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| [140] G.W.F. Hegel |
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Order No: AAC 9511928 ProQuest - Dissertation Abstracts Title: THE EMERGENCE OF MASS DISCOURSE IN MODERN GERMAN CULTURE FROM SCHILLER TO HAUPTMANN (SCHILLER, FRIEDRICH, HAUPTMANN, GERHART) Author: KENKEL, KAREN JO School: CORNELL UNIVERSITY (0058) Degree: PHD Date: 1995 pp: 278 Advisor: HOHENDA, PETER UWE Source: DAI-A 55/12, p. 3856, Jun 1995 Subject: LITERATURE, GERMANIC (0311); LITERATURE, MODERN (0298); THEATER (0465) Abstract: This dissertation traces the development of mass discourse in German dramaturgy from the Enlightenment to Naturalism. Beginning with Gotthold Ephraim Lessing's Hamburg Dramaturgy and Friedrich Schiller's On the Education of Mankind, and concluding with Gerhart Hauptmann's The Weavers, it explores how bourgeois drama and its ideal of the autonomous, moral individual existed from its inception in a symbiotic relationship with the idea of the mass. Chapter one discusses how Lessing's drama theory establishes an exalted role for the theater in the project of national unification, setting the stage for Schiller's division of culture into "high" and "low" and the public into the "select" and the "mass." Chapter two traces four developments in mass discourse of the early nineteenth century: A. W. Schlegel's, Joseph Gorres's, and Novalis's articulation of the Volk as the Romantic alternative to the mass; the institutionalization of bourgeois drama and its individual/mass problematic in the aesthetic theory of G. W. F. Hegel and Gustav Freytag; the politicization of the masses in the pre-48 work of Left-Hegelian critic Robert Prutz; and the early theories of mass representation of Hermann Hettner and Gustav Freytag. Chapter three explores Friedrich Nietzsche's definition of the mass as both cause and effect of dehumanizing social and cultural transformations in industrializing Germany. This chapter discusses Nietzsche's concept of the mass in relation to Naturalist criticism of bourgeois drama in the work of Otto Brahm, Hans Merian, Bruno Wille, Wilhelm Bolsche, Edgar Steiger, and Franz Mehring. Chapter four examines Hauptmann's introduction of the masses into the German theater with his "mass drama," The Weavers, and analyzes the public-sphere debate launched by the play's portrayal of a revolutionary, collective hero. The dissertation concludes by suggesting that twentieth-century theories of mass culture such as Max Horkheimer's and Theodor Adorno's culture industry thesis are limited by an idea of the mass already determined by the Enlightenment's failure to achieve a unified public sphere. Order No: AAC 9517974 ProQuest - Dissertation Abstracts Title: HEGEL'S RECONCILIATION OF THEORY AND PRACTICE Author: GEDNEY, MARK DONALD School: BOSTON UNIVERSITY (0017) Degree: PHD Date: 1995 pp: 347 Advisor: BRINKMANN, KLAUS Source: DAI-A 56/01, p. 218, Jul 1995 Subject: PHILOSOPHY (0422) Abstract: Modern theories of freedom and justice have tended to fall into one of two distinct types. The first, grounded in Kant and given recent articulation in theories like those of Rawls and Dworkin, attempts to develop a conception of justice and freedom based upon universal theoretical principles. The second represents a critique of this 'formalistic' account by philosophers who argue for a return to a philosophy of praxis. This dissertation attempts to retrieve the Hegelian (and Aristotelian) insight that an account of the freedom found in social and political life (i.e., in practical reason--praxis) is incomplete without an account of theoretical freedom or autonomy. It does so by reconstructing Hegel's account of the position of the social within his entire system; for example, its relation to Logic, Subjective Spirit, and Absolute Spirit. In developing these systematic interconnections, the dialectical deficiencies found in earlier spheres ("Morality," for example) are linked to similar difficulties inherent in the alternatives found in the philosophical positions mentioned above. Specifically, the attempt by a number of important Hegel scholars to claim either that Hegel's philosophy of society and freedom is grounded in the logic of intersubjectivity and thus in a philosophy of praxis or that Hegel should have so grounded his philosophy is critically examined. I argue that it is a mistake to understand Hegel's work in this fashion and that such a reliance on the logic of intersubjectivity represents the basic flaw of most communitarian conceptions of freedom. I also argue that Hegel's systematic account of the interconnection of Subjective, Objective, and Absolute Spirit overcomes the inadequacies of these other positions, allows for a critical reconstruction of some of Hegel's own systematic assertions (concerning the role of the princely authority, for example), and provides an account of theoretical freedom which is reconciled with the contingency of the practical sphere. In order to provide a more concrete example of the value of this approach, I conclude with some final thoughts on how my interpretation of Hegel's social theory might shed some light on the modern problem of reconciling political and religious freedom. Order No: AAC 9517183 ProQuest - Dissertation Abstracts Title: LAW, POLITICS, AND MORALITY: DWORKIN'S JURISPRUDENCE IN A HEGELIAN PERSPECTIVE. (VOLUMES I AND II) (RONALD DWORKIN) Author: KAYSER, CRISTOFRE D. School: LOYOLA UNIVERSITY OF CHICAGO (0112) Degree: PHD Date: 1995 pp: 368 Advisor: INGRAM, DAVID Source: DAI-A 56/01, p. 220, Jul 1995 Subject: PHILOSOPHY (0422); POLITICAL SCIENCE, GENERAL (0615); LAW (0398) Abstract: Ronald Dworkin, in a large body of work over the last quarter century, defends a form of liberalism which is egalitarian in nature. He argues that equality is the only coherent foundational moral/political principle of justice, and is best understood as equality of resources (and not, for example, an equality of welfare); and that, politically, the state must show its citizens equal concern and respect. His theory of equality assimilates a defense of liberty and the irrevocable rights of individuals, as well as an argument about the proper way we should understand the relationship between the individual and the community. Hegel, by contrast, presents a moral and political theory founded solely on an analysis of liberty, a theory both imminent and historical in nature. I attempt to show how Hegel's philosophy of recht can not only counter the arguments made by Dworkin on equality's and liberty's behalf, but can also provide us with a richer account of freedom, rights and duties, and the community. My contention is that Dworkin's defense of egalitarian liberalism fails on several Hegelian grounds. First, equality itself can not be the foundation for a moral or political theory. Secondly, the version of equality Dworkin promotes misunderstands the nature of the political state and the individual's relationship to it. Thirdly, liberty, primarily conceived by Dworkin in the "negative" sense, misconstrues in what freedom consists, what a free personality is, and how normative validity can only be attained through the self-determination of freedom. Hegel's philosophy of recht provides us with a more comprehensive account of the nature of liberty, the relationship between the historical determinations of freedom and the law, and the way in which modern society allows for freedom. While remaining silent on the extent to which Hegel's theory of the state could be appropriated for our situation, I nevertheless conclude that Hegel's political philosophy, his account of liberty within modern society and of the relationship between liberty and the law, remains preferable to Dworkin's egalitarian political morality. Order No: AAC 9427218 ProQuest - Dissertation Abstracts Title: A CRITICAL HERMENEUTIC INQUIRY OF CREATIVITY AND ITS IMPLICATIONS FOR SOCIOECONOMIC INTERDEPENDENCE OF WORLD NATIONS Author: LOOIJ, PHILOMEEN School: UNIVERSITY OF SAN FRANCISCO (6019) Degree: EDD Date: 1994 pp: 169 Advisor: HERDA, ELLEN A. Source: DAI-A 55/05, p. 1175, Nov 1994 Subject: EDUCATION, ART (0273); EDUCATION, MUSIC (0522); EDUCATION, INTERCULTURAL (0282) Abstract: Statement of problem. Responding to the enduring cuts in art and music programs this study exploration of (1) the importance of art in the schools and (2) the risks involved for the larger society in the event the arts continue to be eliminated from the educational experience. Procedures and methods. The literature review includes (1) the thoughts of Aristotle, Hegel, Nietzsche, Tolstoy, Dewey, Froebel on the role of the arts in our daily lives; (2) research by educators including Greenhoe, Willett, Lee, Dewey, Goodlad, Eisner, Arnheim, Shaw--on the influence of art education on learning math, reading, writing, and science; and (3) works on the universality of creativity--how it has guided man in his search for truth, and how it influences the happiness of a ethical and just society. Using the "participatory" method of inquiry this paper includes the subjects--educators, artists, community and corporate leaders--as active participants in the recreation of their lived text. The data were analyzed in the hermeneutic tradition following the thoughts of Habermas (Communicative Action), Gadamer (a Fusion of Horizons), Ricoeur (Mimesis), and Heidegger on "truth" in art and poetry. Results. The arts not only bring people increased personal self-knowledge, they bring immeasurable benefits to (1) the school setting, by promoting creativity and learning in the overall educational process, lowering the drop-out rate, and increasing self-esteem; (2) the community, by influencing multi-cultural sensitivity, respect for one's own heritage, and by reengaging the elderly with society; and (3) the corporate world, by allowing creative problem solving, heightening public relations, and harmonizing peer cohesion-making the work environment a better place for all. Conclusions. Art enhances creativity and provides a channel to personal and intellectual awakening. Dance, drama, photography, literature, poetry, painting, and music foster learning in math, reading, writing, and the sciences. Rather than lingering on the sidelines, the arts deserve to be an integral parts of the educational experience. Order No: AAC 9424534 ProQuest - Dissertation Abstracts Title: A COMPARISON OF THE EDUCATIONAL AND SOCIAL IDEAS OF MAO ZEDONG AND JOHN DEWEY Author: NIU, XIAODONG School: COLUMBIA UNIVERSITY TEACHERS COLLEGE (0055) Degree: EDD Date: 1994 pp: 173 Advisor: MCCARTHY, FLORENCE Source: DAI-A 55/04, p. 890, Oct 1994 Subject: EDUCATION, INTERCULTURAL (0282); EDUCATION, PHILOSOPHY OF (0998); EDUCATION, HISTORY OF (0520) Abstract: The central thesis of this dissertation is that although Mao Zedong (1893-1976) and John Dewey (1859-1952) grew up in different countries and cultures they held very similar ideas in educational thought, as well as in educational approaches. In order to demonstrate this thesis, the researcher explored the respective lives of Mao Zedong and John Dewey in chapter two, endeavoring to search for the roots of similarity. Because of their mothers' influences, both Mao and Dewey received the doctrine of "doing good." The social transitions of their times provided them opportunities to expand this doctrine to solve social problems. In chapter three, the researcher revealed that although Mao's and Dewey's philosophical sources were complex, both of them were significantly influenced by Kant, Hegel, T. H. Green and Darwin. As a result, they had similar epistomologies and emphasized that philosophy should be closely related to social practice. In chapter four, the researcher indicated that Mao and Dewey had similar educational thought, such as the function of education, moral education, and intellectual education. In chapter five, the researcher showed that both Mao and Dewey held similar ideas of educational approaches, such as learning, curriculum, teaching, teacher and student. The conclusion is that although Mao and Dewey represented different cultures, political perspectives, and ethical groups, they had very similar views in their educational thought, as well as in educational approaches, and these similarities may be seen as comprising the major components in their educational thought. Order No: AAC 9502684 ProQuest - Dissertation Abstracts Title: A STUDY OF THE EVOLUTION OF THE PHENOMENOLOGICAL NATURE OF CULTURAL CONSCIOUSNESS: KANT, HEGEL, AND HEIDEGGER Author: MASCALI, BARBARA FROESCHLE School: THE UNIVERSITY OF NORTH CAROLINA AT GREENSBORO (0154) Degree: PHD Date: 1994 pp: 258 Advisor: MENGERT, R. FRITZ Source: DAI-A 55/09, p. 2761, Mar 1995 Subject: EDUCATION, PHILOSOPHY OF (0998); PHILOSOPHY (0422); EDUCATION, CURRICULUM AND INSTRUCTION (0727) Abstract: This study is an examination of the evolution of individual consciousness from German Idealism to Heideggerian Existentialism. It traces the individual ego back to Kant and Fichte, demonstrates how with Hegel it underwent a gathering process, and suggests that with Heidegger it returned to the realm of pre-Socratic unity. The investigation begins with an analysis of the groundwork laid by Kant and Fichte, whose conception of the powers of the Transcendental Ego paved the way to phenomenal thought. The system of consciousness established by German Idealism is thus characterized by the presupposition of an unmedaited "I". With Hegel, the conception of consciousness underwent a radical change, demonstrated in his attempt to bring together the multitude of individual minds in his concept of the Absolute Spirit. This Hegelian concept, which culminated in Marx's notion of collective consciousness, drew strong criticisms from Kierkegaard and Heidegger, who rejected Hegelian objectivism and Cartesian dualism. While Kierkegaard attempted to unify the individual "I" via the power of faith, Heidegger tried to demonstrate that Being was grounded in a primordial unity of subject and object. However, the development of the individual "I" was thwarted by the phenomenology of Husserl, who, in Neo-Hegelian fashion, insisted on the mind's objective stance. Again, it was brought back on course through Heidegger's proclamation that the mind does not exist apart from the body. He took the stance that epistemology needed to be examined from a phenomenological standpoint, a view which led him to the conclusion that epistemology actually constitutes ontology. The study concludes with an examination of the later Heidegger and his insistence on the authority of language. It suggests that the Heideggerian conception of the subjective individual mind is continued by Hannah Arendt, whose work on metaphor and embodiment provide important insights into contemporary thought. Although Arendt's conception of the mind demonstrates an obvious allegiance to Hegel, she follows in the footsteps of the early Heidegger in her insistence on the phenomenological method. Order No: AAC 9517641 ProQuest - Dissertation Abstracts Title: EARLY EDUCATIONAL REFORM IN NORTH GERMANY: ITS EFFECTS ON POST-REFORMATION GERMAN INTELLECTUALS (MARTIN LUTHER, JOHANN GOTTFRIED HERDER, GEORG WILHELM FRIEDRICH HEGEL, LEOPOLD VON RANKE, WILHELM DILTHEY) Author: PETERSON, REBECCA CAROL School: UNIVERSITY OF NORTH TEXAS (0158) Degree: PHD Date: 1994 pp: 212 Advisor: DECARVALHO, ROY Source: DAI-A 56/01, p. 316, Jul 1995 Subject: HISTORY, MODERN (0582); HISTORY, EUROPEAN (0335) Abstract: Martin Luther supported the development of the early German educational system on the basis of both religious and social ideals. His impact endured in the emphasis on obedience and duty to the state evident in the north German educational system throughout the early modern period and the nineteenth century. Luther taught that the state was a gift from God and that service to the state was a personal vocation. This thesis explores the extent to which a select group of nineteenth century German philosophers and historians reflect Luther's teachings. Chapters II and III provide historiography on this topic, survey Luther's view of the state and education, and demonstrate the adherence of nineteenth century German intellectuals to these goals. Chapters IV through VII examine the works respectively of Johann Gottfried Herder, Georg Wilhelm Friedrich Hegel, Leopold von Ranke, and Wilhelm Dilthey, with focus on the interest each had in the reformer's work for its religious, and social content. The common themes found in these authors' works were: the analysis of the membership of the individual in the group, the stress on the uniqueness of individual persons and cultures, the belief that familial authority, as established in the Fourth Commandment, provided the basis for state authority, the view that the state was a necessary and benevolent institution, and, finally, the rejection of revolution as a means of instigating social change. This work explains the relationship between Luther's view of the state and its interpretation by later German scholars, providing specific examples of the way in which Herder, Hegel, Ranke, and Dilthey incorporated in their writings the reformer's theory of the state. It also argues for the continued importance of Luther to later German intellectuals in the area of social and political theory. Order No: AAC 9505536 ProQuest - Dissertation Abstracts Title: AMERICAN GROTESQUE FROM NINETEENTH CENTURY TO MODERNISM: THE LATTER'S ACCEPTANCE OF THE EXCEPTIONAL Author: KISAWADKORN, KRIENGSAK School: UNIVERSITY OF NORTH TEXAS (0158) Degree: PHD Date: 1994 pp: 193 Source: DAI-A 55/10, p. 3190, Apr 1995 Subject: LITERATURE, AMERICAN (0591) Abstract: This dissertation explores a history of the grotesque and its meaning in art and literature along with those of its related term, the arabesque, since their co-existence, specifically in literature, is later treated by a well-known nineteenth-century American writer in Tales of the Grotesque and Arabesque. Theories or views of the grotesque (used in literature), both in Europe and America, belong to twelve theorists of different eras, ranging from the sixteenth century to the present period, especially Modernism (approximately from 1910 to 1945)--Rabelais, Hegel, Scott, Wright, Hugo, Symonds, Ruskin, Santayana, Kayser, Bakhtin, (William Van) O'Connor, and Spiegel. My study examines the grotesque in American literature, as treated by both nineteenth-century writers--Irving, Poe, Hawthorne, and, significantly, by modernist writers--Anderson, West, and Steinbeck in Northern (or non-Southern) literature; Faulkner, McCullers, and (Flannery) O'Connor in Southern literature. I survey several novels and short stories of these American writers for their grotesqueries in characterization and episodes. The grotesque, as treated by these earlier American writers is often despised, feared, or mistrusted by other characters, but is the opposite in modernist fiction. As a matter of fact, American grotesque is seriously studied in Modernism--Southern grotesque writers such as Faulkner, McCullers, and O'Connor give prominence to Southern literature. I examine extensively Faulkner's The Sound and the Fury and As I Lay Dying; McCullers' The Ballad of the Sad Cafe; and O'Connor's short stories--"A Good Man Is Hard to Find," "Good Country People," "The Lame Shall Enter First," and "Parker's Back" to demonstrate that these works portray grotesque characterization and episodes. As for non-Southern grotesque writers, Anderson heads the list. A few of his short stories in both collections--Winesburg, Ohio and The Triumph of the Egg are studied as well as West's Reflections of a Golden Eye and The Day of the Locust and Steinbeck's grotesque novel Of Mice and Men and his short story "The Snake." My last chapter reinforces my thesis that the grotesque is not despised, feared, or mistrusted by other characters anymore because modernist writers, with pity and compassion for their grotesque creations, have shown that these social aberrations are, in fact, ordinary and natural characters--they are finally accepted by "normal" observers. Order No: AAC 9509956 ProQuest - Dissertation Abstracts Title: STORYTELLING AND VENTRILOQUISM: THE VOICE OF A LITERATUS IN THE 'SANYAN' COLLECTIONS (FENG MENGLONG, CHINA) Author: YANG, SHUHUI School: WASHINGTON UNIVERSITY (0252) Degree: PHD Date: 1994 pp: 372 Advisor: HEGEL, ROBERT E. Source: DAI-A 55/11, p. 3517, May 1995 Subject: LITERATURE, ASIAN (0305); LITERATURE, COMPARATIVE (0295) Abstract: The three Sanyan collections (1620-27) edited by Feng Menglong (1574-1646) have long been regarded as an outgrowth of the folk storytelling tradition and consequently have often been studied with an emphasis on their popular nature. In the light of Bakhtin's Dialogism (and the traditional Chinese literati's way of handling folk songs and interpreting fiction as well), this dissertation examines Feng as the "author" of the Sanyan, who appropriates meaning to his own purposes by revising pre-existing source materials, by speaking practically through others' words. He deliberately manipulates the elements of popular literature as part of his narrative strategies to elevate his works to a higher level of literary sophistication. His use of the storyteller-narrator is intended not only to convince the reader of the oral origins of the text, but more importantly, also to allow for rhetorical manipulation. He often plays down the authority of the storyteller-narrator and sometimes even discredits the traditional values the storyteller represents through subverting the reliability of the narrator in the story. Feng's arrangement of the stories in pairs reveals that the second story is sometimes self-consciously used as a comment on the first one. In his presentation of women characters, Feng also infuses his source materials with elite values and literati concerns. Comparisons between Daniel Defoe and Feng further demonstrate that Feng's denial of his own authorship in the Sanyan is mainly motivated by a desire to "borrow" authority from popular literature against the archaist literary trend, and his application of the "beauty and flower" tradition of poetry to vernacular narrative reveals predominantly his desire for recognition, particularly, his anxiety of service. Order No: AAC 9431598 ProQuest - Dissertation Abstracts Title: LEGITIMATE FILIATION AND GENDER SEGREGATION: LAW AND FICTION IN TEXTS BY DERRIDA, HEGEL, JOYCE, PIRANDELLO, VICO (JOYCE, JAMES, PIRANDELLO, LUIGI, VICO, GIAMBATTISTA, LEGAL FICTION) Author: BALSAMO, GIAN School: VANDERBILT UNIVERSITY (0242) Degree: PHD Date: 1994 pp: 178 Advisor: GOTTFRIED, ROY K. Source: DAI-A 55/07, p. 1940, Jan 1995 Subject: LITERATURE, COMPARATIVE (0295); LAW (0398); PHILOSOPHY (0422) Abstract: In this dissertation I come to grips with the debate opened up by the critical legal studies movement as regards textual interpretation. In particular, I work under the assumption that certain literary texts may be treated as texts which "make the law" by means of legal fictions. I am convinced that, as Vico intuited since his early juridical writings, the concept of legal fiction finds its most effective domain of verification in the problematics relating to legitimate filiation. Joyce's Ulysses provides a substantial contribution to modern notions of legitimate filiation, paternity, natural and/or legal fatherhood. In my opinion, one may convincingly argue that such a contribution has had a sensible impact, albeit hardly quantifiable and obviously diachronic, on the modern ethico-juridical views as to family succession, foster parentage, adoption, and reproductive rights. In Pirandello's plays as well one may observe several father-figures and mother-figures involved in a negotiation of legitimacy with respect to their natural, and/or legal, and/or figural progeny. In this dissertation I focus on the Derridian discussion relating to the "adriftness of legitimate filiation." The concept of adriftness of legitimate filiation has an explicitly oxymoronic nature. "Legitimate filiation" stands for a condition which is rightful, a condition which, both juridically and metaphysically speaking, is unequivocal, true, and just. "Adriftness" stands instead for a movement affected by congenetic vagrancy, errantry. The figure of "legitimate filiation" signifies, in most cases, the juridical process of transmission of the patronymic, and therefore installs legitimacy at the heart of the moment of succession at the head of the family. The figure of "adriftness" installs errantry, vagrancy, indetermination, in one word, illegitimacy, within this very jurisdiction of succession. Derrida's grafting of the connotation of adriftness upon the phenomenon of legitimate filiation denounces the ethico-juridical divergence between consanguinity and primogeniture, between procreation and sexual hierarchy within the family. Order No: AAC 9433537 ProQuest - Dissertation Abstracts Title: LOVE IN CLASSICAL CHINESE LITERATURE: CATHAYAN PASSIONS VS. CONFUCIAN ETHICS Author: QIU, XIAOLONG School: WASHINGTON UNIVERSITY (0252) Degree: PHD Date: 1994 pp: 275 Advisor: HEGEL, ROBERT E. Source: DAI-A 55/08, p. 2379, Feb 1995 Subject: LITERATURE, COMPARATIVE (0295); LITERATURE, ASIAN (0305) Abstract: The dissertation investigates the self-deconstruction of classical Chinese love narratives with a methodological combination of deconstruction and New Historicism. "Love," within the boundaries of this critical enterprise, signifies pre-nuptial passion for union between man and woman in the circumstances of their own choosing. In traditional Chinese society, such a discourse of romantic love was marginal in opposition to the dominant Confucian discourse of arranged marriage. This led to an antagonistic formation of love narratives. Representation of love was made possible not only by the marginal discourse through subversion--strategies of putting up resistance to the status quo, but also by the dominant discourse through containment--strategies of appropriating the subversive pressure. Chapters two to five are devoted to textual analysis. The critical focus falls on the mutation of subversion/containment strategies in "The Story of Yingying," on the generic