《理想國》第六、七卷的主題，尤其是整個第六卷，通常被視為是一個知識論的討論，其中最主要的兩個談論即是線段譬喻與洞穴譬喻，因此如何正確地分別解讀兩者，並將兩者放在一個整全的框架下來理解，即是理解柏拉圖《理想國》知識論最重要的課題。通過本文的討論我們似乎可以看到，柏拉圖把知識與存有與真理連結在一起，並且存有與真理即是相互說明的概念，因此真理即是透過認識活動掌握那個對於存有者的存有之揭示（理念），因此認識能力即是瞭解存有，亦即「由靈魂的眼睛看」。而這個對於存有者的存有之認識活動要能夠獲得實踐，必須仰賴善的理念作為施力者，給予認識者去認識的能力、並將真理賦予給可認識者（理念），兩者在真理作為那個使得存有者的存有可以顯現的力量在認識活動中結合在一起，由此可認識者作為某個「真的」，而分有了真理。於此善的理念作為知識與真理的原因、並由此亦為所有者的存有的終極原因，但善的理念並非垂手可得，我們必須付出努力才可以獲致，獲致的方式是我們必須藉由辯證術與哲學的研究，逐步地自以肉體之眼所見的世界，上登到靈魂的眼睛所注視的純理性世界。 柏拉圖在這裡做了一個很仔細的關於知識要求的描述，以兩個不同的類比—線段和洞穴，去說明達致這個最高的原理原則的路徑，他先在線段譬喻中對知識種類與其對應的靈魂從屬狀態做區分與定義，然後在洞穴譬喻中，由人類在其本性上未受教育的最初狀態，和經過教育或啟發後不同的狀態，來解釋教育、或靈魂必須向上攀升的重要性。 經由對於兩個譬喻以及其他相關的概念之解析，我們將可以發現，柏拉圖在《理想國》中提出的真理觀，清楚地指出了存有者與其存有間有一個連結的關係，在真理作為解蔽性的意義中為心靈所掌握，於此對存有的揭示越多、則越真（越「沒有-遮蔽」），其遮蔽的程度越少；但另方面他又明確地排拒那些在存有者的領域中被他描述為「涉及感知與意見的」，並一再地指出上昇之旅除了「前往、趨近存有」外，亦在於排除感知的影響，在這個意義下，他特別強調數理知識的中介作用，並指出數理圖形與數字的抽象作用，可以幫助靈魂向存有趨近。但持平而論，柏拉圖仍為我們指引出一條通往存有的道路，並將《理想國》的知識論以一個完整的存有論的連結關係展現給我們（雖然不無理論上的困難），要求著我們將「真理」的本質與「存有」緊密結合起來，而哲學研究的目的與任務則明確地被定義為對存有的追問，以及將存有與真理之光帶回到「世界」中。 / The theme of the sixth and seventh Book of Plato’s "Republic", especially the whole sixth Book, is usually considered to be the discussion of the knowledge problem (or the epistemology) ; among them there are two main paragraphs about this issue, they are the divided-line simile and cave simile, so how to understand those two similes separately, and at the same time place them under one whole structure to interpret them correctly, namely is the most important task to understand the knowledge problem of Plato's " Republic ". Through the discussion of this thesis, we could see that Plato connected knowledge together with Being and Truth, and Being and Truth are the concepts which explain each other; so Truth is through knowing activity to grasp the revealing of the beings’ Being (Idea), to know is understanding Being, such as 'seeing by eyes of soul'. And to exercise this knowing activity of the beings’ Being, must be dependent on the Idea of Good as the empowerment, offer the power for the Knower to know, and offer Truth to the Knowable (idea) to be known, the two (the Knower and the Knowable) in Truth as the power that makes the beings’ Being shown connect together in the knowing activity, thus the Knowable been regarded as something ' true', and participated Truth. Hence the idea of Good as the cause of Knowledge and Truth, and also as the ultimate cause of the Being of the all beings, but to reach the Idea of Good is not a easy thing, we must endeavor really hard to obtain the Idea of Good. The way to obtain it is that we have to by means of the research of Dialectic and philosophy, ascend step by step from the world seen by bodily eyes, to the purely rational world seen by soul’s eyes. Plato made a very careful description of knowledge requirement here, with two different similes – divided Line and cave, to interpret the route led to this supreme principle. He first discriminates and defines the classification of knowledge and their corresponding subordinated soul states in the divided line simile, then in the cave simile, he brings up the primitive uneducated state of the human nature, and the different states after educated or enlightened, to explain the importance of education or the upward journey of soul. Via the analysis of two similes and other relevant concepts, we could discover, the Truth View which Plato puts forward in " Republic ", clearly states there is a relation linked between beings and Being, grasped by the mind in the Truth as the Unhiddenness; therefore the more revealing of Being, the truer (more ' un- hidden'), and the less its degree hidden is. But on the other hand he distinctly discards those which he described as ‘involved sensual perception and opinion’ in the field of beings, and constantly points out the upward journey not only about 'going to and close to the Being’, also about discarding the influence of sensual perception. Thus he especially emphasizes the intermediate position of mathematical knowledge, and point out that the abstract function of the mathematical figures and numbers could help soul come toward Being. But generally speaking, Plato still leads us to the road toward Being, and shows us the epistemology of "Republic" with one intact ontology interrelation (though there are still some difficulties in his theory), therefore forces us to integrate the essence of ‘Truth’ and ‘Being’ closely; in this way the purpose and task of philosophic study are clearly defined as the questioning of Being, and bringing the light of Being and Truth back to 'the World'.

