This dissertation examines Scottish unionist political thought and intellectual history in the period from 1885-1886 to 1965. It provides an analytical examination of unionist positions examining such areas as political history, ecclesiology, sectarianism, historiography and unionist-nationalist sentiment. It contextualises unionist thought within Scotland's history and offers findings based on both archival and primary sources research along with a thorough background of historiography. It both contextualises and examines the complexities of Scottish unionism during this vital period between the Liberal Party's split over Irish Home Rule until the reorganisation of the Scottish Unionist Party in 1965. It illuminates the spectrum of unionist discourse during this period and demonstrates the complexities of Scotland's constitutional and cultural relationship with the rest of the United Kingdom.

This thesis examines the place, influence, and deployment of archaic Greek thought in Sophocles’ extant tragedies, paying close attention to the ethical and theological content of the plays as well as to their dramatic and literary fabric. I use archaic thought as an umbrella term for a constellation of ideas on the human condition and the gods which is first attested, in Greece, in Homeric epic, but has a long and variegated existence in other contexts and after the archaic period. The thesis consists of six chapters, divided in two parts. The first part provides a general conceptual framework, which is then applied in the detailed readings of Sophocles constituting the second part. The first chapter examines some of the main texts of archaic Greek thought, and offers an interpretation of it as a coherent nexus of ideas gravitating around the core notions of human vulnerability, short-sightedness, and the principle of alternation. Using the examples of Homer’s Iliad and Solon’s Elegy to the Muses, I argue that the narrative structure of archaic poetry can be used to formulate and “perform” archaic ideas. The second chapter formulates the principal argument of the thesis: that archaic thought is central to the ethical and religious content of tragedy as well as to its dramatic and literary fabric, that is, to the form of tragedy as a complex artefact designed to be performed on stage. I explore possible models for the interaction between archaic thought and literature and tragedy, from Aristotle’s Poetics to recent interpretations of tragedy as a hybrid of other literary and intellectual forms. I then examine the ways in which archaic ideas are deployed and performed in tragedy, both in passages that are explicitly archaic in content and diction, and in the complex interactions of dramatic form and intellectual content. This general discussion is illustrated with preliminary readings of four Sophoclean plays: Ajax, Oedipus Tyrannus, Philoctetes, and Oedipus at Colonus. The third chapter contextualises the approach adopted in the thesis as a whole by exploring two interpretations of Sophocles in German Idealist thought: Solger’s reading of Ajax and Hölderlin’s reading of Oedipus Tyrannus. It argues that these analyses, albeit under anachronistic conceptual categories such as “the tragic”, seize on some of the fundamental questions of archaic and tragic ethics and theology: the relationship between the human and divine spheres, and the limits of language and human understanding. In Chapters 4, 5, and 6, I offer detailed readings of Trachiniae, Antigone, and Electra, three plays chosen to reflect the diversity of contexts in which archaic ideas exist in Sophocles. I argue that archaic thought is central to the intellectual and dramatic fabric of all three plays, even though the deployment and emphasis of archaic patterns and ideas differs from one tragedy to the next.

Estudo sobre a relação entre qualidade e matéria na imagem dinâmicaluminosa, realizado sob o ponto de vista das Poéticas Visuais. Tendo os estados perceptivos e as passagens afetivas como objeto para o pensamento, buscou-se estabelecer relações entre as diferentes expressões de espaço, tempo, duração, consistência, opacidade e transmutação no meio videográfico. Foram realizados seis experimentos em vídeo por meio da variação de pontos de vista em relação a um objeto. Como resultado, a visão em paralaxe tornou-se método e inspiração para a aventura poética do observatório periocular. A fabulação de paisagens, personagens, cenários criam zonas de vizinhança entre seres de natureza diversa, capazes de dissolver as formas cristalizadas e de recriar, por toda parte, uma visão inventora de blocos de sensação em perpétua metamorfose. Assim, essa pesquisa registra o plano conceitual em que as obras se projetam, se refletem e se multiplicam. / This work focuses on the relation between quality and matter in luminousdynamic image, accomplished from Visual Poetics point of view. Considering the perceptive states and the affective passages as reflection object, it intended to establish relations between different expressions of space, time, duration, consistency, opacity and transmutation in videographic medium. Six experiments are presented in videos by the variation of points of view in relation to an object. As a result, parallax vision became a method and a guide for the poetic adventure of the periocular observatory. The fable of landscapes, characters, scenes, creates vicinity zones between beings from various kinds, capable of dissolving crystallized forms and recreating, everywhere, an inventive vision of sensation blocks in endless metamorphosis. Therefore this research traces the conceptual plan which the works project, reflect and multiply.

