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“Emergent Discourses of Difference in Spenser's Faerie Queene" argues that Spenser's project of fashioning "a gentleman or noble person in vertuous and gentle discipline" is in fact a project to define both an English literary and national identity. Yet his idea of faerie which expresses this Englishness is based upon the perception of difference as dangerous and monstrous. While Spenser's faerie is romanticized and politicized, the nature of its threat to the Christian hero is expressed in emerging discourses of anxiety concerning racial, sexual, and class differences, discourses which continue to inform English/British identity well into the age of empire. Although the medieval romance which influenced Spenser presents faerie as an aristocratic ideal, Spenser also borrows from an older, more popular conception of faerie as inherently dangerous, perhaps even predatory. Spenser's use of popular faerie folklore may be read as either an "imperial" appropriation or an instance of the shaping power of popular culture to influence the hegemonic discourse of Elizabethan courtliness, gentility, and the power of the (female) monarch. Spenser's depiction of the lower classes is more complex than the ubiquitous "many-headed monster" so commonly represented by his contemporaries. In turn, Spenser's use of folklore provides an interpretative lens with which to view Spenser's depiction of Elizabeth Tudor as the Faerie Queene, suggesting that the female body and female sexuality present a source of danger both to the titular heroes of the work and to the idealized Christian hero, Arthur. I contend that Spenser's depiction of Elizabeth as Gloriana is not as complementary as it seems. Further, Edmund Spenser was writing at a time of an emergent discourse of race difference applied to Africans and Native Americans, a discourse which manifests itself in Spenser's work as a racialization of the Irish and the "paynim" enemies that challenge his heroes. The Faerie Queene demonstrates Spenser's anxiety for the corruptive effects of the uncivilized and "unworthy," the non-white/non-English, and the non-Protestant Other, including the female witch. Both the inhabitants of faerie and the Faerie Queene herself represent the anxieties at the source of what Spenser defines as English.

Informe de Seminario para optar al grado de Licenciado en Filosofía

Tesis para optar al grado de Magister en Filosofía, mención Axiología y Filosofía Política / La presentación de la investigación en conjunto tiene la siguiente estructura: En el capítulo segundo, después de esta introducción, trazaremos un panorama sinóptico de la obra husserliana y la época en que le toco vivir a fin de situar adecuadamente el contexto de la empresa que Husserl pretendió abordar. Muchas de las preguntas que suscita la obra husserliana se explican por el contexto y circunstancias en que Husserl desarrolló su obra. Luego, en el capítulo tercero, nos abocaremos al intento de explicar de forma breve “qué” es fenomenología husserliana y la historia de la misma, sin dejar por ello de hacer una descripción esencial de cada uno de los hitos que representan en su pensamiento sus distintas obras. Luego en el capítulo cuarto, con un claro sentido didáctico, nos abocaremos al propósito de explicar la génesis y desarrollo del concepto de empatía que es el recurso fundamental al que recurre Husserl para resolver el problema del Otro. Con posterioridad, en el capítulo quinto, le damos la palabra a Husserl a fin de exponer de la manera más transparente y sucinta, sin perder por ello fidelidad y profundidad, su teoría trascendental de la experiencia del extraño o teoría de la empatía. En el capítulo sexto nos abocaremos al análisis filosófico de dicha teoría que, a través de las distintas hebras que se desprenden de su obra, nos permitirá ir develando los problemas que comprometen el éxito de dicha teoría. De ello habremos de desprender, en el capítulo séptimo, una serie de consecuencias del desarrollo realizado. Finalmente, en el capítulo octavo, cerraremos esta investigación para juzgar si el mérito de los argumentos expuestos permite demostrar la efectividad de la tesis expuesta.