生物學的互利共生，探討兩生物體生活在一起的交互作用，互利共生雙方成員都得到好處，維持持續性的關係。由於環境不斷在變動，使得兩生物體必須共同學會適應環境，持續共生行為。設計服務產業中的供應商及市場上顧客，有如互利共生的雙方，而服務產業的變遷及新科技的注入，為這個環境加入許多不確定性。設計團隊如何利用服務科學之觀點從顧客角度建立互利共生之設計流程，遠瞻市場脈動和顧客建立長久的關係，是本研究要探討的議題。近幾年來工業設計逐漸浮出檯面。箇中翹楚，莫過於「手機設計」。過去通話是手機最基本的功能。現在，因為功能的跨界設計，讓手機不再只是一個移動式的話筒。本研究從設計的流程切入，探究工業設計團隊在初期進行創意構思到概念構成，及最後設計商品化的部分，如何使用互利共生與服務科學原則建立相關分析模型進行設計流程有效管理，使得設計師更瞭解市場和消費者的需求，並以消費者為尊的觀念，讓客製化的程度提高，建立一使得顧客與設計團隊間的交互作用得以持續。 / In service exchange, both providers and customers are involved in shaping the continuum of value co-production. Inspired by the symbiosis concepts, service exchange engaged by providers and customers can be regarded as the unfolding of mutually beneficial interactions between two species. The providers and customers in design service industry (e.g., industrial design) are the analogy as two organisms in mutualism. In this industry, there are many uncertain factors to consider and it is important for a design team to establish a mutualism relationship with their customers and unfold a design service process which can meet consumers’ expectations. This paper takes the design service of mobile phones as an example and presents an analytical model of mutualism-based idea management characterized with the principles of symbiosis concepts and service science. The model is unfolded with three symbiosis analytic tasks (concept definition, idea visualization, and commercialization) and achieves a design service process regarding the points of view of the customers in order to improve customization.

The United Nation’s mandate to engineer international peacecraft is correlated with the promotion of universal human rights. Universal human rights are held to apply consistently to everyone everywhere without conceivable exception. There is some debate as to whether universal human rights possibly exist. This debate centers around two difficulties: 1) the task of identifying a single trait or capability that all human beings necessarily share, and 2) the task of relating human rights to this trait or capability. Conventional epistemic justifications defending the existence of universal human rights attempt to address both difficulties. However, they have become the focus of numerous criticisms. By conducting systematizing and critically reviewing text analyses, I will conclude that conventional epistemic justifications are unable to refute standard criticisms satisfactorily. In their place, I will introduce an epistemic justification from the philosophy of mind. I will attempt to demonstrate that this justification is capable of 1) identifying a single trait that all human beings necessarily share, 2) relating human rights to this trait, and 3) satisfactorily refuting the standard criticisms raised against conventional epistemic theories. I have produced this paper in the hope of further legitimizing the UN’s mandate to engineer international peacecraft by providing a more philosophically optimal justification of claims affirming the existence of universal human rights.

The aim of this thesis is to investigate, explain, compare and to a degree criticize the two theories Global Stakeholder Democracy by Terry Macdonald and Transnational Discursive Democracy by John Dryzek and their respective arguments for a global democracy, by using the method of an internal idea analysis. The two main questions of the thesis are: -  With what arguments do Macdonald and Dryzek legitimize their respective form of global democracy? -  What similarities as well as differences can be found in their argumentation for their respective theory and is it possible to see any potential internal problems in their argumentation? The results show that both Global Stakeholder Democracy and Transnational Discursive Democracy can be interpreted to share the same basic way of legitimizing democracy through a liberal value and notion of autonomy. Because of the current democratic deficit on a global level, this value is threatened. Both theories therefore try to solve this problem by promoting a pragmatic theory to democratize the global political system. The study recognizes some potential problems regarding the way both Macdonald and Dryzek argue for a global democracy. In MacDonald’s theory, the potential problem concerns mainly the lack of a clear definition of the theory’s fundamental part, what a stakeholder is. The potential problems with Dryzek’s theory derive from the fact that he might put to much trust in the concept of reflexive modernization, whether his theory will be able to actually influence discourses despite a lack of formal institutions, and finally if the theory will be able to guarantee political equality in the decision making process.

