En France, la philosophie compte parmi les principales disciplines à partir desquelles les sciences de l'homme se sont constituées en suivant un processus de spécialisation. Domaine prestigieux, panoramique et anciennement implanté dans l'espace savant, il s'agissait du secteur le mieux à même de produire un certain nombre de « transfuges » intellectuels participant à la construction de nouvelles disciplines (sociologie, anthropologie, psychologie, psychanalyse). Dans une perspective réflexive portant sur les conditions d'émergence et d'autonomisation des disciplines, on a entrepris une enquête vouée à éclaircir les principes de ce trait de l'histoire intellectuelle du pays qu'est la fréquence des reconversions des philosophes en direction d'autres régions de l'espace savant et à en mesurer les effets. La période allant de la fin des années 60 à celle des années 70 ayant, du fait des transformations qu'a connu le champ universitaire, un intérêt particulier et constituait un terrain d'enquête privilégié. / "In France, Philosophy is deemed to be one of the main disciplines from which the Human Sciences were formed following a process of specialization. This prestigious, wide-ranging domain, formerly deeply rooted within the scholarly sphere spawned a number of intellectual "defectors" involved in the construction of new disciplines (such as Sociology, Anthropology, Psychology, or Psychoanalysis). In a reflexive perspective on the conditions of emergence and empowerment of disciplines, we have undertaken an investigation dedicated to clarifying the principles of one distinct feature of the intellectual history of the country: the frequency of conversion of philosophers towards other regions of academia. We will also attempt to measure the effects. The period ranging from the late 1960s to the end of the 1970s strikes us as being of particular interest due to the profound changes undergone in the university world, and therefore constitutes a privileged field of inquiry. "

鄒重華. / 本論文於1997年12月呈交. / 論文(博士)--香港中文大學歷史學部, 1998. / 參考文獻: p. 209-219. / 中英文摘要. / Ben lun wen yu 1997 nian 12 yue cheng jiao. / Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Zou Chonghua. / Lun wen (Bo shi)--Xianggang Zhong wen da xue li shi xue bu, 1998. / Can kao wen xian: p. 209-219. / Zhong Ying wen zhai yao.

O intelectual Thomáz Antônio Gonzaga é aqui tema de uma pesquisa aprofundada, mais ainda no que diz respeito às suas concepções políticas filosóficas e às suas atitudes enquanto vassalo da coroa portuguesa, num esforço de reconstruí-lo para a historiografia, já que, a principio, foi enxergado como um revolucionário nacionalista e como um dos maiores adeptos das ideias ilustradas da América portuguesa. Com um olhar mais apurado em seus escritos, principalmente se estes forem analisados dentro de suas respectivas conjunturas e, por outro lado, sem deixar de se considerar um desenvolvimento intelectual e acadêmico linear, é possível conhecer as bases teóricas utilizadas pelo poeta, bases estas adquiridas durante a sua vida. Tanto da época e que foi aluno em Coimbra (e até mesmo antes, estudou com os jesuítas me Salvador), quanto de suas atuações como ouvidor em Vila Rica. Thomáz Antônio Gonzaga e sua filosofia, portanto, vêm representar justamente a presença de concepções que foram de encontro às ideias revolucionárias, demonstrando o quanto fora hibrido esta época de transformações. Como homem de letras e que obtém sua formação acadêmica em Coimbra para exercer depois cargos oficiais em nome da coroa, é, a principio, representativo de um grupo que envolveu-se com a filosofia iluminista para promover um levante em Minas Gerais. Porém, aprofundando a pesquisa em seus escritos filosóficos, principalmente no que aborda em seu Tratado de Direito Natural, identifica-se um intelectual que possuía uma base teórica muito especifica que pouco tinha haver com a filosofia revolucionária. / The intellectual Thomáz Antonio Gonzaga is here the subject of in-depth research, more so with regard to their philosophical and political views to their attitudes as vassal of the Portuguese crown in an effort to rebuild it to historiography, since, in principle, was enxergado as a nationalist revolutionary and one of the biggest supporters of the illustrated ideas of Portuguese America. With a closer look at his writings, especially if they are analyzed within their respective contexts, and on the other hand, while considering a linear intellectual and academic development, it is possible to know the theoretical bases used by the poet, these bases acquired during its life. Both the time and who was a student in Coimbra (and even before, he studied with the Jesuits me Salvador), as their performances as ombudsman in Villa Rica. Thomáz Antonio Gonzaga and his philosophy thus come precisely represent the presence of concepts that were against revolutionary ideas, demonstrating how hybrid out this time of change. As man of letters and obtained his education in Coimbra to exercise after official positions on behalf of the Crown, is, at first, representative of a group that was involved with the Enlightenment philosophy to promote an uprising in Minas Gerais. However, deepening the research in his philosophical writings, especially when it deals with in his Treatise of Natural Law, identifies an intellectual who had a very specific theoretical base that had little to do with the revolutionary philosophy.

