<p>Bilaga: 1 partitur</p>

(<特集>情報化時代における教育学の課題) (<Special Issue>Educational Research in the Age of Information Society: Themes and Concerns)

This study is on the political and ethical aspects of recent advances in genetics. Its aim is to explicate the scientific and technological premises of genetics along historical, philosophical and political axes by employing the critical perspectives of Jonas, Heidegger and Foucault. Starting the discussion from a brief account of scientific and technological revolutions initiated in the 16th and 17th centuries, I defend the thesis that the idea of control and manipulation of life is not a novelty introduced by genetics, but a historical orientation underlying modern man&rsquo / s metaphysical reasoning. That is to say, &lsquo / the idea of control and manipulation of life&rsquo / is not an unintended technological excess of genetic practices, and hence a transgression of our moral principles. Rather, this endeavour is a scientific and technological &lsquo / project&rsquo / which has been at the very core of modern man&rsquo / s rational political agenda. Therefore, any attempts to understand genetics from a na&iuml / ve Baconian utilitarianism and optimism fails to grasp its complicated political nature. For the ethical concerns to become more comprehensive, three genetic cases (prenatal screening tests, cloning, and genetic engineering) are examined in the light of the philosophical reflections of Jonas and Heidegger. Besides, following Foucault&rsquo / s critical assessments of medicine and bio-power, a &lsquo / fourth spatialization of disease&rsquo / is proposed at the end of the study in order to evaluate the transformations with the introduction of genetics into medicine. Consequently, it is argued that geneticized medicine might sign a new regime of bio-power &ndash / a reconfiguration of knowledge, power and subjectivity.

Cette analyse porte sur le schématisme des concepts purs de l’entendement, tel que présenté par Emmanuel Kant dans la Critique de la raison pure et interprété par Martin Heidegger. La lecture proposée par Heidegger est critiquée par un bon nombre de commentateurs dans la mesure où ils considèrent que son interprétation ne lui sert qu’à faire valoir ses propres théories philosophiques au sujet du Dasein et de l’ontologie fondamentale. Notre approche se distingue de la leur dans la mesure où nous tentons de comprendre les raisons qui ont poussé Heidegger à défendre l’interprétation du schématisme qui est la sienne. Notre étude s’attarde au texte de Kant de manière à en souligner les éléments qui ont permis à Heidegger d’établir sa lecture, telle qu’il la présente dans son ouvrage de 1929, ayant pour titre Kant et le problème de la métaphysique. La méthode utilisée est comparative, car notre but est de démontrer la valeur de l’interprétation heideggérienne contre celle des commentateurs qui le critiquent pour des raisons insuffisantes. Bref, le thème du schématisme kantien est analysé de long en large et la conclusion à laquelle nous parvenons est que Heidegger a permis des avancées philosophiques considérables par son herméneutique de la Critique et qu’il est nécessaire de leur accorder l’attention qui leur est due. / The subject of this analysis is the schematism of the pure concepts of understanding, as presented by Emmanuel Kant in The Critique of Pure Reason and interpreted by Martin Heidegger. The reading proposed by Heidegger is criticized by a large number of commentators because they consider that his interpretation only serves to give value to his own philosophical theories on Dasein and on fundamental ontology. Our approach is different from theirs in that we are trying to understand the reasons that justify Heidegger in his interpretation of schematism. Our study dwells on Kant's text in order to extract the elements that allowed Heidegger to build up his thoughts, as he presented them in 1929 in Kant and the Problem of Metaphysics. The method used is comparative, since our goal is to demonstrate the relevance of Heidegger's interpretation against the commentators who have insufficient reasons to criticize him. In short, the theme of Kant's schematism is analyzed thoroughly and the conclusion we come to is that Heidegger allowed for considerable philosophical progress with his hermeneutics of the Critique and that it is necessary to give them the attention they deserve.

This submission comes in two parts; the written dissertation, Contemporary art: the key issues, and the exhibition Melbourne - Moderne. When taken together they present a discourse on the conditions facing contemporary art practice and one artist’s response to these conditions in the context of Melbourne 2003-2007. (For complete abstract open document)

Univ., Diss.--Eichstätt, 2005.

Thesis (doctoral)--Ruhr-Universität Bochum, 1997. / Includes bibliographical references (p. [165]-175).

Geringfüg. überarb. Diss. Univ. Heidelberg, 2007/2008.

Many accounts of Max Weber’s thought would seek to portray him as a theorist of responsibility or “re-enchantment” – as one who can confirm for us the appropriateness of a liberal position given the conditions of life as moderns, thus preserving the possibility of a renewed project of management at every turn. Such a reading may well be comforting today, insofar as it enables a reconciliation to the constellations of technological thinking within which we already find ourselves engaged. Over and against such accounts, this thesis attempts to elaborate an image of Weber as a hunger artist, as one who brings into emphasis a fundamental sense of loss attendant to “modernity”, and who broods upon that loss as the condition of a more faithful reflection upon the character of being. Not only does Weber offer insight into modern conditions of research and the theorization of politics; he is one who thinks such questions in their mournful profundity, gesturing towards what cannot be carried forward within their terms. In the melancholy of his thought, it is suggested, we glimpse the contours of a horizon from which we have still not emerged.

This work presents a new paradigm for legal hermeneutics, divorced from positivism and hence the legal doctrine. To do so, outlines the doctrinal framework that preceded the construction of the theoretical framework used here , the philosophical hermeneutics of Gadamer, whose keynote is in opposition to the method as the only means to get to the truth. When entering your analysis itself, seeks to work with the most important concepts, such as tradition, authority, pre-understanding and the fusion of horizons, in order to pave the way to understand what he describes as a circle hermeneutic, a key concept for the demarcation of the proposal developed here. On this, also seeks to make an evolutionary analysis of the proposals of the thinkers that preceded the gadameriano concept. Outlined the substance of philosophical hermeneutics, we proceed to the analysis of its operation in legal interpretation, printing a critical reflection on the understanding in the application of law and, as a corollary, contributing to overcome the positivist paradigm and its aporias and as for the discussion about the legitimacy of judicial decisions. Thus seeks to clarify the contribution of Gadamer to legal thought, from his philosophical hermeneutics to explain, justify and legitimize the path taken by the judge pronouncing judgments. / A presente dissertação apresenta um novo paradigma para a hermenêutica jurídica, divorciado do positivismo e, consequentemente, da dogmática jurídica. Para tanto, delineia o arcabouço doutrinário que antecedeu a construção do marco teórico aqui utilizado, a hermenêutica filosófica de Gadamer, cuja tônica consiste na oposição ao método como único meio para se chegar à verdade. Ao ingressar em sua análise propriamente dita, busca trabalhar com os conceitos mais importantes, a exemplo da tradição, da autoridade, da pré-compreensão e da fusão de horizontes, com a finalidade de sedimentar o caminho para a entender aquilo que ele descreve como círculo hermenêutico, conceito-chave para o deslinde da proposta aqui desenvolvida. Quanto a este, também procura fazer uma análise evolutiva das propostas dos pensadores que precederam ao conceito gadameriano. Delineada a substância da hermenêutica filosófica, parte-se para a análise de seu operar na hermenêutica jurídica, imprimindo uma reflexão crítica sobre a compreensão no âmbito da aplicação do direito e, como corolário, contribuindo para a superação do paradigma positivista e suas aporias, bem como para a discussão acerca da legitimidade das decisões judiciais. Assim, busca explicitar a contribuição de Gadamer para o pensamento jurídico, partindo de sua hermenêutica filosófica para explicar, fundamentar e legitimar o caminho trilhado pelo julgador ao prolatar as decisões judiciais.