This thesis aims to study the Capacocha, which is an Inca ritual where children were offered to their gods in the sacred places called Huacas (places of origin) and offered artefacts together with the children links to the Inca's sacred symbol, the Chakana, which in turn it is the life philosophy of the Inca culture. This thesis uses this philosophy to understand the phenomenon and the elements that define Huacas and the Capacocha ritual. Furthermore, a hermeneutic approach with phenomenology and phenomenology of landscape theory is applied to understand the symbolism and meaning from the Inca's cultural perspective. For this thesis, three specific case studies are analysed: the children from Llullaillaco, Chuscha and Cerro El Plomo, all situated at high altitudes (5200 - 6739 m) in the Andes. These selected places by the Incas were Huacas. The analysis is built on a comprehensive study of the cultural value and the symbolic meaning of the Capacocha ritual in relation to the Huacas and the Incas' perspective (Chakana) since previous studies concerning the Capacocha ritual, and Huacas did not consider the Chakana philosophy in their interpretations. The aim is to narrow the gap in understanding the Inca worldview to contribute with academic knowledge and understanding of the phenomenon that defines Huacas and the Capacocha ritual from the Incas' perspective. The study shows that the Incas had a holistic perspective where everything is entangled through time and space, and this demonstrates that the children were not just offered to the Inca gods. Instead, the children lived among the gods because they became gods through the Capacocha ritual, a transformation process. / Denna uppsats syftar till att studera Inkaritualen Capacocha, där barn offrades tillsammans med andra offergåvor till sina gudar på de heliga platserna som kallas Huacas (ursprungsplatser) och barnen och offergåvorna hänger samman med Inkafolkets heliga symbol, Chakana, som är inkakulturens livsfilosofi. Denna studie använder denna filosofi för att förstå fenomenet och de element som definierar Huacas och Capacocha-ritualen. Vidare tillämpas ett hermeneutiskt förhållningssätt med fenomenologi och fenomenologi inom landskapsteorin för att förstå symboliken och innebörden ur inkafolkets kulturella perspektiv. I denna uppsats analyseras tre specifika fallstudier: barnen från Llullaillaco, Chuscha och Cerro El Plomo och alla är belägna på hög höjd (5200 - 6739 m) i Anderna. Dessa utvalda platser av inkafolket var Huacas. Analysen bygger på en omfattande studie av det kulturella värdet och den symboliska innebörden av Capacocha-ritualen i relation till Huacas och inka perspektivet (Chakana) sedan tidigare studier angående Capacocha-ritualen, och Huacas beaktade inte Chakana-filosofin i sina tolkningar. Syftet är att minska klyftan i förståelsen av inkavärldsbilden för att bidra med akademisk kunskap och förståelse för det fenomen som definierar Huacas och Capacocharitualen ur inkafolkets perspektiv. Studien visar att inkafolket hade ett holistiskt perspektiv där allt är sammanflätat i tid och rum, och detta visar att barnen inte bara offrades till inkagudarna. Istället levde barnen bland gudarna eftersom de själva blev gudar genom Capacocharitualen, som står för en förvandlingsprocess. / Esta tesis tiene como objetivo estudiar el ritual de Capacocha, el cual es un ritual inca donde se ofrecían niños junto con artefactos a sus dioses en los lugares sagrados llamados Huacas (lugares de origen), los cuales estaban vinculados al símbolo sagrado de los Incas, el Chakana, que en a su vez es la filosofía de vida de la cultura Inca. Esta tesis utiliza esta filosofía para comprender el fenómeno y los elementos que definen a las Huacas y el ritual de la Capacocha, aplicando un enfoque hermenéutico con la fenomenología y la fenomenología de la teoría del paisaje para comprender el simbolismo y el significado desde la perspectiva cultural de los incas. Para esta tesis se analizan tres casos de estudio específicos: los niños de Llullaillaco, Chuscha y Cerro El Plomo, todos ellos situados a gran altura (5200 - 6739 m). Estos lugares seleccionados por los Incas fueron las Huacas. El análisis se construye a partir de un estudio integral del valor cultural y el significado simbólico del ritual Capacocha en relación con las Huacas y la perspectiva de los Incas (Chakana). El estudio derivó debido a que estudios previos sobre el ritual Capacocha, y Huacas no consideraron la filosofía Chakana durante sus interpretaciones, lo cual dejó una brecha de entendimiento del ritual y los lugares, ya que el Chakana está conectado al ritual y los lugares, misma que es una filosofía de vida que rige mucho la perspectiva de los Incas. Al ignorar esta filosofía, muchas de las interpretaciones de los estudios previos son incompletas o sesgadas debido a la influencia de la perspectiva occidental. Por ello, el objetivo de mi tesis es acortar la brecha en la comprensión de la cultura Inca y para contribuir con el conocimiento académico y la comprensión del fenómeno que define a Huacas y el ritual Capacocha desde una perspectiva más cercana a su origen, los Incas y el Chakana.   