published_or_final_version / Philosophy / Doctoral / Doctor of Philosophy

This study assesses the process capabilities and competencies of Naval Facilities Engineering Command's (NAVFAC) Mid-Atlantic. The assessment uses a crosssectional questionnaire covering contracting processes and selected ethical context. The purpose of this study is to analyze NAVFAC's contracting processes, establish a baseline for contract management maturity and ethical context, and recommend target areas for improvement efforts by application of the Contract Management Maturity Model (CMMM) and the associated Contract Management Maturity Assessment Tool (CMMAT) to NAVFAC Mid-Atlantic's Facilities Engineering and Acquisition Department. An ethics questionnaire is administered to examine NAVFAC's ethical context.

This paper provides a new approach to public engagement in science and technology. The work derives from the idea to recall the necessity of a paradigm shift for not only agent-focused, but also agent-centered as well interactive-deliberative engagement mechanisms with low or high policy relevancy. For this purpose, an evaluative synthesis is presented, aimed to offer the modern concept of the Ethics University as a preparatory element prior to the traditional Participatory Technology Assessment. The primary aim of a Preparatory Ethics University, in the form of a seminar with learning stations, would be to supplement and support existing participatory mechanisms. But also it would lay ground for new designs in public engagement processes. This interlinked concept shall increase effectiveness of public engagement and deliberation for decision-making purposes. Being informed about ethical matters in educative and reflective dialogues can be a fruitful pre-step to a well-informed decision during an important Technology Assessment. In this interdisciplinary work, I will first justify why public participation and deliberation was necessary and then present the understanding of public participation in science and technology. Second, I will present relevant public engagement concepts, as previously mentioned, and interlink them to point out combined strengths and benefits from a Preparatory Ethics University. Third, I will open a discussion about the challenges each concept poses, objections that might occur towards a Preparatory Ethics University prior to Participatory Technology Assessment, and the accompanying answers to those. I will conclude that this new approach creates substantive opinions, empowers, educates, and deliberates on complex and controversial issues while increasing reasonable decision-making. Thus, this new approach can be considered as a new type of public engagement in the field of science and technology.