This study investigates the emergence of civil society in China. The existence and sustainability of civil society in China has bearing on the countrys further economic, political and social development. Using a mix of qualitative and quantitative methods, this study employs secondary statistical data as well as individual and focus groups interviews to address the emergence of civil society and intellectuals in China. The position of this paper is that Chinese civil society has developed in fits and starts since the beginning of economic liberalization in 1978. This contributed to changes in the political and social spheres, allowing more autonomous bodies to grow out of society as well as state structures, and facilitating the emergence of Chinese civil society. Intellectuals in particular have been able to exercise their autonomy in the Chinese policy process, influencing the direction of state policy towards their own interests, and consequently strengthening the public sphere and civil society.<p> Chinese civil society is punctuated by the influence of the historical, cultural, and political factors that constitute the form of its institutions, organizations and associations, as well as how these social actors communicate in the public sphere. It differs from that generally found in western countries. Unlike the west, it does not exist in opposition to the state. Instead, Chinese institutions of civil society also exist at the interstices between state and society and across them as well. This entwining entanglement of civil society with the state is indicative of the specific social, political, economic, and cultural conditions that have contributed to its development.<p> As it continues to emerge, Chinese civil society is increasingly becoming a sphere of identity formation, social integration, and cultural reproduction.

This study investigates the emergence of civil society in China. The existence and sustainability of civil society in China has bearing on the countrys further economic, political and social development. Using a mix of qualitative and quantitative methods, this study employs secondary statistical data as well as individual and focus groups interviews to address the emergence of civil society and intellectuals in China. The position of this paper is that Chinese civil society has developed in fits and starts since the beginning of economic liberalization in 1978. This contributed to changes in the political and social spheres, allowing more autonomous bodies to grow out of society as well as state structures, and facilitating the emergence of Chinese civil society. Intellectuals in particular have been able to exercise their autonomy in the Chinese policy process, influencing the direction of state policy towards their own interests, and consequently strengthening the public sphere and civil society.<p> Chinese civil society is punctuated by the influence of the historical, cultural, and political factors that constitute the form of its institutions, organizations and associations, as well as how these social actors communicate in the public sphere. It differs from that generally found in western countries. Unlike the west, it does not exist in opposition to the state. Instead, Chinese institutions of civil society also exist at the interstices between state and society and across them as well. This entwining entanglement of civil society with the state is indicative of the specific social, political, economic, and cultural conditions that have contributed to its development.<p> As it continues to emerge, Chinese civil society is increasingly becoming a sphere of identity formation, social integration, and cultural reproduction.

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Thesis (M. Phil.)--University of Hong Kong, 1988.

In this study on the depiction of the death of the Arab intellectual in elegiac writings since 1967, I examine the ways in which modern and contemporary Arab writers who identify with different literary and historical generations have mourned and commemorated the death of other Arab intellectuals. Drawing on theoretical contributions from psychoanalysis, poststructuralism, and gender studies, particularly those investigating the articulations of masculinity and femininity in mourning practices, I argue that the psychological and political imprints of loss that emerge in the modern and contemporary elegies, eulogies, novels, and memoirs that I analyze, contribute to an elegiac discourse that is melancholic at its core. Both a somber outlook towards the world and a resistance to complete the work of mourning, melancholia, as I interpret it in my analysis of Arabic elegiac writings, is an emotion experienced collectively and subsequently channeled in the literary text. In their elegiac writings, the poets Mahmoud Darwish (1941-2008), Samih al-Qasem (b. 1939), Mohammad al-Maghout (1934-2006), and the novelist Jabra Ibrahim Jabra (1919-2004), have expressed a collective disillusionment with the modern role Arab intellectual and his embodiment of his generation’s political and ethical sensibilities following the 1967 war. These writers, I argue, understand the death of their peers as a signifier of their generation’s failure to lead their societies to the socialist and nationalist utopias that they have collectivity imagined. I demonstrate how in their elegiac writings, these poets and novelists in fact lament themselves and the collapse of their own modernist intellectual project in which they had attributed to the written word the power of collective salvation. As I investigate the commemoration of the intellectual in contemporary elegiac texts, I explore the works of young writers such as the Lebanese Rabih Jaber (b. 1974) and the Saudi Seba al-Herz (b. circa 1984). By gradually disengaging from the elegiac modes that their precursors had defined in the 1960s and 1970s, the two novelists have formulated counternarratives of mourning. The narrative that emanates from this literary subversion, I contend, presents a distinctive elegiac rhetoric, in which melancholia ceases to be a collective condition, but rather an individual and intimate state of mind of young protagonists marginalized by and critical of the dominant intellectual circles. / text

published_or_final_version / History / Master / Master of Philosophy

published_or_final_version / Chinese / Master / Master of Philosophy