This thesis provides details about historical background of American Transcendentalism, a theological, philosophical and literary tradition of the first half of the nineteenth century in United States and of New Age religion originating roughly at the turn of the same century and maturing in the 1970's in a form of the New Age movement. The work focuses on the influence of American Transcendentalism as one of the shaping factors, which contributed to the emergence of New Age. The attention is placed primarily on the work of Ralph Waldo Emerson. Through a detailed analysis of selected Emerson's essays parallels are drawn between the beliefs held by the Transcendentalists, mainly Emerson, and general beliefs shared with the New Age community. Following the historical development of both traditions, we discover the point of convergence, namely the New Thought movement originating in the second half of the nineteenth century.

Although school counselors strive to address the needs of all students, children with learning disabilities are often overlooked (Bergin & Bergin, 2005; Dahir, 2004). Under federal requirements, all federally funded schools are required to provide services to students with disabilities. Further, the American School Counselor Association's (ASCA) model for school counseling programs stipulates that school counselors should ensure appropriate services are provided to all students (Milsom, 2002). Research has been completed regarding teachers' attitudes toward complying with the federal mandates (Bateman & Bateman, 2002; Rea & Davis-Dorsey, 2004). There is, however, considerably less information regarding school counselors' roles, and only minimal information on their attitudes and background experience regarding learning disabilities (Frye, 2005; Greene & Valesky, 1998; Milsom, 2002). School counselors from ASCA's southern region were asked to respond to the Attitudes Toward Learning Disabilities Instrument online survey. The findings of this study demonstrated that although school counselors overwhelmingly support ASCA's guidelines, few have the full credentials outlined by the ASCA model. A majority of the counselors in this study had little or no educational training and reported feeling unprepared to address educationally-based tasks such as developing classroom accommodations, or acting as a consultant to the school staff on learning disability issues. In contrast, one third of the participants in this study were certified teachers who reported feeling prepared and confident about all areas of academic and disability services. These results support the conclusions of previous research which indicated that counselor preparation and years of experience were found to be related to more positive attitudes toward inclusion (Greene & Valesky, 1998; Greer & Greer, 1995; Milsom, 2002; Milsom & Akos, 2003) Availability Unrestricted: Release the

In the diploma thesis are defined terms related to entrepreneurship. In the application part, I elaborate a business plan for the development of a mobile application in the form of a written business plan including all key analyzes and methods. The most important parts of the plan include a detailed financial plan, a marketing plan, and a risk plan.

Assez peu reconnu à son époque et encore largement méconnu aujourd'hui, l'intellectuel algérien Malek Bennabi (1905-1973) a pourtant fait une entrée remarquée dans la vie intellectuelle en Algérie avec sa notion de "colonisabilité " en 1949. Il se fera connaitre ensuite dans le monde musulman notamment avec ses définitions fonctionnelles de la culture et de la civilisation. Néanmoins, sa conception réformiste de la religion, nommée " idée religieuse " et ayant une fonction sociale, a été très peu analysée. Or, elle est la clé de voûte de la compréhension de la pensée de Bennabi. Pour lui, " l'idée religieuse " doit être une idée vécue comme une " vérité travaillante ", authentique avec l'islam et efficace dans le monde moderne. Il mélange des savoirs issus à la fois de la Tradition musulmane et des sciences humaines et propose de connecter l'islam authentique avec l'esprit technique cartésien. Ainsi, dans un contexte de décolonisation, Bennabi veut réaliser, par le déploiement moral et social de " l'idée religieuse " un projet de société pérenne, prospère et ouvert sur la civilisation humaine. Par le biais de cette notion " d'idée religieuse ", nous proposons, tout d'abord, de situer Bennabi dans l'histoire de l'Algérie mais aussi de l'islam contemporain. Nous voulons ensuite comprendre les fondements et les finalités de sa pensée qui est singulière au sein du réformisme musulman. Ce qui permettra enfin de mesurer l'impact de " l'idée religieuse " dans son projet de société sur trois niveaux de réflexion ; l'homme, la société, l'humanité. / Although he is not really recognized by his contemporaries and still largely unknown today, the Algerian intellectual Malek Bennabi (1905-1973) nevertheless made a remarkable entry into the intellectual life in Algeria with his notion of "colonisabilité ". Then, he will be known in the Muslim world with its functional definitions of culture and civilization. Thus, his reformist conception of religion, having a social function, which he called "religious idea", was ignored. It is, however, the keystone of the understanding of Bennabi's thinking. For him, "The religious idea" must be an idea lived as a "working truth", being authentic with Islam and effective in the modern world. He mixes the knowledge of the Muslim Tradition with the human sciences and proposes to connect his vision of an authentic Islam with the Cartesian technical spirit. Moreover, in a context of decolonization, Bennabi wants to realize, by the moral and social deployment of the "religious idea", a project of sustainable society, which he sees as being prosperous and open to human civilization. Through this concept of "religious idea" we propose, first of all, to question the place of Bennabi in the history of Algeria but also of contemporary Islam. Then, we want to question the foundations and the purposes of his thought which is singular in Muslim reformism. Finally, this will allow us to measure the impact of the "religious idea" in its project of society on three levels of reflection: man, society, humanity.

