Doctor Legum - LLD / It is rare in law and in other disciplines for a word or a phrase to appear to mean what it does not. This is, however, true when it comes to life imprisonment or life sentence. I Unlike sentences like the death penalty, there have been instances where even those who are expected to know the meaning of the sentence of life imprisonment have misunderstood it.2 This misunderstanding is compounded by the fact that even dictionaries that have always helped us to understand the meaning of the words are of little help when it comes to the definition of life imprisonment. The Oxford Advanced Leamer's Dictionary, for example, defines life sentence to mean 'the punishment by which [some body] spends the rest of their life in prison." It goes ahead to define a 'lifer' as 'a person who has been sent to The ambiguity of life imprisonment could partly explain why the campaign prison for their whole life. The ambiguity of life imprisonment could partly explain why the campaign to abolish the death penalty and substitute it with life imprisonment has option to choose between the death penalty and life-imprisonment, many been successful in many parts of the world. When people are given the option to choose between the death penalty and life-imprisonment, many would oppose the former and favour the latter for various reasons. This is because, inter alia, many people think that an offender sentenced to life imprisonment will be detained for the rest of his natural life. This is of course not true in some cases, and, as Lord Mustil held, The two tribunals that were established after the World War III, the Nuremberg Tribunal and the International Military Tribunal for the Far East, the Tokyo Tribunal, were empowered to impose the death penalty and indeed, as will be discussed later in detail, some offenders were sentenced to death." Although these tribunals were not expressly empowered to 2 sentence offenders to life imprisonment, they did sentence some of the offenders to life imprisonment. However, the International Criminal Tribunal for the Former Yugoslavia (ICTY), the International Criminal Tribunal for Rwanda (ICTR) and the International Criminal Court (ICC) all have jurisdiction to sentence offenders to life imprisonment. At the time of writing, the ICC had not completed any case and therefore had no jurisprudence on life imprisonment." The ICTR has sentenced more offenders to life imprisonment and imprisonment for the remainder of their lives than the ICTY. This thesis reviews cases on life imprisonment in international criminal tribunals in order to examine the theories of punishment that these tribunals considered in sentencing offenders to life imprisonment. There are cases where the ICTR has sentenced offenders to imprisonment for the rest of their natural lives. From a human rights perspective the thesis argues that imprisonment for the remainder of the offender's natural life is inhuman punishment. The statutes of the ICTY, ICTR and ICC provide for circumstances where an offender sentenced by any of those tribunals could be released before the completion of his or her sentence. It is on that basis that it is argued that even offenders sentenced to 3 imprisonment for the remainder of their lives by the ICTR could be released.

Dugald Stewart was an influential teacher and philosopher during the final years of the Scottish Enlightenment. Until recently he has been seen as merely a significant expositor of Thomas Reid's common sense philosophy. This thesis does not attempt to assess the novelty of Stewart's writings in relation to his Scottish predecessors such as Reid: rather, it offers a detailed historical study of aspects of his work, placing them in the political and cultural context of the period following the French Revolution. Two questions stimulated this thesis. First, what prompted Stewart, a moral philosopher who was not an experimental philosopher, to write a major work on methodology? Second, why was there a gap of twenty-two years between the first volume of his Elements of the Philosophy of the Human Mind (1792) and the second (1814), which contained his methodological treatise? I aim to answer these questions by offering a contextual intellectual history of some important aspects of Stewart's work. The thesis argues that Stewart faced a new problem: he had to deal with attacks on moral philosophy - the core subject of the Edinburgh University curriculum - some of which were produced by institutional and political factors affecting the Scottish universities, others by the rising authority of the experimental physical sciences. I consider a selection of Stewart's writings in the light of this problem. In 1804 Stewart's own student, Francis Jeffrey, gave public voice to the charge that the science of mind (which constituted the central part of Scottish common sense philosophy) was outdated, unscientific and useless. Thereafter, Stewart was engaged in what he saw as an urgent task - the defence of the very status of philosophy and the role of the philosopher. The thesis considers some of his major works (and other writings) from this perspective: Philosophical Essays (1810) contained his first direct retort to Jeffrey; Stewart's treatment of methodology in Elements of the Philosophy of the Human Mind, Volume 2 (1814) and his section on intellectual character in Volume 3 (1827) are viewed as two significant components of his attempt to reassert the primacy of moral philosophy and the role of the moral philosopher.

