Education reform is shifting the landscape of New Orleans public schools, where alternative certification programs are thriving and changing the demographics of core teachers. This study follows a Teach for America (TFA) Corps Member from 2007 (just after the historic flooding from Hurricane Katrina) who brought a promise of innovation through idealism and green wisdom. The teacher’s preparation and motivations are shown to be problematic. Examining the assumptions and privileges that underlie the import of inexperienced talent to urban education systems, this study considers the ways that community voices have been lost or undervalued in New Orleans schools. The thesis tracks five unique student experiences in two schools over nine years, with accounts of the daily life of students and educators, some of whom are effective and make marked contributions to the community. The study concludes that care should be taken as reform continues to make schools better for kids.

The central aim of this thesis is to analyse the influence of Kierkegaard on Bonhoeffer. This relationship has been almost universally recognized. And yet this area has received no comprehensive study, limited within the secondary literature to footnotes, digressions, and the occasional paper. Furthermore, what little literature there is has been plagued by several stereotypes. First, discussion is often limited to Discipleship. Second, Kierkegaard has been identified as an individualist and acosmist who rejected the church, leading many to consider Bonhoeffer the ecumenist and ecclesiologist as selectively agreeing with Kierkegaard, but ultimately rejecting his overall stance. This thesis will argue that neither stereotype is true, and suggest (a), that Kierkegaard’s influence can be found throughout Bonhoeffer’s work, and (b) that although a more stereotypical perspective may be present in SC, by the end of his life Bonhoeffer had gained a far deeper understanding across the breadth of Kierkegaard’s work. The importance of this thesis is not simply to ‘plug the gap’ of scholarship in this area, but also to suggest the importance of analysing Kierkegaard and Bonhoeffer together. This will focus on three specific areas. First, alongside the influence of Kierkegaard on Bonhoeffer, it will argue for the importance of using Bonhoeffer as an interpretive tool for understanding Kierkegaard. This thesis will show how Bonhoeffer adopted and adapted Kierkegaard’s work to his own situation, forcing Kierkegaard to answer questions that were not present during his own life. In this way, we are led to compare Kierkegaard and Bonhoeffer as individuals, and not simply their static declarations. Secondly, against the tendency to consider Kierkegaard and Bonhoeffer’s final attacks on Christendom as unfortunate endings to otherwise profound careers, it will be suggested that these attacks stand as the fulfilment of their earlier thought. It will be argued that despite their different contexts, both Kierkegaard and Bonhoeffer were led to the same conclusions concerning Christendom. Thirdly, given Kierkegaard’s submission to indirect communication and his somewhat 'prophetic' proclamations concerning one who will come after him and reform, this thesis will ask whether Bonhoeffer stands as something of a fulfilment to Kierkegaard’s thought in the guise of a Kierkegaardian ‘reformer’.

Voices are used as a vehicle for language, and variation in the acoustic properties of voices also contains information about the speaker. Listeners use measurable qualities, such as pitch and formant traits, as cues to a speaker’s physical stature and attractiveness. Emotional states and personality characteristics are also judged from vocal stimuli. The research contained in this thesis examines vocal masculinity, aesthetics and personality, with an emphasis on the perception of prosocial traits including trustworthiness and cooperativeness. I will also explore themes which are more cognitive in nature, testing aspects of vocal stimuli which may affect trait attribution, memory and the ascription of identity. Chapters 2 and 3 explore systematic differences across vocal utterances, both in types of utterance using different classes of stimuli and across the time course of perception of the auditory signal. These chapters examine variation in acoustic measurements in addition to variation in listener attributions of commonly-judged speaker traits. The most important result from this work was that evaluations of attractiveness made using spontaneous speech correlated with those made using scripted speech recordings, but did not correlate with those made of the same persons using vowel stimuli. This calls into question the use of sustained vowel sounds for the attainment of ratings of subjective characteristics. Vowel and single-word stimuli are also quite short – while I found that attributions of masculinity were reliable at very short exposure times, more subjective traits like attractiveness and trustworthiness require a longer exposure time to elicit reliable attributions. I conclude with recommending an exposure time of at least 5 seconds in duration for such traits to be reliably assessed. Chapter 4 examines what vocal traits affect perceptions of pro-social qualities using both natural and manipulated variation in voices. While feminine pitch traits (F0 and F0-SD) were linked to cooperativeness ratings, masculine formant traits (Df and Pf) were also associated with cooperativeness. The relative importance of these traits as social signals is discussed. Chapter 5 questions what makes a voice memorable, and helps to differentiate between memory for individual voice identities and for the content which was spoken by administering recognition tests both within and across sensory modalities. While the data suggest that experimental manipulation of voice pitch did not influence memory for vocalised stimuli, attractive male voices were better remembered than unattractive voices, independent of pitch manipulation. Memory for cross-modal (textual) content was enhanced by raising the voice pitch of both male and female speakers. I link this pattern of results to the perceived dominance of voices which have been raised and lowered in pitch, and how this might impact how memories are formed and retained. Chapter 6 examines masculinity across visual and auditory sensory modalities using a cross-modal matching task. While participants were able to match voices to muted videos of both male and female speakers at rates above chance, and to static face images of men (but not women), differences in masculinity did not influence observers in their judgements, and voice and face masculinity were not correlated. These results are discussed in terms of the generally-accepted theory that masculinity and femininity in faces and voices communicate the same underlying genetic quality. The biological mechanisms by which vocal and facial masculinity could develop independently are speculated.