convention of compounding yanfen (love story) motif and lingguai (ghost story) motif in "Artisan Cui and Hist Ghost Wife," on a unique " dialogic parody" out of the author's dual allegiance to qing (love) and to li (anti-love) in The Peony Pavilion, and on the "mirage" of Confucian courtship in The Fortunate Union. The "conclusion" sums up from a diachronic perspective as well as a synchronic perspective. It proposes a continuity of self-deconstruction throughout the long history of classical Chinese love narratives. To further support such a proposition, a comparative study is made of The Story of the Stone and Wuthering Heights in the epilogue. It is a complex project that may contribute to a new understanding of classical Chinese literature, and to a dialectical insight into the relationship between ideology and literature. Order No: AAC 9433930 ProQuest - Dissertation Abstracts Title: THE MUSIC CRITICISM OF FRANZ BRENDEL (GERMANY, ROMANTICISM, BRENDEL, FRANZ) Author: STEVENSON, KAREN M. School: NORTHWESTERN UNIVERSITY (0163) Degree: PHD Date: 1994 pp: 389 Advisor: GREEN, RICHARD D. Source: DAI-A 55/09, p. 2634, Mar 1995 Subject: MUSIC (0413) Abstract: Two important influences in the formation of Brendel's perspective on music were those of German literary Romanticism and Hegelian philosophy. The study of Brendel's writings have indicated these influences were major determinants in his advocacy of certain composers, his view of the critic's mission, and his attitudes towards music past, present, and future. In view of the fact that Brendel was one of the most learned music critics of his time, an understanding of his critical perspective is helpful in explaining how such nineteenth-century developments as program music and greater formal innovations became established. Brendel's criticism attempts to place these and other contemporary musical developments within the progress of music history and aesthetics, while at the same time reconciling Romanticism and Hegelian philosophy. The elements forming his perspective combined to make him a strong proponent of the New German School and a practitioner of a "psychological" style of criticism. This dissertation examines the interaction of influences that shaped Brendel's Weltanschauung and discloses thereby what produced the music criticism that is potentially so valuable to modern scholars in constructing their own views of the musical life of the nineteenth century. To that end the dissertation discusses German Romanticism, the philosophy of Hegel, and the writings of Brendel on four major nineteenth-century composers, Beethoven, Schumann, Liszt and Wagner. It is concluded that Brendel's criticism is of such originality as to establish him as one of the leading music critics of the nineteenth century. Order No: AAC 9414542 ProQuest - Dissertation Abstracts Title: THE CONDUCTOR AND THE SCORE: THE RELATIONSHIP BETWEEN INTERPRETER AND TEXT IN THE GENERATION OF MENDELSSOHN, BERLIOZ AND WAGNER. (VOLUMES I-III) (BERLIOZ HECTOR, WAGNER RICHARD, MUSICAL SCORE, GERMANY, FRANCE, MENDELSSOHN FELIX) Author: BOWEN, JOSE ANTONIO School: STANFORD UNIVERSITY (0212) Degree: PHD Date: 1994 pp: 621 Advisor: BERGER, KAROL Source: DAI-A 54/12, p. 4298, Jun 1994 Subject: MUSIC (0413); EDUCATION, MUSIC (0522) Abstract: This dissertation examines the developing theories and attitudes pertaining to the relationship between orchestral conductors and scores in the mid-nineteenth century. Each conductor's view of his role in transforming a score into a performance is reconstructed and then compared to his practice. The dissertation considers both the performances themselves and the public image of the conductor's role. The dissertation focuses on the three most prominent conductors from the first generation of modern conductors. The source materials fall into two categories. The first is the principal writings by Mendelssohn, Berlioz and Wagner, as well as conducting and interpretation texts by important critics and thinkers of the time (e.g., Hegel, Schumann, A. B. Marx, Schindler and Hanslick). While the evidence for performance practice is limited to written testimonies, a large cache of untapped eye-witness accounts was discovered in the London daily and weekly papers. An appendix is devoted to an examination of nineteenth century British music criticism and since virtually all of these articles are anonymous, there is also a separate index, which indicates which critics worked for which papers and when. This dissertation concludes that the concept of a "literal" or "objective" performance is first formulated as musicians (especially composers) begin to conceive of music as a stable work rather than a unique temporal event. As scores gather more authority and more specificity, performers are asked merely to recreate the "work" of the composer. What follows is a battle over which elements of the performance are part of the musical work (and, therefore, fixed by the composer) and which aspects are variable by the performer. Tempo and tempo modulation emerge as the central issues in the debate about what constitutes "good" or "correct" performance and there is a historical connection between the idea of fidelity and the practice of strict tempo. Conductors from Mendelssohn to Toscanini have argued that fast and steady tempos "let the music speak for itself," while Wagner and Furtwangler argued that the conductor "breathed life" into a musical work through the practice of slightly modulating the tempo. Order No: AAC 9509251 ProQuest - Dissertation Abstracts Title: COMEDY AND TRAGEDY AND THEIR CENTRAL IMPORTANCE TO PHILOSOPHY AND THEOLOGY Author: DOWNEY, PATRICK MARK School: BOSTON COLLEGE (0016) Degree: PHD Date: 1994 pp: 353 Advisor: LAWRENCE, FREDERICK Source: DAI-A 55/11, p. 3533, May 1995 Subject: PHILOSOPHY (0422); THEOLOGY (0469); LITERATURE, COMPARATIVE (0295) Abstract: This dissertation will argue three points. (1) That Plato's quarrel is not with poetry in general but rather tragic poetry. (2) That the Christian Bible is a comic narrative and hostile towards tragic narrative as essentially a species of idolatry. (3) That much of modern and contemporary philosophical, ethical, and theological reflection has embraced tragedy to its own detriment. In doing so it will describe and distinguish the Philosophical Comedy of the Platonic dialogues; their initial quarrelling partner of Greek Tragedy; the Biblical Comedy of the canonical Christian scripture; the Modern (or Technological) Comedies of the early moderns; and the Tragic Philosophy of much modern and contemporary thought from Hegel and Nietzsche through MacIntyre and Nussbaum. With these distinctions I will argue that both Christian theology and a philosophical quest after truth rather than making and power, require the narrative form of comedy; and that the current hankering after tragic narrative is fueled by a mistaken conflation of foundationalist modern comedy with the very different biblical and philosophical comedy; and that tragic philosophy must inevitably succumb to the corrosive effects of modern comedy and its attendant nihilism. Along the way I will explore the discussion of playful and serious writing in Plato's Phaedrus, Republic and Symposium; Aristotle's account of tragedy in the Poetics; contemporary readings of the Christian Bible as narrative; Aquinas' account of a typological reading of the Bible; Dante and Machiavelli's use of comedy; and the prominent place given to discussions of comedy and tragedy in Hegel and his critic Kierkegaard. The relevance of this discussion will then be tested in criticisms of the recent work of MacIntyre, Nussbaum, and Hauerwas in ethics, and Lindbeck in theology. Order No: AAC 9507737 ProQuest - Dissertation Abstracts Title: ANTIGONE: A GENEALOGY OF THE CRITICAL IDEA OF PHALLOCENTRISM Author: WALKIEWICZ, LYNN ANN School: BOWLING GREEN STATE UNIVERSITY (0018) Degree: PHD Date: 1994 pp: 244 Advisor: CALLEN, DONALD Source: DAI-A 55/10, p. 3213, Apr 1995 Subject: PHILOSOPHY (0422); WOMEN'S STUDIES (0453) Abstract: I will attempt to show that feminist philosophy is a necessary part of philosophy at this time in history. I focus on one specific concept, the concept of phallocentrism, in order to show its development, its ramifications, and the necessity of working within a feminist framework to overcome it. I define phallocentrism as the symbolic, narrative and socio-legal construction of an asymmetrical subjectivity based on gender that assigns the full powers of the subject to the masculine (generally men) with attendant rights and respect and denies the same to the feminine (generally women). I wove my discussion together by looking at the various interpretations of Antigone. These interpretations allowed me to show how the theories employed in these interpretations place women phallocentrically in a number of specific ways with respect to family and society, desire and lack, beauty and death. In each case, I was able to then conclude whether or not, and if so in what ways, the theory is phallocentric. I consider the philosophic theories of G. W. F. Hegel, Jacques Derrida, Jacques Lacan, Helene Cixous and Luce Irigaray. The theories of Hegel and Lacan ultimately place women in a subservient position from which they cannot escape. Although Derrida argues against the phallocentric positioning of women by his predecessor's theories, ultimately his theory is just as limiting as the others. The phallocentrism of Derridean theory is more subtle, but it is still there. The theoretical work of Cixous and Irigaray shows the necessity of developing specifically feminist theory in order to overcome gender asymmetry. Phallocentrism is seen as a limiting experience, and as limiting theoretically, from several different points of view. I believe that I show that the criticism of phallocentrism is a premise in a philosophically rigorous argument regarding the necessity of incorporating feminism into social theory, developed both by men and women, that grows out of an argument against an absolute, metanarrative form of knowledge. If there is not any one form of knowledge, truth or power, still historical theoretical constructions of knowledge/power have been one-sided and oppressive. To overcome the inherent oppression in these historical theories, it is necessary to consider alternative world views. One of these alternatives is the feminist world view, and one of its focuses is to overcome the phallocentrism in the patriarchy. Thus, the use of the concept of phallocentrism as a critique also offers a starting point for the development of new philosophies that are not exclusionary or rigid, but could practically embrace the diversity of frameworks of understanding that are present in our world today. Order No: AAC 9433464 ProQuest - Dissertation Abstracts Title: THE PHILOSOPHY OF CAPITAL (POSTMODERNISM, POSTSTRUCTURALISM) Author: WANG, XIAOYING School: BROWN UNIVERSITY (0024) Degree: PHD Date: 1994 pp: 181 Advisor: SCHOLES, ROBERT; ROONEY, ELLEN; LAZARUS, NEIL Source: DAI-A 55/07, p. 1997, Jan 1995 Subject: PHILOSOPHY (0422); LANGUAGE, LINGUISTICS (0290) Abstract: The dissertation is a critique of postmodernism and poststructuralism. I argue that these theories are not subversive of late capitalism but symptomatic of it. There is a "structural affinity" between Saussure's linguistics, which postmodernism and poststructuralism draw heavily upon, and the operation of the market. Commodities have a self-referential relationship among themselves--the exchange value of each commodity is determined by its relationship with other commodities independently of human needs and use-values. Similarly, signifiers have a self-referential relationship among themselves--the meaning of each signifier is determined by its relationship with other signifiers independently of the signified and referent. The postmodernist and poststructuralist polemic against the German critical tradition from Hegel to Marx is another sign of the congruity between postmodernism/poststructuralism and late capitalism. In the philosophical history of modernity, the German critical tradition has been a counter position against the modern paradigm as founded upon British empiricism. This tradition is now systematically attacked by postmodernism and poststructuralism. Derrida substitutes a self-referential sign for Husserl's transcendental consciousness; Kristeva transforms Hegel's dialectical into her "signifying process" and in so doing has the body put the mind on trial; and Baudrillard changes Marx's "natural needs" from a category of value into a category of fact, and therefore concludes that this category is untenable. To interrogate postmodernism and poststructuralism in a longer historical perspective, I examine the conceptual foundation of modernity from Descartes onward. I argue that the modern self is not transcendental but sensuous, and that the problematics of modernity do not converge on the "metaphysics of presence," but on solipsism, on the incommutability of sensuous experience from one self to another, and finally on the necessity to resort to commerce of self-interest to maintain human connection. Order No: AAC 9501361 ProQuest - Dissertation Abstracts Title: RAISING THE VEIL OF HISTORY: ORIENTALISM, CLASSICISM AND THE BIRTH OF WESTERN CIVILIZATION IN HEGEL'S BERLIN LECTURE COURSES OF THE 1820'S (HEGEL, GEORG WILHELM FRIEDRICH, GERMANY) Author: HARTEN, STUART JAY School: CORNELL UNIVERSITY (0058) Degree: PHD Date: 1994 pp: 451 Advisor: LACAPRA, DOMINICK Source: DAI-A 55/07, p. 1990, Jan 1995 Subject: PHILOSOPHY (0422); HISTORY, MODERN (0582) Abstract: While the architecture of Hegel's system posits a singular world-historical Subject evolving from China to Berlin, it punctuates this ascent with sharp divisions and fractures. In the most pronounced caesura, Hegel enshrines a cultural and historical polarization of East and West, distinguishing the two realms as despotic and free. Although Hegel's antithesis of Asia and Europe sometimes assumes the proportions of an invariant and atemporal duality, this bifurcation actually ensues from a dialectical process of de-familiarization and estrangement. Hegel's narrative of self-consciousness is founded upon the assumption of a determinate Eastern origin, an origin whose heteronomous character becomes intelligible only once it has been surpassed and intro-reflected by the Occident. Genealogically traced to its Eastern source, Hegel's Subject simultaneously incorporates and disavows the Orient recuperating and renouncing its own internal alterity. Explicitly thematizing the problems of Orientalism and historicism, this dissertation examines Hegel's relation to contemporary scholarly research in Asian and Classical studies. In particular, I assess the problems that these nascent disciplines pose for the writing of history and for the concept of a monist historical subject. By reawakening the memories of lost civilizations and reclaiming their forgotten voices, the European "will to knowledge" ultimately reshaped and dislodged the quasi-mythical paradigms sustaining Hegel's grand narrative. For good dialectical reasons, the meta-subject epistemologically self-destructed. It is the purpose of this dissertation to think through the predicament of delegitimation and to indicate strategic domains in which Hegel both resisted and accommodated the encroachment of history upon his narrative of self-consciousness. Insofar as the source material permits, I will distinguish between the older master narratives from the early 1820's as well as Hegel's efforts later in the decade to repolarize an East and West opposition once he realized that this difference had ceased to be tenable. Order No: AAC 9429300 ProQuest - Dissertation Abstracts Title: AUTONOMY AND THE AGENT'S FINAL END: HEGEL'S REFORMULATION OF KANT'S ARGUMENT FOR THE RATIONALITY OF MORALITY Author: WALLACE, ROBERT MARSTON School: CORNELL UNIVERSITY (0058) Degree: PHD Date: 1994 pp: 175 Advisor: WOOD, ALLEN W. Source: DAI-A 55/06, p. 1585, Dec 1994 Subject: PHILOSOPHY (0422) Abstract: In this dissertation I address the question of whether a fully rational individual must be moral. Kant argues that fully rational agents must be moral because this is a necessary condition of their being autonomous. As he presents it, this argument is open to various objections. I argue that Hegel reformulates the argument in a way that avoids these objections, and renders the argument more promising. I also argue that, contrary to Kant's and Hegel's own views, such an argument, when fully spelled out, is quite similar, in important ways, to the arguments for the same thesis that were offered by the classical eudaemonists--Plato, Aristotle, and the Stoics. In the Introduction to the Philosophy of Right, Hegel analyzes autonomy (which he calls "freedom") as an interest in reasons that need not be desires and that are relevant to the appropriateness of acting on particular desires in particular circumstances. I suggest that his analysis shows that autonomy is involved in rational prudence, as well as in morality, and that it is (in effect) a feature of selfhood as such--both of which facts make it less easily dispensable than some of Kant's critics imagine. In Chapter 4 of the Phenomenology of Spirit, Hegel argues that unified selfhood also requires one to recognize other selves. I argue that this argument makes it clear, as Kant does not, why a rational agent must recognize others, alongside itself, as ends-in-themselves, and thus accept a universalistic morality. In conclusion, I compare Hegel's version of the argument from autonomy to the arguments offered by Plato and Aristotle, and I show how it avoids objections to arguments of this kind that have been raised by Rudiger Bittner, Bernard Williams, and Robert Nozick. Order No: AAC 9420061 ProQuest - Dissertation Abstracts Title: HEIDEGGER'S BE-WEEGUNG INTO LANGUAGE Author: POWELL, JEFFREY LYNN School: DEPAUL UNIVERSITY (0937) Degree: PHD Date: 1994 pp: 308 Advisor: KRELL, DAVID FARRELL Source: DAI-A 55/03, p. 598, Sep 1994 Subject: PHILOSOPHY (0422); LANGUAGE, GENERAL (0679); LITERATURE, GENERAL (0401) Abstract: In this dissertation I argue that it is with the notion of Be-wegung(way-making movement) that Heidegger most radically thinks the essence of language. In his reading of Aristotle, Heidegger argues that showing binds together the most primordial elements of language. I expand on Heidegger's analysis by arguing that a distinction between sign and symbol in Aristotle requires a rethinking of the sign as withdrawal, a withdrawal set into play by means of Be-wegung. In the second chapter, I distinguish between Heidegger's notion of essence and Hegel's. I argue that Heidegger's account of the historical thinking of essence is strikingly similar to that of Hegel, but that the two thinkers radically differ in their departure from that history. In chapter three I show Heidegger's steadfastness in thinking the essence of language on its own terms, rather than as a determination made from the vantage point of human language. In chapter four I argue that a thinking of language requires a renunciation by language and a displacement of human beings from the proper sphere of language, though it is a renunciation and a displacement that grant language to human beings. In chapter five I argue that the Be-wegung of language requires a different conception of time and space, a conception inherent but unthought in Heidegger's earlier account of those issues. Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: STRUCTURE AND GENESIS OF HEGEL'S CRITIQUE OF THE 'OUGHT' (KANT) Author: FINLAYSON, JAMES GORDON School: UNIVERSITY OF ESSEX (UNITED KINGDOM) (0873) Degree: PHD Date: 1994 Source: DAI-C 56/03, p. 572, Fall 1995 Subject: PHILOSOPHY (0422) Abstract: Kant's concept of the 'ought' plays a crucial role in all his critical work. The aim of the first Critique is to make room for a concept of freedom from which the freedom of the will and the reality of the moral law can be deduced. Yet theoretical reason can only establish this freedom as an idea--a possibility--not a reality or certainty. So Kant turns in the Groundwork to a different strategy, namely of deducing the reality of the moral law from the idea of freedom. Due to the insurmountable difficulties of providing such a deduction Kant's final position, in the second Critique, is that our consciousness of the moral law, which contains an insight into the reality of transcendental freedom, is established as a "fact of reason". I take Hegel's arguments against the 'ought' to be a critique of Kant's meta-ethical theory, concerning the ground of the validity of the moral law. There are three phases in the development of Hegel's ought-critique: his critique of positivity in Frankfurt, his critique of reflection in Jena, and his theory of spirit or recognition in the Phenomenology. Each phase tries to overcome Kant's doctrine of the two-worlds, a central tenet of his ought-philosophy, in a different way. My thesis is that Hegel's mature ought-critique does not imply a rejection of moral norms, but a qualified defense of moral norms within a different meta-ethical framework. Hegel claims that moral laws are only valid insofar as they are mediated with forms of non-recoverable obligations, within which human beings come to self-consciousness. Where these forms of recognition have been destroyed the moral 'ought' becomes an empty command, which expresses only the anomie of social existence. However, Hegel can ground the validity of moral laws as necessary conditions for the existence of ethical institutions, Ultimately these institutions are normatively grounded in the idea of the rational state, Hegel conflates his critique of the 'ought', with the argument, that to recognise a limit is to transcend it, which leads him to reduce intersubjective relations to substance accident relations. This explains Hegel's reduction of 'ought' to 'is' in the Philosophy of Right, where Hegel is led to endorse the kind of "positivity" of institutions which he began by criticising in Frankfurt. Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: TOWARDS THE CLAIM FOR A REPETITION OF PHENOMENOLOGY AFTER NIETZSCHE AND HEIDEGGER Author: HAASE, ULLRICH M. School: UNIVERSITY OF ESSEX (UNITED KINGDOM) (0873) Degree: PHD Date: 1994 Source: DAI-C 55/04, p. 1049, Winter 1994 Subject: PHILOSOPHY (0422) Abstract: The aim of this thesis is to explicate the nature of phenomenology. Insofar as the nature of phenomenology is determined by the Linguistic Turn and by the historialization of philosophy, its origin becomes problematic. While it is here exposed, firstly, in contrast to "classical" hermeneutics, and, secondly, as arising from Hegel's Sollenskritik, the centrality of the concepts of language and of time lead to the conclusion that the possibility of phenomenology resides in its ability to repeatedly renew its beginning. Phenomenology is thus determined as the philosophical care about the finitude of world. It is hence not a specific discipline of philosophy, but rather the name of philosophy at the end of metaphysics. The first chapter assesses the specific metaphysical position of "classical" hermeneutics, exposing it to Nietzsche's critique of historicism. Having followed Nietzsche's historialization of memory, it ends in an evaluation of the function of forgetting in the memory of Hegel's absolute knowledge. The second chapter expounds the birth of phenomenology from Hegel's Sollenskritik, locating its first appearance in the text of Nietzsche. The break from Hegel to Nietzsche is accounted for in terms of the concept of language. Gilles Deleuze's Logic of Sense is used as a major source for the exposition of Nietzsche's thinking of language. The third chapter then explicates the importance of the concept of language for phenomenology, drawing mainly on Heidegger's rejection of all philosophy of language, exemplificated by an exposition of the metaphysical nature of the concept of metaphor. One result of chapter three is that language cannot be thought except in relation to the concept of time. The concluding chapter thus investigates the sense of Nietzsche's doctrine of eternal return, thereby opening up the horizon for an interpretation of time. Order No: AAC 9420046 ProQuest - Dissertation Abstracts Title: HEGEL'S LAST WORDS AND THE CRITIQUE OF SPECULATIVE IDEALISM (KANT, PLATO, DERRIDA JACQUES) Author: WALTERS, TIM M. School: THE JOHNS HOPKINS UNIVERSITY (0098) Degree: PHD Date: 1994 pp: 217 Advisor: BUTLER, JUDITH; HAMACHER, WERNER Source: DAI-A 55/03, p. 599, Sep 1994 Subject: PHILOSOPHY (0422); POLITICAL SCIENCE, GENERAL (0615); LITERATURE, COMPARATIVE (0295) Abstract: This study offers an exposition and analysis of the concept of critique as elaborated by Kant and brought to completion in Hegel's speculative idealism. The speculative completion of the concept of critique is shown to involve neither the closure of conceptual determination nor the achievement of a secure meaning. This study argues that critique designates the infinite processuality of the self-interrogation of any putatively fixed position. Kant's first Critique (1781) involves the rehabilitation of the ancient Greek juridical notion of critique (krisis); the first chapter accordingly begins with a reading of the exemplary juridical proceeding of the Athenian democracy, the trial of Socrates. Socrates' defense exposes the gap that is opened whenever radical critique encounters the need to articulate its own criteria: critique must of necessity differ from and critique itself. This constitutive self-difference is further analyzed in an engagement with Jacques Derrida's understanding of the difference between critique and deconstruction. In the second chapter the critical force of Kant's tribunal of pure reason is shown to rest on his reference to "complete indifference." Not a position in itself, and therefore without ground or the ability to ground, indifference opens the space for reason's self-interrogation. Hegel's "The Essence of Philosophical Critique" (1801) uncovers the fundamental crisis of the critical philosophy: Kant's tribunal fixes critique as