A SURVEY OF THE DISTINCTION BETWEEN ETHICS AND POLITICS WITH AN ARISTOTELIAN APPRAISAL &Ccedil / elik, Sinan Kadir Ph.D., Department of Philosophy Supervisor: Prof. Dr. Ahmet &amp / #272 / nam March 2010, 189 pages In the history of philosophy, ethics and politics have either been considered as two unrelated, irreducible realms or as identical to each other. In the thesis the historical transformation of the problematic relation between ethics and politics is critically evaluated. It is argued that from the emergence of the conflict in Ancient Greece following the &ldquo / Socratic ideal&rdquo / to the modern attempt for its resolution by the &ldquo / Machiavellian revolution,&rdquo / the prominent theories developed for dealing with the problem have defined politics as an amoral practice, as a science, a technique or an art. An alternative Aristotelian approach is tried to be developed so as to elucidate the nature of the distinction between ethics and politics. According to this view, ethics and politics can neither be strictly separated from each other nor be reduced into one another. The Aristotelian conception of politike as &ldquo / philosophy of human affairs&rdquo / has ethical, practical and technical dimensions. The thesis tries to clarify at which point ethics and politics should be conceived as two different practices and at which point they cannot be treated as independent from each other. Hence, the present study aims to determine the peculiarities and the strong sides of Aristotelian practical philosophy in order to offer an alternative to resolve the problem under consideration.

Thesis (Ph. D.)--University of Washington, 2005. / Vita. Includes bibliographical references (leaves 228-240).

Thesis (M.A.)--Miami University, Dept. of Spanish and Portuguese, 2007. / Title from first page of PDF document. Includes bibliographical references (p. 54-57).

Ένα κεντρικό πρόβλημα της φιλοσοφίας ήταν πάντοτε το πρόβλημα της κατάκτησης του εαυτού μας. Πότε είμαι πραγματικά ο εαυτός μου; Ποιο είναι το οντολογικό νόημα της κατάκτησης του εαυτού μας; Αυτό το πρόβλημα έγινε ο άξονας γύρω από τον οποίο περιστρέφονται και άλλα προβλήματα με τα οποία χρειάστηκε να καταπιαστούμε: πώς θεμελιώνεται οντολογικά η γνώση και πώς είναι δυνατή η κατάκτησή της; Τι είναι η γνώση; Ποιο είναι το νόημα του χωρισμού της ψυχής από το σώμα; Ποιο είναι το νόημα του θανάτου; Αν στόχος είναι η έξοδος από το σπήλαιο, τότε υπάρχει κάτι που να με υποχρεώνει να επιστρέψω; Τελικά, στέκει αθεμελίωτο το αίτημα της δίκαιης πράξης; Καθώς προσπαθούμε να βρούμε τις απαντήσεις σε αυτά τα ερωτήματα, προτείνουμε τις δικές μας προσεγγίσεις σε σημαντικά πλατωνικά ζητήματα: τη σχέση της χειρωνακτικής και διανοητικής εργασίας, το νόημα της σωματικότητας, το νόημα του άλλου, το νόημα της μεθόδου, τη διαφορά και τη σχέση του φιλοσόφου και του πολιτικού. Μέσα από όλα αυτά τα προβλήματα, προσφέρουμε στο τέλος τη δική μας προσέγγιση γύρω από το πλατωνικό νόημα της κατάκτησης του εαυτού μας και ανοίγουμε ένα δρόμο για μία στέρεη προσέγγιση του πλατωνικού ευ πράττειν. Τον τελευταίο λόγο τον έχει ο τίμιος αναγνώστης μας, ο οποίος θα κρίνει την ποιότητα του αποτελέσματος. Εμπνευσμένοι από μία στιγμιαία σκέψη του Πλάτωνα στον Θεαίτητο, αφήνουμε στον επίλογο μία υπόθεση εργασίας: την θεμελίωση μιας ηθικής χωρίς a priori και χωρίς σχετικισμό: τις δύο συμπληγάδες κάθε προσπάθειας ηθικής θεμελίωσης. Και υποστηρίζουμε ότι μία τέτοια θεμελίωση μπορεί να αντληθεί από τη μαρξιστική σκέψη. / A basic problem of philosophy was always the problem of the conquest of ourselves. When am I really myself? What is the ontological meaning of the conquest of ourselves? This problem became the axle around which rotate more platonic problems we had to undertake: how is knowledge ontologically grounded on and how is it possible to acquire it? What is knowledge? What is the meaning of the soul-body separation? What is the meaning of death? If the exit from the cave is the final aim, then is there something that makes me to return? Eventually, is the request of the justice act without ontological foundation? As we are trying to find the answers for all this questions, we offer our one approach on important platonic issues: the relation between the manual and the mental labor, the meaning of corporality, the meaning of the other, the meaning of the method, the difference and the relation between the philosopher and the statesman. Through all this problems, we are finally offering our approach about the platonic meaning of the conquest of ourselves and we are opening a path for a solid understanding of the platonic just act. The last word is on our fair reader, who will judge the quality of the result. Inspired from an instantaneous thought of Plato in Theaetetus, we are offering a working hypothesis: the foundation of an ethic without apriori or relativism: those two symplegades of every attempt for an ethical foundation. And we are claiming that such a foundation can be derived from Marx’s thought.