Social science is in crisis. The task of social science is to study “man in situation”: to understand the world as it is for “man”. This thesis charges that this crisis consists in a failure to properly address the philosophical anthropological question “What is man?”. The various social scientific methodologies who have as their object “man” suffer rampant disagreements because they presuppose, rather than consider, what is meant by “man”. It is our intention to show that the root of the crisis is that social science can provide no formal definition of “man”. In order to understand this we propose a phenomenological analysis into the essence of social science. This phenomenological approach will give us reason to abandon the (sexist) word “man” and instead we will speak of wer: the beings which we are. That we have not used the more usual “human being” (or some equivalent) is due to the human prejudice which is one of the major constituents of this crisis we seek to analyse. This thesis is divided into two Parts: normative and evaluative. In the normative Part we will seek a clarification of both “phenomenology” and “social science”. Due to the various ways in which “phenomenology” has been invented we must secure a simipliciter definition of phenomenology as an approach to philosophical anthropology (Chapter 2). Importantly, we will show how the key instigators of the branches of phenomenology, Husserl, Scheler, Heidegger, and Sartre, were all engaged in this task. To clarify our phenomenology we will define the Phenomenological Movement according to various strictures by drawing on the work of Schutz and his notion of provinces of meaning (Chapter 3). This will then be carried forward to show how Schutz’s postulates of social science (with certain clarifications) constitute the eidetic structure of social science (Chapter 4). The eidetic structures of social science identified will prompt several challenges that will be addressed in the evaluative Part. Here we engage in an imperial argument to sort proper science from pseudo-science. The first challenge is the mistaken assumption that universities and democratic states make science possible (Chapter 5). Contra this, we argue that science is predicated on “spare time” and that much institutional “science” is not in fact science. The second challenge is the “humanist challenge”: there is no such thing as nonpractical knowledge (Chapter 6). Dealing with this will require a reconsideration of the epistemic status that science has and lead to the claim of epistemic inferiority. Having cut away pseudo-science we will be able to focus on the “social” of social science through a consideration of intersubjectivity (Chapter 7). Drawing on the above phenomenologists we will focus on how an Other is recognised as Other. Emphasising Sartre’s radical re-conception of “subject” and “object” we will argue that there can be no formal criteria for how this recognition occurs. By consequence we must begin to move away from the assumption of one life-world to various life-worlds, each constituted by different conceptions of wer.