Cama de gato é um empreendimento que conjuga múltiplas semioses na busca por investigar o ser do pensamento entendido, aqui, enquanto que pensa a partir do contato com outros pensamentos pré-existentes. Através do entrecruzamento de conceitos, imagem, método e sonoridade, pretendeu-se erigir um campo de tensões de modo a propiciar o irrompimento de novas sensibilidades. Todas as operações poéticas que constituem a dissertação, o vídeo e as outras peças gráficas de Cama-de-gato, foram orientadas pelas linhas que pululam da problematização do ser do pensamento: sua expressividade, sua insistência na diferenciação, sua capacidade de articular uma miríade de relações temporais, de furtar-se ao presente, de lançar-se no caos e extrair de lá o inédito. Assim, trata-se de uma armadilha para a repetição e de um modo de resistir ao retorno do mesmo através da afirmação da diferença e da perversão das ordens; é um gesto que dispara um estado de revolução permanente e que joga com as singularidades para estabelecer novos ângulos de percepção. Como é impossível separar a parte física de um trabalho de arte de seu processo criativo mental, elencar-se-á, também, alguns dos procedimentos técnicos e materiais utilizados para a composição do vídeo Cama-de-gato e da série de trabalhos desdobrados. Finalmente, aprensentar-se-ão notas concisas acerca do percurso criativo e do percurso conceitual que permitiu a consolidação da presente dissertação. / Cats cradle is an enterprise that conjugates multiple semiosis for the purpose of investigating the being of thought here understood as the body that thinks from the contact with other pre-existent thoughts. By the intersection of concepts, image, method and sonority, it is intended to build a stretching Field in order to outbreak new sensibilities. All poetic operations that constitute the dissertation, the vídeo and other graphic pieces of Cats cradle, were guided by the lines that abound from the problematization of the being of thought: its expressivity, its insistense on differentiation, its capacity to articulate a myriad of temporal relations, to evade present, to enter into chaos and extract from there the unfamiliar. So it is a trap for repetition and way to resist the return oh the same by the affirmation of the different and by perverting the establishment; it is a gesture that triggers a permanent state of revolution that plays with the singularities to settle new angles os perception. Since it is impossible to separate the physical portion of a work of art from its mental creative process, it is going to be listed also some of the technical and material procedures used to compose the vídeo Cats cradle and the series of unfolded works. Finally, it Will be presented concise notes about the creative and the conceptual routes which permitted the consolidation of this dissertion.

The general goal of this dissertation is to clarify and discuss several topics that are, in some way or other, related to the language of thought hypothesis, put forward most forcefully by Jerry Fodor. The language of thought hypothesis is a hypothesis about the nature of mental representations. It says that mental representations have a linguistic structure. This is the same as saying that, just like sentences in a natural language, mental representations have primitive constituents (with syntactic and semantic properties), which combine to form syntactically and semantically complex symbols. The language of thought hypothesis is closely related to the representational and computational theories of mind. I discuss them and compare them to some opposing philosophical views of the mind. I then discuss the productivity and the systematicity arguments for the language of thought. Finally, we will see different ways to conceive the relation between the language of thought and the natural languages. / O objetivo geral desta tese é esclarecer e discutir diversos tópicos relacionados, de um modo ou de outro, à hipótese da linguagem do pensamento, formulada de maneira mais elaborada por Jerry Fodor. A hipótese da linguagem do pensamento é uma hipótese sobre a natureza das representações mentais. Ela diz que representações mentais têm uma estrutura linguística. Isso é o mesmo que dizer que, tal como sentenças em uma língua natural, representações mentais têm constituintes primitivos (com propriedades sintáticas e semânticas), que se combinam para formar símbolos sintática e semanticamente complexos. A hipótese da linguagem do pensamento está profundamente relacionada à teoria representacional e à teoria computacional da mente. Discutirei essas teorias e as compararei com algumas visões filosóficas opostas da mente. Em seguida, discutirei os argumentos da produtividade e da sistematicidade, em favor da linguagem do pensamento. Finalmente, veremos diferentes modos de conceber a relação entre a linguagem do pensamento e as línguas naturais.

