Thesis--Vienna. / Vita. Includes bibliographical references (leaves 1-58 (2d group)).

Diss.-Copenhagen.

Thesis--Münster. / Includes bibliographical references (p. 7-11).

Thesis (Ph. D.)--University of Chicago. / Biographical sketch.

Thesis (Ph. D.)--University of Chicago, 1909. / Double pagination. Offprint from Modern Philology, October, 1909, p. 245-288; January, 1910, p. 345-382. Includes bibliographical references (p. 1-2).

Thesis--Utrecht. / Includes bibliographical references.

Thesis--Aarhus. / Résumé in Danish. "Bibliographie": p. [235]-241.

This thesis defines "federation" as a set of structures and techniques, by means of which the constituent members of a union are given guaranteed access to and are accommodated within the decision-procedure of the centre. Meanwhile, "federalism" is taken to signify the philosophical, or ideological prescription, or promotion, of such a union. The thesis commences by identifying the major shortcomings of the Anglo-Saxon academic literature on federation for a comparative analysis of federalism and federation in Austria, Switzerland and Germany. The two main aims of the thesis are then outlined. These are first, to identify the nature of the tradition of federalism in Austria, Switzerland and Germany. The second is to illustrate, by reference to the period immediately preceding the crystallisation of the party systems of those countries, the use of federalism as a political ideology. These aims are fulfiled in Parts 2 & 3 of the thesis. By means of its systematic, comparative analysis of federalism in Austria, Switzerland and Germany from the early sixteenth century until 1850, the thesis develops a typology of federalism, which permits it to identify the six “dimensions" of a distinctive, "Germanic”, tradition of federalism. Second, the detailed analysis in the thesis of the use of federalism during the first half of the nineteenth century shows how, within existing federations, a wide range of political groupings constituting the antecedents of modern political parties availed themselves of federalism for the promotion of their political aims. Amongst the conclusions of Part 4 of the thesis is that more attention should be devoted to the study of the interaction of federalism and federation and in particular, to how federalism is utilised by politial parties, both to legitimate and to reform federations.

No description available.

<p> This dissertation offers a re-interpretation of Novalis' <i> Fichte Studien</i>. I argue that several recent scholarly readings of this text unnecessarily exclude "organicism," or a panentheistic notion of the Absolute, in favor of "nonclosure," or the endless, because impossibly completed search for knowledge of the Absolute. My reading instead shows that, in his earliest philosophical text, Novalis makes the case for a Kantian discursive consciousness that can know itself, on Jacobian grounds, to be the byproduct (or accident) of a self-conditioning being or organism, and even more specifically a byproduct of God's panentheistic organism, at the same time that Novalis does not allow the possibility of discursive immediacy with that absolute standpoint; the epistemic consequence is that, while empirical science can proceed in the good faith that it makes valid reference to being, nonetheless it can never know its description of being to be final or complete. I call this position "organic nonclosure," and argue that Novalis holds it consistently throughout his very brief philosophical career. The keys to understanding Novalis' reconciliation of organicism and nonclosure are contextual and textual. Contextually, Novalis appreciates the inadvertent organicism in Jacobi's metacritique of Kant and also applies Jacobi's organicist metacritique to Fichte as well, with the result that Novalis' position in the <i> Fichte Studien</i> bears much resemblance to Herder's panentheistic ontology and modest epistemology. Textually, Novalis engages in a polysemy in the fragments of his <i>Fichte Studien</i> that performs the dependence of the sphere of empirical consciousness on a higher, intellectually intuitive being (a being that could only be a divinely creative intellection), and, simultaneously, the impossibility of presenting that identity in discursive terms. In other words, for Novalis, human knowledge of the existence of the organicist Absolute is enabled by, but also limited to, the merely contingent, empirical, and private experience of the dependence of the human subjective standpoint on an objectivity simply given to it.</p>