Nietzsche is a name not often invoked in relation to the topic of responsibility. This study reveals, however, that his work engages vigorously with the problem of responsibility in modernity on both the conceptual and methodological levels. In the concept of &quote; bad conscience,&quote; Nietzsche presents a " dangerous and multi-coloured " alternative to the more monochrome varieties of self-consciousness which ground theories of individual responsibility in the work of other modern philosophers, such as Locke and Kant. The complexity of Nietzsche's approach to self-consciousness allows him to shed light on the range of interconnected practices of responsibility and irresponsibility that characterize modern life. It also raises pressing questions about the possibility and conditions of philosophy in modernity. In grappling with " bad conscience" within the performative structures of his own thought, Nietzsche makes experimental use of methodological resources drawn from both the ancient and modern traditions of Western philosophy. In particular, this study examines Nietzsche's appropriation and " reinterpretation" of meditational methods which form part of the ancient philosophical " art of living," and which re-emerge in altered form, in the work of Descartes. In Nietzsche's writings, such methods are used to provoke and reflect upon the passions of " bad conscience," a dangerous practice which involves the risk of exacerbating this " illness," but which also promises to give birth to new insight and skill in confronting the problem of responsibility in modernity.

Being classified in the ¡§anti-tradition of unclassifiable books,¡¨ Laurence Sterne¡¦s The Life and Opinions of Tristram Shandy, Gent. has fascinated generations of readers and critics with its seemingly chaotic richness. The narrator Tristram appears to hide his ultimate purpose and unity beneath a cloak of oddity and confusion, which defies any attempt on the reader¡¦s part to ever pinning it down, and thus opens ground for various debates and critiques. Taking Tristram¡¦s many futile efforts at tracing back the origin of his life as the starting point, this thesis attempts to explore the author-narrator¡¦s deliberate use of oddity and confusion. The impossibility of ever finding a coherent and definite beginning of one¡¦s life is read in my study as a metaphor of one¡¦s losing battle at pinning down the concept of self, the embodiment of the ungraspable subjectivity. Not even Locke¡¦s epistemology or the eighteenth-century knowledge of anthropology can serve as an adequate framework of reference for the account of one¡¦s life, if it is to be interpreted as subjectivity. The fact that men are different from one another arises from their individual hobbyhorse, the manifestation of subjectivity, which resists attempts to be defined exactly and thus makes itself unfathomable. This discovery is the very basis of my reading of Tristram Shandy. Since subjectivity refuses to be grasped, my thesis then proceeds to investigate the way in which Tristram represents this ungraspable subjectivity. The concept of staging is employed in this thesis to explore Sterne¡¦s deployment of subjectivity. On the stage where the many facets of each character¡¦s singular microcosm are presented, it is demonstrated that the reader is also drawn into Tristram¡¦s game play, only with the peculiar result that in discovering subjectivity (theirs and ours,) we trespass boundary and assume Tristram¡¦s subjectivity.

This study mainly investigates the reason of living in civil society, the motives of people to live under the government and necessity of commonwealth by design to live in peace based on modern social contract theories of Hobbes and Locke. Hobbes has a decisive role for developing a western political thought and Locke goes a step further to put superiority of the community and latitude of thought in his theory. In order to examine these topics, similarities of both philosophers in terms of their effort on setting free political thoughts from medieval world view, and their differentiations regarding considerations on human nature, desires and rights of men, formation of the society and the role of government are focused on.

Thesis (B.A.)--Haverford College, Dept. of Political Science, 2004. / Includes bibliographical references.

This thesis argues in favor of an instrumental approach to Intellectual Property (IP). I begin by reviewing justifications for IP that have been offered in recent literature, including Lockean labor theory, Hegelian personality theory, Kantian property theory and utilitarianism. Upon a close and careful analysis, I argue that none of these justifications suffice to ground contemporary IP practice. I review some recent works that offer `pluralist' justifications for IP, which draw from multiple theories in order to account for the diverse field of IP-related laws and practices in existence. I argue that these pluralist theories are also insufficient, because there is no principled reason why one theory is adopted over another in any particular case. In conclusion, I show that an instrumentalist attitude can best explain and justify IP laws and practices.

