Informe de Seminario para optar al grado de Licenciado en Filosofía

Dans cette thèse, nous analysons l’interprétation de Karl Löwith de la philosophie de Nietzsche. Elle est guidée par l’idée que le dialogue que Karl Löwith entretient avec Nietzsche est l’un des plus instructifs sur la manière dont Löwith pose les problèmes qui animent sa pensée. Ce dialogue débute par des lectures de jeunesse à l’époque où Nietzsche s’avère le maître à penser d’une génération qui se comprend comme vivant à la frontière entre le monde ancien à dépasser et un monde nouveau à préparer. L’interprétation philosophique que tentera Löwith dans Nietzsche : philosophie de l’éternel retour du même peut se comprendre comme une critique de cette manière radicale de poser le problème du nihilisme avec Nietzsche. Le premier chapitre de cette thèse est un examen du contexte entourant l’écriture de ce principal ouvrage de Karl Löwith. Les second et troisième chapitres sont consacrés à une analyse de la compréhension löwithienne du mouvement général de la pensée de Nietzsche. Le second chapitre examine les principes herméneutiques qui guident Löwith dans son interprétation et les solutions qu’il propose afin de surmonter les défis qui accompagnent le projet de mettre en évidence l'ordre, l'intelligibilité et l'unité de l’œuvre de Nietzsche. Dans le troisième chapitre, nous analysons les principaux mouvements de ce système de la philosophie de Nietzsche que dégage la lecture de Löwith. Selon Löwith, la pensée de Nietzsche est l’essai d’une réponse au problème de la relation entre l’existence humaine et l’être du monde. Antiquité, christianisme, modernité, nihilisme, volonté de l’éternel retour sont des termes qui résument les configurations possibles du rapport de l’humain au monde. Cette compréhension du lien de l'homme et le monde s'appuie sur une anthropologie de la volonté. Nietzsche est ce penseur qui tente d’opérer un retour à la compréhension antique du lien entre l’homme et la nature à partir du nihilisme dont l’éternel retour doit être à la fois aboutissement et renversement. Cette tentative est selon Löwith contradictoire, mais réfléchir sur cette contradiction peut nous instruire sur les alternatives fondamentales du rapport entre l’humain et le monde et nous guider vers un examen critique de l’idée de dépassement qui nous invite à une posture plus sceptique et prudente qui ne masque pas pour autant les problèmes de la modernité que Nietzsche soulève.

Thesis (Ph.D.)--Boston University / This dissertation confronts contemporary physical cosmology with Karl Popper's standards of scientific method and theory construction. To the degree to which there are differences, an attempt is made to criticize the major cosmological models in the light of Popper's analysis and, in turn, to explore revisions necessitated in this analysis by the unique problems of cosmology. As background, the major facets of Popper's work are presented in detail: his falsifiability criterion for demarcating scientific theories from metaphysics, his hypothetico-deductive method, and his rejection of induction. Then the origins of general relativity and its competitors are analyzed both as explanatory background to modern cosmology and so as to reveal the history of certain problems pertinent to Popper's scheme: for instance, the use of arguments from simplicity, the ideas of the utility of analogy and models, and the relation of theory to reality. Finally, the great variety of evolutionary, fundamentalistic, and steady-state models available for study is explored in detail as to presupposition and methodology so that their distinctives are revealed and a basis for comparison with Popper's suggestions provided. [TRUNCATED]

A critical review of Marx on population is made to determine if the modern Marxist population thepry can validly claim to follow from Marx. An historical review of population thought from the Greeks to Malthus is made and a dominant trendline is identified. Marx's population thought is presented and it is compared to Malthus. Anomalies in Marx are discovered. A new perspective on Marx using the history of demography is advanced in which Malthus is found deviating from the dominant trend line and Marx's criticism of Malthus as focusing on these specific points of deviation. Marx is found defending the dominant trendline against Malthus and not as advancing an original theory of population. Remaining problems with Marx are noted. The conclusion rejects the modern Marxist claim.