Thesis advisor: Richard M. Kearney / This dissertation takes up a question first asked by Jean Luc Nancy: “who comes after the modern subject?” It attempts to answer this provocation by examining six different figures of subjectivity—drawn from Husserl, Heidegger, Levinas, Gadamer, Ricoeur, and Foucault—and concludes with a chapter in which I engage each of these thinkers to offer my own proposal as to who comes after the modern subject. The conversation is framed around the question of openness to the other, and specifically of whether and how these proposed alternatives to modern subjectivity succeed or fail to account for the subject’s essential relatedness to different forms of alterity. I investigate the “ethics of subjectivity” not in the sense of determining the subject’s legitimate obligations or of developing an acceptable code of conduct, but of considering just how the subject is constituted in relation to the other, and of drawing from this consideration an understanding of how one might undertake practices that contribute to this openness. My guiding rubric is the distinction between activity and passivity. I analyze each version of subjectivity through this lens by determining how each subject is coordinated between these two poles. Where a supremely active subject that derives the meaning of its objects and environment from itself reduces all otherness to its own horizons, an extremely passive subject determined entirely from without also results in an impoverished relation to the other insofar as it is divested of resources for an interactive encounter. I propose therefore, that although the subject is constituted by the other—whether history, Being, material embodiment, or most importantly, other living human beings—and not by itself, it is equally vital that the subject be capable of responding to that otherness, and specifically of taking itself up as a practice of opening itself to alterity. I make this claim by drawing from each of the thinkers I investigate throughout the dissertation: by critiquing what I find inadequate and appropriating what I find compelling, and finally by combining aspects of each to develop a form of subjectivity that is ethical in the sense that it engages in askesis for the purpose of welcoming the other. I begin by examining Husserl’s attempt to demonstrate that the objects that populate our experience can be traced back to the constitutive operations of the transcendental ego. Although Husserl’s later work developed the historical and social dimensions of constitution, his earlier attempt in his Cartesian Meditations to derive all meaning from the ego would come to serve as the foil against which so many later thinkers—and particularly those considered here—would develop their own alternate versions of the subject. Heidegger for example, whom I examine in Chapter Two, formulates what I call his “poetic subject” as a rejoinder to Husserl’s transcendental ego, insisting upon the historical character of a modern form of subjectivity that presents itself as invariant and atemporal. But where Heidegger replaces Husserl’s actively “sovereign subject” with a passive subject given as an apprehension of Being, the question I ask is whether this form of passivity harbors a surreptitious exclusionary activity, specifically whether Heidegger’s poetic subject draws upon but conceals a personal address. The efficacy of the address by the other is at the heart of Levinas’ critique of Heidegger and of his analysis of what I am calling the “ethical subject”. In Chapter Three I examine that threshold that Levinas calls “sensibility” whereby the subject, prior to any opportunity for action or appropriation, is exposed to and constituted by the Other. With Levinas’ ethical subject, passivity is taken to the extreme to mean not simply the contrary of activity, but a constitution from without akin to the event of creation. But while extreme passivity answers Nancy’s question decisively by reversing the direction of constitution, it presents us with a number of problems. Most significantly, since this subject is passive to the extreme, it is not clear that it can either discern or respond to the ethical injunction. I propose in Chapters Four and Five therefore, that what is required is a hermeneutic subject that is both constituted by the other and capable of responding to that constitution in turn. Both Gadamer (Chapter Four) and Ricoeur (Chapter Five) propose forms of subjectivity not so much broken open by the other as always already bound up with diverse forms of otherness. While Gadamer relies heavily on a dialogical model to make sense of the constitution of the self, Ricoeur focuses on the self as constituted by the request for help. This focus brings Ricoeur into close proximity to Levinas, but with the important difference that at the heart of the self/other relation, Ricoeur finds not an intractable asymmetry but a generative reciprocity. Chapter Six on Foucault departs some from the phenomenological and hermeneutic landscape to ask what forces are involved in prohibiting the subject from opening itself to the other. Here the question is not what is the structure of subjectivity but what interests and tactics are involved and what relations of power are deployed to coerce the subject into experiencing itself and others as interchangeable functions in a system geared toward optimizing health and longevity. Here I examine both Foucault’s analysis of modern bio-political strategies and his attempt to resist these deployments through engaging in spiritual practices designed to engender pockets of freedom and partnership. I draw from this response a figure of “spiritual subjectivity” that relates to itself not as a structure to be investigated, but as a task to be accomplished. My question, however, is whether this spiritual form of subjectivity as Foucault formulates it does not also turn in upon itself and result in an exclusion of otherness. My thesis is that although Foucault’s askesis is not akin to the modern subject in that it would derive all meaning from its own operations, it does attempt to achieve a “creative autonomy” that focuses on the self first and on other second. In Chapter Seven I attempt to reverse this order by developing an inverted askesis that would be oriented not toward self-creation but kenosis, toward a process of divesting the self of its pretentions to autonomy and forming a self capable of welcoming the other. / Thesis (PhD) — Boston College, 2016. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Philosophy.