Σε αυτή τη διπλωματική διατριβή θα μελετήσουμε τα πρώτα δύο μέρη του έργου του Γαβριήλ Καλλονά "Παιδαγωγία" και ειδικά τη σχέση τους με τη γαλλική μετάφραση (De l’éducation des Enfans) του "Some Thoughts Concerning Education" του Άγγλου φιλοσόφου John Locke από τον Γάλλο θεολόγο, παιδαγωγό και κυρίως μεταφραστή Pierre Coste. Με το θέμα αυτό έχουν ασχοληθεί ως σήμερα ο Ε. Κριαράς (1954) στο άρθρο του «Γαβριήλ Καλλονάς, μεταφραστής έργων του Locke και του Gracian» και η Σ. Βαρίτη στη διπλωματική της διατριβή Η παιδαγωγική θεωρία και πράξη στο έργο του ιερομόναχου Γαβριήλ Καλλονά. Ο μεν Κριαράς αναφέρει ότι τα δύο πρώτα μέρη του έργου του Καλλονά είναι απλή μετάφραση του Some Thoughts Concerning Education, ενώ η Βαρίτη υποστηρίζει ότι ο Κ. βασίστηκε μεν στο έργο του Άγγλου φιλοσόφου, αλλά, αξιοποιώντας και αρχαιοελληνικές, βιβλικές και πατερικές πηγές, δημιούργησε ένα δικό του παιδαγωγικό εγχειρίδιο, προσαρμοσμένο στις ανάγκες του ορθόδοξου ελληνικού έθνους, και δεν έκανε απλώς μια πιστή μετάφραση του έργου. Η παρούσα μελέτη θα δείξει, μέσα από συστηματική σύγκριση των έργων, ότι η Παιδαγωγία είναι σχεδόν αποκλειστικά μετάφραση και όχι δημιουργική διασκευή. Το έναυσμα για την εκπόνηση της παρούσας μελέτης ήταν το άρθρο του Κριαρά, ο οποίος είναι ο πρώτος που διαπίστωσε ότι το έργο αυτό είναι εν μέρει μετάφραση του Some Thoughts Concerning Education. Αυτό αποτέλεσε σταθμό για τη μετέπειτα αναφορά στην Παιδαγωγία, καθώς οι παλαιότερες εκτιμήσεις του Γ. Ζαβίρα (1872: 239 —241), ο οποίος έζησε κοντά στον Κ., και του Κ. Σάθα (1868: 526) ήθελαν την Παιδαγωγία έργο πρωτότυπο. Ο Ε. Κριαράς (1954: 306–307) κατέληξε στο παραπάνω συμπέρασμα μετά από σύγκριση των δύο κειμένων, καταγράφοντας παράλληλα τα σημεία όπου ο Έλληνας μεταφραστής παραλείπει μεγάλα κομμάτια του έργου του Locke. Σημειώνει επίσης ότι ο Κ. επέφερε ορισμένες αλλαγές στη διατύπωση, προκειμένου να φέρει το κείμενο πιο κοντά στο ελληνικό αναγνωστικό κοινό. Επίσης, ο Κριαράς διαπίστωσε ότι ο Κ. δεν εργάστηκε με βάση το αγγλικό κείμενο, αλλά χρησιμοποίησε τη γαλλική μετάφραση του P. Coste. Αυτό επιχείρησε να το δείξει ως εξής. Πρώτον, ο Έλληνας μεταφραστής, αν και δεν υποπίπτει σε γαλλισμούς, βρίσκεται εντούτοις πολύ κοντά στη φρασεολογία του γαλλικού κειμένου. Δεύτερον —και σημαντικότερο κατά τον Κριαρά—, ο Κ. παρεμβάλλει στο κείμενό του χωρία Γάλλων συγγραφέων και αρχαίων Ελλήνων που βρίσκονται στη γαλλική έκδοση. Όπως θα δούμε, το πρώτο ισχύει, το δεύτερο όμως όχι. Σκοπός της παρούσας εργασίας είναι να φέρουμε στο προσκήνιο ένα έργο της εποχής του νεοελληνικού Διαφωτισμού και να φωτίσουμε το έργο ενός Έλληνα λόγιου που συνέβαλε σε αυτόν. Ο νεοελληνικός Διαφωτισμός δεν συντελέστηκε μόνον από επιφανείς Έλληνες λόγιους ή διανοούμενους, αλλά και από λιγότερο γνωστούς ανθρώπους των γραμμάτων, οι οποίοι, αν και λησμονημένοι στις μέρες μας (όπως και οι περισσότεροι από τους αντίστοιχους λόγιους διαφόρων ευρωπαϊκών εθνών της ίδιας εποχής), συνέβαλαν σε μεγάλο βαθμό με τα έργα τους και τη διδασκαλία τους. Ένας από αυτούς ήταν ο ιεροδιδάσκαλος Κ., ο οποίος, εκτός από την προσφορά του ως παιδαγωγού και την ενασχόλησή του με τον Ελληνισμό του εξωτερικού, προσέθεσε στην ελληνική βιβλιογραφία το παραπάνω πολύ σημαντικό έργο του J. Locke. Το έργο αυτό περιείχε καινοτόμες ιδέες και μεθόδους για την ανατροφή και την εκπαίδευση των παιδιών, οι οποίες μέχρι τότε δεν υπήρχαν συστηματικά οργανωμένες σε ένα σύγγραμμα. Επιπρόσθετα, θα προχωρήσω σε πλήρη σύγκριση του ελληνικού έργου με το γαλλικό, καταγράφοντας λεπτομερώς τα σημεία όπου τα δύο κείμενα αποκλίνουν ή ταυτίζονται. Τέλος, θα επιχειρήσω να συναγάγω συμπεράσματα σχετικά με τον τρόπο με τον οποίο εργάστηκε ο Κ. για να παραγάγει την Παιδαγωγία. / In this dissertation we looked into the two first parts of the work of Gabriel Kallonas Pedagogy and especially their relation to the French translation (De l’éducation des Enfans) of the English philosopher’s John Locke Some Thoughts Concerning Education from the French theologist, pedagogist and mainly translator Pierre Coste. The motive or elaborating on this study was Kriara’ s article “Gabriel Kallonas, translator of the works of Locke and Gracian”, who is the first to realise that this particular work is partly a translation