Made available in DSpace on 2014-12-17T15:12:16Z (GMT). No. of bitstreams: 1 MauroRAV_DISSERT.pdf: 845778 bytes, checksum: d17c9021b568c8bd116401296334f9ab (MD5) Previous issue date: 2012-12-20 / This dissertation presents an interpretation concerning the critical considerations of the German philosopher Friedrich Nietzsche on Modernity, especially Nietzsche s criticism of Modernity, of Christian mores and democracy produced by him in Beyond Good and Evil. Nietzsche attentively analyses details of Modernity, produces a diagnosis of modern man and discovers the sign of decay. We consider that Nietzsche s criticism of modernity is directly linked to the criticism of classic metaphysics. We emphasize questions like: what in us aspires to truth? Christian mores: why and what for? What characterizes modernity? Could it be the appeal to the democratic taste? Is it possible to reinvent Modernity? We stress the relation between the notion of truth, democracy and Christian mores, showing that these mores were also inherited from the Socratic culture. We also intend to clarify Nietzsche s proposal of a new way of doing philosophy, that would be able to surpass the decay which rules in European modern culture. The end of this research points out to the ―philosophers of the future‖ who are able, according to Nietzsche, to claim life beyond the metaphysics opposition, beyond the good and the evil / Esta disserta??o apresenta uma interpreta??o a respeito das considera??es cr?ticas do fil?sofo alem?o Friedrich Nietzsche sobre a modernidade, mais precisamente a cr?tica de Nietzsche ? verdade, ? moral-crist? e ? democracia por ele desenvolvidas em Al?m do bem e do Mal. Nietzsche analisa atentamente os pormenores da modernidade, faz um diagn?stico do homem moderno e encontra o sinal da decad?ncia. Consideramos que a cr?tica de Nietzsche ? modernidade passa necessariamente pela cr?tica ? metaf?sica cl?ssica. Destacamos algumas quest?es como: o que em n?s aspira ? verdade? Por que e para que a moral-crist?? O que caracteriza a modernidade? Seria o apelo ao gosto democr?tico? ? poss?vel reinventar a modernidade? Salientamos o v?nculo que existe entre a no??o de verdade, a democracia e os valores morais crist?os, mostrando que esses valores morais foram herdados da cultura socr?tica. Tamb?m esclarecemos a proposta nietzschiana de um novo modo de fazer filosofia, que seria capaz de ultrapassar a decad?ncia que impera na moderna cultura europeia. Ou seja, o t?rmino desta pesquisa aponta para os ―fil?sofos do futuro‖, fil?sofos capazes, segundo Nietzsche, de afirmar a vida al?m das oposi??es metaf?sicas, al?m do bem e do mal