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Thesis advisor: Lisa S. Cahill / This subject of this dissertation is moral formation, that is, the process by which people become more just in their interactions with others. Moral growth, then, refers to how the moral capacities of individuals are developed to facilitate right decisions and good actions. Additionally, moral formation here refers to the shaping of society in ways that bring about more just social arrangements. A key claim is that emotion is vital for both the moral shaping of individuals and society. Emotions fitting to the struggle for justice are developed through relationships and participation in communities of growth.This project is undertaken in dialogue with Karl Barth. I begin in chapter 1 by considering Barth’s theological anthropology grounded in God’s self-disclosure in Jesus Christ which contends that true humanity consists in living in covenant partnership with God and solidarity with fellow humanity. To more closely correspond to this determination is the goal of moral formation. Building on his relational conception of the self, I argue that Barth provides an account of moral formation in his treatment of the growth of the community. Moral progress is rooted in participation in the body of Christ that is growing as a hearing community and increasing in the practice of holy things such as worship and service. Chapter 2 and 3 argue that moral growth does not occur through rational capacities alone, but depends on the development of emotions. These interdisciplinary chapters turn to recent studies of emotions in the natural and social sciences and philosophy. After a survey of various debates, I argue for a relational and cognitive conception of emotions and highlight their critical role in regulating group and social relations. Emotions are fundamental to interpersonal interactions, to group relations, and for the reinforcement and disruption of social structures. While these disciplines provide insight into the nature and development of emotions, I return in chapter 4 to Barth for the project of constructing a normative account. While we must not attempt to supplant the command of God which decides the good, I contend that we ought to evaluate emotions by whether they engender communion with God, solidarity with fellow humans, and care for creation. This account of emotion is further developed in chapter 5 by turning to Barth’s apocalyptic account of the kingdom of God and the lordless powers. While we wait on God to bring about the consummation of the kingdom, Christians are yet to actively struggle for justice in anticipation of that day. This entails unmasking and resisting the powers. Barth’s account of unmasking the lordless powers draws attention to the ways they shape human emotions. He also underscores the importance of emotions, such as hope, in the human struggle for justice. Drawing on Barth’s earlier account of growth, I highlight the role of the church in forming these emotions. This account of moral formation and emotion is illustrated through the example of climate change. A community shaped by love for God, solidarity with other creatures, and a concern for all of creation leads to an awareness of hegemonic forces and fosters emotions shaped by the kingdom that enables the struggle for climate justice. / Thesis (PhD) — Boston College, 2021. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

<p>Jean-Paul Sartre's central purpose in writing the Critique of Dialectical Reason was to render intelligible Karl Marx's principle that circumstances make people just as much as people make circumstances. With the intent of complementing Marx's work, Sartre sought to theoretically connect the marxist outline of social process with its constituting parts--individuals. He sought to do this without ascribing to circumstances a superorganic existence, and in terms of the general structure of individual action per se. In place of a super organic being he attributed unintended consequences to all individual action (as well as intended consequences). The actual influence of circumstances upon people he explained by the fact that. products bear some trace of the intentions of those who made them. The product becomes a sign, and people construct about them a world of signs.</p> <p>Within this world of signs people tend to become separated as mediations between constructed things. It is in this sense, that is, in explaining how social relations tend to occur indirectly through the products of praxis, that Sartre sought to justify a rejection of organicism by developing his interpretation of Marx's theory of fetishism.</p> / Thesis / Master of Arts (MA)

The problem of the history and development of Karl Marx University at Leipzig (KMU) contains two fundamental questions:1) When did KMU begin? 2) Was there a continuity of traditions that influenced the development of KMU? The study examines the events contributing to the evolution of the university and explores the conflict of traditions and change. This study is a historical narrative of the development of KMU as a socialist university under the influence of Marxist-Leninist ideology based on a review of literature.

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.