Thesis (Honors)--Liberty University Honors Program, 2007. / Includes bibliographical references. Also available through Liberty University's Digital Commons.

No description available.

Thesis (Th. M.)--Grace Theological Seminary, 1939. / Bibliography: leaves 237-241. Includes index.

[pt] O Magrebe é uma região localizada entre diversos mundos - africano, ocidental, oriental, pan-árabe, islâmico, para citar alguns – e, portanto, permeada por uma série de representações e narrativas que tentam capturar e conferir sentido à essa diversidade e os tipos de encontros que suscita. O presente trabalho é uma investigação sobre a política das narrativas no âmbito da chamada Literatura Pós-Colonial Francófona do Magrebe – mais precisamente nos escritos de Abdelkebir Khatibi, Fatema Mernissi, Kateb Yacine e Jacques Derrida. Dentre outros pontos de interseção, tais escritores explicitamente abraçaram em suas produções textuais a tarefa de (re)imaginar suas respectivas sociedades e, principalmente, suas subjetividades (posição de sujeitos) enquanto intelectuais franco-magrebinos no contexto pós-colonial e subsequentes processos de construção da nação pelos Estados pós-coloniais da região. Dessa forma, a tese se centra na política da imaginação, desencantamento, mas também na esperança que une esses escritos, e chama atenção para o mundanismo dos textos (worldliness of texts) – conceito cunhado por Edward Said –, num esforço tanto de situar textos em seus contextos como de discutir o potencial e os limites das estratégias narrativas (e da imaginação crítica) em promover a mudança política. Busca-se então avançar a noção de narrativas como atos políticos à medida em que se lança luz sobre o contexto turbulento em que surge a literatura pós-colonial francófona do Maghreb, bem como sobre sua constante reinvenção enquanto espaço de resistência e contestação. Argumenta-se ainda que existem paralelos relevantes entre a política de (re)imaginação que se desprende desses textos e as reflexões que têm sido avançadas por um conjunto de intelectuais de RI acerca do lugar das narrativas enquanto metodologias alternativas para compreender o internacional e o global. Quais as implicações dessa renovada atenção aos tropos da narrativa, voz e reflexividade enquanto problemas teóricos legítimos no estudo das relações internacionais e globais? Que tipos de ansiedades e esperanças tal movimento em direção às estratégias narrativas – seja como modo de comunicação do conhecimento seja como modo de conhecer, (re)imaginar e, assim, (re)contar o mundo – suscita no campo das RI? Ao fornecer possíveis respostas a esses e outros questionamentos, esta tese de doutorado busca ainda promover/imaginar um encontro entre narrativas sobre/ a partir do Magrebe e narrativas sobre / a partir da teoria de RI em suas semelhantes tentativas de representar e compreender o internacional e o global. / [en] Maghreb is a region located between many worlds – African, Occidental, Oriental, pan-Arab, Islamic, to name a few. Thus, not surprisingly, it is permeated by a number of depictions and narratives trying to capture and make sense of such diversity and the types of encounters it generates. The thesis is an exploration on the politics of narrating postcolonial Maghreb in the writings of Francophone Maghrebian writers such as Abdelkebir Khatibi, Fatema Mernissi, Kateb Yacine and Jacques Derrida, who explicitly embraced the task of (re)imagining their respective societies and, importantly, their subject-positions as Franco-Maghrebian intellectuals after independence from the colonial yoke and subsequent nation-building processes by postcolonial states in the region. The main line of inquiry throughout the dissertation focuses on the politics of imagination, disenchantment but also hope bridging these texts together and draws attention to the worldliness of texts (a terminology coined by Edward Said) in order to both situate texts in their contexts and discuss the potential of narrative strategies (and of critical imagination) to promote political change. I therefore consider narratives as political acts and draw attention to the turbulent contexts in which postcolonial Francophone Maghrebian literature emerges and constantly reinvents itself as a site of resistance and contestation. In addition, I argue that there are important parallels between the politics of (re)imagination in these texts and the reflections some IR scholars have been putting forward in their turn to narratives as alternative methodologies in IR. What does this attention to the tropes of narrative, voice and reflexivity as theoretical problems entail to the study of international and global affairs? What sorts of anxieties and hopes does the turn to narratives both as modes of communicating knowledge to the world and as modes of knowing, (re)imagining and thus (re)telling the world bring about in the field of IR? In providing an answer to these questions, I promote an encounter between narratives about/from the Maghreb and narratives about/from IR and IR theory in their attempts at making sense of the world of international and global affairs.

