Makala haya yanachanganua jinsi dhana za kifalsafa zinavyoakisiwa katika ushairi wa Kiswahili yakizingatia hasa tenzi zilizoandikwa kuhusu historia za dola za Kiafrika baada ya kupatikana kwa Uhuru. Tenzi nyingi za kundi hili zilitungwa Tanzania wakati wa ujamaa, ndiyo maana itikadi zinazoelezwa zaidi katika tenzi hizi zinahusiana na falsafa ya ujamaa. Uelekeo huu unaonyeshwa katika uchambuzi wa Utenzi wa Pambazuko la Afrika uliotungwa na Mohammed Seif Khatib na kuchapishwa mwaka 1982, ambao unaakisi falsafa ya ujamaa, itikadi za umoja wa Afrika (Panafricanism) na upingani wa ukoloni, ukigusana pia na imani ya Afrika kuwa chanzo cha mawazo mengi ya kifalsafa (Afrocentrism). Kwa namna hii, inaonekana kwa uwazi kwamba utungaji wa tenzi ni njia muhimu sana ya kueleza falsafa ya kisiasa na ya kihistoria katika utamaduni wa Kiswahili. Njia hii inalingana na njia nyinginezo: mawazo hayohayo yanaelezwa vilevile katika vitabu vya kitaaluma (kwa mfano, vitabu vya Mwalimu Nyerere kuhusu ujamaa), katika riwaya, au katika ushairi wa aina nyingine (kama vile mashairi, ngonjera, n.k.). Tenzi nyingine za hili kundi la ‘tenzi za Uhuru’ zinaakisi vilevile falsafa za aina nyingine, ikiwemo falsafa ya kidini inayotokana na dini ya Uislamu au falsafa ya ‘utu’, ambayo ina mizizi mirefu sana katika tamaduni nyingi za Afrika. Kwa kumaliza, makala yanasisitiza kwamba, tukipenda kufahamu ‘falsafa ya Kiafrika’ ni nini, ni lazima tutazame njia zilizoko na vyombo vilivyoko katika tamaduni za Kiafrika vya kuelezea dhana na thamani, bila ya kutarajia kwamba njia hizo na vyombo hivyo vitakuwa vilevile au vitafanana kimsingi na vyombo vya kawaida vya kuelezea falsafa katika tamaduni za Magharibi (yaani maandishi ya kitaaluma kuhusu falsafa). Ushairi ni njia mojawapo, tena muhimu sana, ya kueleza mawazo ya kifalsafa katika utamaduni wa Kiswahili, lakini ziko na njia nyingine, kama vile maelezo ya taaluma mbalimbali na tanzu nyingi za fasihi na sanaa, ambazo inafaa zitambulikane na ichambuliwe katika fani ya falsafa.

No description available.

Yorgancioglu, Derya M. Arch, Department of Architecture Supervisor: Asst. Prof. Dr. C&acirc / n&acirc / Bilsel September 2004, 133 pages In this thesis it is aimed to develop a particular reading of Steven Holl&rsquo / s approach to architecture. It is claimed that in Holl&rsquo / s architecture there is a philosophical depth that embraces both his thinking on and making of architecture. This thesis suggests that, the phenomenology of Maurice Merleau-Ponty, the French philosopher (1908-1961) is Steven Holl&rsquo / s main reference in achieving a philosophical depth in architecture. The thesis research focuses on understanding Holl&rsquo / s approach to architecture and its relation to Merleau-Ponty&rsquo / s phenomenological philosophy. In the second part of the thesis, in aiming to unfold how the design process develops the study focused on the intellectual framework in Holl&rsquo / s architecture. Specific concepts that Holl dwells upon are examined in relation to their philosophical references. This section also comprises a focus on the architect as the subject of architectural practice. In the third part, the phenomenological framework in the way Holl makes architecture is studied by examining how he relates building with site and situation / body to architectural space / body and architecture to time. This examination concludes with an inquiry in the haptic sensibility of the architect into articulating spaces and forms. Lastly, the forth part involves a study on Holl&rsquo / s particular projects, through which it is aimed to examine the architectural embodiment of his phenomenological approach. The thesis research in Steven Holl&rsquo / s architectural approach, which is held through his thinking on and making of architecture, opens up a field of study about the practice of an architect and the philosophical engagement of architecture.