Le présent mémoire porte sur la question de la mort de Dieu dans la philosophie allemande du XIXe siècle. Plus précisément elle entend mettre en lumière le rôle qu’un auteur comme Ludwig Feuerbach (1804-1872) a pu jouer dans la réception d’un tel événement pour la philosophie de cette époque. On observe en effet chez Hegel et Nietzsche, certainement les deux philosophes les plus importants à s’être intéressés au thème de la mort de Dieu, deux manières tout à fait différentes, voire antinomiques, d’interpréter un tel événement. Ce qui fera dire à certains auteurs comme Deleuze et Foucault notamment, qu’entre Hegel et Nietzsche il ne saurait y avoir qu’une coupure radicale tant leurs compréhensions de la mort de Dieu diffère. Un tel geste trahit cependant un certain arbitraire qui empêche de comprendre la genèse philosophique d’un tel déplacement, entre Hegel et Nietzsche, dans la manière d’aborder la mort de Dieu. C’est ici que l’étude de la philosophie feuerbachienne s’avère fructueuse, car si elle demeure dans un dialogue critique par rapport à la conception hégélienne de la mort de Dieu, sa réponse opère cependant un déplacement qui anticipe certains aspects de la pensée nietzschéenne. C’est à partir de l’analyse de sa critique de la religion chrétienne et de l’anthropologie philosophique nouvelle qui l’y oppose que l’on sera en mesure de saisir la nature de ce déplacement feuerbachien. / This Master’s Thesis focuses on the topic of the death of God in the nineteenth century German philosophy. More specifically, it highlights the role played by Ludwig Feuerbach (1804-1872) in the development of this problematic, i.e. his influence on the way this decisive “death” has been interpreted philosophically. The two major philosophical figures who have reflected on the death of God, namely Hegel and Nietzsche, have done so in very different, some would say antinomian, ways. Authors such as Deleuze or Foucault have even argued that between Hegel’s and Nietzsche’s way of addressing the question of the death of God there can be no common ground, but only an irrevocable clash. Unfortunately, such a statement forbids further investigations enabling a more rigorous understanding of the philosophical development that occurs between Hegel and Nietzsche on that specific topic, that is, on the death of God in nineteenth century German philosophy. Here, I shall argue, the study of Ludwig Feuerbach’s thought becomes essential to such an understanding, since it develops a critical dialogue with Hegel’s stance on the death of God, while at the same time anticipating some aspects of Nietzsche’s approach to the problem of the death of God.

This thesis deals with philosophical outlook on the concept of women and their role in history and society. This work seeks to present the image of a woman who has always been a reflection of contemporary society on the background of various historical eras (ancient, medieval, modern times, the 20th century.). Using the method of analysis thesis searches for the reasons of reduction of male population and examines the consequences of this disposition for women. The work focuses on the role of women in the family, upbringing and education. An integral part of this thesis is the insight into relationship between men and women as a basic part of every human society. The conclusion of this work is the analysis and evaluation of the historical development, at the imaginary end of which woman stands today, using the works of philosophers of the late 20th century. Keywords: status of women - history - society - relationship - gender - family - upbringing - education - philosophical reflection

Ce travail se propose de comprendre l’éthique élaborée par Spinoza comme cheminement individuel dans le cadre d’une nature déterminée de part en part, et au sein de laquelle aucune finalité n’est assignée aux hommes. La question consiste donc à se demander comment l’on peut passer à une autre manière d’exister sans postuler de distance de soi à soi ; et cela revient à incarner différemment, singulièrement, le déterminisme commun. S’appuyant sur l’étude de concepts tels fabrica, constitutio, occasio, ou encore aptitudes, ce travail part du dynamisme des choses singulières afin d’établir l’historicité propre à l’existence humaine. Dans ce cadre, les rencontres déterminantes sans être librement choisies sont parties prenantes du cheminement éthique, comme autant de circonstances propices à l’occasion desquelles on peut accroître son aptitude à être diversement affecté. Il s’agit ainsi de constituer une « anthropologie éthique » qui permette de concevoir l’éthique à partir de l’existence courante des hommes du commun, mais sans jamais la réduire à une science des comportements. Cela requiert ainsi de penser la possibilité de changements sur fond de continuité, en incluant dans le cheminement tout ce qui est à même d’alimenter des variations orientées, comme le désir, l’imagination d’un modèle ou la sensation de soi à divers moments de son existence. Est requis pour cela de constituer un concept de « singularité », qui se distingue de ce qui est simplement particulier, mais qui ne s’oppose pas cependant à un cheminement commun. Cela revient alors à considérer l’éthique non comme un état à atteindre (un devenir « quelque chose »), mais comme le fait même d’être « en devenir ». / The aim of this study is to conceive of Spinoza’s ethics as an individual progression within the framework of a completely determined existence wherein no finality is assigned to man. Hence, the question is how to pass from one mode of existence to another without distancing one from oneself or, that which amounts to the same, how to embody, differently and in a singular way, the common determinism. Taking our point of departure in concepts such as fabrica, constitutio, occasio or aptitude, this study thus begins by looking at the dynamics of individual things in order to determine the historicity proper to human existence. Within this framework, encounters that are determining but not freely chosen are integral parts of the ethical progression, constituting so many circumstances propitious for the production of the occasions where one’s aptitude to be affected in many ways can be augmented. The objective is then to establish an “ethical anthropology” allowing to conceive of an ethics taking its point of departure in the everyday existence of common people but without ever reducing to a science of behaviors. This also requires that the possibility of change must be thought on the basis of continuity by including in the progression everything that supports the different variations and their orientations, such as desire or the imaginary models or senses of self that we have at different moments of our existence. In order to do that, one must construct a concept of “singularity” as of something different from the merely “particular” but that nonetheless is not opposed to a common progression. This amounts to considering ethics, not as a state to achieve (a “becoming something”) but rather as the very fact of being “in becoming.”

