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Thesis (M.S.)--Indiana University, 2007. / Title from screen (viewed on August 8, 2007) Includes vita. Department of Earth Sciences, Indiana University-Purdue University Indianapolis (IUPUI) Includes bibliographical references (leaves 145-149)

Diss. : Theology : Basel : 1977. - Bibliogr. p. 283-300. Index. - .

Die Arbeit fragt zunächst nach der Existenz von Wissenschaftsphilosophie in Hegels System, da sie traditionellerweise von denjenigen geleugnet wird, die fest an den naturalistischen Wissenschaftsbegriff glauben. Es wird zwischen zwei Konzeptionen von epistemologischen Untersuchungen unterschieden, nämlich einer positivistischen-objektorientierten und einer selbstreflexiven. Hegels Wissenschaftslehre entspricht der letzteren, d.h. einer Art noesis noeseos, denn Wissenschaft ist für ihn das Selbstwissen des kollektiv verstandenen Geistes. In diesem Sinne kann Hegel als Mitbegründer der modernen Wissenschaftsphilosophie avant la lettre angesehen werden. Die Kernbestimmung von Hegels Metawissenschaft wird dann im Lichte der vor kurzem entfachten Debatte um seinen angeblichen Naturalismus des Geistes untersucht, weil auch diejenigen neueren angelsächsischen Hegelinterpretatoren, die einen epistemologischen Diskurs in Hegels System durchaus anerkennen, irreführend behaupten, dass Hegel die Geistaktivitäten und Geistentäußerungen naturalistisch auffasst. Es folgt die kritische Analyse von vier exemplarischen naturalistischen Hegellektüren und die Rekonstruktion von Hegels Argumentation für einen nichtnaturalistischen Geistbegriff sowie Naturbegriff. Im Gegensatz zu diesen Auslegungen, welche vom Menschen als bloßem Bedürfniswesen ausgehen, macht die Analyse der Hegelschen Texte deutlich, dass für Hegel der Geist nicht durch irgendein biologisches Interesse oder Organ allein bedingt ist, sondern vielmehr durch eine sozialkulturelle Seinsweise und dabei besonders durch sprachlich vermittelte generische Formen eines Wir-Subjekts. Hegel nimmt die Aufgabe auf sich, der Philosophie zu einer selbstbewussten Wissenschaft zu verhelfen, da er die gravierenden Probleme von rein empirischen, rein rationalistischen sowie romantischen „unmittelbaren“ Wissenskonzepten identifiziert und beheben will. Es wird gezeigt, dass trotz massiver Kritik der posthegelianischen Philosophie, sowohl der analytischen als auch der kontinentalen, Hegels Idee von Philosophie als Wissen des Wissens keinesfalls blinde Orientierung an der Methodologie gegebener Sach-Wissenschaften bedeutet. Vielmehr entwickelt Hegel eine allgemeine, begriffsorientierte und nichtformalistische Logik, die als innovative Theorie der Geisteswissenschaften verstanden werden soll.

Objectives. Scholars have debated Max Weber's theory of the relationship between religion and capitalism for almost 100 years. Still, the debate is clouded by confusion over Weber's claims about religious doctrine and over the supporting evidence. The purpose of this study is to clarify Max Weber's claims regarding the concept of the calling and the related "anti-mammon" injunction and concept of "good works" and substantiate with historical evidence the religious doctrine Weber describes. Methods. Comparative analysis of early Protestant Lutheran and Calvinist documents from the sixteenth and seventeenth centuries was used to flesh out a history of ideas to determine whether evidence exists to support Weber's claims related to religious doctrine. Results. Historical analyses revealed that the concept of the calling pre-dated Luther in the Bible. Luther's innovation was not in his use of the word beruf but in his application of the concept of the calling to the common people and his teaching of that idea. The idea of sanctified work was key in both Lutheran and Calvinist documents. There was an increased emphasis on work and encouragement to accumulate wealth in Calvinist documents. Conclusion. Weber's etymological evidence surrounding Martin Luther's use of the word beruf in his German translation of the bible is idiosyncratic and not important to the transmission of the concept of the calling. Luther's application of the concept of the calling to the laity and idea of sanctified work, however, is the foundation on which the Protestant ethic rests, as Weber claims. Weber's other claims regarding the concept of work in early Protestantism are also supported here. Weber did not overstate the implications for societal transformation in early Protestant theology.