Cama de gato é um empreendimento que conjuga múltiplas semioses na busca por investigar o ser do pensamento entendido, aqui, enquanto que pensa a partir do contato com outros pensamentos pré-existentes. Através do entrecruzamento de conceitos, imagem, método e sonoridade, pretendeu-se erigir um campo de tensões de modo a propiciar o irrompimento de novas sensibilidades. Todas as operações poéticas que constituem a dissertação, o vídeo e as outras peças gráficas de Cama-de-gato, foram orientadas pelas linhas que pululam da problematização do ser do pensamento: sua expressividade, sua insistência na diferenciação, sua capacidade de articular uma miríade de relações temporais, de furtar-se ao presente, de lançar-se no caos e extrair de lá o inédito. Assim, trata-se de uma armadilha para a repetição e de um modo de resistir ao retorno do mesmo através da afirmação da diferença e da perversão das ordens; é um gesto que dispara um estado de revolução permanente e que joga com as singularidades para estabelecer novos ângulos de percepção. Como é impossível separar a parte física de um trabalho de arte de seu processo criativo mental, elencar-se-á, também, alguns dos procedimentos técnicos e materiais utilizados para a composição do vídeo Cama-de-gato e da série de trabalhos desdobrados. Finalmente, aprensentar-se-ão notas concisas acerca do percurso criativo e do percurso conceitual que permitiu a consolidação da presente dissertação. / Cats cradle is an enterprise that conjugates multiple semiosis for the purpose of investigating the being of thought here understood as the body that thinks from the contact with other pre-existent thoughts. By the intersection of concepts, image, method and sonority, it is intended to build a stretching Field in order to outbreak new sensibilities. All poetic operations that constitute the dissertation, the vídeo and other graphic pieces of Cats cradle, were guided by the lines that abound from the problematization of the being of thought: its expressivity, its insistense on differentiation, its capacity to articulate a myriad of temporal relations, to evade present, to enter into chaos and extract from there the unfamiliar. So it is a trap for repetition and way to resist the return oh the same by the affirmation of the different and by perverting the establishment; it is a gesture that triggers a permanent state of revolution that plays with the singularities to settle new angles os perception. Since it is impossible to separate the physical portion of a work of art from its mental creative process, it is going to be listed also some of the technical and material procedures used to compose the vídeo Cats cradle and the series of unfolded works. Finally, it Will be presented concise notes about the creative and the conceptual routes which permitted the consolidation of this dissertion.

A dissertação aborda o tema da caridade privada e da assistência pública aos pobres em três autores do período clássico da Economia Política britânica: Adam Smith, Thomas Malthus e Jeremy Bentham. Argumenta-se que a questão está intimamente conectada à visão de natureza humana de cada um destes autores, bem como ao contexto histórico marcado pelas legislações conhecidas como \"Leis dos Pobres\" na Inglaterra. Smith aborda o assunto com ênfase em aspectos psicológicos e morais do homem, indicando que existem sérios obstáculos à realização da caridade direcionada aos mais necessitados, principalmente devido a menor propensão humana de simpatizar com o pobre, se comparada à propensão de simpatizar com pessoas mais afortunadas. Entretanto, para Smith, uma sociedade livre seria capaz de reduzir a pobreza extrema através da grande geração de riquezas consequente da divisão do trabalho e acumulação de capital, reduzindo a miséria e a necessidade da caridade. Na obra de Malthus, apresenta-se a visão de natureza humana partindo dos princípios da busca pela sobrevivência e reprodução, que teriam como consequência um aumento populacional sempre que a miséria fosse aliviada. A caridade, neste contexto malthusiano, deveria ser reservada a indivíduos merecedores, com \"freio moral\", e as Leis dos Pobres deveriam ser abolidas. Já a abordagem de Bentham tem base em seu princípio da utilidade, bem como em sua perspectiva de que as motivações humanas são governadas pela busca do prazer e fuga da dor. A partir daí, Bentham evidencia a impossibilidade de que a caridade privada venha a suprir toda a demanda de caridade por indigentes. Para que se resolva o problema, o autor propõe o estabelecimento de uma instituição privada, a National Charity Company, que com subsídio público, se responsabilize pela eliminação da indigência através do encarceramento, auxílio e trabalho compulsório de todos indigentes capazes de realizá-lo. Defende-se que os três autores possuem abordagens diferenciadas, contudo, constata-se que são suas premissas comportamentais - melhor compreendidas como a \"natureza humana\" em suas teorias - que fundamentam muitas de suas conclusões sobre os temas da caridade e Leis dos Pobres. / This dissertation adresses the theme of private charity and public relief to the poor by looking into the work of three authors from the classical period of Political Economy in Britain: Adam Smith, Thomas Malthus and Jeremy Bentham. The argument is that this matter is intimately linked to the conception of human nature of each author, as well as to the historic context related to the legislations known as the \"Poor Laws\" in England. Smith\'s approach is focused on psychological and moral aspects of men, indicating that there are serious obstacles to the offer of charity directed to people in need, mainly due to the lower propensity to sympathize with poor compared to the propensity to sympathize with more with people in better conditions. Nevertheless, to Smtih, a free society would be capable of reducing extreme poverty through the creation of wealth that results from the division of labour and capital accumulation, reducing misery and the need for charity. In Malthus\' work, we find that his view of human nature starts from the principles of survival and reproduction, which have as a consequence a population increase whenever misery is alleviated. Charity, in this malthusian context, should be reserved to individuals that are deserving of receiving it, the ones with \"moral restraint\", and the Poor Laws should be abolished. Bentham\'s approach, on the other hand, starts from both his principle of utility and his perspective that human motivations are governed by the search of pleasure and avoidance of pain. From these ideas, Bentham argues that it is evident the impossibility of private charity being enough to supply for all the demand for charity from indigents. To solve the problem, the author proposes the establishment of a private institution, the National Charity Company, which would, with public subsidies, be responsible for the elimination of indigence through incarceration, relief and compulsory work of all capable indigents in need. It is argued that despite the different approaches from the three authors, in all of them it is possible to see that their behavioral premises (better comprehended as \"human nature\") are the basis of many conclusions on charity and Poor Laws.