My diploma thesis called Search of happiness in Voltaire's novels aims to analyse the theme of happiness in prose works Micromegas, L'Ingénu, Zadig and Candide. The analysis is preceded by an introduction showing the evolution of the theme of happiness through different historical periods. This theoretical part is also followed by a definition of philosophical novel as a typical Voltaire's way of expressing his philosophical thoughts. The analysis itself underlines common points of view found in the novels which all describe a world full of evil, disasters and misfortune. Good and honest heroes enter into this bad world and they struggle to find their place in the sun. Their nice personalities present a big contrast to the merciless world which surrounds them. The analysed examples from novels highlight major problems in Voltaire's time but a lot of parallels are found in today's world. I systematically pay attention to these parallels throughout the diploma. The analysis leads to the description of incorrigibly bad world, where only small islands of happiness can be found represented by friendship and love. We can only deal with such a life thanks to a meaningful activity which can make it bearable. The philosopher's approach to the theme which still captures people's attention is evaluated in the...

Despite a century of educational reforms, no matter how achievement is measured, learning and opportunity gaps can still be predicted by race and socioeconomic status. Teachers and schools are blamed for functioning to reproduce social inequality. This study investigated teacher agency and transformative potentials. It considered how teachers modified their pedagogical practices when teaching low-income and high-poverty students. In order to capture teacher beliefs and logic, a qualitative approach was used involving in-depth interviews of a small number of participants. The research used the context of the dislocation of students from high-poverty Orleans Parish schools in the year following Hurricane Katrina and their absorption into often higher income schools to understand middle-class teachers’ perspectives on their new students’ learning needs and how they adjusted their practice. Participants were middle-school mathematics teachers ranging in experience and orientation. Evacuees had weaker mathematics backgrounds (often two years below grade level). In all cases, evacuees were in classes with non-evacuees. Teachers made different pedagogical choices: continuing to use diverse methods aimed at higher-order understanding, or moving to direct instructional strategies; remediating or accelerating students with below-grade-level mathematics skills; and whether or not to help students acculturate (code-switch) from one set of classroom norms and etiquettes to another. Key factors influencing choices included: socioeconomic makeup of their classes; teachers’ level of mathematics expertise; emphasis on test scores; teachers’ views of students’ culture; and teachers’ peer environments. The study provides insights into teacher and classroom mechanisms that contributed to Katrina evacuee multi-year achievement gains.

Este trabalho é sobre idéia de governo no pensamento político do filósofo moral e do direito, radical político e teórico constitucional inglês Jeremy Bentham (1748- 1832). Após uma breve exposição dos principais temas e questões exploradas, bem como, dos respectivos momentos da sua vida intelectual, argumento a favor de que é possível extrair da crítica política e jurídica de Bentham a Blackstone alguns elementos da sua concepção de governo e visão sobre a política. Argumenta-se a favor de certa convergência entre as posições de Bacon e de Bentham com relação aos projetos de reforma penal, concepção de governo, métodos de investigação e ontologia da política. Também, é explorada a sugestão de que tal convergência pode ser explicada em virtude dos princípios filosóficos similares adotados por ambos. A principal conclusão é a de que a linha de interpretação discutida pode fornecer uma melhor compreensão sobre as conexões entre a variedade de assuntos explorados nos escritos jurídicos-políticos de Bentham. / This work is about the idea of the government in the political thought of the English utilitarian moral and legal philosopher, political radical and constitutional theorist Jeremy Bentham (1748-1832). After a brief exposition of the main themes and questions explored by him and the respective moments of his intellectual life, give evidence it is possible to extract from Bentham´s political and juridical criticism to the Blackstone some elements of his government conception and vision about politics. It is argued in favor of some convergence between Bacon´s and Bentham´s positions concerning legal reform projects, government conception, investigation methods, and political ontology; also, the suggestion that it can be explained by their similar philosophical principles is explored. The main conclusion is that the line of the interpretation discussed can provide a better understanding about the connections among the variety of the issues concerning the government theme explored in the Bentham´s juridical-political works.