Thesis advisor: Richard Cobb-Stevens / In this dissertation, I develop an engaged understanding of objectivity, or good knowledge practices. I argue that for knowledge practices to be good, they must both be truth-conducive and engaged, that is, explicitly implicated in the critical appraisal of background values and assumptions. I pursue this argument in six stages. First, I consider work in epistemology that countenances a place for values in objectivity. I conclude from this that truth-conduciveness is not sufficient for objectivity, and that a social approach to knowledge is called for. Second, I consider standpoint theory, a prominent feminist approach to objectivity. This allows me to show the possible insights available to marginalized perspectives, while indicating that this will be a component of rather than itself offering an account of objectivity. Third, I consider a more comprehensive approach in Helen Longino's critical contextual empiricism, which locates objectivity in the social features of inquiry. Her approach is promising, but requires the insights of early phenomenology in order to develop that potential. I develop the phenomenological framework in Chapter 4, where I consider Husserlian phenomenology. Fifth, I bring the insights of phenomenology to the challenges presented by critical contextual empiricism, and develop my positive view, critical phenomenological objectivity. On this view, inquiry is objective when individuals and communities foster critical perspectives, seek transformative epistemic experiences, build coalitions, foster diversity, and pursue empirical adequacy. In the final chapter, I consider a case study that enables me to defend the merit and warrant of these features of objectivity. / Thesis (PhD) — Boston College, 2009. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Philosophy.

las Meditaciones cartesianas tienen como idea guía la fundamentación absoluta de la ciencia. A esta idea se subordina la teoría de la evidencia o validez que Husserl desarrolla en esta obra. Así, la “Quinta meditación” está dedicada al tema de la constitución de la intersubjetividad trascendental, pues en el caso de la validez de las ciencias no es suficiente la subjetividad trascendental como correlato; son necesarias las experiencias reales y posibles de todos los sujetos constituyentes del sentido y validez. / Tesis

Nuestra investigación no solo revisa el contenido implícito en la categoría Sumac Kawsay, la cual implica el holismo cósmico, el respeto por el ecosistema, el equilibrio y el flujo de las recursos naturales y de más elementos, sino además nos es necesario establecer la revisión fenomenológica de este concepto andino en relación a la fenomenología intercultural, desarrollada en la primer capítulo “Mundo de la Vida, cultura e interculturalidad en la fenomenología de E. Husserl”, y en relación al pensamiento intercultural latinoamericano expuesto en nuestro segundo capítulo “La interculturalidad de la filosofía en perspectiva latinoamericana”. Por este motivo revisaremos los contenidos del Sumac Kawsay según el siguiente criterio: elegiremos un conjunto de categorías implícitas en este concepto andino las cuales se revisarán desde la visión fenomenológica e intercultural. En el tercer capítulo se descubre la analogía entre la noción de naturaleza entendida de modo andino como Pachamama y la experiencia fenomenológica de la tierra concebida no como objeto sino como horizonte y hogar; otra analogía se nos descubre entre el relacionismo cósmico de los seres, concebido así entre las comunidades andinas y no menos las amazónicas, y el relacionismo horizóntico entre los mundos familiares y mundos extraños estudiados por Husserl, los cuales conforman un único “hogar”. A su vez, en la experiencia andina se nos ofrece el relieve del conocimiento ancestral, adquirido a través de múltiples experiencias sensoriales, generación tras generación, y ella es análoga a la visión fenomenológica de la historia en Husserl a través de sus desarrollos genéticos y generativos, donde la habitualidad, la pasividad y la asociación constituyen el fundamento de la tradición, la historia y del conocimiento en general. La tesis descubre en el concepto Sumac Kawsay la presencia del multiperspectivismo. A través del auxilio de estudios antropológicos con dirección postestructuralista, observamos entre las comunidades amerindias esta facultad de ver no sólo una exclusiva realidad sino varias realidades y ello según la posición de experiencia de los individuos. / Our research not only reviews the implicit content in the Sumac Kawsay category, which implies cosmic holism, respect for the ecosystem, balance and the flow of natural resources and more elements, but it is also necessary to establish the phenomenological review of this Andean concept in relation to intercultural phenomenology, developed in the first chapter “World of Life, Culture and Interculturality in the Phenomenology of E. Husserl”, and in relation to Latin American intercultural thought exposed in our second chapter “Interculturality of philosophy in Latin American perspective”. For this reason we will review the contents of the Sumac Kawsay according to the following criteria: we will choose a set of categories implicit in this Andean concept which will be reviewed from the phenomenological and intercultural view. In the third chapter we discover the analogy between the notion of nature understood in an Andean way as Pachamama and the phenomenological experience of the earth conceived not as an object but as a horizon and a home; Another analogy is discovered between the cosmic relationism of beings, conceived as such between the Andean communities and no less the Amazonian, and the horizontal relationism between the familiar worlds and strange worlds studied by Husserl, which make up a single “home”. In turn, in the Andean experience we are offered the relief of ancestral knowledge, acquired through multiple sensory experiences, generation after generation, and it is analogous to the phenomenological vision of history in Husserl through its genetic and generative developments , where the habituality, the passivity and the association constitute the foundation of the tradition, the history and the knowledge in general. The thesis discovers in the Sumac Kawsay concept the presence of multiperspectivism. Through the help of anthropological studies with post-structuralist direction, we observe among Amerindian communities this faculty of seeing not only an exclusive reality but several realities and this according to the position of experience of the individuals. / Tesis

