<p>The aim of my study of Camus is twofold. The first aspect concerns the content of his books, the second their formal structure or organization. In contrast to much current scholarship, which interprets Camus' primary concerns as modern and even post-modern, I argue that his ambition runs in the opposite direction historically: Camus' principal aim is to articulate a Greek anthropology and political philosophy. This positive ambition has a critical component as well. Camus's Hellenism is formulated in part through a critical engagement with modernity and an exploration of its Christian origins.</p> <p>The second aim of my study is to explore the structure of Camus' corpus. The fact that Camus organized his books into several different stages or "cycles" is well known and often discussed by commentators in the context of other interpretive matters. However, it is rarely examined in its own right and almost never interpreted in detail. The most common way that it is understood is as straight autobiography. In this view the absurd, rebellion, and love - the guiding themes of the three principal cycles of Camus' books - are understood as stages in his personal philosophical development. The account contradicts Camus' own explicit statements about the allegedly autobiographical character of his work and skirts the fundamental question of interpretation by assuming that it has already been answered. Contrary to this account I argue that the organization of Camus' books is an intentional literary device that contributes significantly to our understanding of the content of his work.</p> <p>My study amounts to new interpretation of Camus that hopefully will open up new and fruitful avenues of research regarding his accomplishments as a philosopher and writer. </p> / Thesis / Doctor of Philosophy (PhD)

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This thesis is concerned with the concept of community in the thought of three French postmodem philosophers-Georges Bataille, Maurice Blanchot and Jean-Luc Nancy. I contend that anarchism is the best framework for understanding them because they emphasize the importance of community outside of the organization of the state. On their view, community as a unity or totality of social relations is absent in contemporary life, but this is as it should be because it makes possible the emergence of communities that are not premised on unity or totality but difference and openness. Bataille thinks that community requires an experience of sovereignty that is sacred rather than political, and that it is available through myth. Blanchot considers community in terms of the inherent neutrality of relations which cannot be co-opted by political interests. Nancy has an ontological orientation to politics that interprets existence as a community and results in a global law of multiple networks. All three stress the interplay between freedom and order, and seek a heightened sense of responsibility in community. Yet they do not acknowledge that community requires lasting institutions, and despite their attack on totalitarianism, they do not advocate democracy. Their work powerfully questions the concept of community, but it ultimately fails to offer viable alternatives for contemporary political philosophy. / Thesis / Doctor of Philosophy (PhD)

<p>Abstract</p><p>Headline: Young trouble and teenage love (Fjortisgrubbel och tonårskärlek)</p><p>Number of pages: 37</p><p>Author: Annika Ilmoni</p><p>Tutor: Amelie Hössjer</p><p>Course: Media and communication C</p><p>Period: Autumn 2007</p><p>University: Division of Media and Communication, Department of Information Science, Uppsala University</p><p>Purpose/aim: The purpose of the work was to produce a comparing study of two Swedish teenage films from different periods of time, 1970 and 2005. An analysis was to be made of how love between teenagers as well as the heterosexual relationship in general was depicted in each of the films and further investigate the gender construction in both films.</p><p>Material/method: With the intention of narrowing down the complexity and make the evaluation more lucid 5 scenes from each film were used for comparison, these were chosen through the Anglo Saxon dramaturgy. To make the scenes more comparable 4 factors were used for analysis in each scene, these were: clothes, recreational activities, behaviour and environment. Beside the above given factors the heterosexual relationship were analysed and compared in each of the scenes through the theory of dominance in dialogue.</p><p>Main results: The gender construction occurs obliviously in the older film from 1970 while taking place in a more conscious way in the film from 2005. Further on the heterosexual relationship is perpetually depicted in the 70’s film with a submissive girl and predominant boy, the same dominance is easily seen in the more recent film but with a higher rate of equality as the girl is portrayed as the dominant character in almost half of all scenes. A general note for the comparison of the two films is that a consciousness of gender construction does not lead to a direct elimination of these.</p><p>Keywords: Teenage movie, post-modern feminism, gender construction, heterosexual relationship</p>

Hawthorne's metafiction, fabulation, and hermeneutical semiotics are investigated in the tales and in all the novels in chronological order, including his unfinished works.

The diploma thesis "Spiritual support in the context of the Czech post-modern society" presents spiritual support as seen in the context of selected practices of the Czech Roman- Catholic Church. The thesis puts this view into the context of theoretical findings in the field of spiritual support and defines the main characteristics of the field, pointing out the debatable points or diverse approaches to it. The part dedicated to the Czech post-modern society describes the state of the contemporary Czech non/religiousness, explores its causes, and points out the opportunities of extending the offer of Christian spiritual support also to people outside the religious environment.

This study explores from the perspective of deaf persons, how the identity of deaf persons is shaped by their educational experiences. Previous studies on identity by Erickson (1984) and Leigh (2001) on deaf persons have located identity within either the medical model, as a discourse of assimilation, or within the reactive social model, as a discourse of human rights. It is argued that the ‘first wave of deaf identity politics’ (Wrigley, 1996) of the medical and social model binary are sites of oppression and resistance. This binary provides both an insufficient and a static explanation of deaf identity as a victim is increasingly at odds with the lives of deaf persons in a post-modern ontology. Subsequently, this study engages in exploring the post-modern driven ‘second wave of identity politics’ and proposes a bi-cultural Dialogue model that recognises and explores, through cross-cultural exploration, the complexity and fluid construction of a DeaF identity. Later, the contributions of Bat-Chava (2000); Glickman (1993) and Ohna (2006) towards deaf identity are discussed within the post-modern educational framework. This ethnographic study explores the identity development of nine deaf participants through their narratives. The inclusion of the researcher as a DeaF participant in this study provides an auto-ethnographic gateway into exploring the lives of deaf/Deaf/bi-bi DeaF persons. The themes of ‘significant moments’; ‘connections at home and school’ and ‘deaf identity development’ were investigated. This study investigated the educational experiences of both deaf learners who attended regular mainstream schools and also deaf learners who attended schools for the Deaf. The findings suggest that deaf identity is not a static concept, but a complex ongoing quest for belonging and acceptance of being deaf through ‘finding ones voice’ in a hearing dominant society. This study challenges educators, parents and researchers through using dialogue and narrative tools to broaden their understanding of deaf identity and the dignity associated with being a deaf person.