Como resultado, el estudio demostró que los incas tenían una perspectiva holística donde todo se entrelaza a través del tiempo y el espacio, y demostrando que los niños no solo eran ofrecidos a los dioses incas. En cambio, los niños vivieron entre los dioses porque se convirtieron en dioses a través del ritual Capacocha, un proceso de transformación influenciado por la filosofía del Chakana. El resultado, también mostró que la filosofía del Chakana influenció todo el proceso, y que para los Incas, no hubo sacrificios; ellos dieron ofrendas a sus dioses. Y que en realidad, desde su perspectiva, los niños no murieron, sino que tomaron otra forma de vida para formar parte de un vínculo a través de los mundos de los Incas.

This thesis identifies and explores a ‘return to Freud’ in the work of Jacques Derrida. Resemblances between Derrida’s method of deconstruction and the therapeutic procedure of psychoanalysis have long been a source of debate among critics. Is deconstruction little more than a psychoanalytic reading of the history of philosophy, or is Freud a Derridean avant la lettre? Revealing this dilemma to be a false one, this thesis challenges major interpreters of Derrida such as Jonathan Culler and Gayatari Chakravorty Spivak. By developing Derrida’s well-known yet little understood concept of différance, it argues that this dilemma stems from an inadequate understanding of Derrida’s treatment of time. The structure of temporality implied by différance entails that the meaning of the past is continually reconstituted in its relationship to an ever-evolving present. Far from dissolving the importance of Freud’s contribution, this structure allows Derrida to circumvent nebulous notions of ‘influence’ and ‘indebtedness’ while still engaging psychoanalysis as a key theoretical resource in his own project of deconstruction. A productive engagement with psychoanalytic theory is shown to inform every major stage of the philosopher’s career, from his early phenomenological work to his later reflections on the terrorist attacks of 9/11. Derrida repeatedly turns to Freud as a crucial interlocutor in interrogating a number of philosophical problems encountered in his own work. These problems include the nature of time, space, and memory; the role of the fictive in scientific discourse; the question of the archive; the interdependence of the psyche and technology; and the relationship between politics and the unconscious. At a theoretical level, this thesis provides a detailed account of Derrida’s notion of spacing, arguing that the unconditional belatedness entailed by différance calls us to a difficult, dual responsibility: both towards the legator of an inheritance (that is, towards the textual legacy Freud has bequeathed to us) and towards the unforeseeable future contexts in which this inheritance will require transformation. The discourse of deconstruction, it concludes, enacts a careful negotiation of these two demands.

The submitted doctoral thesis is an attempt to describe the nature and of the development of Brentano's theory of judgment. This description is followed by an introduction to the further development of Brentano's theory in the work of Brentano's most distinguished students Kazimierz Twardowski (1866-1938), Alexius Meinong (1853-1920), Anton Marty (1843-1914) and Edmund Husserl (1859-1938). The thesis is divided into five parts: The first part is dedicated to the explanation of Brentano's theory of judgment and starts with an interpretation of Brentano's two early books on Aristotle - On the several senses of Being in Aristotle (1862) and The Psychology of Aristotle (1867). The thesis presents Brentano's understanding of "being" in the sense of truth, his interpretation of the Aristotelian categories, his theory of parts and wholes, and his theory of intentionality and self-consciousness. Our interpretation then proceeds to Brentano's most known work, i.e. to Psychology from an Empirical Standpoint (1874), and presents the basic concept of this book, the concept of psychical phenomena. The resulting classification of psychical phenomena into three kinds introduces judgments as a kind of psychical phenomenon whose main feature consists in existential affirmation or rejection of an intentional object....