郭靜婷. / "2007年9月". / 論文(哲學碩士)--香港中文大學, 2007. / 參考文獻(leaves 112-116). / "2007 nian 9 yue". / Abstract also in English. / Guo Jingting. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2007. / Can kao wen xian (leaves 112-116). / 摘要 --- p.2 / Abstract --- p.3 / 目錄 --- p.4 / 胡塞爾原著縮寫表 --- p.6 / 緖論 --- p.7 / Chapter 第一章- --- 胡塞爾超越論觀念論：一些誤解及初部疏理 --- p.12 / Chapter 1.1 --- 導言 / Chapter 1.2 --- 觀念論一般 / Chapter 1.3 --- 胡塞爾現象學的觀念論特色 / Chapter 1.3.1 --- 胡塞爾存在論及知識論並存的觀念論進路 / Chapter 1.4 --- 對胡塞爾現象學的誤會 / Chapter 1.4.1 --- 回到意識是內省 / Chapter 1.4.2 --- 建構即是創造 / Chapter 1.4.3 --- 「自我」作爲疏理胡塞爾哲學誤解的入路 / Chapter 1.5 --- 胡塞爾、康德、柏克萊：胡塞爾的觀念論跟傳統的觀念論的反差 / Chapter 1.5.1 --- 胡塞爾不是柏克萊的主觀觀念論 / Chapter 1.5.2 --- 胡塞爾「超越論觀念論」與康德的「超驗觀念論」 / Chapter 1.5.2.1 --- 「超絶」（transcendent)在康德及胡塞爾中的使用 / Chapter 1.5.2.2 --- 「超驗」/「超越論」（transcendental)在康德及胡塞爾中的使用 / Chapter 1.6 --- 小結 / Chapter 第二章- --- 從自然態度越出至超越論態度：現象學還原的核心地位 --- p.37 / Chapter 2.1 --- 導言 / Chapter 2.2 --- 現象學還原-自然存在論的逆轉 / Chapter 2.2.1 --- 在自然態度下進行的理論活動以及其問題 / Chapter 2.3 --- 現象學還原的兩個局面-世界的否定及世界的顯題式處理 / Chapter 2.3.1 --- 現象學還原的基本操作 / Chapter 2.3.2 --- 《觀念一》的進路 / Chapter 2.3.3 --- 《危機》的進路 / Chapter 2.4 --- 現象學還原的意義 / Chapter 2.4.1 --- 作爲一切事實科學的基礎 / Chapter 2.4.2 --- 重新認識吾人置身的世界 / Chapter 2.5 --- 小結 / Chapter 第三章- --- 純粹自我及經驗自我：在純粹意識及肉身中開展的建構 --- p.60 / Chapter 3.1 --- 導言 / Chapter 3.2 --- 純粹自我-意識作爲意義賦予的絶對存在 / Chapter 3.2.1 --- 作爲賦予對象及世界意義的絶對存在-「意向性」的考察 / Chapter 3.2.2 --- 「超越」對象以及經驗流的構成-「內在時間意識」的考 察 / Chapter 3.3 --- 經驗自我-「肉身」作爲主體性在世界的具體展現 / Chapter 3.3.1 --- 「肉身」的初部考察 / Chapter 3.3.2 --- 「肉身」與「知覺」 / Chapter 3.3.3 --- 「肉身」與空間性的建構 / Chapter 3.4 --- 小結 / Chapter 第四章- --- 客觀世界的建構：自我、交互主體性及世界的關係 --- p.83 / Chapter 4.1 --- 導言 / Chapter 4.2 --- 在世界中的自我-「人格自我」（personal ego) / Chapter 4.2.1 --- 人格主義態度的優先性 / Chapter 4.2.2 --- 動機作爲「人格自我」的最大特點 / Chapter 4.3 --- 他人的建構-自我越出個人領域的第一步 / Chapter 4.3.1 --- 「他人」問題的重要性 / Chapter 4.3.2 --- 「同感」（empathy)作用-《笛卡兒式的沉思錄》的進路 / Chapter 4.4 --- 交互主體性與世界的建構 / Chapter 4.4.1 --- 交互主體性的建構性運作 / Chapter 4.4.2 --- 精神世界的建構 / Chapter 4.4.3 --- 作爲一個共同體的世界 / Chapter 4.5 --- 小結 / 總結 --- p.104 / 中外詞彙對照表〈德、英、中） --- p.109 / 參考書目 --- p.112