Diese Arbeit untersucht im Rahmen der Gittereichtheorie verschiedene Aspekte der QCD in der Landau-Eichung, insbesondere solche, die mit den Gluon- und Geist-Propagatoren bei kleinen Impulsen zusammenhängen. Die Eichgruppe ist SU(3). Wir analysieren den Einfluss unterschiedlicher systematischer Effekte. Wir zeigen, dass der Formfaktor des Geist-Propagators bei kleinen Impulsen systematisch von der Wahl der Eichkopien (Gribov-Kopien) abhängt. Hingegen können wir einen solchen Einfluss auf den Gluon-Propagator nicht feststellen. Ebenfalls wird die Verteilung der kleinsten Eigenwerte des Faddeev-Popov-Operators durch die Wahl der Eichkopien beeinflusst. Wir zeigen außerdem, dass der Einfluss dynamischer Wilson-Fermionen auf den Geist-Propagator für die untersuchten Impulse vernachlässigbar ist. Für den Gluon-Propagator können wir jedoch einen deutlichen Einfluss für große und mittlere Impulse feststellen. Zusätzlich wurden beide Propagatoren auf asymmetrischen Gittern gemessen und mit den Daten von symmetrischen Gittern verglichen. Wir vergleichen unsere Ergebnisse mit denen aus Studien von Dyson-Schwinger-Gleichungen für den Gluon- und Geist-Propagator. Wir zeigen, dass das in dieser Arbeit gefundene Niedrigimpulsverhalten im Einklang mit verschiedenen Kriterien für Confinement (Einschluss von Farbladungen) ist. Wir berechnen die laufende Kopplung, die sich als eine renormierungsgruppeninvariante Kombination der Gluon- und Geist-Formfaktoren ergibt. Unsere Ergebnisse zeigen, dass im Bereich kleiner Impulse die laufende Kopplung kleiner wird und so vermutlich kein endlicher Infrarot-Fixpunkt im Grenzfall Impuls Null angestrebt wird. Wir präsentieren außerdem eine erste nichtstörungstheoretische Berechnung der Renormierungskonstante des SU(3) Ghost-Gluon-Vertex. Wir berichten über Untersuchungen zu spektralen Eigenschaften des Faddeev-Popov-Operators. Dazu haben wir eine Reihe der kleinsten Eigenwerte und Eigenvektoren dieses Operators berechnet. / Within the framework of lattice QCD we investigate different aspects of QCD in Landau gauge using Monte Carlo simulations. In particular, we focus on the low momentum behavior of gluon and ghost propagators. The gauge group is SU(3). Different systematic effects on the gluon and ghost propagators are studied. We demonstrate the ghost dressing function to systematically depend on the choice of Gribov copies at low momentum, while the influence on the gluon dressing function is not resolvable. Also the eigenvalue distribution of the Faddeev-Popov operator is sensitive to Gribov copies. We show that the influence of dynamical Wilson fermions on the ghost propagator is negligible at the momenta available to us. On the contrary, fermions affect the gluon propagator at large and intermediate momenta. In addition, we analyze data for both propagators obtained on asymmetric lattices and compare these results with data obtained on symmetric lattices. We compare our data with results from studies of Dyson-Schwinger equations for the gluon and ghost propagators. We demonstrate that the infrared behavior of both propagators, as found in this thesis, is consistent with different criteria for confinement. However, the running coupling constant, given as a renormalization-group-invariant combination of the gluon and ghost dressing functions, does not expose a finite infrared fixed point. Rather the data are in favor of an infrared vanishing coupling constant. We also report on a first nonperturbative computation of the SU(3) ghost-gluon-vertex renormalization constant. We present results of an investigation of the spectral properties of the Faddeev-Popov operator. For this we have calculated the low-lying eigenvalues and eigenmodes of the Faddeev-Popov operator.

Univ., Diss.--Washington, 2005.

Zugl.: Revised and amplified version of doctoral diss., Marquette University (Milwaukee, Wis.), 2007. / Bibliogr.: p. [195]-215.