a position and so renders it one position among others. The critical judgement is then indistinguishable from the Machtspruch, an illegitimate decision backed only by force. By extending rigorous critique to the concept of critique itself in the Phenomenology (1807), Hegel articulates the logic of the self-critical self that characterizes the various shapes of spirit. This constitutive self-critique prevents the speculative subject from reaching the closure and self-sufficiency often associated with the Hegelian absolute; the "essence" of critique is accordingly shown to consist not in separation and the establishment of pure distinctions but rather in the articulation of relations and mutual dependence. Engaging the recent work of Jean-Luc Nancy, this study concludes by briefly exploring how speculative critique might address the aporias of democracy and community evident in Socrates' trial. Order No: AAC 1359767 ProQuest - Dissertation Abstracts Title: PIPPIN'S READING OF HEGEL'S IDEALISM (ROBERT PIPPIN) Author: CARVAJAL, JULIAN FRANCISCO School: MICHIGAN STATE UNIVERSITY (0128) Degree: MA Date: 1994 pp: 47 Advisor: PETERSON, RICHARD T. Source: MAI 33/03, p. 737, Jun 1995 Subject: PHILOSOPHY (0422) Abstract: This thesis of this paper is that Hegel's philosophy should be read in light of the two basic Kantian themes of the a priori unity of the apperceptive self and of the self-reflexiveness of knowledge and experience. I argue further that such an interpretation of Hegel precludes a reading of him as both a pre-critical philosophy thinker as regards the theory of knowledge and as a pre-critical metaphysical monist. My reading of Hegel is based on the construal of his philosophy put forward by Robert Pippin in his book Hegel's Idealism: The Satisfactions of Self-Consciousness. I argue that the major problem which such a reading of Hegel creates is a construal of his philosophy as subjective idealism. Order No: AAC 9513669 ProQuest - Dissertation Abstracts Title: INTERNATIONAL LAW AND THE NECESSITY FOR WORLD GOVERNMENT Author: JONES, FLOYD EUGENE School: UNIVERSITY OF MISSOURI - COLUMBIA (0133) Degree: PHD Date: 1994 pp: 254 Advisor: SIEVERT, DONALD Source: DAI-A 55/12, p. 3869, Jun 1995 Subject: PHILOSOPHY (0422); POLITICAL SCIENCE, INTERNATIONAL LAW AND RELATIONS (0616) Abstract: The aim of this dissertation is to demonstrate that world government is possible, necessary and desirable. The material conditions obtaining in the world today are examined and from that examination it is argued that the world today is governable by a single state. Popular uprisings and movements are considered in evidence of the claim that values and methods are rapidly becoming universal. Four of the world's most serious problems are examined in order to demonstrate that only a world government is adequate to the needs of the present time. The phenomenon of the nation-state is examined. It is claimed that the purpose of the nation-state is contradicted by its nature. Because of this contradiction between the nature and purpose of the nation-state, it is argued, that institution is an archaic vestige of conditions that have long passed out of existence and a positive detriment to human progress and world security. In this discussion the arguments of Bertrand Russell, the Marxists and the Baha'is are presented and criticized. There is an examination of the arguments of Kant in favor of world government and of Hegel in favor of the nation-state. It is shown that Kant's position is superior to Hegel's. Finally, Kant's claims are considered along with those of Russell, the Marxists and the Baha'is to argue that there are only two logically consistent positions on the state: The anarchist position and the universalist position. Finally, arguments are made for a strong world state and the form of government that state should have is considered. A discussion follows as to the courses of action that would best bring about a world state. Order No: AAC 9504312 ProQuest - Dissertation Abstracts Title: BEYOND KANT AND HEGEL: THE STRUGGLE TO THINK GENEALOGICALLY (GENEALOGY, TRANSCENDENTAL, RELATIVISM) Author: WINNUBST, SHANNON M. School: THE PENNSYLVANIA STATE UNIVERSITY (0176) Degree: PHD Date: 1994 pp: 264 Advisor: FLAY, JOSEPH C. Source: DAI-A 55/09, p. 2865, Mar 1995 Subject: PHILOSOPHY (0422); HISTORY, GENERAL (0578) Abstract: My dissertation is a genealogical examination of the question of history and historical experience in post-Enlightenment thinking. I examine Kant, Hegel and Foucault to determine both how the Kantian-Hegelian tradition has framed the question of history for us and whether, through the genealogical method of Foucault, philosophical thinking can step outside of that structure. My central argument is against the objectification of history that is performed in Kant and then carried to its fruition in the work of Hegel. I turn to the genealogical method, as developed by Foucault out of the work of Nietzsche, for the possibilities of breaking from this post-Enlightenment Reason and its claims of transcendence to historical experience. The social, political and ethical ramifications of these developments frame my dissertation. An examination of post-Enlightenment thinking about history necessarily leads to the questions of historicism, relativism and essentialism in post-Enlightenment (post-Kantian) ethics. I argue that the genealogical method of Foucault opens a way of thinking about historicism that does not reduce it to the ethical chaos of a pure subjectivism or a solipsistic relativism. This kind of swift dismissal of historicism derives from a post-Kantian objectification of history that places historical phenomena in strict opposition to the "universal and necessary" bases of ethical practices. The genealogical method opens the possibility of escaping these reductions: it enacts a different kind of thinking through its engagement with plural, historical discourses. Showing different performances of reason, many of which do not operate through universal, necessary or formal criteria, genealogical thinking opens the possibility of thinking differently about human reason and its ethical enactments in the world. Both the ethical and epistemic implications of this kind of opening can then lead to ways of re-thinking problems currently facing the work of feminists and social-political philosophers. Order No: AAC 1360083 ProQuest - Dissertation Abstracts Title: MAX STIRNER'S UNMENSCH: THE PRIMACY OF THE INDIVIDUAL Author: NELSON, JOHN WILLIAM School: RICE UNIVERSITY (0187) Degree: MA Date: 1994 pp: 71 Source: MAI 33/04, p. 1097, Aug 1995 Subject: PHILOSOPHY (0422) Abstract: As the last of the Young Hegelians, Max Stirner can be seen as continuing their general assault upon the prevailing social institutions and intellectual traditions of the German Vormarz. Yet the philosophy represented by Stirner distinguishes itself by carrying through Hegel's philosophical system to a conclusion which is antithetical to Hegelianism itself. Stirner extolls the inherently unique and particular human being, which finds itself eclipsed in the thought of Hegel. In opposition to the concept of Geist (Hegel's expression for what he believed to be an existing universal consciousness), Stirner presents a description of the Unmensch, the concrete and transitory individual which is inseparable from its own unique consciousness. Order No: AAC 9432097 ProQuest - Dissertation Abstracts Title: THE CONSPIRACY OF BEING: F. W. J. VON SCHELLING AND CONSCIENTIOUSNESS BEFORE PHILOSOPHY'S FREEDOM (SCHELLING, FRIEDRICH WILHELM JOSEPH VON, GERMANY, ETHICS) Author: WIRTH, JASON MARTIN School: STATE UNIVERSITY OF NEW YORK AT BINGHAMTON (0792) Degree: PHD Date: 1994 pp: 349 Source: DAI-A 55/08, p. 2431, Feb 1995 Subject: PHILOSOPHY (0422) Abstract: My dissertation proposes a reevaluation of the philosophy of F. W. J. von Schelling by reexamining the tension between system and freedom. I call this tension the "conspiracy of Being." The work itself is divided into two parts, corresponding to Schelling's negative and positive philosophy respectively. The first part takes up the question of the negative philosophy by tracing this tension in the figure of Spinoza. Schelling claimed that his project was a "counterpart (Gesenstuck) " to Spinoza. My strategy is as follows: (1) to suggest some of the character of the Pantheism Debate, in which the scandalous figure of Spinoza was central. Schelling attempted to locate in Spinoza a tension that could help articulate the relationship between philosophy and freedom and thereby make bearable the irresolvable yet necessary contradiction that a system of freedom entails. (2) This relationship will be charaterized by the form of tragedy which will serve as an image for the tension within Spinoza and a system of freedom itself. (3) This relationship will be implicated as the conspiracy within Schelling's Philosophy of Nature. (4) I will conclude with a short discussion of Schelling's complex relationship with Hegel. Schelling characterized Hegel's thought as a "Spinozism rewritten in the ideal." I will try to read this claim as emblematic of Schelling's reading of Hegel in general. The second part will take up the question of the positive philosophy and, in so doing, take up the question of Schelling's reevaluation of philosophy's own power. In the negative philosophy, philosophy serves divine works (art, mythology, nature) by implicating them in the ideal. It is therefore ascensive. The positive philosophy is testimony to the history of light, that is, the dark transfigured into light within time and places. This is the Philosophy of Mythology and Revelation, the descensive history of freedom. I begin with a close reading of the 1809 Freedom essay and conclude with a discussion of the figure of time and its relationship to the figure of Dionysos. Here one finds Dionysian philosophy embodying the conspiratorial tensions of Being itself. Order No: AAC NN92637 ProQuest - Dissertation Abstracts Title: HEGEL'S TRANSCENDENTAL INDUCTION (HEGEL, GEORGE WILHELM FRIEDRICH) Author: SIMPSON, PETER ALAN School: UNIVERSITY OF TORONTO (CANADA) (0779) Degree: PHD Date: 1994 pp: 208 Advisor: COMZSQ, REBECCA Source: DAI-A 55/12, p. 3872, Jun 1995 Subject: PHILOSOPHY (0422) ISBN: 0-315-92637-6 Abstract: The "science of the experience of consciousness" undertaken in the Phenomenology of Spirit depends on having already achieved the appropriate concept of experience, and by the terms Hegel lays down in the text's Preface, the "appropriate" concept can only be the one which results from the self comprehension of the living totality of the phenomenon itself. Accordingly, the science's deductive demonstration makes thematic the concept's emergence from experiencing, and demonstrates its own dependence on having learned from experience the terms of its self-comprehension. I argue that this learning from experience is the inductive development of the concept, and that the Phenomenology of Spirit is the transcendental induction of the concept of experience. The inductive development is complete only when the individual knows the inductive or self-determining movement as the origin of its experiencing, or when the individual practices phenomenology as induction in-and-for-itself. In the first chapter, I show how the simplest form of experiencing, perception, is the result of an implicitly inductive relationship to experience. The second chapter describes two attempts to comprehend experience by positing a unity that is indifferent to it, and it is from the resulting crises, more specifically the crisis of desiring self- consciousness, that consciousness is driven to investigate the nature of its experiencing to learn how it is actually the truth of what happens to it. My third chapter focuses on the experience of slavery, in order to describe both the advances and the limits of the inductive labour the slave undertakes. In the fourth chapter the institutionally inductive or historical development of consciousness is traced to its culmination in conscientious forgiveness, which I argue is inductive in-and-for-itself. My final chapter examines Hegel's conception of phenomenology, which I take to be forgiveness in the form of scientific knowing. My dissertation is less an effort to work out the logic of the Phenomenology of Spirit in terms of a traditional epistemological category than an argument which uncovers a pivotal submission to concrete otherness as the inner life or history of the concept that is recounted scientifically. Order No: AAC 9425419 ProQuest - Dissertation Abstracts Title: THE WORK OF FRIENDSHIP: RORTY, HIS CONTINENTAL CRITICS, AND THE QUESTION OF THE OTHER (RICHARD RORTY, STRONG POET) Author: ROTHLEDER, DIANNE JEAN School: THE UNIVERSITY OF CHICAGO (0330) Degree: PHD Date: 1994 pp: 231 Advisor: TARCOV, NATHAN Source: DAI-A 55/04, p. 1086, Oct 1994 Subject: POLITICAL SCIENCE, GENERAL (0615); PHILOSOPHY (0422) Abstract: The primary focus of this dissertation is Richard Rorty's "firm distinction" between the public and the private. I argue that Rorty's opposition to notions of privileged access necessitates his recasting the public/private distinction as political rather than as epistemological. I then focus on Rorty's admiration for what Harold Bloom calls "the strong poet." Rorty's Romantic strong poet cannot be a public figure because Rorty conceives of creation as an oedipalized, violent, and humiliating practice. The strong poet provides even more support for a firm distinction between the public and the private. The second section of the dissertation focuses on a short passage from Harold Bloom's The Anxiety of Influence in which the strong poet is described. I analyze this passage from several viewpoints to show that Rorty's acceptance of this figure is flawed. He misunderstands the process of creation, he fails to live up to his own liberal principles, and he replicates precisely the problem he is trying to alleviate--the problem of humiliation. I argue further that not only does the distinction fail to do what Rorty wants it to do, it is, further, logically untenable. In this section, I refer to G. W. F. Hegel, Rorty himself, Sandra Lee Bartky, Jurgen Habermas, Jean-Francois Lyotard, and Jacques Derrida. I conclude by arguing that a politics of friendship provides a space that is neither public nor private and so transcends Rorty's distinction. I argue that it is precisely in a friendship that there is no humiliation, that there can be shared creation--poesis. In constructing this model of friendship, I make use of Habermas' work on communication, Lyotard's work on the the differend, and Derrida's work on the gift, on "work," and on the politics of friendship. I argue that Rorty's account cannot allow for friendship, and that is only through friendship that we can deal with the problem of humiliation. Order No: AAC 9415587 ProQuest - Dissertation Abstracts Title: THE ENDS OF ASSOCIATION: KANT'S MORAL-POLITICS AND HEGEL'S POLITICS OF UNITY (UNITY, ALIENATION) Author: ROULIER, SCOTT MASON School: UNIVERSITY OF VIRGINIA (0246) Degree: PHD Date: 1994 pp: 292 Source: DAI-A 54/12, p. 4579, Jun 1994 Subject: POLITICAL SCIENCE, GENERAL (0615); PHILOSOPHY (0422) Abstract: Part one of my dissertation is devoted to defending the interpretive claim that politics, for Kant and Hegel, plays an integral role in our efforts to overcome alienation and to achieve freedom. In part two, I critically evaluate their political visions. My critique, I believe, uncovers a number of "Achilles' heels" which cast serious doubt upon the efficacy of their political theories to ameliorate alienation, and, as a consequence, to obtain the kind of freedom each desires. Given the failure of Kant's and Hegel's political visions, I ask the question whether the political goals they set should be abandoned, or, whether there are possible revisions of their political theories that would enable them to reach their desired ends. Ultimately, I reject Hegel's vision of unity and side with Kant, claiming that politics' (although Kant's model is insufficient) does have the potential to nurture morality--to raise us above a mere natural standpoint and to foster our quest for self-determination. In part three, I try to identify "untapped" resources in Kant's and Hegel's philosophies that would shore-up Kant's liberal politics and facilitate its "moral calling." Order No: AAC 9425717 ProQuest - Dissertation Abstracts Title: THE PHILOSOPHICAL-THEOLOGICAL SIGNIFICANCE OF THE CONCEPT OF ONTOTHEOLOGY IN MARTIN HEIDEGGER'S CRITIQUE OF G.W. F. HEGEL Author: SUMMERELL, ORRIN FINN School: UNIVERSITY OF VIRGINIA (0246) Degree: PHD Date: 1994 pp: 664 Source: DAI-A 55/05, p. 1288, Nov 1994 Subject: RELIGION, PHILOSOPHY OF (0322); PHILOSOPHY (0422); THEOLOGY (0469) Abstract: The thesis of this dissertation is that the significance of the concept of ontotheology in Martin Heidegger's critique of G. W. F. Hegel resides in its thematization of the concept of the causa sui as the fundamental principle through which philosophical theology must completely think to its end in order to articulate the being of God beyond the God of metaphysical theism. The concept of ontotheology denotes the mutual implication of being and God in the Western metaphysical tradition. The concept of God as causa sui composes the most precise formalization of the metaphysical convolution of the universality and supremacy of being, even as it stands as the leading concept of the philosophical-theological tradition. Hegel consummately conceives the causa sui in terms of the phenomenological self-generation and the categorical self-determination of absolute subjectivity. Heidegger rejects this concept in all its metaphysical forms in general and in its speculative-idealist forms in particular as the definitive expression of the forgottenness of being and obliteration of God within the horizon of time. In his promotion of the ontological difference, Heidegger contraposes the temporality of Dasein to the phenomenological absolution of absolute subjectivity of time and the timeliness of being to its speculative-logical eternality. These ontochronic themes align themselves with Heidegger's differing conceptions of theology as the science of faith, or the being of Dasein towards God, and the poeticization of God, or the mythic-poetic naming of God. In effect, however, Heidegger ontochronically refashions the metaphysical concept of the causa sui through his metatheoretical notion of the event of being and its poetic figuration in the godly God. Beyond Hegel's theory of absolute subjectivity and Heidegger's philosophy of being, the present work concludes by interpreting the causa sui as a concept of sheer freedom as the proper being of God. This articulation entails the transformation of the traditional bipartite structure of experience into the tripartite relation of the I, the It and the You; this structure of freedom itself; and its negation by nothing, in terms of which the sheer freedom of God manifests itself. Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: FILM FATAL: ESSAYS ON SPECTATORIAL DECLINE Author: WAGNER, JON NELSON School: UNIVERSITY OF SOUTHERN CALIFORNIA (0208) Degree: PHD Date: 1993 Advisor: KINDER, MARSHA Source: DAI-A 55/03, p. 402, Sep 1994 Subject: CINEMA (0900) Abstract: Why the drive toward the exhibition of voyeurism, of spectatorial intent, to the nova of its own colliding discourses should have occurred with cinema is a function of cinema, of cinema as a historical force and as an expression of the force of history. The historically slashed evolution of the subject as a negativity of self-conscious formulation and destruction, of Absolute Subjectivity as Hegel describes this pure negativity, can be compared to the metaphysics of the cinematic image itself and to the movement of historical "spirit" in the simultaneous, dialectical establishment and erosion of empire and state. The establishment of modern, modernist, subjectivity in imperial breakdown and the subjective origin and development of cinematic spectacle and spectacular society from fin de siecle to fin de siecle can contextualize a modernist slash post-modernist philosophical and political investigation of film theories and texts. Film Fatal; Essays in Spectatorial Decline moves in three parts through twelve chapters from an overture of apocalyptic structurality as potential spectatorial confrontation and exposure to a consideration of the camp recuperation of spectatorship in avant-garde video. Part I, "The Classical," is primarily a meditation on the contradictory generation and practice of Realist film theory, whereas Part II, "The Terminal," is a secondary reflection on these contradictions becoming self-evident. Part III, "The Post-Spectatorial," investigates late and new national cinema texts in addition to documentary, televisual, and video spectatorships as prelude to a conclusion in new subjectivity of that cinematic phenomenon, that spectator, that moth, Malraux observes, "who secretes its own light." (Copies available exclusively from Micrographics Department, Doheny Library, USC, Los Angeles, CA 90089-0182.) Order No: AAC 9430405 ProQuest - Dissertation Abstracts Title: DETHRONING THE SELF: THE YOUNG HEGELIANS AND THE POLITICAL THEOLOGY OF RESTORATION (GERMANY) Author: BRECKMAN, WARREN GLEN School: UNIVERSITY OF CALIFORNIA, BERKELEY (0028) Degree: PHD Date: 1993 pp: 424 Advisor: JAY, MARTIN E. Source: DAI-A 55/07, p. 2106, Jan 1995 Subject: HISTORY, EUROPEAN (0335); HISTORY, MODERN (0582); PHILOSOPHY (0422) Abstract: This dissertation reinterprets the nature of Young Hegelian political radicalism by studying Ludwig Feuerbach and Arnold Ruge within the context of neglected debates of the 1820s-40s. Feuerbach and Ruge offered a radical response to the problematic relationship between citizenship, commerce, and Christianity. Their misgivings about civil society and their association of Christianity with anti-social egotism led them to criticize the effects of "Christian civil society" upon the possibility of constructing a free and virtuous polity. This contention links the Young Hegelians to eighteenth-century republicanism. Yet it also points to the adaptation of republican themes to the new conditions of the nineteenth century. The familiar scholarly distinction between the exclusively "religious" concerns of Hegelians in the 1830s and the socio-political concerns of the 1840S is challenged by arguing that Feuerbach's work in the 1830s comprised a constellation of religious, political, and social themes. The same pattern is revealed in Ruge's work. To examine this constellation, wide-ranging debates over the critical issue of "personality" are studied. This issue preoccupied Hegelians and non-Hegelians alike; it marked the intersection for discussion of theological and socio-political issues in the 1830s. Debates over the personal God are examined in the thought of orthodox Protestants, Speculative Theists, and the later Schelling. Friedrich Stahl is studied to show how homologous "personalist" arguments were employed to create a Restorationist political theology supporting personal monarchical sovereignty and private property. Feuerbach and Ruge made equally direct connections between the idea of the personal God, society and politics. Hence, they criticized the idea of personality as it was used to support a political theology of authoritarian monarchy and atomized Christian civil society. Further, they eventually transferred their critique of Christian personalism to Hegel himself. Studying Feuerbach and Ruge's participation within this debate deepens our understanding of the break-up of the Hegelian School, the radicalization of Young Hegelianism, and the broader ideological context that structured politico-theological debate in vormarz Germany. Order No: AAC 9417603 ProQuest - Dissertation Abstracts Title: THE GARDEN AS LYRIC ENCLAVE: A GENERIC STUDY OF 'THE DREAM OF THE RED CHAMBER' (CHINA) Author: XIAO, CHI School: WASHINGTON UNIVERSITY (0252) Degree: PHD Date: 1993 pp: 316 Advisor: HEGEL, ROBERT H.; MATHESON, WILLIAM Source: DAI-A 55/03, p. 571, Sep 1994 Subject: LITERATURE, ASIAN (0305); LITERATURE, COMPARATIVE (0295); ART HISTORY (0377) Abstract: Since Hongxue ("Red-ology") became a field of Chinese studies early in this century, scholars have applied various theoretical approaches to the study of the eighteenth century novel Honglou meng, Dream of the Red Chamber, or Shitouji, Story of the Stone. This dissertation addresses the complexities of its intertwined theme and form in relation to its historico-cultural context. I intend to reveal recurring dialogues between literary and non-literary "text", artistic and behavioral styles, and the creation of literary characters and the shaping of the author's own identity. My theoretical focus is the unique generic amalgam of this novel. The theories of "sociology of genre" enable me to observe links between literary style and social life-style. My focus in the text is the Daguan Yuan, Grand View Garden. Tracing the connection between scenes in this literary setting and life-styles in actual gardens will allow me to reconstruct the links between literature and life. I start my analysis with a discussion of "lyricization" of the literati lives during the late Ming-Early Qing period, a phenomenon which resulted from the decline of the "master narrative," the Confucian ideologeme about individual life, and is inextricably connected with the rise of the private garden as a retreat from official career. This identification serves to associate the garden with the lyricism which bears not only the formal but also the thematic significance of this novel. Then the dissertation discusses the social presence of the lyricized life in the characters' world, Grand View Garden. This space is designed to be an earthly paradise of imperishable naivety and aesthetic delectation, and therefore can be regarded as an incarnate realm of belletristic poetry immune to historical time. Parallel to this fictional garden, a portion of the novel concerning the garden operates as a metafictional garden or generic enclave--I demonstrate varieties