This report is an ethnographic exploration of othering and belonging in Albania . In the past twenty years there has been a significant amount of scholarship addressing the construction of difference and collective identity in the Balkans. Much of that research has focused on processes of Orientalism, historical analyses ethnic conflict, and nationalism. The work presented here has been shaped by these discussions but is also an attempt to further deconstruct identity and nationalism vis-à-vis the ethnographic examination of belonging. Specifically, this paper addresses my positionality in the field and the ways that this positionality allows for a particular inquiry of belonging. In this report I address how my identification as a Black American female shapes my day-to-day interactions with Albanian informants, and how these encounters can be used to probe representations of what I term “Albanianess”. In doing so, I reveal the ways in which the ethnographic encounter allows for an interrogation of meaning, public intimacy, difference, and local attachments to identity. / text

Most recent attempts at solving the Non-Identity Problem have focused on providing a deontological solution to the problem, often by giving special attention to rights. In this paper, I argue for a solution that focuses on highlighting the morally permissible second-personal reasons and claims that nonidentity victims may have. I use a natural marriage between a Kantian conceptualization of what it means to be free and equal—being one’s own master—and Nussbaum’s Capabilities Approach to identify the rights that all individuals, current and future are assigned. I claim that these rights, or capabilities, are what all are entitled to master for themselves in the Kantian sense. I conclude with a solution that produces intuitively correct results and dissolves the nonidentity problem altogether.

This thesis covers the uncertainty of empirical prediction. As opposed to objectivity, I will discuss the practicality of statistics. Practicality defined as "useful" in an unbiased sense, in relation to something in the external world that we care about. We want our model of prediction to give us unbiased inference whilst also being able to speak about something we care about. For the reasons explained, the inherent uncertainty of statistics undermines the unbiased inference for many methods. Bayesian Statistics, by valuing hypotheses is more plausible but ultimately cannot arrive at an unbiased inference. I posit the value theory of money as a concept that might be able to allow us to derive unbiased inferences from while still being something we care about. However, money is of instrumental value, ultimately being worth less than an object of “transcendental value.” Which I define as something that is worth more than money since money’s purpose is to help us achieve “transcendental value” under the value theory. Ultimately, as long as an individual has faith in a given hypothesis it will be worth more than any hypothesis valued with money. From there we undermine statistic’s practicality as it seems as though without the concept of money we have no manner of valuing hypotheses unbiasedly, and uncertainty undermines the “objective” inferences we might have been able to make.

Thesis (Ph.D.)--University of Western Australia, 2008.

Zugleich: Diss. Würzburg, 2007. / Literaturverz.

Thesis (Ph. D.)--University of Notre Dame, 2006. / Thesis directed by Lynette P. Spillman for the Department of Sociology. "December 2006." Includes bibliographical references (leaves 188-197).

Thesis (B.A.)--Haverford College, Dept. of English, 2006. / Includes bibliographical references.

This play demonstrates an interpretation of Nietzsche's philosophy in practice. The main character experiences loss and confusion, however, through this struggle arrives at a discovery of profound truth. If you've ever wondered how to live your life in the best way possible, the main character believes he's found the answer.

Fundamentada em pressupostos teóricos como Platão, Vygotsky, Ferdinand de Saussure e Émile Benveniste, esta pesquisa investiga se o Role-playing Game (RPG), também conhecido como Jogo de Representação de Papéis, constitui uma ferramenta favorável, no âmbito escolar, no apoio à constituição da alteridade por parte de alunos. A alteridade diz respeito ao reconhecimento do outro como parte constituinte de si mesmo, que, para Delors (1998), é uma das competências necessárias aos cidadãos do século XXI. O RPG, por ser um jogo falado, no qual os jogadores narram suas ações e constroem, em conjunto, uma história, só funciona por meio da enunciação, e esse é o caráter explorado nesta pesquisa. O estudo desenvolve-se a partir de uma abordagem interacionista, reunindo em seu corpus teórico autores da Linguística, da Filosofia e da Educação, tencionando compreender se as situações enunciativas, proporcionadas pelo RPG, podem ser utilizadas por educadores como forma de auxiliar seus alunos na compreensão do outro e da interdependência que caracteriza as relações pessoais. O RPG apresenta-se como um jogo que não está fundamentado na disputa, como a maioria dos jogos, mas no triunfo coletivo, por meio da cooperação. Essa natureza cooperativa do jogo é o que me permite investigar possíveis aplicações do Role-playing Game, no contexto escolar, de modo a potencializar a constituição da alteridade. / Submitted by Ana Guimarães Pereira (agpereir@ucs.br) on 2016-12-08T16:51:54Z No. of bitstreams: 1 Dissertacao Rafael Ramires Jaques.pdf: 3160481 bytes, checksum: a51f747d1b0a8f1bb7381cf3e2b0dd7f (MD5) / Made available in DSpace on 2016-12-08T16:51:54Z (GMT). No. of bitstreams: 1 Dissertacao Rafael Ramires Jaques.pdf: 3160481 bytes, checksum: a51f747d1b0a8f1bb7381cf3e2b0dd7f (MD5) Previous issue date: 2016-12-08 / Fondée sur des présuppositions théoriques comme Platon, Vygotsky, Ferdinand de Saussure et Émile Benveniste, cette recherche explore si le Role-playing Game (RPG), aussi appelé Jeu de Rôle, constitue un outil favorable, dans un cadre scolaire, en support de la constitution de l’altérité par les étudiants. L’altérité concerne la reconnaissance de l’autre comme partie de soi même et, d’après Delors (1998), est une des compétences nécessaires aux citoyens du XXIème siècle. Le RPG, étant un jeu parlé, dans lequel les joueurs racontent leurs actions et construisent, en groupe, une histoire, ne fonctionne qu’au moyen de l’énonciation, et ceci est le caractère exploré dans cette recherche. L’étude se développe à partir d’une approche interactionnelle, joignant dans son corpus théorique des auteurs de la Linguistique, de la Philosophie et de l’Éducation, tout en essayant de comprendre si les situations énoncées, crées par le RPG, peuvent être utilisées par les éducateurs pour aider leurs élèves à comprendre l’autre et l’interdépendance qui caractérise les relations personnelles. Le RPG se présente comme un jeu qui n’est pas basé sur la dispute, comme la majorité des jeux, mais sur le triomphe collectif, grâce à la coopération. Cette nature coopérative du jeu me permet d’étudier les applications possibles du Role-playing Game, dans un contexte scolaire, afin d’améliorer la constitution de l’altérité.

The fact of racial injustice in the US presents the difficult question of which emotional responses are (conceptually) appropriate to the perpetration of that injustice. Given that our answer must be informed by the nature of the injustice, this paper takes up Christopher Lebron’s diagnosis of the persistence of racial injustice against blacks in the US as a problem of social value in order to analyze a candidate response on the part of black americans. If Lebron’s theory accurately describes the problem, then it seems that anger appropriately responds to the injustice. The paper’s aim, then, is to give a positive account of black anger in response to the problem of social value. The account is informed by an analysis of “angry black literature,” i.e. a selection of essays from W. E. B. Du Bois, James Baldwin, and Audre Lorde. Approaching the subject within the framework of analytic philosophy, the paper concludes that anger is appropriate in virtue of its being a response to specific moral failures, and further notes that anger offers the ameliorative benefit of pointing out where those failures have taken place, and how we can avoid them in the future.