia deve partir dos objetos sensíveis, para então obter bases concretas e imanentes na elaboração dos conceitos, validando a própria natureza como aquela à qual o homem deve a sua origem e os meios materiais para a sua existência. A nova filosofia ou filosofia sensualista busca reconstituir o conhecimento completo: razão e sensibilidade unidos na problematização e compreensão do homem e do mundo. O objetivo do presente trabalho é precisar a centralidade conceitual do homem e da sensibilidade que existe no arcabouço crítico feuerbachiano e mostrar que a crítica visa à concretização da emancipação e conscientização humana, pois, para Feuerbach, somente assim o homem poderá atuar ativamente no desenvolvimento social em busca do bem comum.

CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / A anÃlise imanente que direcionamos sobre as crÃticas que Feuerbach dirige à religiÃo e teologia cristÃs e à filosofia especulativa mostra que o objetivo central desenvolvido nestas crÃticas està vinculado à afirmaÃÃo da antropologia feuerbachiana e, com isso, à compreensÃo do homem enquanto ser racional e, tambÃm, sensÃvel. Feuerbach articula sua crÃtica à religiÃo e à teologia cristÃs a partir do processo de alienaÃÃo da essÃncia genÃrica humana. De modo que o autor busca nas fontes primÃrias do cristianismo clÃssico e em seus expoentes supranaturais o seu correlativo verdadeiro, material, a desmistificaÃÃo das imagens religiosas e dos dogmatismos teolÃgicos. A partir disso, Feuerbach mostra que a religiÃo cristà à expressÃo dos sentimentos humanos, das relaÃÃes humanas, da sensibilidade e, portanto, ela à antropologia. Todavia, esse sentimento expresso pela religiÃo cristà à inibido pela doutrina teolÃgica no processo de desenvolvimento e afirmaÃÃo da dogmÃtica e racionalidade teolÃgicas, afirmando um ideal de homem castrado, assexuado, desnaturalizado. Do mesmo modo a filosofia especulativa moderna, cujo expoente mÃximo à Hegel, fundamenta, enquanto base do sistema lÃgico, a afirmaÃÃo do ser absoluto a partir da abstraÃÃo do homem e da sensibilidade. Para Feuerbach, a filosofia moderna se detÃm na articulaÃÃo de conceitos, cujos elementos sÃo fundados idealisticamente, autofundados na razÃo, ou seja, os conceitos nÃo sÃo extraÃdos do mundo sensÃvel, de panoramas da realidade. Assim, para o filÃsofo de Landshut, a filosofia especulativa moderna se torna uma filosofia arbitrÃria. Ademais, a filosofia feuerbachiana à marcada por uma radicalidade crescente que se expressa na defesa de uma nova filosofia que deve comeÃar com a nÃo-filosofia, ou seja, com o revÃs metodolÃgico instituÃdo pela âfilosofia de escola â, a saber, os objetos sensÃveis. A nova filosofia deve partir dos objetos sensÃveis, para entÃo obter bases concretas e imanentes na elaboraÃÃo dos conceitos, validando a prÃpria natureza como aquela à qual o homem deve a sua origem e os meios materiais para a sua existÃncia. A nova filosofia ou filosofia sensualista busca reconstituir o conhecimento completo: razÃo e sensibilidade unidos na problematizaÃÃo e compreensÃo do homem e do mundo. O objetivo do presente trabalho à precisar a centralidade conceitual do homem e da sensibilidade que existe no arcabouÃo crÃtico feuerbachiano e mostrar que a crÃtica visa à concretizaÃÃo da emancipaÃÃo e conscientizaÃÃo humana, pois, para Feuerbach, somente assim o homem poderà atuar ativamente no desenvolvimento social em busca do bem comum. / The immanent analysis that we direct about Feuerbach âs criticism directed to religion and Christian theology and speculative philosophy, shows that the main purpose of these developed criticism is linked to the assertion of Feuerbachâs anthropology and,therefore,to understand of man as rational and also sensitive. Feuerbach articulates his critique of religion and Christian theology from the process of alienation of the generic human essence. Feuerbach search in primary sources of classical Christianity and its supernatural exponents his correlative true, material, the demystification of religious images and theological dogmatism. From then on, Feuerbach shows that the Christian religion is an expression of human feelings, human relations, sensitivity, and therefore it is anthropology. However, sentiment expressed by this religion is inhibited by the theological doctrine in the process of development and dogmatic affirmation of theological and rationality, claiming an ideal of castrated male, asexual, denatured. Likewise the modern speculative philosophy, whose maximum exponent is Hegel, based, as the base of the logical system the assertion of absolute being from the abstraction of man and the sensitivity. To Feuerbach the modern philosophy holds itself in the articulation of concepts whose elements are idealistically founded, based in the reason, in other words, the concepts are extracted from the sensible world of panoramas of reality. Thus, for Feuerbach, the modern speculative philosophy becomes an arbitrary philosophy.Moreover,the Feuerbach âs philosophy is marked by a growing radicalism that is expressed in the defense of a new philosophy that should begin with the non-philosophy, in other words, with the methodological setback established by the "philosophy of school," namely, the sensible objects. The new philosophy must start from the sensible objects for then getting concrete and immanent foundations in the development of the concepts, validating the proper nature as that which man owes its origin and material resources for its existence. The new philosophy or sensualist philosophy seeks to reconstitute the complete knowledge: reason and sensitivity united in the problematization and understanding of man and the world. The goal of this paper is to specify the conceptual centrality of man and the sensitivity that exists in Feuerbach âs critical framework and show tha t the criticism aimed at the implementation of emancipation and human consciousness, because, for Feuerbach, the only way man can act an active role in social development in search of the common good. Sensibility.