This thesis examines Hannah Arendt's vita activa in the context of the contemporary political world that is marked by the inclusion of a variety of beings beyond mere human plurality. Understanding that Arendt's work is in opposition to the isolating tendencies of philosophical and bureaucratic thought, I look to the processes of labor and work as methods by which togetherness and worldliness can be recovered. Beginning with Richard Sennett's The Craftsman and Vanessa Lemm's Nietzsche's Animal Philosophy, I draw out a common thread in projects that consider non-human actors as capable of politicking: endurance. Building upon Arendt's work in The Human Condition and On Violence, I suggest that the vita diutina, the enduring life, and the three deaths of being serve as a useful ways of understanding already ongoing political projects that include non-human beings. / Graduate / 0422 / 0615 / sorr@uvic.ca

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The context of this study is the reflexive relationship between nature and culture in contemporary times. The nature semiarid have received different understandings, guided by different rationales, and among these, the environment, which presents the proposal of 'Familiarity of the Brazilian Semiarid'. This proposal is understood as an idea-project that innovates, stimulates and directs the socio-environmental through social networks, graduating as a rhizome, weaving us through all its scales, welding different flags in the social struggles waged Semiarid contemporary (water, land, education and other claims). She leads the actors and social actors to social reappropriation of nature. These events are identified in the Territory of Juazeiro (Bahia), using three guidelines of 'familiarity': the democratization of the access to water and its programs (P1MC, P1 +2 and others), the democratization of ownership and regulation land (with emphasis on the situation of collective land to pasture Fund) and the sustainable use of biodiversity and agrobiodiversity Caatinga. It was examined whether these programs and practices reorient the use of natural resources, since not only meet the material support of the people, especially traditional rural communities, but also make up base intangible values of culture and identity associated with their territories of life and work. The theoretical foundation and methodological study of the phenomenological and cultural categories and geographic themes of nature, territory / territoriality, networks, and landscape. We analyzed how they are developing the new territoriality in the Semiarid by 'familiarity'. The phenomenon of 'familiarity' was perceived as a significant involvement of "be-like-the-other-in-the-wordl", from existentialism / worldliness of Heidegger, whose purpose was to describe the ontological sense of 'familiarity' in their actions mobilization and coordination, also anchored in the perception of Merleau-Ponty to understand the construction of a sense of hostility to nature and the deconstruction of these senses are transmuted into a kind of possibilities, using the analysis of documents and guidelines for network and the speech of the actors. The intention was to generate a careful look at the human condition in its worldliness semiarid backcountry, the ways in which it longs for 'familiarity' supplement their existence in their daily life, work and culture. It was considered that this search for resignation of nature, incorporates the redefinition of territorial identity hinterlands, evoked by the values of belonging and rootedness in the speeches, and practices in trade and exchange of knowledge between communities, institutions and networks. In the process of recovery of semiarid territory (physical and symbolic-cultural), we assessed that the "Education for familiarity', through the contextualization of knowledge, plays an important role in the process of intentional awareness of the