This dissertation offers an interpretation of Rousseau's theory of the general will informed by his treatment of the problem of self-love. The central claim of the dissertation is that standard accounts of the general will have neglected both the role and the problematic character of Rousseau's conception of self-love and its relationship to his theory of the general will. When Rousseau's notion of self-love is understood properly, his theory of the general will is best conceived of as an active phenomenon consisting of an exercise of the self-love of the citizens of a well-formulated republic. In the first four chapters of the dissertation, three prominent readings of the general will are problematized by comparing them to a variety of claims in Rousseau's writings. It is then demonstrated that each interpretation neglects a rich analysis of the problem of self-love, which is central to Rousseau's description of the problem of inequality, the very problem that his theory of the general will sets out to solve. The three interpretations of the general will that are analyzed and critiqued are: (1) a straightforward reading in which any bundle of individual interests are given primacy in the interpretation of the general will and the morality of the law is interpreted as secondary; (2) an ideal reading in which the transcendent idea of justice is given primacy and individual interests are constrained in relation to it; (3) a Neokantian reading in which moral autonomy is emphasized and individual interests are constrained by a rationalistic conception of freedom. Besides pointing out certain textual infelicities involved in these readings, it is shown that they fail to adequately address Rousseau's claim that the general will represents a particular configuration of interest, which he calls the common interest. It is demonstrated that his enigmatic claim requires an analysis of his theory of self-love since for Rousseau interest is ultimately motivated by the more fundamental passion of self-love. In the final chapter, an interpretation of the general will is developed that understands it as an active form of sovereignty best understood as an ongoing phenomenon in which the self-love of the citizen is exercised and civic-virtue maintained. The dissertation concludes with the suggestion that Rousseau has not solved the problem of self-love because his theory of the general will presupposes the cultivation of patriotism in each citizen, a phenomenon most effective when it inflames self-love in relation to foreigners. This antagonism to other citizens and other nations perpetuates a state of war on the international level and inflames the passions that can lead to the types of inequality Rousseau was so careful to describe.

In the Groundwork for the Metaphysics of Morals, Kant gives several formulations of the categorical imperative, one being the universal law of nature formulation. One question that can be raised is why Kant formulates the categorical imperative in terms of universal laws of nature at all. In this paper, I will argue that it is necessary for Kant to formulate the categorical imperative in terms of universal laws of nature in order to demonstrate the applicability of the moral law to our maxims and hence the possibility of the moral law as a functional practical principle.

This essay aims to deliver and answer the question on what a valid christian approach for how self-love may look like. The purpose is to let the essay support as a critically constructive answer to the pastoral care in the Swedish church today which seems to lack a wider reflection of this subject. The material are the work of three caregivers which influence the way of talking about self and self-love in the Swedish Church today. The method used in this essay for answering the question is contextual idea analysis of Carl Henrik Grenholm and analysis-questions such as ”Where is the self?” ”What is the nature of the self?” ”What is a valid self love?” and ”How can the human being reach this self-love?” has been answered through the material. In a discussion with the material I suggest what I consider is a valid christian approach for how self-love looks like, which is that the human being should love herself through making authentic choices, and thereby being able to come close to the good and holy nature of herself which I argument for.

Objectives: Black same-gender loving men (BSGLM) represent a population with understudied lived experiences as both racial and sexual minority individuals. Most existing research among BSGLM focuses on sexual health outcomes in the context of minority stress, without consideration of the full experiences of BSGLM or strengths-based approaches. The present study aimed to address this gap in the literature by examining self-love among BSGLM using a phenomenological qualitative approach. Method: Adult BSGLM in the U.S. (n = 19; Mage = 31.79 years [SD = 8.88]) were recruited online and completed interviews via phone and video conferencing. Data were coded independently by two trained coders via an iterative approach that included in vivo coding and line-by-line comparative coding. Codes were grouped thematically, guided by sexual minority identity and positive psychology literature. Results: Three major themes related to self-love among BSGLM emerged: (a) Freedom of identity, meaning participants’ ability to construct an identity outside of societal expectations; (b) Community connection and pride, or participants’ connection to and pride derived from the BSGLM community; and (c) Adversarial growth and resilience, or ways that adversity related to BSGLM identity generated personal growth. Conclusions: Current findings may have clinical implications. Using narrative therapy approach, facilitating connectedness to the BSGLM community, and implementing gratitude interventions in therapeutic settings may enhance self-love and positive self-regard among BSGLM. Future research should continue to give voice to the full lived experience of BSGLM.