of Some Thoughts Concerning Education. That fact was a turning point for the preceeding references to Pedagogy, since previous estimation of G. Zavira (1872: 239-241), who lived closely to Kallona and K. Satha (1868: 526) presented Pedagogy to be the prototype work. According to Kriara (1954: 305), Kallonas didn’t translate that work based on the English prototype version but by using its French translation from Pierre Coste, instead. Indeed, by comparing the Greek work with the French and the English we realise that the Greek resembles the French work as far as the way of expressing is concerned. It is especially important to note that Kallonas reproduces the same division and headlines of each unit in the French text, whereas in the English prototype the writer separates the text into units without using headlines in them. Since 1695 up until 1798 the French translation of Locke’s work, was editted a lot of times. Its translator was the French Pierre Coste. Having studied the French translations as well as Kallona’s biography, I reached the conclusion that most probably he used the French translation o 1783 or 1760. In any case, both translations are identical as in fact the one is just a reproduction of the other. After that I followed a comparing study and analysis of Kallonas Pedagogy with the French translation of Some Thoughts Concerning Education, from Coste. This comparison was done as follows; initially I compared the contents of both books and afterwards went on to compare the texts themselves. This whole procedure included the parallel study of both works as well as registration of their differences. Studying the list of differences I reached conclusions the style of the translation and the reasons which led Kallona to bring about the changes he made on the French text and leave out what he finally left out. In the text we can spot 71 points where the Greek writer intervened in the French text which are of three different types of intervention; addings, paraphrasing and omissions. Parts of the French text are mainly left out although the paraphrasing of some parts is also common. Specifically 99,78% of the Greek work is an identical translation of the French while the addings and paraphrasis comprise 0,217%, that is almost just 131 words. Those interventions were done by Kallonas with a view to making his work more comprehensible to the Greek readers. It is notable in many parts that he transfers the examples of the prototype work to the Greek reality and to exclude words or even certain parts which set the meaning of the text to certain places irrelevant to Greece. Moreover, it should be taken into account that Kallonas was not only a priest but also a pedagogist. Pedagogy was found in a handwritten form and we can therefore safely assume that he wanted his work to be used as an educational guide for teachers and parents alike. That specific assumption covelates with the previously mentioned adaptation to the Greek reality as well as the content of the units left out by the Greek writer. These particular units often refer to certain English issues while others, they include general pedagogical matters which are either covered in a summary form in other parts of his work or were considered of least importance for the upbringing and education of Greek children. Taking into consideration the above we cannot characterise Pedagogy as a precise translation but just as a piece of work with elements which reveal an adapted transfer or an adaptation of the English-originated French text into Greek. Kallonas, therefore, worked for the production of a text to be used by Greek educators and parents. Its sounds normal that the writer/translator, since he had chosen to base upon the work De l’éducation des Enfans to translate the text word by word although the contents of it did not yet exist in the Greek literature thus, choosing the points that could apply to the Greek reality and making slight interventions as to adapt the text to Greek. Finally, it should be noted that since then Lockes work Some Thoughts Concerning Education was never translated to Greek, neither was it studied by anyone through the history of Pedagogy in Greece from 1800 up to today.