subjects about their conditions of worldliness and generating a new look for themselves and their context (material and immaterial). A review of practices and programs of the 'familiarity' that allowed the learning of 'good use' of semiarid nature, through the ethics of prudence (the store) and contextualization, they have promoted reading as a territory Semiarid complex and multidimensional and generated the construction of new territoriality. / O contexto reflexivo desse estudo é a relação natureza e cultura na contemporaneidade. A natureza semiárida tem recebido diferentes compreensões, orientadas por diferentes racionalidades, e, dentre essas, a ambiental, a qual se apresenta pela proposta da Convivência com o Semiárido Brasileiro‟. Tal proposta é compreendida como uma ideia-projeto que inova, impulsiona e direciona ao sociedade civil por meio das redes sociais, formando-se como um rizoma, tecendo seus nós por todas as escalas, aglutinando diferentes bandeiras de lutas sociais travadas no Semiárido contemporâneo (pela água, terra, educação e outras demandas). Ela conduz os atores e sujeitos sociais à reapropriação social da natureza. Essas manifestações são identificadas no Território de Juazeiro (Bahia), por meio de três Diretrizes da "Convivência‟: a democratização do uso e acesso a água e seus programas (P1MC, P1+2 e outros), a democratização e regulamentação da posse da terra (com ênfase para a situação das terras coletivas de Fundo de pasto) e o uso sustentável da biodiversidade e agrobiodiversidade da Caatinga. Analisou-se se esses programas e práticas reorientam o uso dos recursos naturais, uma vez que não atendem somente o sustento material das populações, em especial, as populações rurais tradicionais, mas também fazem-se base imaterial da cultura e dos valores identitários associados aos seus territórios de vida e trabalho. O fundamento teórico-metodológico do estudo foi pela abordagem fenomenológica e cultural das categorias e temas geográficos de natureza, território/territorialidade, redes e paisagem. Analisou-se como estão se elaborando as novas territorialidades no Semiárido pela Convivência‟. O fenômeno convivência‟ foi apreendido como um envolvimento significativo de ser-com-os-outros-no-mundo , a partir da existencialidade/mundaneidade de Heidegger, cujo propósito foi descrever o sentido ontológico da convivência‟ em suas ações de mobilização e de articulação; também ancorou-se na percepção de Merleau-Ponty para compreender a construção do sentido de hostilidade à natureza e a desconstrução desses sentidos que a transmutam para uma natureza de possibilidades, utilizando-se da análise dos documentos e diretrizes das redes e das falas dos atores sociais. A intenção foi gerar um olhar cuidadoso sobre a condição do homem sertanejo em sua mundaneidade semiárida, as maneiras pelas quais ele busca pela Convivência‟ completar sua existência em seus contextos de vida, de trabalho e de cultura. Considerou-se que nessa busca pela ressignificação da natureza, incorpora-se a ressignificação da identidade territorial sertaneja, evocada pelos valores de pertencimento e de enraizamento, nas falas, nas práticas e nas trocas e intercâmbios de saberes entre comunidades, instituições e redes. Nesse processo de valorização do território semiárido (físico e simbólico-cultural), avaliou-se que a Educação para a Convivência‟, por meio da contextualização do saber, desempenha um importante papel para o processo de tomada de consciência intencional dos sujeitos sobre suas condições de mundaneidade e de geração de um novo olhar para si e para seu contexto (material e imaterial). A análise das práticas e programas da convivência‟ permitiu apreender que do bom uso‟ da natureza semiárida, por meio da ética da prudência (o guardar) e da contextualzação, elas têm promovido a leitura de Semiárido como um território complexo e multidimensional e gerado a construção de novas territorialidades.