La thèse présente une relecture chronologique et systématique de la question de Dieu dans la philosophie d’Emmanuel Levinas : elle se propose d’examiner le mouvement plurivoque et ambiguë de la « trace » par lequel se dessine le sens du mot ‘Dieu’ dans cette philosophie. En identifiant l’enchevêtrement de trois champs de recherche qui se déploient à travers l’oeuvre – les foyers thématiques de la sortie, de la socialité et de la signifiance –, nous tentons de montrer qu’à travers eux se découvrent trois modalités de la notion de la « trace » qui pénètre la pensée de Levinas sur Dieu et sur l’homme inséparablement. Nous avons d’abord suivi l’émergence de la question de Dieu depuis les premières insinuations jusqu’aux textes parus entre Totalité et Infini et Autrement qu’être (1e partie) ; ensuite, nous avons exploré le déploiement autrement accentué d’une pensée de Dieu jumelée à une reformulation du sujet, au centre de la deuxième oeuvre maîtresse (2e partie) ; enfin, nous avons relevés les points culminants de la recherche de la signifiance du mot Dieu tels qu’ils ont été approfondis et affirmés dans les oeuvres de la maturité (3e partie). La complexité du travail de Levinas sur la question de Dieu en philosophie se lit dans la densité de la notion de la trace : inscrite (1) dans le visage d’autrui, (2) dans la passivité du sujet et (3) dans le dire prophétique, elle permet de penser Dieu comme l’absence-présence d’unetranscendance radicale, transcendance qui dans toute sa séparation absolue néanmoins affecte l’immanence ets’incarne comme intelligibilité première. / The theses presents a chronological and systematic re-reading of the question of God in the philosophy of Emmanuel Levinas, and examines the ambiguous and equivocal movement of the “trace” through which is delineated the meaning of the word ‘God’ in this philosophy. By identifying three areas of research interweaving throughout his work – the three thematic clusters of ‘exit’, of ‘sociality’ and of ‘significance’ –, it is shown how three modalities of the notion of the “trace” are exposed through these areas: the “trace” in its equivocal formulation penetrates the thinking of Levinas on God and man inseparably. First we follow the emergence of the question of God from the first early suggestions through the texts appearing between Totality and Infinity and Otherwise than being (part 1); then we explore the more accentuate thinking on God in association with a reformulation of the subject, at the heart of Levinas’ second major work (part 2); finally we drawn attention to the culminating points of the research on the meaning of the word ‘God’ as deepened and corroborated in Levinas’ later works (part 3). The complexity of the work of Levinas on the question of God in philosophy may be read through the density of the notion of the trace: Inscribed in (1) the face of the other, (2) the passivity of the subject (3) the prophetic saying, it makes it possible to think God as the absence-presence of a radical transcendence, a transcendence that in all its absolute separation still affects immanence and incarnates itself as original intelligibility.

The study of perfection, progress and evolution is a central theme in the history of ideas. This thesis explores this theme seen and understood as part of a discourse in the new fields of anthropology, sociology and psychology in the nineteenth century. A particular focus is on the stance taken by philosophers, scientists and writers in the discussion of theories of human physical and mental evolution, as well as on their views concerning the nature of social progress and historical change. The wisdom and feasibility of improving the human species is discussed alongside an analysis of new methods of investigating and measuring physical and mental attributes of the human organism. The instruments used to assess the development of mind, body and society are described, and are viewed as part of an increased emphasis on the use of technology as an integral part of modern life, and as a means toward the ordered gathering of information in social-scientific practice. An international perspective is taken by observing the way in which ideas about the physical and mental development of humankind was discussed in light and consequence of English and European scientific exploration in the Southern Hemisphere. Further, an evaluation is made of the manner of the spread of new thought in the social sciences from the intellectual and cultural �centre� of England and Europe to the Anglo-European community located at the �periphery� in Australia in the late nineteenth century. In particular the educative role played by the non-professional enthusiast as a pivotal conduit for the dissemination of these ideas is highlighted and linked back to a significant tradition of amateur scholarship as a central phenomenon in the study of the history of ideas.

The study of perfection, progress and evolution is a central theme in the history of ideas. This thesis explores this theme seen and understood as part of a discourse in the new fields of anthropology, sociology and psychology in the nineteenth century. A particular focus is on the stance taken by philosophers, scientists and writers in the discussion of theories of human physical and mental evolution, as well as on their views concerning the nature of social progress and historical change. The wisdom and feasibility of improving the human species is discussed alongside an analysis of new methods of investigating and measuring physical and mental attributes of the human organism. The instruments used to assess the development of mind, body and society are described, and are viewed as part of an increased emphasis on the use of technology as an integral part of modern life, and as a means toward the ordered gathering of information in social-scientific practice. An international perspective is taken by observing the way in which ideas about the physical and mental development of humankind was discussed in light and consequence of English and European scientific exploration in the Southern Hemisphere. Further, an evaluation is made of the manner of the spread of new thought in the social sciences from the intellectual and cultural �centre� of England and Europe to the Anglo-European community located at the �periphery� in Australia in the late nineteenth century. In particular the educative role played by the non-professional enthusiast as a pivotal conduit for the dissemination of these ideas is highlighted and linked back to a significant tradition of amateur scholarship as a central phenomenon in the study of the history of ideas.

