Qual a idéia de história anunciada nos últimos textos de Merleau-Ponty? Que impasses ela procura resolver? Pareceu-nos que responder a essas questões exigia, de início, reavaliar os limites da filosofia da história presente no existencialismo de ju-ventude de Merleau-Ponty, ainda preso aos marcos de uma certa filosofia da consciên-cia. A partir da análise desses limites, procuramos reconstruir o trajeto que levou Merle-au-Ponty a reescrever seu conceito de história. Tentamos fazê-lo em dois momentos. No primeiro, trata-se de recompor o modo pelo qual, nos anos 50, Merleau-Ponty pensará a racionalidade do mundo da cultura, através das idéias de instituição de sentido e de estrutura diacrítica. A ela corresponderá uma idéia do sentido da história (pública, cultural) como núcleos inteligíveis ou afinidades eletivas. No segundo momento, será preciso perguntar em qual concepção de experiência podem se estribar aquelas no-vas análises acerca do mundo cultural. No lógos silencioso operante no mundo sensível, descobriremos a produtividade ontológica de uma Natureza já significante antes dos atos da consciência, o que retira da produtividade humana o papel de protagonista que lhe era dado nos textos de juventude. Tentaremos, por fim, esboçar que contornos isso acarretaria para idéia de uma história ontológica, anunciada pelos tetos finais de Mer-leau-Ponty. / Which idea of history is announced in Merleau-Pontys last writings? Which difficulties it intends to solve? In order to answer those questions, it seemed necessary to reexamine the limits of the philosophy of history characteristic of the philosophers early existentialism, still attached to a certain philosophy of consciousness. Once those limits were established, we tried to retrace the path that led Merleau-Ponty in rewrit-ing his concept of history. We tried to do it in two moments. Firstly, we analyzed the way in which Merleau-Ponty, in the early fifties, understood the cultural worlds ration-ality through the concepts of institution of meaning and diacritical structure. This goes along with an idea of history that is centered on the notion of elective affinities. Secondly, we tried to establish the concept of experience presupposed by these new analysis of the cultural world. In the sensible worlds silent lógos, Nature proved itself to be already meaningful independently of the acts of consciousness. That alters the role attributed to human productivity in Merleau-Pontys earlier texts. Finally we tried to comment on the notion of an ontological history, which can be found in the later texts of Merleau-Ponty.

La plupart des approches philosophiques de l’œuvre de Maurice Blanchot ont réservé jusqu’à présent une place marginale à la question de l’image. À partir de L’Espace littéraire (1955), pourtant, l’image assume un statut théorique nous permettant de l’appréhender comme la matrice d’une écriture, d’abord partagée entre fiction et critique, qui trouve enfin dans la fragmentation son essor le plus naturel. Loin d’embrasser un nihilisme stérile, Blanchot dégage de la réflexion sur l’œuvre d’art de Heidegger l’idée d’une apparition en tant que disparition, d’une forme invalidant la distinction entre matière et forme, d’une présence qui n’est pas donnée : présence d’une absence. Il en tire une vision radicalement antihumaniste, bien plus cohérente que la conception de l’événement scandant l’histoire des époques de l’Être : venant avant la chose, l’image condamne la conscience du sujet métaphysique en tant que scène exclusive de toute représentation. Le visage de la mort devient le paradigme du regard aveugle que les choses portent sur nous. La littérature se révèle alors préliminaire à une vision autre, qui touche à ce qui précède l’existence de l’homme dans sa globalité, sa finitude s’éparpillant en une approche sans fin de la fin. Laissant de côté les textes politiques de Blanchot, nous avons considéré l’œuvre comme étant prioritaire au destin de l’auteur, que l’écriture emporte et détermine. Moins structurée que celle de Heidegger, elle s’avère finalement plus appropriée pour être lue à travers « l’optique » suggérée dans la Lettre sur l’humanisme : l’on ne peut concevoir une éthique, en tant que pensée de l’humanisme, si nous n’avons pas au préalable redéfini ce qu’est l’humanitas de l’homme. / Most philosophical approaches to Maurice Blanchot's work have hitherto reserved a marginal place for the question of image. Since L'Espace littéraire (1955), however, image assumes a theoretical status that enables us to apprehend it as the matrix of his writing that, initially divided between fiction and criticism, finally achieves its most natural thriving in fragmentation.Far from embracing a sterile nihilism, Blanchot derives from Heidegger’s reflection on art the idea of an appearance as disappearance, of a form invalidating the distinction between matter and form; a presence which is not given: the presence of an absence. He draws from it a radically anti-humanist vision, much more coherent than the conception of the event defining the history of the epochs of the Being: coming before the thing, image condemns the consciousness of the metaphysical subject as the exclusive stage of all representation. The face of death becomes the paradigm of the blind gaze that things lay upon us. Hence, literature proves to be preliminary to a different vision, one that touches on what precedes man’s existence as a whole, his finitude being scattered in an endless approach of the end.Leaving aside the political texts of Blanchot, I have considered the œuvre as a priority in the author’s fate, which is overcome and determined by writing. Less structured than Heidegger's, Blanchot’s work proves finally more suited to be read through the perspective suggested in the Letter on Humanism: we cannot conceive an ethics, as a thought of humanism, if we have not previously redefine what the humanitas of man is.