This study was an investigation of the leadership required for the transmission of the charism of Edmund Rice in a time of transition from religious to lay leadership in Christian Brothers’ Schools. Historically the Christian Brothers have had a significant impact on the development of Catholic education in this country through the development of a large network of Christian Brothers’ schools. However the rapidity and depth of changes over the past two decades have threatened this position of strength and the schools now find themselves at a critical time. There is the possible risk of the gradual dilution of Christian Brothers’ schools losing their special character and their God-given charism. The study investigated the means for the effective formal and informal transmission of the charism of Edmund Rice, and the influence of leadership styles and qualities on this transmission. The two main questions were asked are: What is needed for the effective formal and informal transmission of the charism of Edmund Rice? What leadership styles and leadership qualities are required of lay principals for this transmission? The study was situated in three schools that display one of the following characteristics: A Christian Brothers’ school that had a lay principal for a period of more than five years. A Christian Brothers’ school that currently had a Christian Brother as principal. A Christian Brothers’ school that had recently changed from a religious principal to a lay principal and was in the associated processes of changing from a religious to lay leadership. The methodology used for this research study, was a case study, presented in the context of general qualitative methodology and specifically social research methodology. The major data-gathering approach was a questionnaire. Two questionnaires were used to collect the required data. The construction of the items were informed by key points, drawn from the literature review which, in turn were derived from educational leadership theories. The research undertaken in three Christian Brothers’ schools resulted in: Understanding the leaders’ perceptions of the charism of Edmund Rice; Identification of means for transmission of charism; Identification of styles of leadership and qualities of leadership which assist the transmission of charism; Informed Christian Brother’s schools of possible means for the transmission of the Edmund Rice charism in the future; and Suggested the provision of a formation program for recently appointed principals. The thesis concludes that the understanding of the Edmund Rice charism by future leaders of Christian Brothers’ schools needs to reflect the contemporary context, that takes into account the need to provide access to a Catholic education by all those who seek it rather than preserving it for those who have the capacity to pay for it; and it needs to provide spiritually nourishing environments for students within these schools. Ultimately, a real and genuine attempt to engage all people in a Catholic education that is embedded in the tradition of Edmund Rice is required. Christian Brothers’ schools require leaders who can promote and achieve the vision and mission of Christian Brothers’ schools and live out the charter of Edmund Rice through example. The leaders who are able to achieve this are people who practice elements of servant, transformational and authentic leadership. The Christian Brothers’ need to ensure that they have an appropriate formation program, that addresses these areas, for leaders of their schools.

Ce mémoire représente l'ensemble de mes réflexions portées sur le phénomène de l'« effet de présence » dans des oeuvres d'art contemporaines. Il s'attache d'abord à la présence elle-même. Avec une approche phénoménologique, j'expose la manière dont la présence de l'Autre être humain se construit dans la perception humaine. Dans un deuxième temps, c'est une réflexion sur l'effet lui-même qui est opérée par l'étude de la religion primitive dite animiste. J'expose ici comment la présence dans les choses inertes s'érige dans l'esprit animiste. Cette réflexion me permet de proposer un éclaircissement sur l'effet de présence dans des oeuvres d'art, sur la manière dont celui-ci opère dans notre perception. Finalement, quatre oeuvres contemporaines (Forty-Part Motet, Janet Cardiff, I Want You to Feel the Way I Do, Jana Sterbak, Too Sweet Go Away, Helen Choe et Lodge, Marianne Corless) sont étudiées selon leur effet de présence. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Phénoménologie, Husserl, Altérité, Présence, Primitif, Animisme, Représentation, Installation, Polysensorialité.