Thesis (M.S.)--Indiana University, 2007. / Department of Earth Sciences, Indiana University-Purdue University Indianapolis (IUPUI). Advisor(s): Li Lin, Lenore P. Tedesco, Jeffrey S. Wilson. Includes vitae. Includes bibliographical references (leaves 145-149).

Homo Perfidus: An Antipathology of the Coward’s Betrayal identifies and speaks to an ethical and methodological lacuna in western metaphysics with regards to betrayal. Following Levinas’ call for an ‘Ethics as first philosophy,’ my research question is: ‘How can I think of betrayal responsibly?’ I offer to approach betrayal as an accusation, one that comports an excessive hatred towards the identified ‘traitor.’ Suspending its moral vilification, I construct a broadly phenomenological method – which I call ‘antipathology’ – that proposes to take this hatred seriously; not as the sign of a lack to be filled or purloined with shame, but of a communication to respond-to. Tracking western thought’s metaphysical engagements – mainly via Kant, Hegel and Heidegger – my antipathology witnesses an exceedingly systematic muting of this hatred. Such a principled effacement of hatred’s signs is the very mechanism by which western thought “de-problematizes” betrayal, appropriating its otherness for its own metaphysical ends. To those ends, betrayal ceases to be an event and becomes its ‘prefiguration,’ a twist on an assumed temporal and causal progression. I focus here on the coward’s betrayal, broadly defined as secession from a principle – seen to give cohesion and legitimacy to a ‘Whole’ – of which this traitor was nevertheless an integral part until the event of her betrayal. Antipathology follows young Hegel’s ‘antisemitic’ association of the “Jewish spirit” with a principle of alienation and secession, a vain and hateful self-assertion that only “Christian spirit” can successfully negate, turning this drive for hateful dissociation to one of loving association (with progressively diminishing “remainders”). Reading modern philosophy’s treatment of the skeptic I show how her doubt can be appropriated and turned to ‘Truth’ in the same way that the Jews’ hateful and cowardly betrayal can be turned to absolute faith/love; what Hegel calls “negating the negation.” Both ‘Jew’ and ‘Skeptic’ here become antibodies in a process through which a ‘Whole’ slowly becomes immune, or insensitive to, the threat of future interruptions: outside of this process – offering no ‘Whole’ of their own – their respective interruptions are seen as expressions of vanity, of a ‘self’ that breaks-away from the bonds of belonging and love in a fit of gratuitous hatred and doubt; all in the name of a “who knows what” that for Hegel, as well as for Kant and Heidegger, amounts to precisely ‘Nothing.’ I conclude by a performative ‘antipathological’ reading of Dante’s Inferno alongside Kafka’s In the Penal Colony: while Dante, as a faithful ‘Christian’ witness to Divine Justice (Hell), desires to internalize the Truth of God, progressively renouncing the vain resistances of a ‘self’ not yet fully reconciled to God’s Being (the theological ‘Pleroma’ of the ‘Whole’), Kafka’s nameless traveler, as a skeptical ‘coward-witness,’ not only remains “unconverted” but also causes the violence that is implicit in the Dante-esque ‘progression’ to show itself. ‘Faith’ is here shown as progression from one betrayal-event to another, all of which require the believer to sacrifice another part of their resistance to the demands of the ‘Whole’ until no such resistance remains (or, at least, felt/expressed). Similarly, the Dante that begins his journey weeping for the suffering of Hell’s sinners, ends up kicking one of them in the face; deliberately, yet without hatred, as if it were a mere rock on the road. The coward’s betrayal consists in her ‘vain witness’ to time as rupture, as event, as the opening that puts her previous beliefs and attachments in radical question. The hatred towards the coward and the accusation of ‘traitor’ mark this question as a threat to the ‘Whole;’ a mark that, approached antipathologically, can open a discourse concerning the violence (and self-violence) that was and is necessary to keep the ‘Whole,’ through a narrated causal-historical time, from breaking apart. Painful and dangerous, this approach is, nonetheless, the only way to keep a system that abolished all ‘positions to complain’ from being equated with a ‘wholly just’ system; or to keep a knowledge-machine that successfully tames all doubts from being absolved.