Excerpt: In late October 1465 the Florentine patricin Giannozzo Pandolfini died, leaving behind a wife and five learned sons

abstract: The coyote of the natural world is an anthropomorphic figure that occupies many places within Southwestern Pueblo cultures in oral traditions as well as the natural environs. The modern-day coyote is a marginalized occupant of Southwestern milieu portrayed as an iconic character found in cartooned animations or conceptualized as a shadowed symbol of a doglike creature howling in front of a rising full moon. Coyote is also a label given to a person who transports undocumented immigrants across the United States–Mexico border. This wild dog is known as coyote, Coyote, Canis latrans, tsócki (Keresan for coyote), trickster, Wylie Coyote, and coywolf. When the biology, history, accounts, myths, and cultural constructs are placed together within the spectrum of coyote names or descriptions, a transmergent materiality emerges at the center of those contributing factors. Coyote is many things. It is constantly adapting to the environment in which it has survived for millions of years. The Southwest landscape was first occupied by rudimentary components of life evolving into a place first populated by animals, followed by humans. To a great extent, the continued existence of both animals and humans relies on their ability to obtain food and find a suitable niche in which to live. This dissertation unpacks how the coyote that is embedded in American Pueblo literature and culture depicts a transmergent materiality representing the constantly changing human–animal interface as it interprets the likewise transformative state of food systems in the American Southwest in the present day. / Dissertation/Thesis / Doctoral Dissertation English 2019

Matteo Ricci's True Meaning of the Lord of Heaven (1603) has been studied extensively by scholars of the Jesuit China Mission, especially in terms of accommodation through means of Scholastic and Humanist arguments and translation choices. Few of these studies, however, discuss the genre of this work (disputation), nor consider this genre in relation to Renaissance rhetorical teachings and how this relationship informs Ricci's accommodative strategies. The purpose of this paper is to remedy this gap in early modern Jesuit scholarship. Through a review of the history of accommodations in disputations in the Aristotelian-Scholastic and Ciceronian-Humanist traditions, this paper claims that True Meaning is a Humanist disputation, not only because Ricci translated Christian terms into Chinese and draws references from classical sources, but also because this text follows strategies taught in the Humanist, but not the Scholastic curriculum. If True Meaning is a Humanist disputation, then Ricci's teachings should be reconsidered from the perspective of Renaissance rhetoric, which sheds further light on how Ricci's work fits into Renaissance culture and the transformation of the early modern disputation genre, as well as provides further explanation of the Western accommodation paradigm Ricci brought to China, which is prior to understanding how Ricci was transformed by China.

My work is a tribute to the disintegration of built environments, and the chaos and disturbance that it brings into the idea of what a city should look like. An ode to the ruins that are witnesses to destructive social and economic systems and that tell the stories of the life that once inhabited them. A comment and critique on humanities way of ruining everything: world that we live in and our self; a destructive behaviour that we refuse to admit we have, and desperately try to hide. We polish the façades and fake our appearance in order to keep the illusion. I am discussing the concept of ruin romanticism, comparing the garden ruins of the eighteenth century to the urban exploration of abandoned places of modern society, the fascination for what once was, but are no more and the different feelings these places might arouse. I describe how I through experiments with dying, deconstructed screen printing and distressing, manipulate fabrics to create an illusion of brick walls. And how I through experiments with display, sound and light explore solutions for creating the dystopic atmosphere of abandoned places in a textile installation. My biggest inspiration is the inevitable downfallof the urban landscape and I am romanticising the imperfections and the flaws. I take what is understood as ugly by the rules of aesthetics, make it beautiful, and put it on a pedestal.

Recent charter school enrollment trends suggest that a growing number of parents have opted to transfer their children from neighborhood public schools into charter schools, despite data indicating public school achievement equal to or above charter schools. This trend encourages school leaders to examine parent choice. The purpose of this qualitative study was to gather perspectives from parents in the study community who chose to enroll their children in charter schools instead of public schools and identify reasons parents chose charter schools. The humanistic theories of Maslow and Rogers, which emphasized the importance of choice, creativity, values, and self-realization as considerations for parent choice, formed the conceptual framework. Qualitative data were collected through an electronic questionnaire from 84 parents who have chosen 1 of 2 charter schools, designed to gather demographic information as well as perceptions about the processes and determinant factors involved in making school enrollment choices. Individual semi-structured interviews using a purposeful sample were conducted with 7 parents to determine their perceptions about choosing charter schools instead of traditional public schools. Data analysis included open coding and identification of emergent themes. The findings suggested criteria that parents considered in addition to standardized accountability measures as part of the school choice process. The resulting project included a professional development seminar for public educators in the local community to understand the public school choice marketplace, a marketing plan for their school, and follow-up implementation coaching. This study may contribute to social change through educators' increased understanding of competition in public education and the development of best practices to improve public schools and student enrollments.