I detta arbete görs en undersökande fallstudie av artisten Lizzo, med fokus på attvisa hur den allmänna samhälleliga diskursen rörande större kroppar påverkar enartist som kroppsligt står utanför rådande kroppsliga ideal. Med utgångspunkt i skrivna intervjuer har ett grundresonemang etablerats, och vidare har detta följt med genom analys av konserter, en musikvideo, en musikanalys och en låttextanalys. Materialet analyseras med hjälp av Faircloughs diskursbegrepp som metod där viss fokus även lagts på Boréus tillägg om subjektspositioner, och med intersektionalitet, body positivity och Ekmans (2012) begrepp viktordningen som teoretiskt ramverk.Analysen visar på att Lizzo som enskilt fall arbetar mot den allmänt vedertagna samhällsdiskursen runt kroppsideal och den större kroppen genom både fysisk handling på olika sätt och språkligt agerande med motdiskurs diskurs där inslag från bland annat body positivity-rörelsen syns med. Resultatet visar att Lizzo reagerar mot samhällsdiskursen, med sitt artisteri och med sin persona, med en motdiskurs som går emot de rådande skönhetsideal både språkligt och fysiskt, och kan argumenteras har skapat en ny form av kroppsaktivism.

Ce travail se propose de montrer l’articulation de la nature et de l’artifice au sein de la pensée de Rousseau. Nous verrons que la connaissance de la nature est bornée par une origine qui nous échappe et une puissance de transformation qui ne semble pas avoir de fin. Cela conduit notre auteur à remettre en cause l’existence d’un ordre de la nature sur le plan spéculatif et sur le plan moral.. Dans l’homme la nature va se révéler comme vide. La perfectibilité est l’effet de l’inachèvement de la nature de l’homme. Le devenir social de l’homme sera pensé comme l’effet de la découverte érotique de l’autre. Cette découverte altère le moi absolu de l’homme à l’état de nature et le reconfigure en un moi relatif exposé au manque de l’autre. De cette exposition résultent toutes les formes de la socialité, l’aliénation et la liberté. L’étiologie amoureuse de la dénaturation nous a permis de reconnaitre l’importance de la réflexion sur le goût dans la constitution de la sociabilité. La différence sexuelle apparait comme le résultat d’un processus de différentiation dont le ressort est le désir de plaire. Le désir de plaire sera pour Rousseau un obstacle à l’uniformité de la société. Il préserve les différences qui sont à la fois les conditions du bon goût et de la volonté générale. La dépendance de l’homme devenu social est paradoxalement ce qui fait de la liberté une propriété en puissance de la vie en société. Dans ce cadre, le peuple n’est ni un sujet, ni une instance juridique, il est la forme du lien sociale sous la détermination de la liberté. Il y a peuple lorsque le lien unissant chacun à l’État, et unissant les hommes entre eux sous les conditions de l’égalité et de la liberté, devient un intérêt particulier. / This thesis shows the articulation between nature and artifice in Rousseau's thought. Rousseau argues that the knowledge of nature is limited by an origin that escapes from us and by a transformational power that seems immeasurable. This leads him to interrogate the existence of a natural order, both at speculative and moral levels. The man of nature is interpreted as unfinished with an unlimited changing potency. Rousseau argues that man´s becoming is the result of the erotic discovery of the other. This discovery distorts the absolute I of the man in the natural state and reshapes them in a relative I - exposed to the other's absence. From this recognition stems all forms of sociality, alienation and liberty. “Denaturation”'s amorous aetiology allows us to recognize the centrality of taste in the constitution of sociability. Sexual difference appears as the consequence of a differentiation process guided by the desire to please. For Rousseau, the desire to please challenges society´s uniformity. He argues that both the conditions for the good taste and general shape/foster/configure difference. The dependency of the human – as social being- is what, paradoxically, makes freedom a potential property in social life. In this scenario, “the people” is neither a subject nor a juridical element. It represents the social tie shaped by the conditions of freedom and equality. “The people” emerges under the conditions of equality and liberty and when every individual is tied to the state and to each other reflecting the union of everybody´s particular interests / Naturaleza y artificio en la constitución de la sociabilidad en el pensamiento de Rousseau.Este trabajo se propone mostrar la articulación de la naturaleza y el artificio en el pensamiento de Rousseau. El conocimiento de la naturaleza está para Rousseau limitado por un origen inalcanzable y una potencia de transformación que parece infinita. Lo cual lleva al autor a cuestionar la existencia de un orden de la naturaleza tanto en el plano especulativo como en el plano moral. El hombre de la naturaleza se presenta como un ser inacabado, con una potencia de transformación ilimitada. El devenir social del hombre resulta del descubrimiento erótico del otro. Este descubrimiento altera el yo absoluto del hombre natural y lo reconfigura en un yo relativo expuesto a la falta del otro. De esta exposición resultan todas las formas de sociabilidad, la alienación y la libertad. La etiología amorosa de la desnaturación permite reconocer la importancia del gusto en la constitución de la sociabilidad. La diferencia sexual es el resultado de un proceso de diferenciación cuyo móvil es el deseo de gustar. El deseo de gustar es un obstáculo a la uniformidad de la sociedad. Preserva las diferencias, estas son la condición del buen gusto y de la voluntad general. La dependencia del hombre devenido social es paradójicamente lo que hace que la libertad sea una propiedad en potencia de la vida en sociedad. En este marco, el pueblo no es ni un sujeto, ni una instancia jurídica, es la forma del lazo social determinado por las condiciones de la igualdad y la libertad. Hay pueblo cuando el lazo que une cada uno al Estado, y a los hombres entre sí, bajo la condición de la igualdad y de la libertad, se transforma en el punto de unión de todos los intereses particulares.

