The purpose of this work will be to trace the development from responsible scholasticism to irrational political violence, and to locate the various sources from which the intellectual acceptance of anti-humanitarian violence spring forth.

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Thesis (Ph. D.)--Boston University Includes bibliographical references (leaves 219-251). Microfilm. s / The category of purpose is held to be the most significant clue to the nature of cultural institutions. Patterns are understood and judged in terms of what a people is trying to do, not in isolated acts but in a total way of life. The category of purpose enables the comparison of cultures, but they must be evaluated in terms of a norm. The norm to which anthropological evidence points is personality (personality-in-community-made-possible-by-culture). The implicit appeal of anthropologists, even in arguing for relativism, is to a norm and also to a criterion of coherence, verified not by appeal to another criterion but by its use. The function of universal norms (themselves judged by the norm of personality) is the resolution of conflicts, as indicated in the following conclusions: l. Thematic values point to purposes common to all men and all human societies which require adequate instrumentation if the society is to remain viable and if its members are to realize their full potentialities as human beings. 2. These purposes do not have to be instrumented in just way, nor can they be instrumented in just any way, but there are objectively given limits within which instrumentation must be accomplished. 3. Thus the values and norms of a culture are relative not only to the background and conditions of that culture but also to a universal ground and human nature, postulated and progressively discovered through the norm of personality and the criterion of coherence. 4. It is to this norm of personality that appeal ought to be and often is made in resolving value conflicts within the experience of a single person, or between members of a single society, or in proposing or opposing change in a culture. 5. Values and norms are comparable across cultures as they are within cultures, and it is by appeal to the norm of personality that value conflicts between cultures (or between members of different cultures) can, in principle, be resolved. The work of the anthropologist first assumes and then progressively makes possible the discovery of universal norms and the achievement of an inclusive community. [TRUNCATED]

The purpose of this study was to examine John Locke's views on the education of the poor and compare them with his general philosophy of man and education.;John Locke (1632-1704) is one of the best-known and respected philosophers of the Western World. For three hundred years his famous Essay Concerning Human Understanding has led many philosophers to a view of man as a "free and rational" being. Unburdened with "innate ideas," Locke's man is free to learn to be all that he can be.;Locke extended this general theory into a handbook for education. He published in great detail the training and rigors to be undergone by a child. This book, the famous Some Thoughts concerning Education, told the gentry that a disciplined study of the liberal arts untainted with "useless" knowledge was the basis of education. This would be augmented with the acquisition of a "useful trade." Above all, the gentleman would "learn how to learn.".;It seems, however, that all this concern for proper education was aimed at the gentry--the gentlemen who would need these skills to get along in a society of like men. When we look at Locke's ideas on the education of the poor, we see little of the tenderness that was to be afforded the gentry.;Could these seemingly dichotomous views of education--kindness and understanding for the gentry and force and cruelty the poor--be reconciled with Locke's philosophy of the rational and free man?;I hypothesized that John Locke's ideas of education for the poor were consistent with his philosophy of man.;I concluded that Locke's ideas for the education of the poor are indeed consistent with his views of man as put forth in the Essay Concerning Human Understanding and his views of education as shown in Some Thoughts Concerning Education.

Thesis (Ph. D.)--Université de Paris, 1948. / Includes bibliographical references (p. 457-464).

In his work A Literary Review, Kierkegaard bemoans much about "the present age" and in the text he presents an extremely bleak picture of the potential for one to live an authentically religious life. However, he also makes it clear that he believes the present age is in a uniquely superior position because a religious leap remains possible. The purpose of this thesis is to determine why Kierkegaard believes that a religious leap is possible in the present age. I attempt to understand one promising method of achieving a religious leap by appealing to another work by Kierkegaard entitled Philosophical Fragments. It is my position that, given a particular interpretation, Philosophical Fragments places some readers in a position where a religious leap emerges as a possibility.

Thesis (M.A.) - Simon Fraser University, 2005. / Theses (Dept. of Philosophy) / Simon Fraser University. Also issued in digital format and available on the World Wide Web.

Thesis (Ph. D.)--University of California, San Diego, 2003. / Vita. Includes bibliographical references (leaves 307-320).

Author, Text and Context: Epistemology, Poetry and Criticality, with Reference to Works of Aristotle, Plato, Pindar and Callimachus. R.M Galeta 1987. This thesis falls into two parts. In Chapters I and 2, I set philosophy's characterisation of poetic composition as 'mimesis' in the perspective of its aim to produce a distinct, dialoguic logos in competition with the poetic tradition. With the help of c~itical writings which I discuss in the Introduction, I argue that this tradition is a practice of ,.{petition. A speaker's individuation of his identity and aims, and hence his potential for affecting his contextual sens comes, on this model, from his variation of language with language, and not, as on the mimetic mode~ from referring his uses of language to a 'transcendent' set of principles. This framework enables Aristotle's mimetic description of poetry to be reviewed in the light of Plato's double use of 'mimesis': as a basis for his critique of poetry, and as an allusion to philosophy as a discourse interested in concepts in,a non-representational way, which would break with an important aspect of realism in poetic r/petition of the Greek self-image. Because they have been conventionally contrasted, in Chapters 3 and 4 I approach Callimachus' poetry by fIrst examining Pindar's Odes. I consider his rich language as partly a response to patronage, and partly a process of conceptualisation, not metaphOl; This conceptualisation is a mark of his achievement which exceeds the variation provided for inrep~tition. I present Callimachus' longer poetry as compositions which combine multiple variation with lack of authorial voice. I argue that Callimachus is not attempting to establish a circuit of sens between the present and past on traditional lines, and that this is largely due to contextual factors. His ambition as a public poet is thus reduced, or relaxed, in relation to the traditional tendency to appear authoritatively variant in order to be inscribed as 'traditional