This thesis presents an analysis of humanism as studied and practiced by Sir Thomas More, in the early-sixteenth century. It will examine the effect those beliefs had in his position regarding Henry VIII's Great Matter and the laws that followed. The thesis is divided into five sections including Introduction; Humanism; The Great Matter and the Acts that Followed; More, The Martyr; and Conclusion. The Introduction provides a terse summary of More's life, including his education and career as well as his personal life. In the section on Humanism, the philosophy is defined and the branches of same are discussed. It delves into Thomas More's practice of the philosophy and discusses three of his humanist works: his 1518 Letter to Oxford, Utopia and The History of Richard III. Erasmian Humanism is also discussed. In The Great Matter and the Acts that Followed, background on same is provided so More's position regarding these political decisions are understood. In this section, More's humanism is discussed as it relates to his own piety and understanding of virtue. In More, the Martyr, More's resignation to his impending execution is discussed in terms of his religious writing and how his humanism still was in effect at this time, though practiced now in a contemplative state. This thesis concludes with the breaking down of More's self-written epitaph and includes analysis on why same makes no direct mention of studia humanitatis. It also touches on how More's practices in humanism and Catholicism are viewed today, as are his stances on politics. It also includes opposition to his being considered a martyr. / acase@tulane.edu

Abstrakt Denna uppsats fokuserar främst på formuleringen i skolans läroplan att skolans etik ska förvaltas av kristna traditioner och västerländsk humanism samt att undervisningen ska vara icke-konfessionell. Utifrån att jag har granskat och tolkat medias pressbild, de framlagda motionerna och olika vetenskapliga arbeten i ämnet så ställde jag mig följande frågor; vilken mediabild som kommer till uttryck och vilken kritik formuleringen får i motioner samt hur olika forskare tolkar formuleringen. Avslutningsvis så ställde jag frågan varför formuleringen av de kristna traditionerna och den västerländska humanismen anses komma i konflikt med formuleringen av att skolans undervisning ska vara icke-konfessionell. Som metod använde jag mig av den kritiska diskursmetoden där språket i läroplanen har granskats och tolkats samt vilka strukturer eller mönster som återfinns i texten för att göra en rättvis analys. Resultaten av undersökningen visade på att formuleringen är problematisk och till viss del motsägelsefull eftersom Sverige dels är ett sekulariserat land som i hög grad består av en stor mångkulturellt. Men som även förespråkar religionsfrihet i grundlagen och att undervisningen ska vara icke-konfessionell, därmed går det att fastställa att formuleringen har öppnat upp dörren för misstolkningar som vidare kan leda till att arbetet i skolan kan komma att påverkas. / <p>Peder Thalén är kursens examinator och den som attesterar betyget medan Jari Ristiniemi var uppsatsens examinator.</p>

In this thesis I examine the representation of parents and schoolmasters and the conflicts between them in vernacular drama in Reformation England. This was a period of growth in public schooling and a time when numerous treatises on education and childrearing were in circulation in England. Prevailing pedagogical theory privileged the schoolmaster's authority over that of the parents, and set paternal authority over that of the mother. It sought to limit maternal power to the domestic sphere and the infant years, yet the drama examined here suggests that mothers, not fathers, were usually the parent in control of their children's education. The conflicts inherent in these oppositions are played out in drama dealing with schooling and childrearing; each of the works examined here participates in and contributes to public debate over school education and parenting practices in early modern England. The thesis conducts a close textual and contextual analysis of the representation of schoolmasters and parents and of parent-school relations in seven English plays. A variety of dramatic genres is represented: public drama (Love's Labour's Lost, Patient Grissill, The Winter's Tale), school drama (Nice Wanton, July and Julian, The Disobedient Child), and private royal entertainment (The Lady of May). The plays are explicated in terms of the Tudor school culture and the negotiation of authority between fathers, mothers and schoolmasters. The thesis draws extensively on sixteenth-century school dialogues and vulgaria and on education treatises, which were available in English in Tudor England, in particular the writings of Erasmus, Vives, Ascham, Mulcaster, Elyot, Brinsley and Becon. School records provide information on school conditions and curricula, the duties and qualities of schoolmasters and the role of schools in civic and public performances. The thesis addresses issues of gender, childrearing, public education and parental and pedagogical authority in the second half of the sixteenth and early seventeenth centuries.