The aim of this study is to analyse the Moderate Party and the Swedish Democrats idea development in the issue of migration in 2010-2018. The inquiry consists of the following two research questions. How has the Moderate Party and the Swedish Democrats positions regarding migration developed in 2010-2018? How can institutional theories explain the Moderate Party and the Swedish Democrats idea development? The study is encompassed by three theoretical perspectives also recognised as rational-choice institutionalism, historical institutionalism and discursive institutionalism. In regard to the methodological approach, the study employs the comparative case study design with the most-similar system and is essentially an idea analytical study. The main results reveal that both the Moderate Party and the Swedish Democrats have adjusted their migration policies but to different degrees. The Swedish Democrats promote similar policies in 2010 as in 2018 with smaller alterations while the Moderate Party has customised larger alterations, distinguishing the party’s migration policy from 2010 and 2018. These policy alterations are primarily explained as a result of rational action, societal discourses and critical junctures.

Submitted by Nara Lays Domingues Viana Oliveira (naradv) on 2015-07-07T15:42:52Z No. of bitstreams: 1 rafaelo.pdf: 418525 bytes, checksum: be7af0f40e05e066da5fc931e392159c (MD5) / Made available in DSpace on 2015-07-07T15:42:53Z (GMT). No. of bitstreams: 1 rafaelo.pdf: 418525 bytes, checksum: be7af0f40e05e066da5fc931e392159c (MD5) Previous issue date: 2012-10-29 / Nenhuma / Este trabalho apresenta a gênese do conceito de Deus no homem, segundo a interpretação que fazemos da filosofia de Friedrich Wilhelm Nietzsche. Através do título “O nascimento de Deus segundo Nietzsche”, procuramos mostrar como pôde surgir, conforme o filósofo, a crença no conceito de Deus, interpretando-a como resultado de uma determinada hierarquia de forças e de vontade de poder, as quais caracterizam a espécie humana. Ao abordar o tema da gênese da ideia moral de Deus, podemos perceber que Nietzsche não conta a história do surgimento de uma entidade metafísica. O que ele investiga em obras como a “Genealogia da moral” é, sobretudo, como o conceito e o sentimento de Deus no homem nasceu e se desenvolveu no curso do tempo, levando sempre em consideração o tipo de forças e de vontade de poder que estão por trás desse desenvolvimento. Para empreender essa proposta, utilizamos textos do próprio Nietzsche, com ênfase nas obras e escritos das chamadas segunda e terceira fases de seu pensamento, mais precisamente, das obras e escritos a partir de “Humano, demasiado humano”, de 1878. Incluem-se, portanto, os textos e escritos que vão de 1878 até 1889, tanto os que constam nas obras publicadas durante a vida de Nietzsche, quanto nas publicadas após a sua morte, entre elas, a edição da obra “A vontade de poder”, de 1906, publicada por Kröner, com 1067 aforismos. Também fizemos uso de alguns comentadores quando suas posições se mostraram relevantes para a compreensão desses escritos. / This paper presents the genesis of the concept of God in man, according to the interpretation we make of the philosophy of Friedrich Wilhelm Nietzsche. Through the title "The birth of God according to Nietzsche”, we show how it might arise, according to the philosopher, the belief in the concept of God, interpreting it as a result of a certain hierarchy of forces and will to power to characterize the human species. Addressing the issue of the genesis of the moral idea of God, we realize that Nietzsche does not tell the story of the emergence of a metaphysical entity. What he investigates in works such as "Genealogy of Morals" is, above all, as the concept and feeling of God in man was born and developed in the course of time, always taking into consideration the type of forces and will to power behind this development. To undertake this proposal, we use Nietzsche's own texts, with emphasis on the works and writings of so-called second and third phases of his thought, more accurately, works and writings from "Human, All Too Human," 1878. Included are therefore texts and writings ranging from 1878 to 1889, both appearing in works published during the life of Nietzsche, as in published after his death, among them the issue of "The will to power, "1906, published by Kröner, 1067 with aphorisms. We also made use of some commentators when their positions were relevant to the understanding of these writings.