A perennial question in the philosophy of history is whether history is a science or an art. This thesis contests that this question constitutes a false dichotomy, limiting the discussion in such a way as to exclude other possibilities of understanding the nature of the historical task. The speculative philosophies of Augustine, Kant, and Marx; the critical philosophies of Ranke, Comte along with the later positivist, and the historical idealist such as Collingwood will be surveyed. History is then examined along side art to discuss not only the similarities but, the differences. Major similarities—narrative presentation, emplotation, and the selective nature of historical evidence—between history and fiction are critiqued. A word study of the Greek word ίστοριά will show the essential difference between history and literature. The essential nature of the historical task can best be revealed in the differences between history and art.

L'objectif de la présente recherche est de suivre le chemin parcours par Hegel dans l'élaboration de sa conception de la raison dans certains de ses premiers écrits. Dans le premier moment, nous analyserons les textes de l'époque de Stuttgart (1785 - 1788) jusqu'à l'année 1800. Nous montrerons que Hegel a toujours conçu la raison différemment de l'entendement et que sa conception de la raison correspond à son idéal de l'unité, l'unité de l'universel et de l'individualité, son idéal de jeunesse. Notre étude va conduire à une compréhension de cet idéal comme un idéal esthético­politique. Ensuite, nous étudierons deux textes écrits pendant le début de son séjour à Iéna - La différence des systèmes philosophiques de Fichte et Schelling et Foi et savoir. Le but est maintenant de montrer comment Hegel commence l'élaboration de sa philosophie spéculative en tant que l'autoproduction et l'auto-reconnaissance de la raison. Et nous montrerons aussi qu'en même temps que Hegel critique la philosophie kantienne il lui est très reconnaissant. Dans le dernier moment, la recherche présente la conception de la raison dans la Phénoménologie de l'esprit. Nous suivrons donc le parcours de la « raison active » dans sa quête du bonheur, du juste en tant que réalisation effective de l'unité de l'universel et de l'individualité et voyons apparaître son caractère intersubjectif. Notre but central est de montrer que, malgré l'ultérieur développement de sa pensée, la conception de la raison se maintient en tant qu'un idéal de l'unification. / The purpose of this research is to follow Hegel's path in the construction of his conception of reason in some of his first writings. We start analyzing the texts from Stuttgart (1785 - 1788) to 1800. We will show that Hegel has always intended to conceive reason differently from understanding and that his conception of reason corresponds to his ideal of unity, the unity of the universal and the individuality, his ideal of youth. Our study will guide to a comprehension of this ideal as an aesthetical-political ideal. Next, we will study two texts from the beginning of his stay at Iena – “The Difference Between Fichte's and Schelling's Systems of Philosophy and Faith and Knowledge”. The aim at this point is to show how Hegel starts elaborating his speculative philosophy as the auto production and autorecognition of reason. We also show that at the same time Hegel critics Kant's philosophy, he recognizes its value. Finally, the research presents the conception of reason at the Phenomenology of the Spirit. We follow the path of the "active reason" in its quest for the happy state, of fairness as the actualization of the unity of the universal and the individuality and we see the appearance of his intersubjective character. Our main objective is to show, despite the future development of his thoughts, the conception of reason remains as an ideal of unification.