This study is an ethnohistorical examination of Indian religious responses to contact with Euroamericans on the Columbia Plateau, from 1600 to 1850. Plateau natives understood their encounter with European civilization primarily as a momentous spiritual event, and sought new sources of spiritual power to cope with their rapidly changing world. White people seemed to the Indians to have an abundance of spirit power, and many native religious efforts were aimed at capturing some of this power for themselves. These efforts included the protohistoric Prophet Dance, the syncretic "Columbian Religion" of the fur trade era, and the initial enthusiastic response to the first Christian missionaries on the Plateau. Each of these attempts was marked by great enthusiasm at first, and each was abandoned with bitter disappointment as the material condition of the natives worsened. By 1850, most Indians had abandoned the idea that the spirit power of the white people could ever be accessed by themselves, and new religious impulses took the form of nativist movements which sought to purge the natives of white influences.;Because both Roman Catholic and Protestant missionaries were active on the Plateau, I also compare the conversion efforts of the two faiths. to native eyes, the cultural flexibility, language skills, impressive ceremonies, and superior organizational structure of the Catholics compared favorably to the stem and incomprehensible doctrines of the Protestants. But in both cases most Indians accepted Christian doctrines only as a supplement, and not as a replacement of native beliefs. True converts proved rare before the reservation period.

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C. S. Lewis is very concerned about the naturalist assumptions which underlie much of modern knowledge. He attempts to show that the naturalist philosophy, when taken to its logical conclusion, undermines the validity of our reasoning processes and our moral judgments. He then attempts to offer an alternative philosophy which can serve as an adequate basis for our reasoning and ethics. Lewis sees three basic metaphysical possibilities: naturalism, dualism, and theism. Naturalism views the natural process as the ultimate reality. Everything that exists is either a part of or a product of this process. Dualism asserts that there are two equal, uncreated, independent, and self-existing entities. Theism regards God as the ultimate reality. He is the source of all things, including nature. We will discuss these three metaphysical theories in order, emphasizing their implications for epistemology and ethics. In the chapter on theism we will also present the concept of God which Lewis espouses, along with his reasons for doing so. We will then discuss Lewis's epistemology. We will examine first the theistic basis for it and then the relationship between reason and nature. Afterwards we will look at the reasoning process itself, considering the role of thinking, knowing, imagining, and language in that process. Finally, we will critique Lewis's epistemology from the perspective of a pragmatic epistemology. The choice of a pragmatic epistemology for this purpose is based on its widespread acceptance at the present time. This critique will point out some possible problems in both epistemologies and will suggest a possible resolution for them.