This work proposes a double analysis of the mundane society representations between 1885 and 1914, in the press and the novel. This analysis separates these two categories of media to insist on their particularities, and tries to think of them in terms of an interaction. / A first part explores the organisation of the topics and the main genre of the mundane society in the press, applying the social discourse theory. The analysis is based on the perusal of a set of representative daily newspapers (Le Gaulois, Le Figaro) and of weekly and monthly publications (Le Grand monde, La Vie parisienne, Femina notably, as well as around thirty other titles). It shows that the mundane society in the newspaper is constrained by a poetics stemming from the characteristics of press writing: collective writing, periodicity of the publication, text length limitation and reference to reality. Some texts are tempted by fiction, even though they keep a reality-based referential, whereas other texts that are openly fictitious, fit the mundane fiction into the newspaper. / The second part is based on the general conclusion of the first part: the mundane society in the newspaper is a represented society, made of for a distant and anonymous public. With the advent of the medias in the 19th century, the mundane society has entered into the era of mediations and "industrial writing". Some writers, from Bourget to Proust, take these upheavals into account and present the mundane society as a metaphor of the mass media society. This is done following three main axes: the temptation of withdrawal of the fiction into a closed world (psychological and mundane movement impulsed by Goncourt with Cherie, prolonged by Bourget and Hervieux notably); the games of exchange between the novel and the newspaper (Maupassant, Toulet, Legrand, amongst others); and finally, the isolation of the mundane world and the aesthetic work on mediations (Rolland, Colette, Mirbeau, Lorrain et Gide notably). All these writings address the question of sociability at the era of the triumph of mediations: what room is left for the mundane society, for direct encounter, for exchange, in a world of mediation and mass media coverage? for immediate connections in a society of mediated ties? The epilogue proposes a journalistic reading of A la recherche du temps perdu, synthesis-work which inaugurates a modern and sociological perception: it is in the world of the imagined mundane society, distant and represented in the mass media, that the narrator draws the resources for his observation of the world.

Thesis (DPhil)--University of Stellenbosch, 2005. / Bibliography. Also available via the Internet.

No description available.

Thesis (DPhil (Philosophy))--University of Stellenbosch, 2005. / The purpose of this thesis twofold: first, to develop an account of modernity as a “loss of the world” which also entails the “death” of the human as a meaningful philosophical, political or moral category, and second, to explore the possibility of recovering a sense of the world in us and with it, a sense of what it means to be human. This argument is developed by way of a sustained engagement with the work of Friedrich Nietzsche and Hannah Arendt, whose analogous critiques of modernity centre on the problem of the connection between humanity and worldliness. My argument consists of three parts, each of which spans two chapters. Part one of the thesis sets out the most important aspects of Nietzsche’s and Arendt’s respective critiques of modernity. Chapter one focuses on modernity as a rupture of a philosophical, political and religious tradition within which existence in the world could be experienced as unquestionably meaningful. Following arguments developed by Nietzsche and Arendt, chapter two establishes that the loss of this tradition results in a general crisis of meaning, evaluation and authority that can be designated as “modern nihilism”. The second part of the thesis deals with what may be called the “anthropological grounds” of the critique of modernity developed in part one. To this end, chapter three focuses on Nietzsche’s portrayal of the human as “the as-yet undetermined animal” who is neither the manifestation of a subjective essence nor the product of his own hands, but who only exists in the unresolved tension between indeterminacy and determination. This is followed in chapter four by an inquiry into Arendt’s conception of “the human condition”, which in turn points to the conditionality of being human. What is clearly demonstrated in both cases is that, in so far as the predicament of modernity is incarnate in modern human beings themselves, any attempt at overcoming this predicament would somehow have to involve re-thinking or transcending our present-day humanity. The third part of the thesis examines the way in which the reconceptualisation of the human as advocated by Nietzsche and Arendt transforms our understanding of “world”. The more specific aim here is to demonstrate that both thinkers conceive of a reconciliation between self and world as a form of redemption. In chapter five I explore their respective attempts to resurrect the capacity for judgement in the aftermath of the death of God as the first step in this redemptive project, before turning to a more in-depth inquiry into the “soteriology” at work in Nietzsche’s and Arendt’s thinking in chapter six. This inquiry ultimately makes clear that there is a conflict between the Nietzschean conception of redemption as amor fati (love of fate) and Arendt’s notion of redemption as amor mundi (love of the world). I conclude the thesis by arguing that what is at stake here are two conflicting notions of reconciliation: a worldly – or political – notion of reconciliation (Arendt), and a much more radical, philosophical notion of reconciliation (Nietzsche), which ultimately does away with any boundary between self and world. However, my final conclusion is not that we face an inevitable choice between these two alternatives, but rather that the struggle between these two dispositions is necessary for an understanding of what it means to be human as well as for the world in which our humanity is formed.