No description available.

This thesis attempts a critical analysis of modern individualism through an examination of its origins in the seventeenth century. In this thesis I discuss the notion of autonomous and self-responsible individuality as a culturally constructed and culturally specific idea. Furthermore, I describe autonomy as only one of a complex of related features of the modern individual, including a withdrawn and objectifying stance toward the natural world, values and other human beings. / In this thesis, I examine two seventeenth-century authors--Robert Burton and John Locke--each of whom represents a different conception of individuality. Burton emulates communal conceptions of identity characteristic of the Middle Ages and Renaissance, while Locke describes an essentially modern, analytical individuality based on the control and possession of an objectified "other". / The theoretical framework for this analysis is derived from Michel Foucault and Timothy Reiss' description of the transition from the Renaissance to the seventeenth century as a transition between different epistemes or discourses. Throughout this thesis, I supplement this essentially structuralist approach with perspectives from Medieval, Renaissance and seventeenth-century cosmology, literary theory, political theory and epistemology.

From colonies to nation, this work identifies and emphasizes the influence of interdependent communal relationships on the ascent of the charter school movement. These ideals were made manifest in colonial social covenants that were then compromised by the conformist republican mandate of the common school. These ideals were recovered incrementally as education was affected by broader historical forces, most notably the implementation of court-sanctioned racial apartheid during the Plessy era, the reaction to the underwhelming impact of Brown, and, beginning in the 1980s, the rise of legislation that prepared the way for charter schools. Moreover, this work challenges the assumption that charter schools have proven popular with American citizens due solely to promises of superior academic results. Alternatively, this work suggests that charter schools have prospered because they have challenged the state monopoly in K-12 education, and have thus returned balance to the dynamic between the individual and the state. Finally, this work troubles the idea that charter schools are balkanizing American education, suggesting that the right of citizens to form charter schools, in an effort to sustain unique communities, justifies and is in fact endorsed by the American metanarrative. Research on American charter schools lacks a coherent historical framework. This work provides the charter school movement with an historical narrative that argues for the movement’s legitimacy based on its consistency with the American Republic’s founding philosophy. / Graduate / 0323 / 0337 / 0520 / smg32@duke.edu

Natural rights theories have powerful reasons to limit the strength, scope and duration of intellectual property rights. These reasons come in two forms – limitations internal to the basic functioning of natural rights as such and limitations arising from rights-based considerations external to the property right. In terms of internal constraints, all natural rights conform to a variety of conditions delimiting the extent and strength of their application. Such conditions include, inter alia, requirements for consistency, universalisability and non-worsening. Like all rights, natural property rights must fulfil these conditions – but such rights require substantial limitations in order to legitimate their capacity to unilaterally impose new duties on others. Consideration of these conditions is, I argue, not sufficient to rule out natural intellectual property rights – but such conditions decisively limit the extent of those rights. By focusing upon the most general and deep-seated mechanisms of natural rights thought, this argument aims to be applicable to all natural rights theories. I argue natural rights theories have good reasons to accept one, if not both, of two conditions in particular: robust universalisability and self-ownership. As strong intellectual property rights violate both conditions, I conclude such rights cannot be justified by any recognisable natural rights theory. Turning to external considerations, I argue all individuals have a right to intellectual liberty – the right to inform their actions by learning about the world. This is a negative right: it grants freedom from interference in apprehending, investigating and thinking about the world, and in subsequently acting upon what has been learned. I argue this right is grounded in all Enlightenment views of human freedom and flourishing; it is supported by classical liberal State of Nature perspectives, and arises out of respect for human independence, self-governance, self-legislation, self-creation, autonomy and individuality. Acceptance of this right has profound consequences for the strength and scope of intellectual property regimes. I describe the extent we can find this right already operative – albeit in schematic and inchoate form – in contemporary intellectual property law.