This thesis shall address itself to the following: it shall concern itself with a definition of the phenomenon, the directions taken in the philosophical statements made on Conceptual Art, an investigation into the design of the forms used within the movement, and finally, the conceptual movement's historical placement will be considered along with its antecedents in the earlier years of the twentieth century.

Zugl.: Freiburg, Schweiz, Univ., Diss.

Thesis--Hamburg. / "Literaturverzeichnis":p. 191-200.

Facebook är ett socialt internet-community som startades 2004 av Harwardstudenten Mark Zuckerberg. Sajten har idag ca 222 miljoner användare spridda över hela världen. Hur kan man, genom att studera ungdomars tankar kring sitt användande av Facebook - och relatera det till två skilda tänkare med mycket olika människosyn, förstå vårt identitetsskapande och vår syn på oss själva på två skilda sätt? Det ena kopplat till modernismen, det andra till postmodernismen. Hegels erkännandebegrepp och Nietzsches idé om vår vilja till makt relateras till modernismen respektive postmodernismen, och observationerna som gjorts under intervjuer med 13 gymnasieungdomar tolkas med hjälp av dem. I analysen bearbetas fyra teman som synliggjorts i intervjuerna. För det första, det frekventa ”rundkollandet” på vad andra gör, vilket ses dels som en kul grej, dels som meningslöst. Det kan förstås som ett sätt att lära känna sig själv genom reflektion – eller som en metod att ta reda på hur man blir som mest framgångsrik. För det andra, strävan att visa vem man är, vilket kan tolkas som ett behov av att prova den egna identiteten genom att visa upp den för andra, eller som en strategisk demonstration av en noggrant formad image. För det tredje, inställningen till att ge och få kommentarer, vilken varierar mellan ett icke problematiserande gillande - och förnekande av ett behov av bekräftelse från andra på den egna personen. Slutligen, svårigheterna som många upplever på grund av att man har en profil som kan ses av alla ens ”vänner”. Detta kan dock vara av nytta om man letar efter sitt sanna jag, som så att säga finns i en från början. Intressant är hur vissa informanter ser formandet av en så ”användbar” image som möjligt avseende de multipla åskådarna som helt oproblematisk. Slutsatsen är att Facebook tycks stimulera såväl ett modernistiskt som ett postmodernistiskt sätt att förhålla sig till identitetsskapandet. Dess redskap uppmuntrar ett demonstrerande av den egna personligheten, men då det samtidigt är mycket lätt att leka med de här redskapen, blir också ett obegränsat formande av identiteten möjligt. Men sajten skulle inte vara intressant om den betraktades som en teaterscen – och det framgår tydligt att det finns en önskan att visa vem man i sanning är, och att det likväl finns en idé om att andra också har dessa sanna jag. Men mediets karaktär uppmuntrar människors misstänksamhet gentemot hur andra eventuellt manipulerar sina identiteter. / Facebook is a social Internet community started in 2004 by Harward student Mark Zuckerberg and it has by now around 222 million users all over the world. How can one, by examining a few aspects of young peoples activity on the site, understand the act of identityshaping and the look at ourselfs, in two different ways? One connected to modernism and the other to postmodernism. The philosopher Hegel’s concept of recognition and Nietzsche’s notion of our will to power are related to the terms modernism and postmodernism, and the observations made in the interviews with 13 highschool students are interpreted with the help of them. The analysis treats four themes visible in the interviews. First, the frequent checking out on others’ activities, which is partly seen as fun, partly as useless. It can be understood as a way to get to know oneself throug reflection - or as a method to find out what is a successfull way of being. Second, the strong aim to show who one is, which could be interpreted as a need to try the own identity by showing it to others -or as a strategic demonstration of a consciously shaped image. Third, the attitude towards giving and getting comments, which vary between an unproblematic liking, and a rejection of the need for confirmation of one’s being. Fourth and finally, the difficulties with having one profile to be seen by all the ”friends”. This can be usefull if one is in search for a true identity that is so to speak already in oneself from the beginning. But this shaping of an image that is successfull among multiple viewers is also seen as a rather undramatic, or unproblematic, activity. The conclusion made is that Facebook stimulates as well a modernistic as a postmodernistic way of identity shaping. Its tools encourage the demonstration of the personality, but as it is very easy to play with these tools, an unrestrained designing of the identity is also possible. But the site wouldn’t really be interesting if it was considered a theatre scene – and it is quite clear that there is a wish to show who one really is, and that there is an idea about other persons having that kind of true selfs as well. But the caracter of the medium is such that people frequently suspect others to manipulate their identitys. / BI/Media