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

Le présent travail s’inscrit dans une démarche de reconstitution de la notion de vie au sein de la pensée antique. Il s’agit de rétablir son sens au coeur de la langue et de la culture grecque, et particulièrement, à l’intérieur de la philosophie et de la pensée aristotélicienne. L’étude s’organise autour de deux termes fondamentaux et propres à la langue grecque, à savoir les mots βίος et ζωή. La première partie s’attache à dégager la forme et le sens «original» des mots, et étudie les facteurs linguistiques et culturels intervenant dans la formation et l’évolution de la forme et du sens des mots en question. Les mots βίος et ζωή se présentent donc comme les éléments structurants de cette étude. La reconstitution du contexte historico-linguistique des mots conduit à la deuxième partie de ce travail, où sont analysés le travail de poètes tels Homère et Hésiode, ainsi que des premiers philosophes, usuellement nommés présocratiques. Dans cette partie du travail de recherche, la notion de vie est dégagée de l’enquête naturelle menée par les premiers penseurs, ainsi que des images fournies par la tradition poétique. Après avoir replacé la notion de vie au sein de son contexte historico-culturel et linguistique, on entame l’étude de la pensée aristotélicienne sur la vie. L’interrogation de départ tient au fait de déterminer si la notion de «vie» chez Aristote passe nécessairement et uniquement par l’étude des êtres vivants et de l’âme, ou si elle dépasse la finalité biologique pour embrasser autres domaines de sa philosophie. Cette partie vise une approche intégrationniste et dynamique de la vie à l’intérieur de la pensée aristotélicienne. La reconstitution de la notion de vie chez Aristote amène à une réflexion sur son lien avec l’enquête naturelle menée par les premiers penseurs. En dernier ressort, l’hétérogénéité de cette étude permet de voir de quelle façon Aristote, certes pionnier dans les recherches sur la vie, conserve pourtant toujours une structure de pensée propre à la Grèce antique : Aristote élabore sa pensée à partir et à l’intérieur de son temps et de la tradition qui lui précède. / The reconstitution of the notion of life within the ancient philosophy is the principal idea of the present study. The aim is to re-establish the conception of this notion within the Greek language and culture, especially within the knowledge of early philosophers and the philosophy of Aristotle. The arrangement of this contribution is based on the meaning and relation of the words βίος and ζωή, two fundamental terms, exclusive to the Greek language. The first part of the study shed new light on the formal constitution and «original» meaning of these words. In particular the linguistic and cultural factors which converge in their formation and evolution are investigated in detail. The reconstruction of the historical and linguistic context of the words βίος and ζωή gives rise to the second part of the study by the means of reconstructing the notion of life within the poetical tradition and investigation of nature, conducted by the early philosophers. The third part of the study approaches the notion of life in the philosophy of Aristotle from the principle question at issue: whether the idea of life is reduced to the investigation of living organisms and his theory of soul or if it exceeds the biologic purpose to encompass other categories of his philosophy. This analysis of the notion of life within the philosophy of Aristotle is conducted by an integrating and dynamic perspective. The reconstitution of the notion of life in the work of Aristotle leads to a reflection about the closeness of his ideas to anterior investigations of natural objects and processes done by the early philosophers. Apart from being a pioneer in the investigation of life, he is also tributary to a particular kind of thinking in ancient Greece. Aristotle’s way of thinking, although far-reaching, is based within his period and preceding traditions

This study compares and analyses four portraits of Émilie du Châtelet and four of Madame de Pompadour who were two of the most learned and privileged women of their time. The analysis is based on Erwin Panofsky’s iconological method of analysis of art and looks at the impact of gender related conventions that influenced portraiture in the early 18th century. The overall aim of this study is to answer these questions: What differences and/or similarities can be found among their portraits? Why do only relatively few portraits of Émilie du Châtelet exist? What emphasized these two ladies’ status and the unique position as femmes savantes and how did tradition influence their portraits? Education was a male privilege. How was the female equivalent formed? How did their portraits correspond to the male counterpart? Émilie du Châtelet’s portrait of Marianne Loir is the only one that was painted by a female artist. How did that influence the portrait and what distinguishes it from the other portraits? The study shows that the paintings’ compositions follow the convention of the early 18th century portraiture. Both Émilie du Châtelet and Madame de Pompadour are presented according to the rules that applied to their social and cultural status. A number of relevant symbols were added to their figures in order to mark their unique position as learned women.