論文(碩士)--香港中文大學,1975. / Manuscript. / Includes bibliographical references: (leaves 476-478). / Thesis (M.A.)--Xianggang Zhong wen da xue. / 前言 --- p.vii / Chapter 第一章 --- 赫爾的規令論 --- p.1 / Chapter 第二章 --- 走向規範倫理學的建立 --- p.213 / Chapter 第三章 --- 康德的道德哲學 --- p.270 / Chapter 第四章 --- 儒家的成德之教 --- p.392 / 後語 --- p.429 / 附註及書目 --- p.430 / Chapter 第一章 --- 赫爾的規令論　　（第一章目錄） --- p.1 / Chapter (1) --- 倫理學的新進向 --- p.1 / Chapter (2) --- 規令語言的分類及分析 --- p.5 / Chapter (3) --- 令式的邏輯行為 --- p.10 / Chapter (a) --- 檢証論者眼中的令式与价值判断 --- p.10 / Chapter (b) --- 令式的文法結構 --- p.14 / Chapter (c) --- 令式的邏輯結構 --- p.24 / Chapter (d) --- 令式的推論 --- p.55 / Chapter (e) --- 原則的決定 --- p.67 / Chapter (4) --- 價值判断的動態性格 --- p.76 / Chapter (a) --- 反自然論的進路 --- p.76 / Chapter (b) --- 意義与判準 --- p.84 / Chapter (c) --- 描述与評價 --- p.99 / Chapter (d) --- 稱許与選擇 --- p.110 / Chapter (5) --- 道德与非道德的价值 --- p.118 / Chapter (6) --- 价值判斷与令式 --- p.124 / Chapter (7) --- 規令論的三大論旨 --- p.136 / Chapter (8) --- 規令論的困難 --- p.151 / Chapter （a） --- 邏輯上的問題 --- p.151 / Chapter （b） --- 道德判立的問題 --- p.193 / Chapter 第二章 --- 走向規範倫理學的建立（第二章目錄） --- p.213 / Chapter （1） --- 從分析的過渡到規範的 --- p.213 / Chapter （a） --- 規範倫理學的檢別与正名 --- p.213 / Chapter （b） --- 一個倫理學的回歸運動 --- p.217 / Chapter (2) --- 如何建立規範倫理學？ --- p.234 / Chapter (a) --- 如何判分道德與非道德？ --- p.234 / Chapter (b) --- 道德的根源及基礎 --- p.246 / Chapter (c) --- 規範倫理學的兩個模型 --- p.268 / Chapter 第三章 --- 康德的道德哲學　　（第三章目錄） --- p.270 / Chapter (1) --- 理論的前奏 --- p.270 / Chapter (a) --- 康德的哲學問題 --- p.270 / Chapter (b) --- 康德的知識問題 --- p.273 / Chapter (c) --- 康德的本体問題 --- p.287 / Chapter (2) --- 理論的建立 --- p.301 / Chapter (a) --- 理性知識的分類及倫理學的定位 --- p.301 / Chapter (b) --- 道德基礎的先驗性 --- p.311 / Chapter (c) --- 善意與本務 --- p.321 / Chapter (d) --- 道德的先驗倫理：定言令式 --- p.336 / Chapter (e) --- 道德的先驗根源：自由 --- p.348 / Chapter (3) --- 理論的不足 --- p.360 / Chapter (a) --- 方法論上的檢討 --- p.360 / Chapter (b) --- 智的直覺及道德形上學的極成 --- p.381 / Chapter 第四章 --- 儒家的成德之教　　（第四章目錄） --- p.392 / Chapter (1) --- 道德心靈的定立 --- p.392 / Chapter (a) --- 為什麼道德需要普遍性和必然性？ --- p.392 / Chapter (b) --- 智的直覺如何可能？ --- p.397 / Chapter (c) --- 本心的定立 --- p.414 / Chapter (2) --- 人文精神的開展 --- p.421

<p> The purpose of writing <i>Attitudes of the Unchurched in Vaudreuil Toward the Church</i> is to verify whether the ethical failure of the ecclesial leadership is the strongest among the factors that keep people from attending church in Vaudreuil, Haiti. The researcher presents the perception of ethical failure of the ecclesial leadership as a ministry problem when trying to reach the unchurched in the researcher&rsquo;s home community of Vaudreuil. The researcher surveyed 126 participants and used a mixed method design to investigate the hypothesis that ethical failure of leadership is the strongest factor contributing to the non-attendance of church in Vaudreuil. The quantitative method was a Likert-scale survey. The qualitative research method was an interview questionnaire in which self-reported unchurched participants were asked about their perception for attitudes toward church in Vaudreuil. Analysis of the data supported the researcher&rsquo;s hypothesis.</p><p>

郭柏年. / Thesis (doctoral)--Chinese University of Hong Kong, 2010. / Includes bibliographical references (p. 159-167). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Guo Bonian.

Thesis (Ph. D.)--University of Nebraska.

Thesis (Ph. D.)--University of Chicago, 1914. / Imprint date on cover changed in manuscript from 1914 to 1915. Bibliography: p. [220]-221.

Inaug.-Diss. - Ruhr-Universität Bochem. / "Lebenslauf": p. 87. "Literaturübersicht": p. 83-85.