of formal narcissism which make the novelist a coparticipant and cosufferer of the experience through which his characters are passing at the same moment and the same place. By the same token, the inevitable collapse of the lyrical realm embodies the profound thematic and generic significance of this novel: it opens a new horizon of the "more novelistic era" for both literature and social life. (Abstract shortened by UMI.) Order No: AAC 9417606 ProQuest - Dissertation Abstracts Title: THE ALLEGORY OF LOVE: 'THE DREAM OF THE RED CHAMBER' AND SELECTED WESTERN EUROPEAN ALLEGORIES Author: YI, JINSHENG School: WASHINGTON UNIVERSITY (0252) Degree: PHD Date: 1993 pp: 298 Advisor: HEGEL, ROBERT E. Source: DAI-A 55/02, p. 282, Aug 1994 Subject: LITERATURE, ASIAN (0305); LITERATURE, MODERN (0298) Abstract: Since Professor Plaks' first publication of his studies on allegory in Honglou meng in 1976, the scholastic researches on Honglou meng have largely focused on subjects of love, dream and allegory. It is true with this dissertation. This dissertation, from a new perspective, has thoroughly studied two most important issues in Honglou meng: the dream sequence as the narrative structure of the novel and the theme of love that connects the dream world and the mundane existence. Firstly, although dreams have been studied in great depth, the study of all the dreams as a sequence and in relation to their structural functions in the allegory in Honglou meng have been undertaken in this dissertation for the first time. Through ample textual and intertextual evidences, I believe that dream in Honglou meng creates a lyrical place completely open to time and space. Through dreams of love, characters in Honglou meng travel freely in two realms--the realm of dream and the realm of reality. Dream and reality co-exist to establish a continuum--dream and reality in Honglou meng are conceived in an interpenetrating world of the Land of Illusion and the Grand View Garden. Dream and reality are inseparable. In Western medieval literature, however, dream is an allegorical form through which the author tells a story for the sake of presenting a truth or a moral. To dream is to experience figuratively and the dream world is less permeable. Secondly, in Western allegory, Love, a concept essential to the making of allegory in Western medieval literature, exists in a pure state neither in Honglou meng, nor in Chinese romantic literature. The investigation of the question initiated in Chapters I and II, that love is an illusion, both on the allegorical level of the Land of Illusion and on the micro-textual level of the family's palatial garden, Daguanyuan, is fully answered in Chapter V that love depends on lust for its existence. Love as practiced in Honglou meng is always mixed with lust: love and lust cannot be separated from each other; and the existence of one depends on the existence of the other. In sum, the study proves one more time that the meaning of allegory in Honglou meng or more broadly in Chinese literature has to be sought in "breadth of vision;" while the exegetic nature, i.e, the element of the love of the Divine, of Western Medieval allegory determines the nature of Western allegory as either downward toward evil or a passage toward salvation in either a religious or a moral sense. Order No: AAC 9330072 ProQuest - Dissertation Abstracts Title: SELF-WRITING, SELF-KNOWLEDGE: THE FIGURE OF AUTOBIOGRAPHY IN HEGEL, WOOLF, KRISTEVA, AND PROUST (WOOLF VIRGINIA, PROUST MARCEL, KRISTEVA JULIA, FRANCE) Author: HARRINGTON, THEA ANNE School: STATE UNIVERSITY OF NEW YORK AT BUFFALO (0656) Degree: PHD Date: 1993 pp: 192 Advisor: SUSSMAN, HENRY Source: DAI-A 54/06, p. 2141, Dec 1993 Subject: LITERATURE, COMPARATIVE (0295); LITERATURE, ENGLISH (0593); LITERATURE, ROMANCE (0313) Abstract: The problem which this project interrogates lies at the strange moment in which the activity of writing coincides with the journey toward self-knowledge in four texts: The Phenomenology of Spirit, The Waves, Pouvoirs de l'horreur, and A la recherche du temps perdu. This project immediately raises the question of the status of autobiography and the internal tensions within such a "genre." By focusing upon the figure of autobiography as it is utilized in non-autobiographic texts, I wish to ask a more fundamental series of questions about the intertwining of a gesture which I refer to as self-writing and a search for self-knowledge. I turn to a figural inscription of an autobiographical position as the starting point for this interrogation because it is necessary in order to understand the nature of the borderline between writing and a self. The introduction reviews the current scholarship and distinguishes the project from the current debates in autobiographical studies. The first chapter analyzes the Hegelian concept of the negative in relation to the strange moments when the phenomenologist speaks in order to examine how the tension created by these moments can be seen to reveal, in the relation between becoming that is the subject of the text and its telling, the working of the negative. Chapter two traces the dynamic effected by the doubled schemata by which identity is determined in Woolf's novel in order to show that, in the end, identity is "found" paradoxically only moments of rupture that are engendered in the writing that both tells the story and, at the same time, reveals the rupture. Chapter three compares the Kristevan notion of the abject to the construction of Kristeva's text in order to examine the strange relationships between the confessional and analytic narratives in this text. Chapter four looks at how Proust uses metaphor as a kind of rule of composition and shows how this construction ties the activity of definition that sits at the root of Proust's novel at the very beginning to the revelation of an Other. Order No: AAC 9400618 ProQuest - Dissertation Abstracts Title: SELF-CONSCIOUSNESS AND MUSIC IN EARLY ROMANTICISM: HOELDERLIN, HEGEL, WORDSWORTH, AND BEETHOVEN (HOLDERLIN JOHANN CHRISTIAN FRIEDRICH, HEGEL GEORG WILHELM FRIEDRICH, WORDSWORTH WILLIAM, BEETHOVEN LUDWIG VAN, GERMANY) Author: DONELAN, JAMES HANLEY School: YALE UNIVERSITY (0265) Degree: PHD Date: 1993 pp: 243 Advisor: HAMLIN, CYRUS Source: DAI-A 54/08, p. 3019, Feb 1994 Subject: LITERATURE, COMPARATIVE (0295); MUSIC (0413); PHILOSOPHY (0422) Abstract: The dissertation focuses on the independent, yet parallel achievements of four representative figures at the beginning of the Romantic period: Holderlin, Hegel, Wordsworth, and Beethoven. Detailed analysis of their later works reveals that music became a central metaphor for self-consciousness in Idealist philosophical aesthetics, which in turn led several major practicing composers and poets to incorporate the concept of self-consciousness into their own work through musical structures. The four principal chapters of the dissertation analyze works which clearly demonstrate this turning point within their individual genres: Wordsworth's Prelude, Holderlin's later poetry, Hegel's Vorlesungen uber die Asthetik, and Beethoven's late quartets. Order No: AAC MM88772 ProQuest - Dissertation Abstracts Title: BATAILLE, BECKETT, AND THE WALL TO SELF-LOSS (GEORGES BATAILLE, SAMUEL BECKETT, FRANCE, IRELAND) Author: PLAKIDAS, GEORGE JAMES School: UNIVERSITY OF GUELPH (CANADA) (0081) Degree: MA Date: 1993 pp: 155 Advisor: HOLLAND, PATRICK J. Source: MAI 33/01, p. 55, Feb 1995 Subject: LITERATURE, ENGLISH (0593); LITERATURE, ROMANCE (0313) ISBN: 0-315-88772-9 Abstract: This thesis is an investigation of the modernist/postmodernist topos occupied by Georges Bataille, the French philosopher and critic, and by the writer Samuel Beckett, particularly his trilogy of novels, Molloy, Malone Dies and The Unnamable. It is an argument for a conversation, as it were, between the two writers. The question of interpretation as a dialectical procedure (form/content) is explored. In particular, Bataille's reconfiguration of Hegel is examined, and Beckett's writing as demonstrative of such a conceptual mode is argued. This thesis proposes that the so called "crisis of representation" debated in literary theory is not simply a relic of existentialist aporia, nor the herald of postmodern angst. Both Bataille and Beckett represent postmodernist "experiments" under way long before the vocabulary of the present discourse had been formulated. Order No: AAC 9409298 ProQuest - Dissertation Abstracts Title: MODERN THEORY OF EPIC: PLOTTING LITERARY HISTORY FROM ROMANTICISM TO JAMES JOYCE Author: CULHANE, BRIAN MARX School: UNIVERSITY OF WASHINGTON (0250) Degree: PHD Date: 1993 pp: 367 Advisor: ADAMS, HAZARD Source: DAI-A 54/10, p. 3755, Apr 1994 Subject: LITERATURE, ENGLISH (0593); LITERATURE, GENERAL (0401) Abstract: Much contemporary work on postromantic epics has neglected to take into account the ways in which the theoretical understanding of the epic has developed from the eighteenth century to the present. The purpose of this dissertation is to clarify the modern vision of the epic by investigating its historical roots. My prime concern is to show that certain unquestioned ideological assumptions, largely derived from German idealist aesthetics, constrain how modern writers and theorists understand the epic as a genre and as a viable literary form. Chapter One assesses recent interpretations of genre, discusses major epic conventions, and traces the changing cultural values accorded such conventions. Chapter Two examines genre ideas and ideals developed by such figures as Schiller, Goethe, and Hegel, all of whom identify the epic as a quintessentially archaic genre, one antithetical to modernity. The influence of these formulations on twentieth-century, Anglo-American epic theory is the subject of Chapter Three. Specifically, modern theory of epic, demonstrating an uncritical reliance on dichotomies established by its German idealist heritage, defines the epic as profoundly antithetical to modern forms associated with the expression of individual self-consciousness and societal alienation. Here the epic provides critics with yet another fiction of modernism's point of origin. I discuss the narrative elements of representative literary histories in order to reveal how such narrative plots as that of the epic's "death" simplify the complex uses of the epic made by modern writers. This criticism is elaborated in chapters four and five. Chapter Four compares and contrasts the important, if problematic, theoretical treatments of the epic developed by Mikhail Bakhtin and Georg Lukacs, both of whom define the novel against versions of the epic. Chapter Five, through readings of Joyce's Ulysses and Finnegans Wake, concludes that modern theory of epic may develop an accurate theory of genre if theorists attend more closely to how the epic has functioned in postromantic texts as a hermeneutic construct, that is, as a means by which a text may come to an awareness of its own modernity. Order No: AAC 9408613 ProQuest - Dissertation Abstracts Title: LA LITTERATURE AND LE LIVRE (LITERATURE AND THE BOOK) (FRENCH TEXT, WRITTEN WORD) Author: DOMON, HELENE School: RICE UNIVERSITY (0187) Degree: PHD Date: 1993 pp: 294 Advisor: ALCOVER, MADELEINE; GOUX, JEAN-JOSEPH Source: DAI-A 54/10, p. 3734, Apr 1994 Language: FRENCH Subject: LITERATURE, GENERAL (0401); PHILOSOPHY (0422); RELIGION, GENERAL (0318) Abstract: What is "the Book?" Theology and philosophy have traditionally postulated the metaphysical precedence of orality and considered literacy as a subsequent, historical turning point: one day, an original logos "came down" and "enclosed itself" inside the Book. The "community of the Book" has continued to read and write within the epistemological boundaries of this first inscription. Literature has increasingly disengaged the Book from this logocentric foundation. Modern writers have even postulated the philosophical priority of "being in the Book" (Jabes) and redefined logos as one phase of writing (Derrida). Simultaneously, they have attempted to describe the "outside" of the Book: not as logos or truth, but as the endless, meaningless murmur of words which Blanchot calls "rumeur." Rumor, not unlike logos, is yet another form of writing inscribing exteriority within the Book in a complex textual strategy which Nancy calls "excription." Writing may then be defined as the production of an oscillating limit ("&") between an inscribed livre and an "excribed" parole. Exergue: Rumeur. Blanchot's rumeur, Beckett's voix, Serres's noise, Bonnefoy's parole, as well as John's logos en arche are extreme cases of textual "excription." Introduction. Critical review of speech/writing theories. Chapter 1: Sacre/Le Livre & la Parole. In Exodus, Ezechiel, John, Koran, and Dogon myth, the divine Word "descends" into the Book, forming an ethical community. Chapter 2: Cycle/Le Livre & le Monde. The closed figure of the Book is projected onto the indefinite spaces of world (Dante, Koyre), mind (Rorty) and episteme (Foucault, Diderot, Hegel, Novalis). Chapter 3: Modernite/La Litterature & le Livre. Jewish Kabbalah (Isaac the Blind, Zohar) offers a grammatocentric counterpoint which has influenced modern definitions of "Book" (Mallarme, Jabes, Derrida). Logocentric metaphysics undergoes serious alterations as the figure of the Book "melts" into literature (Rabelais, Cyrano, Voltaire, Valery). Conclusion. What generates the fragile delineation between livre and parole is an insatiable desir de l'ecrire (Bourjea). Order No: AAC 9325124 ProQuest - Dissertation Abstracts Title: DIE VERBRECHERGESTALT IM ZEITALTER DES REALISMUS VON FONTANE BIS MANN (GERMAN TEXT, THEODOR FONTANE, THOMAS MANN, GERHART HAUPTMANN) Author: LUPPA, ANNELIES School: CITY UNIVERSITY OF NEW YORK (0046) Degree: PHD Date: 1993 pp: 214 Advisor: MCCORMICK, E. ALLEN Source: DAI-A 54/04, p. 1382, Oct 1993 Language: GW Subject: LITERATURE, GERMANIC (0311) Abstract: This dissertation focuses on the depiction of the criminal during the literary period of Realism and examines the view points and attitudes toward this character in works by Fontane, Hauptmann and Mann, where the law breaker emerges from an outsider to an integrated member of society. This study is based on the historical concepts of crime and criminality and on the representation of criminals in past literary works. There has been an important shift of focus since the time of Friedrich Schiller, who was the first to concentrate on the criminal's psyche and environment rather than on the criminal deed (cf. Verbrecher aus verlorener Ehre (1786).) The three represented authors adhere to this concept and focus their attention on the psychological make-up of the criminal's character and the effects of their social environment within the context of the authors' historical time. Their social criticism is directed toward the newly emerged bourgeoisie which, in its material thinking and pursuit of success, identifies money as a moral value. The total reification of human values and loss of substance results in a lack of compassion and in neglect of the less fortunate members of society. The lack of true communication and any sense of a continuity in life is evident throughout the works and contributes in all cases to the social and self-alienation of the protagonists. Murder in Fontane's stories is portrayed either as a short cut to success or it is committed out of a lack of honor. In Hauptmann's Bahnwarter Thiel, the protagonist's lack of love and compassion drives him to murder. Only Mann's swindler realizes his potential and gains self-esteem. Despite the sympathy and concern for the human condition shared by all three of these authors, the conviction, going back to Kant and Hegel, that crime deserves punishment still prevails. Each work ends with "poetic justice", ranging from a mysterious "Gottesurteil" by Fontane, the loss of sanity by Hauptmann to, finally, the imprisonment of the protagonist in Mann's novel. Order No: AAC 9334172 ProQuest - Dissertation Abstracts Title: PLAY-WITHIN-A-PLAY AND WORLD-AS-THEATER: FORMS OF REFLECTION IN DRAMA AND THEIR USE IN SHAKESPEARE'S 'THE TEMPEST', CALDERON'S 'EL GRAN TEATRO DEL MUNDO', AND BIDERMANN'S 'PHILEMON MARTYR' (GERMAN TEXT, CALDERON DE LA BARCA PEDRO, SPAIN, BIDERMANN JAKOB) Author: HAGENS, JAN-LUDER School: PRINCETON UNIVERSITY (0181) Degree: PHD Date: 1993 pp: 365 Advisor: HINDERER, WALTER Source: DAI-A 54/07, p. 2595, Jan 1994 Language: GERMAN Subject: LITERATURE, GERMANIC (0311); LITERATURE, GENERAL (0401); THEATER (0465) Abstract: This study examines two related forms of drama, play-within-a-play (where a drama is staged within a drama) and world-as-theater (where a play-within-a-play allegorizes human existence). Part I discusses the problem of reflection in art and drama as discussed by Hegel and Schiller. It then characterizes play-within-a-play and world-as-theater as two forms of dramatic reflection: in play-within-a-play, drama reflects upon itself; in world-as-theater, it reflects both upon itself and upon issues outside of drama. Within the genre of world-as-theater, which unites dramatic self-reflection and object-reflection, two forms are distinguished: theatrum mundi and scena vitae. Whereas in theatrum mundi the drama of human existence is directed by and for God in a theater that represents the world, scena vitae eliminates these cosmic dimensions; it simply views human agents as actors and their lives as drama. Part II first compares Shakespeare's and Calderon's use of world-as-theater. It interprets Jaques' "All the world's a stage" speech in As You Like It as explicating the notion of scena vitae, and it analyzes the Tempest as implicit theatrum mundi, since this latter play suggests that the world may have a divine spectator, but does not translate this idea into stage reality. Calderon's El gran teatro del mundo, in contrast, is the classic of explicit theatrum mundi. Part II continues with an extended case study of Jacob Bidermann's Philemon Martyr as theatrum mundi. By means of its self-reflexive aspect, this drama condemns ancient and humanistic comedy; but by means of its theatrum mundi-structure, it asks what role man should play in life and advocates a religious one. Part III traces the development of play-within-a-play and world-as-theater in the German tradition from the 17th century to the present. Whereas Baroque dramatists maintain that theater is like the world, holding on to an absolute criterion for distinguishing between illusion and reality, 20th-century playwrights deny this distinction and assert that theater is but a part of the world. Order No: AAC 9311260 ProQuest - Dissertation Abstracts Title: MNEMONIC IMAGES: THE GENDER OF MODERNITY IN SCHILLER, FRIEDRICH SCHLEGEL, HOELDERLIN, AND BETTINE BRENTANO-VON ARNIM (SCHLEGEL FRIEDRICH, VON ARNIM BETTINE BRENTANO) Author: STEINWAND, JONATHAN MARK School: STATE UNIVERSITY OF NEW YORK AT BINGHAMTON (0792) Degree: PHD Date: 1993 pp: 618 Source: DAI-A 53/12, p. 4340, Jun 1993 Subject: LITERATURE, GERMANIC (0311); PHILOSOPHY (0422); HISTORY, EUROPEAN (0335) Abstract: How and why does modernity engender itself? Two central constellations of issues emerge from the discourse of modernity between Kant and Hegel: modernity, on the one hand, confronts its proximity to and distance from antiquity and, on the other hand, reconfigures gender identities and differences. This study is an attempt to hold onto the moment when these two constellations converge. By idealizing the feminine out of time and into antiquity, modernity is claimed by the dominant discourse as a masculine prerogative. The idealized mnemonic images of the Greeks and the feminine reflect myths of origin and project utopian visions against which this modernity orients its history. But this engenderment is not unanimously approved. The Classicist discourse of modernity combines the discourse of a gendered aesthetics from Rousseau, Kant, and the Enlightenment with the quarrel of ancients and moderns as it is rejuvenated by Winckelmann and Herder. With Goethe's glorification of the redemptive function of the eternal feminine, Schiller's reflections on the beautiful soul and the naive, and Wilhelm von Humboldt's aesthetic anthropologization of the gender spheres, the identification of the feminine with the Greek begins to take hold in classicist cultural politics. Friedrich Schlegel protests against the exaggerations of this polarization preferring to emphasize the relation and the communicative exchange between masculine and feminine, modern and ancient, philosophy and poetry. Each improves by coming to a better understanding of itself and its counterpart by reflecting on its image in the other without denying the otherness. Once the gesture toward a communicative exchange has been made, Holderlin and von Arnim clear the way for a reconsideration of the mnemonic image in its dynamic finite-historical context. While Holderlin's inquiry into the relation between nature and art as a harmonic opposition attends to the interdependence among the solitary tones of being, von Arnim reflects on the musical spirit of language, on its intimate connection to the inexpressible within finite relations, and on the incomprehensible depth of relation among beings. Although their approaches are much less directly concerned with gender, Holderlin and Von Arnim move toward releasing modernity from its discourse of gender polarization and suggest an alternative model for modernity. Order No: AAC 9320078 ProQuest - Dissertation Abstracts Title: 'DEDICATION TO HUNGER': ANOREXIA AND THE GENDER OF LITERARY MODERNISM (MODERNISM) Author: HEYWOOD, LESLIE LYNNE School: UNIVERSITY OF CALIFORNIA, IRVINE (0030) Degree: PHD Date: 1993 pp: 432 Advisor: MILLER, J. HILLIS Source: DAI-A 54/03, p. 928, Sep 1993 Subject: LITERATURE, MODERN (0298); WOMEN'S STUDIES (0453) Abstract: The dissertation is an examination of a dominant cultural logic, operational in philosophical, literary, and popular discourses in Western culture. The deployment of codes that define the spiritual, imaginative, and masculine in opposition to and in preference over the material, inspirational, and feminine, create an "anorexic logic" that contributes to the disease. In accordance with the terms of the dominant culture, anorexia is at base characterized by a rejection of the feminine. Particularly in Plato, Descartes, Hegel, and Freud, the feminine, defined as the other of rationalist philosophical discourse, is associated with the libidinal, emotional, and material that comes to stand for non-being. The anorexic accepts the terms that define her as the other of masculine spirit. Modernist literature occupies a special place in the anorexic narrative. Situated at a crucial historical juncture where increasing industrialization, developing technology, and mass production rendered the body nonproductive and "feminine," a strain of modernist literature internalizes body anxieties and deploys an anorexic logic in theories of literary production. For poets T. S. Eliot and Ezra Pound, "the female is a chaos," and "true art" is defined in opposition to her shapelessness. Poetry takes on the characteristics of depersonalization, concretion, and hardness. For William Carlos Williams, the feminine is part of the disease of the "mob" it is the poet-doctor's role to "treat" and render shapely. Novelist Franz Kafka "diets in all directions," eliminating the material world and relations with others in order to produce his art. Joseph Conrad initially deploys an anorexic logic that gives narrative authority to those who cut women and the feminine "out of it," but his later novels interrogate this logic and become more inclusive. Jean Rhys, who employs the formal anorexic method espoused by her contemporaries, denies the logic by examining the consequences of the cultural definition of the feminine as non-being for real women. Order No: AAC 9400372 ProQuest - Dissertation Abstracts Title: THINKING BEYOND COHERENCE: LITERARY SUBJECTIVITY IN THE WORKS OF GERARD DE NERVAL (FRANCE) Author: STRAUSS, JONATHAN ADEN School: YALE UNIVERSITY (0265) Degree: PHD Date: 1993 pp: 211 Source: DAI-A 54/07, p. 2604, Jan 1994 Subject: LITERATURE, ROMANCE (0313) Abstract: Gerard de Nerval, remarkable both for the lucidity of his written expression and the madness which eventually drove him to suicide, devoted most of his literary works, whether directly or indirectly, to an examination of his own being. He matured intellectually in the aftermath of German Romanticism and Idealism, and his writings are thoroughly imbued with the models of subjectivity developed by Kant and Hegel. Nerval's writings represent, however, an early and important undermining of such constructs of a coherent subjectivity, demonstrate how discursive practice generates a non-unified self, and open the way to contemporary theories of aesthetic and epistemological fragmentation. Even early in his life, language came to represent for Nerval a force of impersonal abstraction in which the specificity of individual experiences are lost in the universality of their expression. The writing of the self was, therefore, its evaporation in the generality of communication, and the discursive articulation of the subject was, consequently, also its annihilation as finite individual. Focussing on the eccentric feuilleton Les Faux Saulniers and several sonnets from Les Chimeres, the dissertation examines both the narrative and the lyric strategies Nerval employed to elaborate a subjectivity which would be structured according to literary models but which would constantly avoid the impersonality of its linguistic expression. These attempts culminated in "El Desdichado," an enigmatic sonnet which presents the poet as an open-ended literary construct forever in the process of becoming itself. Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: THE SPEECH AND LANGUAGE IN PSYCHOANALYSIS. ON THE INTENT OF THE WORK OF JACQUES LACAN: 'FUNCTION AND FIELD OF SPEECH AND LANGUAGE IN PSYCHOANALYSIS' [LA PARAULA I EL LLENGUATGE EN LA PSICOANALISI. A PROPOSIT DE L'ESCRIT DE JACQUES LACAN: 'FUNCIO I CAMP DE LA PARAULA I DEL LLENGUATGE EN LA PSICOANALISIS'] Author: VICENS I LORENTE, ANTONI School: UNIVERSITAT AUTONOMA DE BARCELONA (SPAIN) (5852) Degree: PHD Date: 1993 pp: 500 Source: DAI-C 56/01, p. 37, Spring 1995 Language: SPANISH Subject: PHILOSOPHY (0422) ISBN: 84-7929-836-7 Publisher: SERVEI DE PUBLICACIONS DE LA UNIVERSITAT AUTONOMA DE BARCELONA, EDIFICI RECTORAT, APARTAT POSTAL 20, E-08193 BELLATERRA (BARCELONA), SPAIN Abstract: This thesis focuses on a point of emphasis of Jacques Lacan's theory in his essay "Function and Field of Speech and of Language in Psychoanalysis" (1953). The theoretical renewal sought by Lacan in that moment, almost a refoundation of psychoanalysis, taking the work of Freud as a starting point, joins it with the theories of structural linguistics and ethnology, of Heidegger and the expressions of such poets as T. S. Eliot and Paul Valery. In addition we have to add the special function of the theory of desire developed by Hegel in Die Phanomenologie des Geistes. This thesis revises the conceptual, deductive and expositional method followed by Lacan, trying to make clear references often implicit, to emphasize the qualities of the text and to underline the main articulations. The aim of this study is to analyse what the theory of psychoanalysis would bring to a general theory of language that would not exclude either the acquisition of structure, the philosophical experience of being, nor the Freudian concept of the death instinct. It deals mainly with the concept of a subject divided between the exercise of speech and what it makes possible: the field of language. The subject is then bound to a diachrony, because speech is in time and because speech can assume, as a higher function, the role of writing the past in present terms. But there is another register, of synchrony. Synchrony in itself, defined in the structure. We consider the subject in the way he himself enters in the structure. (Abstract shortened by UMI.) Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: DIALECTIC IN THE PHILOSOPHY OF ERNST BLOCH Author: HARPER, COLIN MICHAEL School: QUEEN'S UNIVERSITY OF BELFAST (NORTHERN IRELAND) (0725) Degree: PHD Date: 1993 pp: 343 Source: DAI-C 55/04, p. 1049, Winter 1994 Subject: PHILOSOPHY (0422) Location: LIBRARY, QUEEN'S UNIVERSITY OF BELFAST, BELFAST, NORTHERN IRELAND Abstract: This thesis investigates the origins and nature of Ernst Bloch's concept of dialectic. It demonstrates the centrality of this concept for Bloch's work and its crucial importance for the correct understanding of the relationship of his philosophy to Marxism. Bloch's ontology of not-yet-being is treated in the first section of the thesis as the essential context for the account of his view of the dialectic of history as a reciprocal interaction of subject and object in the second section. Bloch's ontology is based upon the critiques of Hegel articulated by Schelling, Feuerbach and Marx, and these are therefore considered in their interrelation to each other as well as in their bearing on Bloch's ideas. Bloch's idea of the dialectic of history as the interaction and mutual transformation of subject and object is shown to be derived from that of Hegel's Phenomenology of Spirit, and the connection of Bloch's ideas with Marx's comments on Hegel in the 'Economic and Philosophical Manuscripts' is demonstrated. Bloch's extended treatment of Marx's 'Theses on Feuerbach' forms the central reference point for his interpretation of Marx, and this is considered along with his theory of nonsynchronous contradictions in historical dialectic, and the nature of his interpretation of the base-superstructure relation. Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: ETHICAL LIFE AND COMMUNISM: THE INDIVIDUAL AND THE COMMUNITY IN HEGEL AND THE EARLY MARX Author: NILSSON, ULF S. G. School: THE UNIVERSITY OF CHICAGO (0330) Degree: PHD Date: 1993 Source: ADD X1994 Subject: PHILOSOPHY (0422) Order No: AAC 9322576 ProQuest - Dissertation Abstracts Title: THE LOGIC OF SOCIAL ENSEMBLES: A STUDY IN ORGANICISM Author: ABDALLAH, MOHAMMED SALEH School: DEPAUL UNIVERSITY (0937) Degree: PHD Date: 1993 pp: 356 Advisor: HOULGATE, STEPHEN Source: DAI-A 54/04, p. 1391, Oct 1993 Subject: PHILOSOPHY (0422); RELIGION, PHILOSOPHY OF (0322); SOCIOLOGY, THEORY AND METHODS (0344) Abstract: The purpose of this thesis was to analyze the nature of social ensembles. This involved the primary task of explaining why social ensembles evolve, which in turn led to a better understanding of their proper function. The overall analysis was based on the work of the German philosopher Hegel, particularly as expounded in his The Philosophy of Right. Through analyzing the main themes of this seminal work, I was able to trace the development of the consciousness of freedom as it traversed the arduous path of its realization. This was shown by analyzing the different stages through which the universal will (as the practical expression of what Hegel calls mind or Geist) develops and transforms its activity from abstract to concrete modes of expression. This developmental movement was shown to be immanent (i.e. it unfolds from within itself) in nature. Overall, what the analysis showed was how the activity of the will (as the expression of universal freedom) moved from the most abstract stage of its expression, viz. personality, into progressively more concrete spheres of activity. The other spheres were successively (after personality) property and contract, moral consciousness, the social sphere, and finally the political sphere. This development showed in the end that the Hegelian conception of the social results in the construction of a socially organized community where all relations are mutually interdependent. To put it in terms that are relevant to the title, one can express what was accomplished in this project in the following way: it was shown how the will moved through the various stages of its development--as the consciousness of freedom--and how its movement culminated in expressing itself in the state (as the widest social ensemble) as a sphere of activity whose relations are organically interconnected. This organic interconnection of all relations was shown from Hegel's point of view, to constitute the matrix that manifests universal freedom in its most concrete form. Order No: AAC 9413257 ProQuest - Dissertation Abstracts Title: TRANSCENDENTAL IDEALISM OR DOES KANT HOLD THE OBJECT OF EXPERIENCE TO EXIST INDEPENDENTLY OF EXPERIENCE? Author: FOLDES, KENNETH STEPHEN School: DUQUESNE UNIVERSITY (0067) Degree: PHD Date: 1993 pp: 231 Advisor: HOLVECK, ELEANORE Source: DAI-A 55/01, p. 96, Jul 1994 Subject: PHILOSOPHY (0422) Abstract: This is a preparatory work. My original intention was to write a thesis relating to my main interest, namely the transformation of philosophy into science or the idea of a "science of philosophy," as articulated in Schelling and Hegel. But as I found that the latter's concepts of "science" were the result of a transformation/completion of Kant's position--transcendental idealism (T.I.)--I realized that I needed first to go back to Kant to obtain a clearer understanding of his standpoint. The final form of my dissertation was the result of two factors: (1) my director's interest in Allison, Strawson and other Anglo-American Kant interpreters, and (2) my gradually coming to see, as a result of studying Kant's Critique in conjunction with the writings of his followers, both what the true meaning of T.I. is, and that the Anglo-American interpreters have missed Kant's point and appear to be entangled in "transcendental realism." Briefly, T.I. is the teaching that mind and universe, subject and object (of experience), the representation and object, are in reality one and inseparable, the object does not exist independently of experience. That is: the world is empirically real yet transcendentally ideal; the world has a being "for us" but not "in itself"; the "in itself" (or object) is only an "in itself for consciousness." On the transcendental level and in truth, the world of objects is ideal (does not exist independently of the self), but on the empirical level (which ignores the conditions of experience) the world is ("considered as") real (independent of self). Thus T.I. concerns a fundamental yet necessary "ILLUSION" (the world's independent existence) and its overcoming or exposure through transcendental investigation. In Chapters One, Two and Three, I develop and defend my interpretation of T.I. by textual analysis of Kant's Critique. In Chapter Four, I evaluate the T.I. interpretations of Allison, Strawson, and W. Waxman, showing they are unaware of the "illusion" at issue in T.I., as insisting on the (spatio-temporal, physical) object's independent existence. In particular I argue that Allison mistakenly posits a separation between the object and our mode of representation and employs an uncritical "re-presentational model" to interpret the Kantian relation between inner and outer sense--the Transcendental Deduction being regarded a failure. Finally in Chapter Five, I give a concise exposition of Hegel's "version" of T.I. as presented in the Phenomenology of Spirit. I also include an appendix with a summary of Fichte's "version" of T.I. My work on the "science of philosophy" will be preceded by an expanded version of my thesis to be entitled, " thinspace 'The Standpoint,' In Kant, Fichte, Schelling and Hegel." Order No: AAC 9404199 ProQuest - Dissertation Abstracts Title: THE PHENOMENON OF EXPRESSION: A STUDY OF ITS SIGNIFICANCE AS A FOUNDATION FOR THE PHILOSOPHY OF CULTURE (CULTURE) Author: BERGSTROM, TIMOTHY BLAKE School: EMORY UNIVERSITY (0665) Degree: PHD Date: 1993 pp: 297 Advisor: VERENE, DONALD PHILLIP Source: DAI-A 54/09, p. 3463, Mar 1994 Subject: PHILOSOPHY (0422); ANTHROPOLOGY, CULTURAL (0326); PSYCHOLOGY, GENERAL (0621) Abstract: The point of departure for this study is the following question: What is Expression (Ausdruck), and how are we to understand its significance as an originally founding phenomenon in the formation of human culture? The question of the role of expression as a foundation for the study of culture has a dual significance: (1) it is considered as a phenomenological foundation for the development of culture, that is, as an original dimension of the more general phenomenon of meaning; (2) it is considered in terms of its relevance as a metaphysical foundation for the philosophy of culture itself. In articulating this dual significance I take guidance from the philosophy of Ernst Cassirer, and work largely within the tradition of which he is a part. In orienting this study toward its central theme I begin in chapter one with a discussion of the concept of culture as a specifically philosophical concept. Beginning with Vico and Herder and continuing through Dilthey, Windelband, and Rickert, I attempt to bring to light the sense of culture as the total human experience of meaning. This is the sense of culture which becomes fully articulated in Cassirer's philosophy. The second chapter is a discussion of Cassirer's thought as a type of critical idealism and as a type of phenomenology. His indebtedness to Kant and Hegel therefore constitutes the primary focus of this chapter. Chapter three considers the role of expression as a phenomenological foundation in the development of culture. Cassirer's conceptions of symbolic pregnance, intentionality, expressive perception and the phenomenon of Life are examined in relation to Husserlian phenomenology and Gestalt psychology. Chapter four reconsiders the findings of the previous chapter in terms of the relevance of expression to the metaphysical grounding of Cassirer's overall philosophy of culture. Here the analysis focuses on the debate over the primacy of Life over Spirit. The views of Bergson, Simmel, Scheler and Heidegger are contrasted with Cassirer's view. The notion that the expressive perception of Life constitutes the original expression of Spirit itself is taken as the type of metaphysical grounding which Cassirer philosophy both requires and makes possible. Order No: AAC 9403373 ProQuest - Dissertation Abstracts Title: AN UNSCIENTIFIC PHYSICS: HEGEL AND WHITEHEAD ON THE PHILOSOPHY OF NATURE (NATURE, WHITEHEAD ALFRED NORTH) Author: KITE, DAVID KNIGHT School: EMORY UNIVERSITY (0665) Degree: PHD Date: 1993 pp: 357 Advisor: VERENE, DONALD P. Source: DAI-A 54/08, p. 3064, Feb 1994 Subject: PHILOSOPHY (0422); PHYSICS, GENERAL (0605) Abstract: The thesis of this dissertation is that nature is not merely the province of the natural sciences, and that contemporary philosophy could greatly benefit from a recovery of the Philosophy of Nature. Although philosophy has traditionally developed its own concept of nature, philosophers have recently come to dispute the ability of philosophy to contribute to natural knowledge, and to deny that there is any knowledge of nature beyond that offered by the empirical sciences. This dissertation is an attempt to isolate the particular problems and questions which form a philosophical idea of nature. This study investigates the work of G. W. F. Hegel and Alfred North Whitehead in this field. These two philosophers are especially relevant to this task because they took up these questions during an age after natural science had become separate and distinct from philosophy. The relationship between empirical science and philosophy is therefore a central concern in their work in this area. This investigation concludes that the natural sciences present an abstract and partial account of nature while Philosophy of Nature is largely an attempt to describe the rationality of the individual. Both Hegel and Whitehead feel the central problem of philosophy of nature is to explain how nature itself is the agent of its own rationality, and how notions such as subjectivity, value and rationality are part of all forms and levels of physical existence. The Philosophy of Nature is therefore central to many current fields of philosophical interest, such as the Philosophy of Science and Natural Knowledge, the Philosophy of Mind, Ethics and the Metaphysics of Morals, and offers an important response to the division between the sciences and the humanities. The first three chapters examine Whitehead's and Hegel's critiques of scientific understanding and the limitations of such an approach to nature. The latter three chapters then present the basic features of Hegel's and Whitehead's own work in this field, and conclude with some reflections upon the relevance of this type of philosophy to contemporary problems. Order No: AAC 9413289 ProQuest - Dissertation Abstracts Title: UNITY, DUALITY, AND MULTIPLICITY: TOWARD A MODEL FOR POST-MODERNISM Author: MERIWETHER, JAMES SCAIFE, III School: THE FLORIDA STATE UNIVERSITY (0071) Degree: PHD Date: 1993 pp: 228 Advisor: BERRY, RALPH M. Source: DAI-A 54/12, p. 4466, Jun 1994 Subject: PHILOSOPHY (0422); LITERATURE, GENERAL (0401); EDUCATION, PHILOSOPHY OF (0998) Abstract: I define modernism as composed of "Modernism I," the scientific-philosophical modernism which began during the Renaissance, and "Modernism II," our confused, many-faceted reaction (including 20th century literary-artistic modernism) to seeing the serious problems associated with Modernism I. Modernism I is described as an imbalance and dissociation two human modes, or themes, "transcendent-detached" and "immanent-participatory," and post-modernism as our attempt to re-balance and connect them. The study describes post-modernism, and recommends aspects of it which point toward viable alternatives to a now dangerously distorted and over-confining modernism. I discuss how "contemporary theory," our attempt to formulate alternatives to modernism on a theoretical-discursive level (such as this study), can easily fall back into modernist thinking in the form of over-categorization, hierarchization, and linearization, using examples from my own work, from that of Hegel, and from theorist bell hooks. I then use a number of works both to develop my model, which I call "creative multiplicity," and to show its usefulness in helping us understand modern and post-modern cultural productions in philosophy/critical theory, art/literature, science, and religion. Included are works by Trinh T. Minh-ha, Stanley Cavell, Franz Kafka, Samuel Beckett, Ron Silliman, Douglas Hofstadter, Charles Peirce, Mikhail Bakhtin, Thomas Kuhn, and Clarice Lispector. The creative multiplicity model stresses dynamic interaction, acceptance of logical paradox, nonlinearity, and the importance and complexity of boundaries. It is perhaps most different from other models of post-modernism in its explicit connection between post-modern characteristics and science, in particular its connection to several aspects of chaos theory. Also significantly distinctive are its stresses on (a non-originary, non-elitist idea of) creativity, on individuality (simultaneously with non-autonomy), and on the equal importance (and interrelationship) of unity, duality and multiplicity. Order No: AAC 9403294 ProQuest - Dissertation Abstracts Title: RATIONALITY AND THE DEBATES ABOUT AFRICAN PHILOSOPHY Author: EZE, EMMANUEL CHUKWUDI School: FORDHAM UNIVERSITY (0072) Degree: PHD Date: 1993 pp: 337 Advisor: CHETHIMATTAM, JOHN B. Source: DAI-A 54/08, p. 3061, Feb 1994 Subject: PHILOSOPHY (0422) Abstract: This work is a sustained re-examination of philosophy's conception of "rationality" in general and "philosophic rationality" in particular. The history of Western philosophy is strongly marked by an objectivist conception of reason. Plato, Aristotle and Descartes believed that absolute and eternal Truth is accessible, and through their influence on Hume, Kant and Hegel among others, the history of modern European philosophy became one long quest for absolute certainty, total knowledge and "scientific" philosophy. Critical Modernism (Habermas) wants to (re)construct a "chastened" idea of reason, while maintaining that the emancipatory ideals of the Enlightenment can be invigorated by addressing its weaknesses and defending its strengths. The theory of "communicative rationality," which is meant to fulfill this goal, claims to be comprehensive, fallible, criticizable, revisable and yet lays claim to objectivity. In contrast to critical modernism, however, is a Wittgenstein-inspired relativist trend which proposes a "language-game" theory of rationality (Winch). Under this conception, what is "rational" or "irrational" is held to be intersubjectively constituted within irreducible and variable contexts of "languages." This work does not take a position for or against objectivism or relativism, Habermas or Winch, but seeks to transcend both oppositions through an indirect critique that puts into question the very framing of the problem. The work establishes not only an alternative conception of rationality but also an idea of philosophical pluralism that allows for a revision of the framing of the question. This is accomplished through entering into the traditions of African philosophy and deriving from them a model of a metaphysical and epistemological framework that grounds itself outside of the objectivism-relativism problematic in its current strictural frame. This model, derived from the Ifa tradition, maintains dialogue with the Western traditions, but (a) exposes the objectivism-relativism debate as falsely framed and (b) provides from its own resources epistemological categories that place the problematic in a fresh context, within a larger, wider, pluralist, rational and philosophic worldview. Order No: AAC 9412335 ProQuest - Dissertation Abstracts Title: KANT AND HEGEL ON THE ESOTERICISM OF PHILOSOPHY Author: FRANKS, PAUL WALTER School: HARVARD UNIVERSITY (0084) Degree: PHD Date: 1993 pp: 240 Advisor: CAVELL, STANLEY Source: DAI-A 54/11, p. 4123, May 1994 Subject: PHILOSOPHY (0422) Abstract: Why are Kant and Hegel so notoriously hard to understand? It has hitherto gone unnoticed that Kant and Hegel account for philosophy's necessary obscurity by recasting what they think is an ancient tradition of philosophical esotericism. Reconstructing these accounts generates new interpretations of Kant's deduction of freedom (Critique of Practical Reason) and Hegel's deduction of the concept of science (Phenomenology of Spirit). Both deductions aim to make philosophy universally accessible. Each raises, but fails to settle, the question of philosophy's exclusions. Following a procedure of Cavell's, I offer a thematics of esotericism, permitting a wide variety of esotericisms. Recent discussion knows only one: elitist obfuscation. I trace several eighteenth century controversies, showing that elitist obfuscation was rejected by Kant and others, but that other esotericisms remained available. I argue against the interpretation of Kant as a secret obfuscatory elitist. I then characterize the shift in Kant's thinking leading to his deduction of freedom and his account of esotericism. Building upon work by Allison and Henrich, I interpret the fact of reason as a practical deduction, consisting in an actualization of the capacity for freedom. The first-personal character of the deduction underlies Kant's explicit recasting of esotericism in his response to Schlosser's Seventh Letter esotericism (Kant's "On a Superior Tone Recently Adopted in Philosophy", translated in an appendix). Kant's metaphysics of morals is esoteric because it is accessible only through the fact of reason: the first-personal actualization of the capacity for freedom shared by all human beings. Kant locates philosophy's "true secret", which Plato grasped only obscurely, in this esoteric, yet universally accessible, practical metaphysics. Finally, I interpret Hegel's Phenomenology as a practical deduction whose first-personal character is expressed by the Hegelian "we". This avoids the circularity problem facing interpretations based upon Kant's theoretical deduction of the categories, and enables the reconstruction of Hegel's account of the esotericism of determinate negation. I argue that Fichte's and Schelling's accounts of esotericism endanger Kant's commitment to universal accessibility and that Hegel seeks to preserve Kant's commitment without abandoning their insights. However, neither Kant nor Hegel accounts sufficiently for the resistance their work encounters. Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: PRACTICAL PHILOSOPHY AND MODERNITY Author: KOTKAVIRTA, JUSSI School: JYVASKYLAN YLIOPISTO (FINLAND) (0979) Degree: DRPHIL Date: 1993 pp: 239 Source: DAI-C 55/04, p. 1049, Winter 1994 Subject: PHILOSOPHY (0422) ISBN: 951-34-0125-1 Publisher: UNIVERSITY OF JYVASKYLA, SEMINAARINKATU 15, SF-40100 JYVASKYLA, FINLAND Abstract: According to Hegel, philosophy should comprehend its own time in thoughts. Hegel meets this "need of philosophy", as he call it, by constructing a massive and very consequential system in which he claims to explicate the fundamental principles of the modern age as a result of a historical development. The present study aims at analyzing Hegel's conception of modernity as a philosophical problem. It concentrates on his early practical philosophy, in which Hegel seeks to establish a synthesis of Platonic and Aristotelian thought and modern theories. He considers this synthesis necessary because he cannot approve of the modern differentiation between ethics, political sciences, economics and jurispudence, each of which studies society from a viewpoint if its own. Instead, he works out a normative presentation of modern society as a unity, comprising its various institutions, norms and values, and considers them against the demands of reason and life itself. The study analyzes the formation of this construction and its development up until the year 1807 when Hegel left Jena. It concentrates especially on the changes that have taken place, since antiquity, in the notion of labor and its theoretical status. Being well aware of the division of labor and the exchange of goods as underlying principles of modern society, Hegel maintains that the classical model of practical philosophy, articulating ethical and political praxis within a polis, cannot be applied as such. The study analyzes the formation of Hegel's modern equivalent for this model. After postulating first a somewhat anachronistic ethical substance and founding it metaphysically on the notion of ethical nature, he gradually develops a practical philosophy based on his dialectical metaphysics of subjectivity and spirit. He recognizes the principles of subjective freedom and individuality fundamental in modernity, while being simultaneously critical of their actual historical forms. The study also explicates some of the particular qualities of Hegel's practical philosophy in his Jena period as compared to his later philosophy of spirit, and defends its significance for the present discussions concerning the foundations of ethics and political philosophy. Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: IMPREDICATIVITY AND TURN OF THE CENTURY FOUNDATIONS OF MATHEMATICS: PRESUPPOSITION IN POINCARE AND RUSSELL (JULES-HENRI POINCARE, BERTRAND RUSSELL) Author: PICARD, JOSEPH ROMEO WILLIAM MICHAEL School: MASSACHUSETTS INSTITUTE OF TECHNOLOGY (0753) Degree: PHD Date: 1993 Advisor: CARTWRIGHT, RICHARD Source: DAI-A 54/11, p. 4126, May 1994 Subject: PHILOSOPHY (0422); MATHEMATICS (0405); HISTORY OF SCIENCE (0585) Abstract: The main purpose in this dissertation is to show how certain modal-semantic considerations can be used to make sense of the subject of impredicativity. A secondary purpose is to rebut in a more direct manner the charge of vicious circularity. In Chapter 1, I examine Russell's early idealist work (1895-1898) in the foundations of geometry. Although Russell increasingly disassociated himself from this work, as indeed from Kant and Hegel, an examination of Russell's idealist foundations can shed light on Russell's later ban on impredicativity. Russell's idealist metaphysical views make extensive appeal to modal notions such as essentiality and presupposition. It was largely his change in attitude toward just these modal notions that lead him to reject idealism and adopt in its place logical atomism and an analytic philosophical methodology. The modal account of impredicativity I give in Chapter 3 will rely chiefly on modal notions Russell rejected when he abandoned his idealist philosophy. Thus the purpose of the first chapter is largely historical: to sketch Russell's views regarding essentiality and ontological presupposition as they were applied in foundations of mathematics. Chapter 2 concerns Poincare. I present Poincare's views in the foundations of arithmetic and geometry prior to his rejection of impredicativity in 1906. I then try to highlight certain tensions in his thought which the rejection of impredicativity created. These tensions arise from Poincare's use of Kant's claim that mathematical knowledge is based upon synthetic a priori intuition. The principles Poincare held such intuition to justify require, for their proof, the use of impredicative definitions or the postulation of impredicative objects. Poincare took his ban on impredicativity to show that explicit proofs of these principles were not possible, and that therefore these principles presupposed a role for synthetic a priori intuition. I argue that this conclusion is misguided, and that Poincare does not successfully avoid impredicativity in the foundations. In Chapter 3 I discuss Russell's ramified type theory and argue first that Russell's motivations for introducing this theory can be expressed as certain modal prejudices Russell held. I then extend the modal notions used to express Russell's motivations to define a notion of mutual presupposition or reciprocal ontological dependency, which can be seen to constitute the impredicativity of objects in the context of ramified type theory. (Copies available exclusively from MIT Libraries, Rm. 14-0551, Cambridge, MA 02139-4307. Ph. 617-253-5668; Fax 617-253-1690.) (Abstract shortened by UMI.) Order No: AAC NN88891 ProQuest - Dissertation Abstracts Title: EPISTEMOLOGIE ET PSYCHANALYSE CHEZ LE PREMIER LACAN (FRENCH TEXT, LACAN, JACQUES) Author: CHARBONNEAU, MARIE-ANDREE School: UNIVERSITE DE MONTREAL (CANADA) (0992) Degree: PHD Date: 1993 pp: 386 Advisor: GAUTHIER, YVON; LEVESQUE, CLAUDE Source: DAI-A 55/07, p. 1988, Jan 1995 Language: FRENCH Subject: PHILOSOPHY (0422); PSYCHOLOGY, GENERAL (0621) ISBN: 0-315-88891-1 Abstract: Notre etude a pour objet l'epistemologie vehiculee dans la premiere partie de l'oeuvre du psychanalyste francais Jacques Lacan. Or, la question du savoir s'y repartit sur deux plans, puisque c'est par le devoilement des structures de la connaissance humaine que Lacan entend etablir la scientificite de la psychanalyse. C'est dire que le statut de cette derniere constitue l'enjeu principal de l'elaboration de sa theorie de la connaissance. Nous proposons une mise en relief de la connexion intime entre ces deux niveaux dans le but de faire ressortir les principes guidant l'auto-justification de la theorie lacanienne. Pour ce faire, nous examinons les textes de l'auteur dans leur litteralite et selon leur evolution chronologique, en accordant une attention particuliere aux diverses influences dont ils temoignent. Notre travail couvre la periode s'etendant de 1926 a 1953, c'est-a-dire des debuts de la carriere medicale du jeune psychiatre jusqu'au tournant structuraliste de 1953. C'est une periode interessante en ceci qu'elle nous mene aux sources de la pensee lacanienne, la ou les concepts-cles de la theorie trouvent leur origine. Ainsi notre etude expose-t-elle les detours par lesquels Lacan en est venu a affirmer que l'inconscient est structure comme un langage, ou encore que le symbolique, l'imaginaire et le reel constituent les trois registres essentiels de l'existence humaine. Elle permet egalement de clarifier certains aspects du rapport de Lacan a Freud, en montrant par exemple que l'adhesion du premier a la notion d'inconscient ne se fit pas sans probleme et, qu'au contraire, l'interet qu'il manifesta d'emblee pour la pulsion de mort ne fut jamais dementi. En fait, le rapport de Lacan a la psychanalyse est determine, dans une tres large part, par l'approche generale qu'il privilegie selon le moment: phenomenologique tout d'abord, structuraliste ensuite. Notre travail decrit ce passage de l'une a l'autre en indiquant, a mesure qu'ils entrent en scene, les auteurs et courants de pensee qui jalonnent ce parcours. Pendant la periode phenomenologique, l'imaginaire et la connaissance paranoiaque occupent l'avant-scene; les references et emprunts lacaniens se rapportent alors a des auteurs comme Husserl, Hegel, Heidegger, Kojeve, Sartre, Merleau-Ponty et Wallon. Puis, peu a peu, la pensee de Levi-Strauss imprime sa marque sur celle de Lacan; le symbolique detrone l'imaginaire qui devient subordonne aux considerations sur le langage. Les modeles utilises par Lacan pour penser son epistemologie se modifient donc au fil des ans. On constate par ailleurs que cette evolution, qui consacre le passage du phenomene a la structure, constitue un fidele reflet du milieu intellectuel francais de l'epoque. La thematisation lacanienne de l'experience analytique se situe au coeur de la reflexion sur la question des sciences de l'homme qui s'est developpee au vingtieme siecle. Order No: AAC 9420278 ProQuest - Dissertation Abstracts Title: THE OBJECTIVITY OF THE ECONOMIC: AN ESSAY ON THE TRANSFORMATION OF PHILOSOPHY IN THE DISCOURSE OF MARX'S 'CAPITAL' (MARX KARL) Author: ROSENTHAL, JOHN DAVID School: NEW SCHOOL FOR SOCIAL RESEARCH (0145) Degree: PHD Date: 1993 pp: 238 Source: DAI-A 55/03, p. 598, Sep 1994 Subject: PHILOSOPHY (0422); ECONOMICS, THEORY (0511); POLITICAL SCIENCE, GENERAL (0615) Abstract: I have in this dissertation attempted to dis-associate two aspects of Marx's mature economic analysis which I contend have been falsely associated: on the one hand, the historical character of his analysis and, on the other, the influence in it of Hegelian logic. The product of this union has been what I call the historicist interpretation of Marx's "dialectical method." I try to show that this alleged "method" not only was not Marx's method, but could not have been, since it is not a method of inquiry at all, but merely what I call a "methodological imaginary." Once we discard the historicist interpretation, we can more readily understand both in what sense Marx's analysis does in fact clarify the historical conditions of capitalist production and in what (in fact, I suggest, extremely restricted) sense that analysis does indeed draw upon aspects of so-called Hegelian logic. I say "so-called," because a large part of the dissertation is devoted to the task of demonstrating that the most distinctive element of "Hegelian logic," namely, the doctrine of "dialectical contradiction," is a source not so much of logical insight as paralogical mystification. Nonetheless, I try to show in conclusion that what appears in Hegel as a correlate of this doctrine, namely, the formula of the so-called "unity of opposites," finds in Marx a meaningful application: not, however, by virtue of any "methodological" choice, but only by virtue of the peculiar nature of economic value. Order No: AAC 9321362 ProQuest - Dissertation Abstracts Title: KANT, JACOBI, AND THE TRANSITION TO POST-KANTIAN IDEALISM (KANT IMMANUEL, JACOBI FRIEDRICH HEINRICH) Author: BOWMAN, CURTIS ALAN School: UNIVERSITY OF PENNSYLVANIA (0175) Degree: PHD Date: 1993 pp: 178 Advisor: GUYER, PAUL Source: DAI-A 54/03, p. 951, Sep 1993 Subject: PHILOSOPHY (0422); RELIGION, PHILOSOPHY OF (0322) Abstract: I place Kant's moral theology in the context of an intellectual dispute, known as the "pantheism controversy," which erupted in German philosophy in the 1780's. This dispute arose when F. H. Jacobi revealed to Moses Mendelssohn that G. E. Lessing had confessed to being a Spinozist shortly before his death in 1781. Since Spinoza was considered an atheist at the time, Jacobi used Lessing's confession as a means to attack the German Enlightenment, the acknowledged leader of which was Lessing. Kant was drawn into the controversy against his will and was forced to defend himself against the charge that he, like Jacobi, advocated an irrational leap of faith to avoid the atheism which Jacobi maintained inevitably arose in philosophy. Kant's defense is to be found in his moral theology, in which he argues that we must postulate the possibility of God's existence if we are to act morally. This postulate, he claims, is made rationally, and thus not by means of an irrational leap of faith. Kant's rejection of an irrational leap of faith led Jacobi to criticize Kant's thought in some detail. He rejected Kant's moral theology, and then offered his own philosophy of faith as his response to the pantheism controversy. There are various versions of this philosophy of faith, and I argue that the most plausible one is an extension of Thomas Reid's account of sense perception to include the perception of God. Such an account would provide a basis for belief in God, and would avoid the irrationality of Jacobi's earlier leap of faith. Finally, I consider Jacobi's influence on post-Kantian idealism. I argue that his critique of Kant was instrumental in the development of the thought of Fichte, Schelling, and Hegel. I interpret their writings as arising in part from their reading of Jacobi, especially from his critique of the thing in itself. Thus Jacobi, I argue, is important in understanding the transition from Kantian to post-Kantian thought. Order No: AAC MM85228 ProQuest - Dissertation Abstracts Title: SUBJECT-OBJECT IDENTITY AND ONTOLOGICAL DIFFERENCE: HEGEL, MARX AND HEIDEGGER Author: D'ARCY, STEPHEN J. School: QUEEN'S UNIVERSITY AT KINGSTON (CANADA) (0283) Degree: MA Date: 1993 pp: 201 Source: MAI 32/04, p. 1115, Aug 1994 Subject: PHILOSOPHY (0422) ISBN: 0-315-85228-3 Abstract: Kant's "Copernican" revolution in the relation between subject and object inaugurated a tradition of German constructivist thought, in which the fundamental question of philosophy is whether it is the subject or the object that is authoritative in the subject/object relation. According to constructivism, one's position on this question is determined by one's decision about the locus of truth, namely, whether it is found among objects, or produced in subjective activity. In the former case, the subject gives the law to the object; in the latter case, the object gives the law to the subject. This thesis examines Hegel and Marx in terms of their polemic against objectivism (empiricism and political economy, respectively). In Hegel, the knowing subject is authoritative over objects of knowledge; in Marx, the labouring subject is authoritative over commodities. The logic of the constructivist critique of objectivism implies an "excluded middle": that the truth might lie between subject and object. Martin Heidegger's hermeneutic ontology is an attempt to vindicate the possibility of such a middle position, by locating truth in a "time-space" or interpretative horizon of intelligibility in which the interpreter and the interpreted are able jointly to participate in a "circular" process of disclosing/self-showing. In light of the circularity of understanding that the new concept of truth implies, the applicability of the concept of authority to the problem of the human/world relation is called into question. Order No: AAC 9403978 ProQuest - Dissertation Abstracts Title: JUSTICE, REASON, AND THE HUMAN GOOD: ON THE APPLICABILITY OF RAWLSIAN JUSTICE TO NON-DEMOCRATIC AND LESS-DEVELOPED SOCIETIES (RAWLS JOHN) Author: LI, XIAORONG School: STANFORD UNIVERSITY (0212) Degree: PHD Date: 1993 pp: 199 Advisor: SATZ, DEBRA Source: DAI-A 54/09, p. 3469, Mar 1994 Subject: PHILOSOPHY (0422) Abstract: Is Rawls's conception of justice as fairness applicable to non-democratic political cultures? To answer this question, I focus on Part III of Rawls's A Theory of Justice, which Rawls himself has not emphasized and critics have neglected. I challenge Rawls's reluctance to acknowledge the implicit conception of the human good, that he relies on to construct justice as fairness. I articulate and develop this implicit conception, which I call "the good as human co-flourishing." Then, I reconstruct the steps Rawls might have taken to construct justice as fairness on the basis of the substantive conception of the human good. Finally, I provide an independent justification for the idea of the good as human co-flourishing. In particular, I use the idea of practical reason to defend it. It follows from these discussions that Rawlsian justice is applicable to non-liberal democratic cultures, and this applicability lies in its deeply seated conception of the human good as human co-flourishing. I also consider the application of the principles of justice to less-developed societies. In the constitutional and legal stages of Rawlsian deliberation, when the general social and economic conditions become known to parties in the original position, they are able to deliberate on the issue of how to apply the principles of justice in unfavorable conditions. These discussions draw upon notions of the human good and international justice that have been embraced by classical political thinkers from Aristotle and Plato to Locke, Kant, Hegel, Mill, and Marx, as well as by contemporary authors such as Charles Beitz, Thomas Pogge, Brian Barry, Martha Nussbaum, Susan Okin, and Henry Shue. My arguments shed light on key Rawlsian notions such as the duty to justice, the supreme value of political liberties, rationality and reasonableness, self-respect, reasonable pluralism, and the development of human moral powers. This inquiry concludes by discussing the policy implications of this reconstruction of Rawls. It argues for considering long term and basic conditions for human development in making international aid and trade policies towards repressive regimes under unfavorable conditions. Order No: AAC 9417744 ProQuest - Dissertation Abstracts Title: CRACKING OPEN THE INVERTED WORLD: TELEOLOGY WITHOUT END (HEGEL, KANT) Author: NASER, CURTIS REED School: STATE UNIVERSITY OF NEW YORK AT STONY BROOK (0771) Degree: PHD Date: 1993 pp: 493 Advisor: RAWLINSON, MARY C. Source: DAI-A 55/02, p. 295, Aug 1994 Subject: PHILOSOPHY (0422) Abstract: The "inverted world" and "dialectic of life" sections of G. W. F. Hegel's Phenomenology of Spirit are analyzed in terms of Immanuel Kant's theory of teleological judgment as set forth in his Critique of Judgment. It is argued that the "inverted world" is an appropriation of Kant's speculations in the third Critique concerning the teleological unification of the laws of nature. The resultant concept of "infinity" is then analyzed as it develops in the "dialectic of life" as an appropriation of Kant's teleological judgment of living organisms. From this analysis, a general dialectical logic of parts and wholes is developed in which Hegel is seen to advance this logic beyond Kant's description of it. The dialectical logic of life thus developed is then reflected back upon the Kantian system and its project of systematic unity, which for Kant is cast in explicitly organic terms. A review of the history of eighteenth century embryology reveals the extent to which Kant was engaged in the problems of organic form and how it influenced his systematic thinking. It is argued that Hegel's subsequent appropriation of this organic form, albeit modified, nevertheless leads Hegel to a metaphysical position concerning the closure and unity of his system. Kant's theory of aesthetic judgment is then analyzed and seen to instantiate a similar logic of parts and wholes, and it is argued that because aesthetic judgment is by definition indeterminate and nonpurposive, that it presents a model of a nonteleological dialectics of parts and wholes. The possibility of such an aesthetic dialectic is then explored in the domain of contemporary biology, where it is found that the problems of self-organization, emergence and nonlinearity, while intractible from a formal axiomatics point of view, are quite amenable to a dialectical logic of parts and wholes. Such a logic is vital to understanding the relations between higher levels of organization as they emerge from and effect and are effected by the lower levels of organization. Only a dialectical logic is capable of grasping the relations of culture to biology, and within culture, the relations of its various institutions or parts. Order No: AAC NN86325 ProQuest - Dissertation Abstracts Title: PROVING GOD AND PROVING MAN: THE IDEA OF GOD IN HEGEL AND LEVINAS (EMMANUEL LEVINAS) Author: MILLER, HUGH EDMUND School: UNIVERSITY OF TORONTO (CANADA) (0779) Degree: PHD Date: 1993 pp: 268 Advisor: NICHOLSON, GRAEME Source: DAI-A 55/03, p. 596, Sep 1994 Subject: PHILOSOPHY (0422); RELIGION, PHILOSOPHY OF (0322) ISBN: 0-315-86325-0 Abstract: Within the metaphysical traditions of the revealed religions of the West, the question concerning human knowledge of the divine appears to be an aporia. In these traditions, God is held to be a positive infinite. Philosophy, if it is to adhere to its Greek ideal of a complete rational account of that which is and is first and highest, risks shattering either itself or that object. For if it succeeds, then what it has grasped as its highest object is not God; but if it releases God into ineffability, it ceases to be philosophy. Four possible resolutions for this aporia are presented: the abnegation of reason in a pure fideism; a rational acosmism; a moderate approach, exemplified by doctrines of analogy; and a 'paradoxical' resolution, wherein thought can make the aporia the very model of thinking itself, and thereby cease confronting it as a skandalon. In this fourth way, both the human knower and the absolute transcendence of God are maintained without moderation, and the aporia is thought in its full seriousness as the constitutive structure of speculative thought and of its object. A preliminary example of such a paradoxical solution is presented in the argument of the fifteenth chapter of Anselm's Proslogion. G. W. F. Hegel's system of science and Emmanuel Levinas's metaphysics are then expounded as instances of a paradoxical solution to the aporia of knowledge of the divine. The paradoxical nature of Hegel's speculative concept of God is shown in his interpretation of the proofs: we finite spirits are what we are, as thought, in, through, and by the self-thinking of Absolute Spirit, God with us, even as we remain finite. Levinas's approach to the question of the divine eschews talk of humans 'proving' God. Yet in his later work, especially in the concepts of trace, illeity, and proximity, Levinas develops a paradoxical notion of the divine and of my (non-) relation to it. Divinity is introduced as the infinitely discreet, yet infinitely disruptive event in being within which the absolute alterity of others arises. Hegel's and Levinas's systems form the respective extreme positions of the range of possible fourth way solutions. Order No: AAC 9327141 ProQuest - Dissertation Abstracts Title: AN ENQUIRY INTO THE ETHICAL NECESSITY OF ABSOLUTES (ETHICS, REASONING) Author: MILLER, JOHN DOUGLAS School: THE UNION INSTITUTE (1033) Degree: PHD Date: 1993 pp: 316 Advisor: SHARPE, KEVIN Source: DAI-A 54/05, p. 1831, Nov 1993 Subject: PHILOSOPHY (0422); RELIGION, PHILOSOPHY OF (0322); THEOLOGY (0469) Abstract: Western ethics were undergirded for well over a thousand years by the Absolute of the God of Judaism and Christianity, and by the Platonic doctrine of Forms, which entered the fold of Christian theology via neo-Platonists such as Augustine and Origen. The rise of Scholasticism during the thirteenth and fourteenth centuries represented a change in philosophical viewpoint that may not have been fully comprehended at the time; for Aristotle, rather than Plato, provided the philosophical basis for the metaphysical systems of Aquinas and other clerics, and inductive rather than deductive reasoning began to figure more prominently in their speculations. The growing interest in, and refinement of, inductive reasoning was evident in the development of the scientific method of inquiry that flowered during the Renaissance. During the period of the Enlightenment, David Hume and the British empiricists, demonstrated the weaknesses, both of Continental rationalism and of inductive reasoning, so that the transcendental absolute of Plato and the transcendental God of the Clerics were no longer able to bear up the ethical load that had previously been laid upon them. The German idealists--Leibniz, Kant and Hegel--understood the ethical necessity of absolutes, attempted to demonstrate their actuality, and constructed ethical systems based upon them. But this appears to have been to no avail. Kant, in fact, showed the impossibility of reasoning empirically to the noumenal; Kierkegaard argued that becoming ethical finally involved a qualitative leap; Nietzsche stated that God was dead and called for a new ethics based upon power. Twentieth century ethicists, heirs to the traditions that have gone before, have, in growing numbers, refused to think in terms of absolute ethical norms, and ethical relativism is the result. I argue that ethical relativism leads, not to true ethics, but to antinomianism, and that in order to make ethical statements with sufficient force to guide and structure society, an appeal to absolutes, in some form, must be made. Finally, I propose a syllogistic model which provides, I believe, a possible solution to the problem. The model begins with the a priori proposition that ethics, at its most basic, must be seen as a tool that aids in the survival of the human race; thus, that which is destructive of this end is ethical, while that which is deconstructive of this end is unethical. From this a priori, deductive reasoning is used to determine whether or not particular actions are ethical or unethical. Order No: AAC 9416517 ProQuest - Dissertation Abstracts Title: THE MUTATION OF LANGUAGE IN FOUCAULT'S DISCOURSE (LANGUAGE) Author: SWITALA, KRISTIN ANNE School: VANDERBILT UNIVERSITY (0242) Degree: PHD Date: 1993 pp: 146 Advisor: SCOTT, CHARLES E. Source: DAI-A 55/01, p. 98, Jul 1994 Subject: PHILOSOPHY (0422); LANGUAGE, MODERN (0291) Abstract: This dissertation presents a description and analysis of two mutations of language which occur in Foucault's discourse. In his early works, Foucault gives an account of the mutation of language from Classical representation to Modern self-referentiality. The key to understanding this transformation is the shift in language's functioning. During the Classical period, statements functioned as representations of objects in the world. During the Modern period, statements operated in reference to the Modern self--to man, the subject who speaks and the object spoken about. Foucault calls the shift which occurred between these two periods a mutation of language, because the primary functional characteristics of language have changed such that language no longer operates in the same way. This type of radical transformation occurs a second time in Foucault's middle works. Here I trace the movement away from Modern self-referential language to the language of genealogy. Whereas Modern language is subject-centered (in constant reference to man), genealogical language is disrupted, fragmented, and not in reference to any unified subject. The result of this second mutation could be viewed as a transformation of philosophy out of its Modern constraints--the limits of the subject--and into a different type of thought, antimodern or postmodern. However, I show that Foucault was wary of claiming that this second mutation of language had fully occurred. Throughout his middle period, Foucault refers to Hegel and raises the question of whether we can truly escape Modern language/Modern philosophy. I address this issue in an attempt to show to what extent Foucault's discourse remains within the constraints of Modernity and disrupts those constraints. In other words, I show to what extent genealogy is a non-Modern discourse--a mutation of language out of its Modern functioning. Thus, based upon the earlier mutation Foucault describes, I analyze this later transformation, in order to determine whether or not genealogy is indeed a mutation out of Modern language. Order No: AAC 9409052 ProQuest - Dissertation Abstracts Title: IMAGES OF SELF: WOMEN'S OPPRESSION, NARCISSISM, FILM AND POPULAR MEDIA IDEALS (JACQUES LACAN, ALICE MILLER) Author: ESTEP, JANET LYNN School: WASHINGTON UNIVERSITY (0252) Degree: PHD Date: 1993 pp: 326 Advisor: GASS, WILLIAM H. Source: DAI-A 54/10, p. 3775, Apr 1994 Subject: PHILOSOPHY (0422); WOMEN'S STUDIES (0453); CINEMA (0900) Abstract: The dissertation has three sections. In the first I use the theories of self-consciousness of Kant and Hegel to place Jacques Lacan's theory of the mirror stage in a philosophical context. I lay out Lacan's theory in detail, showing how a subject first assumes she is unified with her reflection, then becomes aware of the relational nature of her identification. This later relation between self (body) and image (projection), akin to the relations of language between words and referents, creates anxiety for the subject, because it exhibits a similar ambiguity and displacement of reference. I agree with much of Lacan's characterization of the existential impoverishment that can arise when identified too strongly with an image. As a phenomenology his theory sheds light on the self-alienation that can occur to subjects in a media-dense culture. But in the second section I criticize Lacan's account. My primary objections are his silence concerning the maternal environment and a subject's early social relatedness, and the way he universalizes his theory for all people and all times. I borrow from recent feminist psychoanalytic literature and film criticism to attack Lacan's omissions. In the third section I apply Lacan's descriptions of the mirror stage to analyze the identifications between viewers and images fostered by popular commercial media, especially as these draw on rigid and stereotypical notions of gender. Suggesting an additional perspective on the problem, I introduce the model of narcissism developed by Alice Miller. Her description of a subject's overinvestment with an ideal image differs from