Toni Morrison chose to revisit the neo-slave narrative genre twenty-five years after the publication of Beloved with A Mercy in 2008. With these two texts, Morrison offers her readers one story that shows the descent into slavery and one that shows progression towards freedom. The purpose of this thesis is to place Morrison’s two neo-slave narratives, Beloved and A Mercy, next to one another in order to better understand the journey to freedom through self-love. This work examines the concept of self-love and the necessary components—maternal nurturance, ancestral connection, and communal interaction—that must come together to help Morrison’s characters learn to love and see themselves as their “own best thing.” The repercussions that self-love’s absence has for both individual characters and their larger communities is also discussed and illustrated by the struggles of Florens in A Mercy and Sethe in Beloved.

In einem Bienenkorb voll Antworten für Ordnung zu sorgen, so ließe sich mit Montaigne die Aufgabe der vorliegenden Arbeit beschreiben. Um ein Integral zu schaffen, wird Bernard Mandeville als Ordnungstheoretiker betrachtet. In dieser Form sollen sowohl die funktionellen als auch die normativen Aspekte seines politischen Denkens erfasst werden. In historischer Perspektive soll es so ermöglicht werden, Mandeville in einem weit gefassten, ideengeschichtlichen Kontext zu positionieren. In systematischer Hinsicht wiederum sollen stilistische, methodische und inhaltliche Untersuchungen koordiniert werden, um anthropologische, ökonomische, soziologische, politische und ethische Momente in ihrem Nexus zu erfassen. Sofern man (1) die anthropologischen Fundamente fokussiert, wird die Bedingtheit ökonomischer und rechtsstaatlicher Ordnungsmomente hinsichtlich der Entstehung wie dem Fortbestand der politischen Ordnung aufgezeigt. Dabei wird (2) Mandevilles Konzeption einer spontanen Ordnung den Anforderungen einer zunehmend plural erfahrenen und global verwobenen Welt in funktionaler Hinsicht gerecht. Zugleich stellt (3) sein Modell einer Ordnung der Diversität eine Transformationsleistung dar, welche dem Prinzip der Individualität faktisch eine zentrale Position im politisch-normativen Diskurs sichert. Wird darüber hinaus (4) das Konzept der Öffentlichkeit in Betracht gezogen, so das Argument der vorliegenden Arbeit, kann dem lebendigen Individuum mit Mandeville eine moralische Dimension in der belebten Welt eröffnet werden. / To establish order in a beehive full of answers, could be a reformulation of the task within the research on hand. To achieve an integral, Bernard Mandeville will be perceived as an order theorist. His political thinking will be dimensioned in terms of this integral. This will include functional as well as normative aspects. Historically, the study will seek to site Mandeville in a broad context that the History of Ideas has instituted. Systematically, it will coordinate stylistic, methodical, and topical investigations. Thus the nexus of anthropological, economic, sociological, political, and ethical elements within his philosophical thinking is exerted. If (1) the anthropological fundaments are focussed, the interdependency of economic and constitutional momenta is depicted. This will prove substantial for the evolution as well as the continuance of the political order. Mandevilles concept of (2) spontaneous order meets the functional claims arising in a pluralistic and globally experienced world. His shaping of (3) an order based on diversity achieves a transformation that may bring the principle of individuality to bear. This will hold up in the political as well as in the general normative discourse. Furthermore, (4) the concept of the public sphere is taken in account. The research argues that Mandeville hereby opens up a moral vista for human beings as living creatures in an animated world.

Submitted by JOSIANE SANTOS DE OLIVEIRA (josianeso) on 2018-09-28T17:02:10Z No. of bitstreams: 1 Edward Pereira Rodrigues Junior_.pdf: 1312957 bytes, checksum: ae493b9ba7c0425df7f73d10c9181e12 (MD5) / Made available in DSpace on 2018-09-28T17:02:10Z (GMT). No. of bitstreams: 1 Edward Pereira Rodrigues Junior_.pdf: 1312957 bytes, checksum: ae493b9ba7c0425df7f73d10c9181e12 (MD5) Previous issue date: 2017-11-28 / UEMA – Universidade Estadual do Maranhão / O objetivo principal deste trabalho é investigar a influência de Rousseau na concepção de sociedade bem ordenada em Rawls. De início, busco compreender a formação do ideal político da ideia de sociedade bem ordenada em Rawls, a partir da elaboração de sua teoria da justiça como equidade, examinando as categorias contrato social, posição original, princípios de justiça, consenso sobreposto, razão pública, senso de justiça e sociedade política. Num segundo momento, procuro apresentar os fundamentos filosóficos do pensamento de Rousseau, analisando sua concepção de estado de natureza e às diferenças desta categoria em relação a Hobbes e Locke, enfatizando no processo de socialização o surgimento do amor próprio enquanto fundamento do conflito entre indivíduo e comunidade, e a necessidade de um novo pacto social que preserve a liberdade e a igualdade dos indivíduos através das ideias de soberania, vontade geral, lei e justiça.Na parte final, procuro assinalar que a ideia de sociedade bem ordenada em Rawls é parcialmente influenciada pelas categorias amor próprio e vontade geral presentes no pensamento de Rousseau. Essa influência se reflete não só nos fundamentos psicológicos da teoria da justiça como equidade, mas também na recusa dos princípios utilitaristas. / The main objective of this work is to investigate the influence of Rousseau on the conception of a well-ordered society in Rawls. At first, I seek to understand the formation of the political ideal of the idea of a well-ordered society in Rawls, from the elaboration of his theory of justice as fairness, examining the categories social contract, original position, principles of justice, overlapping consensus, public reason, sense of justice and political society. In a second moment, I try to present the philosophical foundations of Rousseau's thought, analyzing his conception of the state of nature and the differences of this category in relation to Hobbes and Locke, emphasizing in the process of socialization the emergence of self-love as the foundation of the conflict between individual and community, and the need for a new social pact that preserves the freedom and equality of individuals through the ideas of sovereignty, general will, law and justice. In the final part, I try to point out that the idea of a well-ordered society in Rawls is partially influenced by the categories of self-love and general will present in Rousseau's thought. This influence is reflected not only in the psychological foundations of the theory of justice but also in the refusal of utilitarian principles.

This thesis contributes to a field of Kant’s practical philosophy that has received renewed attention, namely his moral anthropology. While it is true that Kant, in some of his best-known writings, literally says that the fundamental ground of morality must be pure and thus entirely free from admixture with anthropological principles, he nevertheless admits that these “subjective conditions” in human nature that “either hinder or help people in fulfilling the laws of the metaphysics of morals” make up the foundation of all applied ethics. In other words, in order to know if and to which extent human beings are susceptible to moral commands, we need to know our abilities as well as our limitations. Kant wrote several works about these topics and his long-term teaching of anthropology shows that he had a continuing interest in the theory of man. Moreover, it is widely acknowledged that Kant, during the mid-1760s was highly influenced by Rousseau. It is hardly a coincidence that Kant’s first reference to the “unchanging nature of human beings” appeared at the same time as Rousseau proclaimed the need of finding the true nature of man – the unmasked being who has not been damaged by social prejudice. In order to understand man and his moral capacities we need to find his true essence or what really constitutes humanity. Accordingly, a careful examination of the multifaceted characteristics of human nature is needed in order to understand the very concept of a moral being and to account for his moral progress. I will argue that Kant’s early insights about this need runs like a thread through his entire course of philosophy and that Rousseauian ideas actually affect also his critical ethics. They agree that man is sociable, but also suspicious. He has good predispositions but is likewise susceptible to corruption. My analysis will shed light on man’s eternal balance between conflicting forces and on the means needed for the progress towards the vocation of humankind. This reveals the need of knowing oneself and explains why the question: “what is the human being?” ought to be taken seriously.