Lacan's, in that she traces it back to a narcissistic maternal environment that disrespects the child's complexity, talents, and needs, not to a necessary metaphysical alienation. Miller describes the way an image-identified subject can have a stronger self-feeling than Lacan allows. With Miller in mind I conclude that both the form and the representations of popular commercial media could be changed to honor the viewers' complexity and to encourage non-narcissistic identifications. Order No: AAC 9400621 ProQuest - Dissertation Abstracts Title: KARL RAHNER'S METAPHYSICS OF SYMBOL: ITS ORIGINS AND DEVELOPMENT (RAHNER KARL, SYMBOL, SACRAMENTS) Author: FIELDS, STEPHEN MICHAEL School: YALE UNIVERSITY (0265) Degree: PHD Date: 1993 pp: 207 Source: DAI-A 54/08, p. 3061, Feb 1994 Subject: PHILOSOPHY (0422); RELIGION, PHILOSOPHY OF (0322); THEOLOGY (0469) Abstract: This study focuses on Karl Rahner's essay "The Theology of the Symbol" (Theological Investigations, 4). Chapter 1 defines the study's object and method. The object is to demonstrate how Rahner develops his metaphysics of symbol as an original synthesis by mediating Thomist sources through the tradition embodied in Kant through Heidegger. The method of the study is 'retrieval', which Rahner himself uses to develop his synthesis. Borrowed from Heidegger, retrieval uses creative or interpretive exegesis to render explicit what is implicit in a source by reading it in light of other sources. The subsequent four chapters explicate the origins of Rahner's metaphysics in the following symbol-theories: Thomas Aquinas' sacramental theology, especially the Eucharist (Summa Theologiae, 3); Kant (first and third Critiques); Gothe (passim); Hegel's 'representation' (Encyclopedia (1830), 1 and 3); Marechal's 'dynamic finality' of the intellect (Le point de depart de la metaphysique, 5); Heidegger ("The Origin of the Work of Art"). Each theory is 'retrieved' in light of Rahner's real-symbolism. The final two chapters trace the development of Rahner's metaphysics. This is broken into four components: self-consummation, analogy, efficaciousness, and self-expressiveness. Self-consummation, in turn, consists of two elements. The first, a distinctive type of 'intrinsic' causality, has origins in Thomas's metaphysics and sacramental theology, in Marechal, and in Kant. The second element, a synthesis of substance and an immanent ontological dialectic, has similar origins in Thomas and origins in Hegel. Analogy has origins in the doctrine of the Trinity, in Rahner's own metaphysics of knowledge, and in Gothe. Efficaciousness has its origin in Thomas's sacramental theology; whereas self-expressiveness has its origin in Heidegger. The study offers four general conclusions: that Rahner modifies Heidegger's retrieval; that Rahner's method constitutes a 'real-symbolic hermeneutic' which weds method to content; that the implicit influence of Gothe and Hegel on Rahner are as significant as the explicit influence of Kant; and that the study itself is a metaphysical exercise because it illumines being to itself. Order No: AAC MM81343 ProQuest - Dissertation Abstracts Title: IDENTITY AND DIFFERENCE AND THE ONTOLOGICAL DIFFERENCE IN THE LATER WRITINGS OF MARTIN HEIDEGGER Author: MCINTOSH, R. DANIEL School: YORK UNIVERSITY (CANADA) (0267) Degree: MA Date: 1993 pp: 259 Advisor: MALLIN, S. Source: MAI 32/02, p. 439, Apr 1994 Subject: PHILOSOPHY (0422) ISBN: 0-315-81343-1 Abstract: This dissertation aims at interpreting the following claim made by Heidegger, which appears in a text titled On Time and Being: "Throughout the whole history of philosophy, Plato's thinking remains decisive in changing forms. Metaphysics is Platonism." What will be examined is what Heidegger means by both "Platonism" and "metaphysics". It will be argued that the paradigm for metaphysics is synonymous with Plato's distinction between identity and difference from the Sophist, and that this distinction is also what constitutes the essence of Heidegger's notion of the "ontological difference". His concept of metaphysics (which is linked to identity and difference) will then be examined in specific epochs in the history of philosophy. This examination will attempt to determine what Heidegger means by the "changing forms" of Platonism, which is also contingent on defining what is meant by a historical "epoch". Finally, drawing upon both Heidegger's concept of metaphysics and his interpretation of its historical manifestations, the possibility of overcoming "Platonism" (or metaphysics) will be examined in the context of the Heidegger's critique of Hegel. It will be argued that Hegel's dialectic is the most comprehensive historical manifestation of Platonism confronting Heidegger. Order No: AAC NN81357 ProQuest - Dissertation Abstracts Title: F. H. BRADLEY'S PRINCIPLES OF LOGIC: LINKS WITH THE SENSE CERTAINTY AND PERCEPTION OF HEGEL'S PHENOMENOLOGY OF SPIRIT (BRADLEY F. H , SPIRIT) Author: WILSON, WILLIAM TAYLOR School: YORK UNIVERSITY (CANADA) (0267) Degree: PHD Date: 1993 pp: 664 Advisor: MACNIVEN, D. Source: DAI-A 54/08, p. 3068, Feb 1994 Subject: PHILOSOPHY (0422) ISBN: 0-315-81357-1 Abstract: In the second edition of his Principle of Logic, Bradley recognised, in a long footnote, that it would have been better if he had acknowledged (in more detail) his indebtedness to Hegel; but he excused himself for not so doing, in part, by saying that he did not either at the time of the first, or of the second, edition know the limits of his indebtedness. With curiosity piqued, it was decided to try to answer, in some measure, the intriguing question of this indebtedness to Hegel. From the outset, it was hypothesized that one need not go farther than the Sense Certainty and Perception of Hegel's Phenomenology of Spirit to find close parallels with key concepts in Bradley's work. Thus effort was restricted to comparative examination of this material. This document is the result of three years spent in a detailed examination of notions in Bradley's Principles of Logic and those two sections in Hegel's Phenomenology. It is the thesis of this work that Bradley's concept of Judgment can be closely linked with Hegel's Consciousness as Sense Certainty in his Phenomenology of Spirit; similarly Bradley's concept of Inference can be closely linked with Hegel's Consciousness as Perception in that same work. In the body of the main text can be found a section by section comparison of concepts in Bradley's work those in Hegel's Sense Certainty and Perception. In the summary section can be found some eighty findings from this investigation. Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: MARXISM, FEMINISM, AND THE FAMILY Author: CHAE, HAESOOK School: UNIVERSITY OF SOUTHERN CALIFORNIA (0208) Degree: PHD Date: 1993 Advisor: KANN, MARK E. Source: DAI-A 55/04, p. 1079, Oct 1994 Subject: POLITICAL SCIENCE, GENERAL (0615); WOMEN'S STUDIES (0453); SOCIOLOGY, INDIVIDUAL AND FAMILY STUDIES (0628) Abstract: In contrast to most common interpretations which point out the marginality of the woman question in Marx's thought, this dissertation attempts to demonstrate that the liberation of women is an integral part of Marx's theory of socialist revolution. It is in the crucial importance of sociability in the process of the formation of class consciousness where the issue of the liberation of women becomes relevant to Marx's theory of socialist revolution. An emergence of revolutionary consciousness on a mass scale requires not simply the objective, economic conditions for revolution but also the transformation of consciousness from consciousness of oneself as a passive object of history to that of an active subject of history. Marx believes that this transformation of consciousness can take place through collective, practical political activities. And man's sociability--man's species capacity--which is a communitarian consciousness alternative to the egoism prevalent in capitalist society, is an indispensable human quality in making collective, practical activities possible. A comparison of Marx's concept of the family with those of Hegel and Engels suggests that, in Marx, the transformed family founded on sexual equality can be the primary source of sociability in capitalist society. The critical role of an egalitarian family in the emergence of class consciousness suggests that, in Marx, women's emancipation is a precondition for, not a by-product of, as in Engels, socialist revolution. However, the Marxian perspective on the relationship between family life and working class consciousness tends to get obscured in contemporary Marxist feminist literature. I explore the reasons for this and argue that this is largely Engels' influence. I attempt to recover and further develop the Marxian perspective on the relationship between family life and politics using Antonio Gramsci's theory of hegemony and counterhegemony. (Copies available exclusively from Micrographics Department, Doheny Library, USC, Los Angeles, CA 90089-0182.) Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: NATIONALISM AND THE REALITY OF THE NATION-STATE: THE CASE OF GREECE AND TURKEY IN RELATION TO THE EUROPEAN ORIENTATION IN THE TWO COUNTRIES Author: ZEGINIS, DIMITRIS A. School: UNIVERSITY OF ESSEX (UNITED KINGDOM) (0873) Degree: PHD Date: 1993 Source: DAI-C 55/03, p. 737, Fall 1994 Subject: POLITICAL SCIENCE, GENERAL (0615) Abstract: This thesis explores the problem of the relation between nationalism, understood as that moment connected with the actual constitution of the nation-state, and the reality of the nation-state, expressed primarily in its relations with the others outside the particular nation-state. We do that starting from two levels. First, we discuss the problem of nationalism, departing from an examination of the major theoretical approaches to the phenomenon of nationalism followed by our contribution to that discussion. This is based on the opportunities that the exploration of the works of Laclau, Lacan and Hegel expose. In particular, Laclau's concept of dislocation, Lacan's contemplation of the notion of the Real, and Hegel's work about the notion of the 'cunning of reason' built our theoretical footing. These three centres of gravity form three interconnected circles: each of them connects the other two. Secondly, based on the above, we discuss the specific cases of the original constitution of two nation-states (Greece and Turkey). In particular, we are interested in the history of the Greek irredentist movement, articulated around the Great Idea, and, in Turkey, on Kemalism. Lastly, this discussion allows us to see the implications that the constitution of the two nation-states had for the reality of the respective nation-states as expressed in two cases of foreign policy. For this we discuss the case of the 1982 'Memorandum on the position of the Greek government on Greece's relations with the European Communities'. We also discuss Turkey's application for accession to the European Community as it is illustrated in President Ozal's 1988 book, La Turquie en Europe. It must be noted, however, that our theoretical approach to the phenomenon of nationalism and the nation-state is developed together with our case studies in order to form the original argument of this thesis: nationalism is the evidence of a moment of dislocation that produces a new symbolization (nation-state) and in that way has implications for the actual existence of the nation-state. Order No: AAC 9330927 ProQuest - Dissertation Abstracts Title: THE POLITICS OF KANTIAN MORAL PHILOSOPHY Author: HASEN, DAVID MILTON School: HARVARD UNIVERSITY (0084) Degree: PHD Date: 1993 pp: 368 Advisor: MANSFIELD, HARVEY C. JR.; BENHABIB, SEYLA; BERKOWITZ, PETER Source: DAI-A 54/06, p. 2308, Dec 1993 Subject: POLITICAL SCIENCE, GENERAL (0615); PHILOSOPHY (0422) Abstract: Immanuel Kant offers a cogent doctrine of morals and implausible doctrines of politics and history. He presents a principle of moral action that coincides with deeply held moral intuitions, and he claims to derive that principle from human beings' nature as free, rational beings. At the same time, he defends an inflexible and profoundly questionable vision of politics, a vision he views as entirely consistent with that moral doctrine. This thesis makes two arguments concerning these claims. First, I contend that these two parts to Kant's view are essentially linked in Kant's thought. Second, I contend that Kant's view, though irremediably flawed, is superior to those of contemporary Neo-Kantians. I conclude that Kant's position constitutes the best available defense of rationalist morality and politics, but that in the end such a position is indefensible. The failure of Kant's practical philosophy forces one to view with great skepticism attempts to ground conceptions of moral and political obligation that rely upon no substantive account of the human good. Chapter One offers a partial defense of Kant's moral philosophy. The aim is to show how and why Kant's is an attractive position. Chapter Two presents an interpretation of Kant's political and historical thought, indicating how it emerges from and remains consistent with his views on the nature and justification of moral principles: while Kant's thinking on politics and history is beset with difficulties, that thinking follows directly from the premises underlying his moral philosophy. The next two chapters take up arguments of Hegel and Jurgen Habermas, each of whom offers a powerful criticism of Kant. I argue that their criticisms, while finding wide resonance in the literature on Kant, are largely unfounded. The failings of these criticisms suggest a return to Kant. The final chapter attempts to show that a rationalist morality that abstracts from ends, such as Kant's does, must rest upon an indefensible understanding of human practice. Order No: AAC 9318688 ProQuest - Dissertation Abstracts Title: RADICALISM AND THE RULE OF LAW: THE FRANKFURT SCHOOL AND THE CRISIS OF CONTEMPORARY LAW (MARXISM, NEUMANN FRANZ L. , KIRCHHEIMER OTTO, SCHMITT CARL, GERMANY) Author: SCHEUERMAN, WILLIAM EDWARD School: HARVARD UNIVERSITY (0084) Degree: PHD Date: 1993 pp: 570 Advisor: SHKLAR, JUDITH; SANDEL, MICHAEL Source: DAI-A 54/03, p. 1083, Sep 1993 Subject: POLITICAL SCIENCE, GENERAL (0615); SOCIOLOGY, THEORY AND METHODS (0344); PHILOSOPHY (0422) Abstract: This study shows how the long forgotten political theorists of the early Frankfurt School, Franz L. Neumann and Otto Kirchheimer, can help us grasp the ambiguous character of the ongoing transformation of the rule of law in contemporary capitalist democracy. Witnesses to the tragic devolution of Weimar democracy into fascism, Neumann and Kirchheimer resist widespread attempts to underplay the troublesome implications of the decline of traditional liberal law and the concomitant proliferation of vague legal standards like "in good faith" or "in the public interest". In contrast to many authors for whom formal law is little but an anachronism from a long bygone early liberal past or a mere front for illegitimate power inequalities, Neumann and Kirchheimer demonstrate why a reconstructed critical-democratic version of the rule of law-ideal should realize coherently formulated "determinate" (Hegel) legal forms capable of carefully regulating bureaucrats, judges, and a growing number of corporatist actors. If contemporary law is undergoing a gradual deformalization, this is as much because formal law conflicts with powerful political and social interests as it is a consequence of the complexity of state activities in the era of the interventionist welfare state. In addition, an examination of Neumann and Kirchheimer suggests the necessity of a substantial revision of widely held misconceptions about the early Frankfurt School. Their writings point to a theoretical "missed opportunity"--an alternative Frankfurt "School"--in many respects more sound than either the profoundly pessimistic and apocalyptic version of critical theory offered by the elder Horkheimer and Adorno or the idiosyncratic brand of neo-Marxist theory associated most closely with Marcuse. Finally, I respond to disturbing interpretations of the fascist political thinker Carl Schmitt that are rapidly gaining ground. Neumann and Kirchheimer had complicated personal and intellectual ties to Schmitt; their writings provide a starting point for an "Anti-Schmitt" that we very much need today. Order No: AAC MM81731 ProQuest - Dissertation Abstracts Title: GEORGE GRANT AND THE TYRANNY OF MODERNITY AND PROGRESS (CANADA) Author: DALEY, PATRICK School: THE UNIVERSITY OF MANITOBA (CANADA) (0303) Degree: MA Date: 1993 pp: 158 Source: MAI 32/02, p. 477, Apr 1994 Subject: POLITICAL SCIENCE, GENERAL (0615) ISBN: 0-315-81731-3 Abstract: George Grant is one of out country's most misread writers. Known chiefly for his Lament for a Nation, he is considered to be an advocate for both political toryism and a traditional Canada threatened by the dynamism of United States (US) style liberal democratic/economic capitalist values. Yet to subscribe to this view of George Grant is to overlook the real depth of his work. Though he does draw his ethical viewpoints from his personal cultural environment, the range of his concerns is by no means this narrow and parochial. In fact, by drawing from his own particular cultural "situation", he is actually shedding light on a universal problem: that traditional cultural backgrounds--the concrete foundations which shape our ethical lives--are being besieged by the morally relativistic, conformist, and homogenizing forces of modernity and technological progress. This thesis explores the nature of this universal problem. Drawing from the wider body of his work and some of his key sources (such as Hegel, Kojeve, Heidegger, and Strauss) chapters one and two explore the Grantian contention that humankind is evolving towards a tyrannical liberal democratic/economic capitalist "universal and homogeneous state": the ultimate socio-political and economic framework of modernity and technological progress. Chapters three and four examine how traditional Canadian cultural values (particularly those of the aboriginals and French speaking Quebecois) are currently being threatened by the inevitable historical process. Order No: AAC 9311192 ProQuest - Dissertation Abstracts Title: THE TEMPLE OF MEMORY: HISTORICAL THINKING IN THE POLITICAL ARGUMENT OF LOCKE, NIETZSCHE AND HEGEL Author: DIENSTAG, JOSHUA FOA School: PRINCETON UNIVERSITY (0181) Degree: PHD Date: 1993 pp: 329 Advisor: KATEB, GEORGE Source: DAI-A 53/12, p. 4457, Jun 1993 Subject: POLITICAL SCIENCE, GENERAL (0615); PHILOSOPHY (0422); HISTORY, GENERAL (0578) Abstract: This dissertation is an attempt to examine the role of historical argument in political theory. Its main contention is that political theory, rather than relying on concepts of abstract right and timeless duty, often attempts to convince by giving its readers a particular sense of history. I argue that authors of political theory in many instances present to their readers a narrative, rather than a logic, of politics. Political theory persuades not simply by reason but by giving the reader a more convincing account of history and of the particular role s/he is to play. Consequently, I maintain, we put our own powers of interpretation in a strait-jacket if we approach each book of political theory only in search of an everlasting argument. Our readings will be more fruitful if we consider the qualities of historical argument alongside those of abstract right. The project of political theory, I conclude, is not so much to reform our morals as it is to reform our memories. The weight of my argument falls on extended interpretations of three figures in the history of political thought: G. W. F. Hegel, John Locke, and Friedrich Nietzsche. My aim in each chapter is to show that these theorists are at their most persuasive when the historical element in their thought is brought to the forefront. Taken together, however, they do not provide a single 'historical' viewpoint; instead they offer markedly different narratives which rest on different notions of human experience: Locke's account stresses labor, both mental and physical. Hegel's story is rooted in his understanding of art and beauty. Nietzsche's history centers on matters of violence and pain. In the prologue and conclusion I consider how political debates can often appear as historical disputes (e.g. current party rivalries manifesting themselves as disagreement about the meaning of the American founding). By reading political theory with an eye to history, I hope to restore it to a position from which it can contribute to such controversies and speak directly to some of our political concerns, even if it must remain, to some degree, persistently aloof from them. Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: META-IMPERIALISM: A STUDY IN POLITICAL SCIENCE Author: NASH, FRED School: UNIVERSITY OF SOUTHAMPTON (UNITED KINGDOM) (5036) Degree: PHD Date: 1993 Source: DAI-C 55/03, p. 737, Fall 1994 Subject: POLITICAL SCIENCE, GENERAL (0615) Abstract: A distinction between Empire and Imperialism leads to the view that History is ultimately incapable of accounting for Imperialism, while its domination as the mode of explanation has meant that the essential culture-clash character of Imperialism issuing in change in the "Imperialized" is, in the least, not assigned its proper place. Political Science, as the proper mode of analysis, is seen to have a major component in moral philosophy, and the conceptual structure of its arguments is seen characteristically in the form of a body of thought defined by and only meaningful within the legitimating limitations of certain meta-narratives. After a discussion of Meta-analysis, relationships between History and Political Science are critically examined. Theories, symbolically from Hegel to Postimperialism, are examined in varying degrees of detail. Because they do not address the essential moral problem identified as Imperialism Dilemma, and fail to provide a self-reflexive understanding of the nature of the discipline within which they are situated and the significant meta-narratives necessary for an understanding of the accounts they propose, they are seen not to offer an adequate account. Imperialism is a culture-clash, but one that may be "tinged" with concrete economic, political, etc. objectives. Crucially, it is seen not as an adjunct to Capitalism, but a sibling to such doctrines within the tradition of the Enlightenment. Systems-oriented explanations are also a problem. Paternalism, and a claim to knowledge associated with it, as the moral context invoked by the Imperialist is examined and found wanting. The contention is that a self-reflexive approach exposes the moral impossibility of Imperialism, leading to a charge of Dirty Hands. But it is also argued that the Imperialist is always caught in the trap of his own morality from which there may be no escape. Order No: AAC 9331338 ProQuest - Dissertation Abstracts Title: HEGEL'S ETHICAL LIBERALISM: AN INTERPRETATION OF THE 'PHILOSOPHY OF RIGHT' Author: SHAW, KAO YIENNE School: YALE UNIVERSITY (0265) Degree: PHD Date: 1993 pp: 242 Advisor: SMITH, STEVEN B. Source: DAI-A 54/06, p. 2313, Dec 1993 Subject: POLITICAL SCIENCE, GENERAL (0615); PHILOSOPHY (0422) Abstract: This dissertation aims to provide a political reading of Hegel's Philosophy of Right that can contribute to the contemporary discussion concerning the ethical foundation of liberalism. I conclude, first, that Hegel successfully develops a concept of ethical liberalism that incorporates the principle of ethico-political integration into the discourse of liberalism. Second, the formation of ethical characters of citizens and the evolution of the liberal spheres of practices are two mutually supporting processes in ethical liberalism. Third, Hegel's analysis of the institutions can contribute to a concept of liberal community. I suggest that the state based on ethical liberalism actualizes more internal goods and attains a higher form of self-sufficiency than those human associations which can substantiate only ethical bonds. After the Introduction, Chapter Two discusses the historical origins of Hegel's practical philosophy, the meaning of ethical liberalism, and the architectonic structure of the Philosophy of Right. Chapter Three revisits Hegel's theory of civil society from the framework of the formation of modern personhood and the constitution of trust in the social sphere. Chapter Four treats Hegel's theory of the liberal state as a reflective constitutive community with ethical cohesion of patriotism and a community of rational citizens with civic engagements in the public sphere. Chapter Five deals with Hegel's concept of the executive power as a public organization of the modern state and his theory of bureaucratic behavior as a type of the Aristotelian phronesis. Chapter Six discusses the possibility of interpreting Hegel's treatment of monarchy as an esoteric criticism. In Chapter Seven I apply ethical liberalism to four issues: perfectionism, plurality of human associations, liberal principle of neutrality, and the philosophy of history. Chapter Eight concludes this dissertation by examining the coherence and relevance of the ethical-liberal interpretation of Hegel's political theory and its implications for political action. Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: DEMOCRATIC PARTICIPATION AND COGNITIVE SOCIALISATION [DEMOKRATISKT DELTAGANDE & KOGNITIV SOCIALISATION] Author: TJORVASON, SAEVAR School: LUNDS UNIVERSITET (SWEDEN) (0899) Degree: FILDR Date: 1993 pp: 197 Source: DAI-C 55/02, p. 388, Summer 1994 Language: SWEDISH Subject: SOCIOLOGY, GENERAL (0626) ISBN: 91-7966-247-1 Publisher: LUND UNIVERSITY PRESS, BOX 141, S-221 00 LUND, SWEDEN Abstract: This disseration analyses the presuppositions of knowledge and competence for participation in a democracy. The ideal of democracy, utility and equality, implies certain demands on this participation with regard to both the content and distribution of the individual's cognitive resources. The demand of suffrage on the autonomy and rationality of the individual not only indicates a developmental and socialisational view of these resources, but also an interactive view. Of the various attempts to explain the cognitive development of the individual (Hegel, Vygosky, Leontjev, Mead and Piaget) the choice falls on Piaget as the most complete and relevant effort. From his genetic epistemology he shows that this development does not merely require influence and content in the individual's sphere of action but also a continuity in its mediation. In the application of these criteria to the so-called synchronic-instrumental view on democracy (Bentham, J. Mill, Weber, Schumpeter, Dahl and Hayek) and the organisation of labour (Weber, Taylor, Sleznick, Simon) it is demonstrated that the scope for participation and action space is unequally distributed with regard to influence and content. This in turn is transferred to the knowledge and competence development of the individual, which brings about different conditions for exercising of sovereignty. In the diachronic-cognitive alternative of the design of participation, which is constructed with the support of the socialisation demands above, as well as theories which adapt similar reasoning on development ('polis', Rousseau, J. S. Mill, Marx), the resources are created through the forming of participation in the individual's scope for action. The realisation of the ideal of democracy is thus a remodelling of participation, not just in politics but in the whole community. Order No: AAC MM81815 ProQuest - Dissertation Abstracts Title: THE OPERATION OF SUBSTANCE AS A UNIFYING PRINCIPLE IN THE DIALECTICAL METHODS OF HEGEL AND MARX Author: TRAVIS, ELLEN School: THE UNIVERSITY OF MANITOBA (CANADA) (0303) Degree: MA Date: 1993 pp: 88 Advisor: AXELROD, C. Source: MAI 32/02, p. 509, Apr 1994 Subject: SOCIOLOGY, THEORY AND METHODS (0344) ISBN: 0-315-81815-8 Abstract: In this thesis I argue that Hegel and Marx accomplish a reduction of heterogeneity to unity by means of the concept of substance. Substance is the methodological principle that creates the subjective being of an object. Substance unifies phenomenal diversity by identifying heterogeneous objects as the genetically related productions of a single source. I examine the relation of subject and object first in Hegel and, then, in Marx, and show how subject-object relations become more labyrinthine but remain methodologically governed by substance. This locates their work as part of a philosophical discourse in which the dominant direction of inquiry is toward the resolution of multiplicity in unity. The context for this analysis is the work of David Zilberman, a Russian sociologist and specialist in Hindu philosophies, who shows that the dialectical methods of Hegel and Marx are inadequate for understanding cultural difference. In approaching the problem of cultural diversity, the distinction between subject and object must be maintained, whereas in dialectical logic, it is dissolved. Order No: AAC 9304916 ProQuest - Dissertation Abstracts Title: FROM IDEALISM TO PHENOMENOLOGY: POLITICS AND THE PHILOSOPHY OF HISTORY IN THE WORK OF WILHELM DILTHEY (DILTHEY WILHELM, HISTORY) Author: FROHMAN, LAWRENCE STEELE School: UNIVERSITY OF CALIFORNIA, BERKELEY (0028) Degree: PHD Date: 1992 pp: 698 Source: DAI-A 53/10, p. 3645, Apr 1993 Subject: HISTORY, EUROPEAN (0335) Abstract: The work of Wilhelm Dilthey (1833-1911) represents the most important and sustained attempt after Hegel to articulate a critical foundation for the historical-philological-philosophical sciences, known collectively as the Geisteswissenschaften. However, despite the renewed interest in critical social theory since the 1960's, Dilthey's work has remained on the periphery of recent hermeneutic debates, while the very idea of a hermeneutics of understanding has been called into question by post-structuralism. I show that Dilthey's thought was firmly rooted in the Idealist world-view of mid-century German liberalism and that these liberal cultural and political ideals influenced in important ways his systematic philosophy. Second, I argue that Dilthey's philosophy of life and theory of world-views represent original and fruitful answers to problems which had been raised, but resolved unsatisfactorily, by Kant and his immediate successors, and that Dilthey's reflections on the achievements and the limits of Kantian philosophy provided the decisive impetus to his project for a critique of historical reason. The originality of the hermeneutic philosophy of history which Dilthey articulated in his last major work, The Construction of the Historical World in the Geisteswissenschaften (1905-11), lies in the fact that he was able to show how Idealist and Romantic philosophies of history grew out of the efforts to solve the central problems of post-Fichtean transcendental philosophy, while at the same time resisting the speculative temptations to which they had succumbed. By incorporating into the structure of transcendental subjectivity itself an awareness of the intrinsic limits of transcendental, hermeneutic reflection, Dilthey was able to take the decisive step beyond the 19th-century Geisteswissenschaften and formulate the central insights of the modern phenomenological movement. Dilthey's critique of historical reason ultimately draws its force from his probing exploration of the horizontal transcendence of life and the life-world for the knowing subject. Although his work anticipated many of the criticisms of Idealist and Romantic conceptions of subjectivity, meaning and history made recently by Gadamer and French post-structuralism, he nevertheless provides a qualified defence of Idealism and Romanticism against these critics and makes an important argument for the continued relevance of hermeneutics in the face of the post-structuralist challenge. Order No: AAC 9233772 ProQuest - Dissertation Abstracts Title: THE SNOPES TRILOGY: (RE)READING FAULKNER'S MASCULINE AND FEMININE (FAULKNER WILLIAM) Author: KANG, HEE School: THE UNIVERSITY OF ALABAMA (0004) Degree: PHD Date: 1992 pp: 241 Advisor: ROBERTS, DIANE Source: DAI-A 53/07, p. 2370, Jan 1993 Subject: LITERATURE, AMERICAN (0591) Abstract: The dissertation concentrates on how Faulkner in the trilogy rewrites his masculine and feminine, probing the theoretical questions of Faulkner studies as well as the humanistic questions of Faulkner's South and the cultural importance of its historical changes. The significance of this study begins with the reappraisal of Faulkner's supposed artistic diminishment in the last phase of his literary career. In acknowledging the past three decades of criticism on the trilogy--the pivotal achievement on reading its social discourse and characters' dilemmas according to dominant male values--the study attempts to reread the text from the marginal (male and female) characters' perspectives, rethinking the social discourse and (re)discovering the hidden and repressed feminine narrative within it. In chapter one, "Flem Snopes versus the Community: The Redoubling of His-story," my major concern lies in how the trilogy's dominant masculine discourse bears out Western humanistic (phallocentric) discourse by interrogating several theoretical writings (Hegel, Nietzsche, Derrida, and Bakhtin) in which exist not just the classic dichotomy between a dominant social structure and a marginal, but the mutually dependent, undecisively fluid, and socio-ideologically complicit exchange between the two and the marginal's redoubling of the dominant. In chapters two and three, the question of feminine difference within the masculine discourse arises as women characters unveil their seductive yet threatening and subversive voices, expressing their feminine desires and truths and questioning the masculine domination of the social discourse. Thus, the second chapter, "The Feminine of Eula Varner Snopes: Images of Presence and Absence," traces all the leading ideas and metaphors of the feminine defined by the patriarchal economy and discourse and explores Eula's silent battle against them, her disruptive sexual voice speaking out of isolation and detachment. The third chapter, "Linda Snopes Kohl: A New Configuration of Faulkner's Feminine," casts a critical look at the trilogy's social discourse and the collapse of its male hegemony, illuminating Faulkner's new feminine narrative breaking from men's linguistic and ideological plot. Linda's narrative changes the landscape of woman's space within Faulkner's fictional world as it traces a trajectory from the space of victimization, betrayal, and death to a newly configured feminine space of desire, autonomy, and freedom. Order No: AAC 9301735 ProQuest - Dissertation Abstracts Title: EARTH AND WORLD: A HERMENEUTIC APPROACH TO POEMS BY ROBERT FROST (FROST ROBERT, RICOEUR PAUL, HEIDEGGER MARTIN, GADAMER HANS GEORG) Author: PARFITT, MATTHEW ANTHONY School: BOSTON COLLEGE (0016) Degree: PHD Date: 1992 pp: 251 Advisor: VON HENDY, ANDREW Source: DAI-A 54/01, p. 180, Jul 1993 Subject: LITERATURE, AMERICAN (0591); PHILOSOPHY (0422) Abstract: The purpose of this project is to elaborate a literary hermeneutics that is equal to the demands of certain poems by Robert Frost. One chapter of the dissertation is devoted to each of the three existential hermeneutic philosophers whose work pertains most closely to literature, namely Martin Heidegger, Hans-Georg Gadamer and Paul Ricoeur; but I will argue that Ricoeur's dialectical approach proves most useful for a hermeneutics of poetry. Heidegger's later writings furnish a model for reading the sonnet "Mowing"; his terms "earth" and "world" sustain this reading, and eventually prove to be a touchstone for the whole inquiry. Gadamer's concept of "play" as the key to the ontology of the work of art promises a general hermeneutic theory, but its oversights--principally of the negativity imposed by temporality and will--cannot be ignored. Correctives are offered, and then demonstrated in a reading of Frost's "Birches." The need for a hermeneutics that responds to contemporary language theory and preserves the negative moment of reading, now appears. Ricoeur's theory--which distinguishes between two directions that hermeneutics may take, one of "suspicion" and the other of "recovery"--provides a dialectical approach to the problem of poetic reference. Norman Holland's psychoanalytic reading of "Once by the Pacific" is compared with a "teleological" reading of the same poem to illustrate this dialectic. Chapter five addresses the challenge to the hermeneutic tradition posed by Paul de Man, and his warnings against a premature determination of meaning that neglects the disruption of "grammar" by "rhetoric." De Man's notion of "reading," articulated in essays on Hegel and Jauss, levels new suspicion against Ricoeur's strategy, but ultimately, Ricoeur's dialectic withstands de Man's critique. This discussion issues in a close reading of Frost's "After Apple-Picking." A deconstructive reading leaves clues to a further exegesis that recovers a dimension of the poem that deconstruction itself excluded. A last chapter illustrates the hermeneutics developed so far by reading poems from New Hampshire, culminating in a close reading of "Two Look at Two." Order No: AAC NN77403 ProQuest - Dissertation Abstracts Title: HISTORICAL AND POLITICAL CONSCIOUSNESS IN MODERN BRITISH AND GERMAN DRAMA Author: MENSCH, FRED School: UNIVERSITY OF ALBERTA (CANADA) (0351) Degree: PHD Date: 1992 pp: 285 Source: DAI-A 54/03, p. 924, Sep 1993 Subject: LITERATURE, COMPARATIVE (0295); LITERATURE, ENGLISH (0593); LITERATURE, GERMANIC (0311) ISBN: 0-315-77403-7 Abstract: The sense of alienation that permeates much of the drama of our century can be traced back to the late eighteenth and early nineteenth centuries. The German Sturm und Drang, in depicting a world of violence, fratricide, betrayal and exploitation, represented a strong reaction to Germany's anaemic and derivative neo-classicism, as well as to the rationalism of the German Aufklarung. The perception of a world in crisis where history becomes meaningless or oppressive, is prominent in the plays of J. M. R. Lenz, C. D. Grabbe and Georg Buchner, as well as in the philosophical works of Schopenhauer and Nietzsche. The philosophies of Schiller and Hegel, and the economic materialism of Marx and Engels, on the other hand, represent efforts to re-integrate culture and to represent history as progressive. Many of the major dramatic works of the twentieth century reflect this opposing perception of history as progress or history as crisis. Bernard Shaw, in Man and Superman, is intrigued by the possibilities of breeding a race of supermen and leading the human race to new heights of consciousness, but is also concerned that historical progression may be illusory. The plays of Arthur Schnitzler and T. S. Eliot reflect the need to perceive the present period from the perspective of the past. Der einsame Weg represents history as paralyzed, and Eliot in The Family Reunion demonstrates an excessive reliance on tradition and established institutions to combat the alienation and lack of spiritual focus of twentieth-century man. Brecht in Baal, Kaiser in Der gerettete Alkibiades and Durrenmatt in Romulus der Grosse see history and human existence as governed by meaningless, random, or destructive forces. They combat this lack of meaning through an anarchic and anti-historical attitude. O'Casey and the later Brecht, in translating the historical materialism of Marx and Engels into their literature, qualify socialist optimism with the harsh realities of economic need and human exploitation; the optimism of Within the Gates and Leben des Galilei is consequently very guarded. While the historical perspectives of the dramatists under consideration vary considerably, their plays all demonstrate a critical need to find meaning in the history of human existence. Order No: AAC 9235079 ProQuest - Dissertation Abstracts Title: WHAT REMAINS: READING AND WRITING BETWEEN 'GLAS' AND 'ONE HUNDRED YEARS OF SOLITUDE' (DERRIDA JACQUES, GARCIA MARQUEZ GABRIEL, COLOMBIA, FRANCE) Author: OMLOR, JOHN VICTOR School: UNIVERSITY OF SOUTH FLORIDA (0206) Degree: PHD Date: 1992 pp: 535 Advisor: DEER, IRVING Source: DAI-A 53/08, p. 2804, Feb 1993 Subject: LITERATURE, COMPARATIVE (0295); PHILOSOPHY (0422); LITERATURE, LATIN AMERICAN (0312) Abstract: What Remains seeks to enact a performance. It attempts to mark out the moments of a(n event of) reading between two texts: Jacques Derrida's Glas and Gabriel Garcia Marquez' One Hundred Years of Solitude. It asks, following close upon the opening of each column in Glas, what remains of an act of reading for others to read, what remains of that singular moment of reading and writing in which one inter(rogate)s the concerns that might, here and now, through the violent force of a cutting and grafting, be said to interest and constrain both texts: (hi)story; the (binding erect of the) fetish and its re-reading according to an other "general" logic; the singularity and propriety of the proper name; the irreducibility of the signature; the event of a (constant) translation and the monumental problems posed by such an act for the discourses of politics, religion, dialectics, the Family, and the State; the resonance of memory and the challenge (of unaccountable excess) it poses for "Absolute Knowledge;" and the effect of tearing into remains, of ripping the seams of (bound) texts. This event seeks to re-present the drama that is enacted between the texts "of" Hegel and Genet within the pages of Glas through a new grafting procedure, a new business of glas-writing that tolls for the (hi)story of a Family and that announces (via the signatures of an "archangel" and a "prophet") a new event, played out in the spaces between Derrida and Garcia Marquez, in which, this time, it is the "philosopher" who rends into pieces, interrogates the logic of binding, and investigates the limits (as borders) and the strength of the seams; while it is the "novelist" who produces a text that, at first, would appear Hegelian as it follows the history of the State and the Family through its three moments in the Phenomenology of Spirit. And yet, here, now, as in Glas, these seams do not hold. What Remains interrogates, even as it seeks to perform, what occurs when, for the briefest of moments, the reader's interest is drawn to the remains that appear to exceed each to these textual limits. As for the rest, what remains resists abstraction. Order No: AAC 9238893 ProQuest - Dissertation Abstracts Title: PATER AFTER ADORNO: RESISTANCE THROUGH MOURNING (PATER WALTER, ADORNO THEODOR W. ) Author: ANDREWS, KIT JOHN School: UNIVERSITY OF OREGON (0171) Degree: PHD Date: 1992 pp: 349 Advisor: STEIN, RICHARD L.; WOHLFARTH, IRVING Source: DAI-A 53/08, p. 2802, Feb 1993 Subject: LITERATURE, COMPARATIVE (0295); LITERATURE, ENGLISH (0593); PHILOSOPHY (0422) Abstract: This dissertation examines how figures and practices of mourning in selected works of Walter Pater constitute a latent form of resistance to social domination. Although the force of mourning is analyzed most fully in Pater's later works, its political dimension emerges out of his earlier, apparently opposed, celebration of sensual delight. Theodor W. Adorno's analysis of an internalized social domination is used to reveal the immanent social protest in Pater's narrow focus on individual pleasure in The Renaissance (1873). Close readings of Pater's first extant essay "Diaphaneite" and The Renaissance reveal, furthermore, that Pater, like Adorno, recognized a paradoxical element of compulsion even, and especially, in such efforts to assert individual spontaneity. Following Adorno's insight that freedom finds its last refuge in the recognition of unfreedom, Pater's later texts are read as acts of mourning for that lost spontaneity. The call to mourn through renunciation becomes then the necessary preservation of Pater's earlier call to celebrate the senses. Throughout the dissertation, the common legacy of classical German philosophy serves as a unique mediation between Pater and Adorno. In the first chapter, Schiller's Letters on the Aesthetic Education of Man is used to set up the dialectic of freedom and unfreedom. In the following chapters on "Demeter and Persephone," Imaginary Portraits, and Plato and Platonism, Adorno's critiques of Hegel and Kant illuminate Pater's struggle to articulate, and mourn, the often willing sublation of the individual by an oppressive totality. In the spirit of Adorno's own work, however, the attention to how this struggle emerges from within Pater's writings eclipses any attempt to methodically apply philosophical or sociological categories. The last chapter explores how the reading of Pater through Adorno developed here can bring us to a new understanding of Adorno and Proust. Order No: AAC 9301891 ProQuest - Dissertation Abstracts Title: ADULTERY IN THE NOVEL: A THEORY OF THE MIMETIC MODE (CERVANTES MIGUEL DE, FLAUBERT GUSTAVE, JOYCE JAMES, KAFKA FRANZ) Author: PARLEJ, PIOTR ZDZISTAW School: STATE UNIVERSITY OF NEW YORK AT BUFFALO (0656) Degree: PHD Date: 1992 pp: 542 Advisor: SUSSMAN, HENRY Source: DAI-A 53/09, p. 3204, Mar 1993 Subject: LITERATURE, COMPARATIVE (0295); LITERATURE, ENGLISH (0593); PHILOSOPHY (0422) Abstract: The dissertation, a study of four novels--Don Quixote, Madame Bovary, Ulysses, and The Trial--inserts a particular historical reading of literary texts into a philosophically mediated reflection about the genre of the novel. The study first analyzes the individual texts in order to determine the assumptions about discourse each of them makes. These modalities of discourse are then set against the background of post-Romantic reflection about the genre formulated by five twentieth-century theoreticians of the novel: Friedrich Schlegel, Mikhail Bakhtin, Rene Girard, and Maurice Blanchot. The theoretical part places the novel in the context of speculative philosophy which is largely responsible for the first systematic discussion of the genre (for example, Hegel's hostile treatment of the novel at the end of his Aesthetics). By juxtaposing the concrete readings with the different typologies of the novelistic genre, the dissertation formulates the paradoxes inherent in the novelistic genre in so far as it radically questions the essentially deductive system of genre derivation inherited from antiquity. All the above authors, with the exception of Blanchot, explain the genesis and morphology of the novel in fundamentally dialectical terms (Girard's triangulated mimetic desire, Bakhtin's concept of dialogic imagination). The dissertation proposes that the four novels radicalize the speculative (inherently dialectical) scheme of the genre's genesis by affiliating it with the aesthetics of the Kantian sublime, in which synthesis stalls before the antinomies of the transcendental imagination. The novel, rather than reaching its apogee, as Hegel would have it, in the "objective humor" of the Romantic age, annihilates itself, criticizes itself (Friedrich Schlegel) in the infinite spiral of Romantic irony. Consequently, as a genre, the novel cannot be recuperated in a new epos (in a revision of the classical term); rather, it only approximates its generic individuality postulated in the ideal concept of literature. On the level of technique, the four novels reflect themselves in other literary works and, through that reflection, demonstrate their merely historical, transitory mode of incorporating the modern, post-romantic notion of generic individuality. Order No: AAC 9305262 ProQuest - Dissertation Abstracts Title: FROM 'M. BUTTERFLY' TO 'MADAME BUTTERFLY': A RETROSPECTIVE VIEW OF THE CHINESE PRESENCE ON BROADWAY (NEW YORK CITY, THEATRICAL ORIENTALISM) Author: DU, WENWEI School: WASHINGTON UNIVERSITY (0252) Degree: PHD Date: 1992 pp: 378 Advisor: HEGEL, ROBERT E. Source: DAI-A 53/09, p. 3201, Mar 1993 Subject: LITERATURE, COMPARATIVE (0295); LITERATURE, ASIAN (0305); LITERATURE, AMERICAN (0591) Abstract: The dissertation examines the Chinese presence on the Broadway stage. It consists of three parts. Part I is a case study on David Henry Hwang's M. Butterfly (1988), a masterpiece produced by a Chinese-American playwright using a cast of characters diverse in gender, nationality, cultural affinity and power, exploring political, social and philosophical themes, and blending theatrical elements from Chinese and Western traditions. The play parodies the famous story of Madame Butterfly, a play of 1900 by David Belasco, later adapted into the well-known opera of the same title by Giacomo Puccini. The popularity of the story started a vogue of turning to Oriental themes in American theatre. Following this vogue of theatrical Orientalism, plays concerning Chinese subjects, themes, ideas and theatricality have kept emerging on Broadway. The period from Madame Butterfly to M. Butterfly serves as the time span for the historical survey in Parts II and III. Thematically, Part II analyses three groups of plays: plays dealing with Sino-Western love themes; plays portraying Chinese characters in the American domestic environment; and plays concentrating on China, either imagined by American authors or adapted from original Chinese sources. The analysis explores the scope of dramatic presentation of Chinese subjects on Broadway and reveals the basis on which M. Butterfly manipulates stereotypes that its predecessors had created, presented, and carried on without question or modification. Following the thematic survey, Part III traces the exhibition of Chinese theatrical styles in M. Butterfly to different sources: Western scholarship on Chinese theatre; Chinese performances in America; and American innovative employment of Chinese stage conventions. This analytical search presents the Chinese theatrical influences on the American stage in perspective. The historical analysis of all the plays discussed also includes comparative studies between The Yellow Jacket and The Orphan of Zhao, Lute Song and Pipa ji, and Our Town and Chinese acting. The dissertation is appended with bibliographies of English publications on Chinese theatre and English translations of Chinese plays in chronological order. Order No: AAC 9234310 ProQuest - Dissertation Abstracts Title: 'TRAGEDIES' IN YUAN DRAMA (CHINA) Author: FENG, GUOZHONG School: WASHINGTON UNIVERSITY (0252) Degree: PHD Date: 1992 pp: 280 Advisor: HEGEL, ROBERT E. Source: DAI-A 53/07, p. 2360, Jan 1993 Subject: LITERATURE, COMPARATIVE (0295); LITERATURE, ASIAN (0305); THEATER (0465) Abstract: This dissertation is an attempt to prove the existence of "tragedies" in Yuan drama. To make the present study more profitable, I start with the exploration of the Western tragic vision and the traditional Chinese sense of tragedy in life. By comparing them, I try to show that each culture has its own peculiar views on human suffering, loss and death. Shaped by Chinese value systems, the Chinese tragic outlook cannot be identical to either the Greek or the Elizabethan tragic vision. Naturally, the tragedies thus nurtured are bound to be expressed differently both in form and content from those of the West. To illustrate this, I focus on the tragic drama of the Yuan period (1271-1368) which marks a most important chapter in the history of Chinese theater. In large measure, Yuan tragedies reflect the traditional sense of tragedy in life: human suffering is mainly caused by social cancer, moral corruption and various forms of human meanness. However, as literary artifacts of an age of ultimate pessimism, Yuan tragedies invert in many respects the traditional ideas of "optimism" and show no confidence in a "morally active universe." The second part of this dissertation deals with detailed actual comparisons between plays from both traditions. While showing the points of convergence, the study focuses on how each tradition makes the "tragic consciousness" manifest itself in a particular work. Thus the broad cultural dimensions of the works in question are taken into account. In order to avoid repetitions, each group of comparisons lays stress on one essential aspect--e.g., the relationship between love and duty, Man and Fate. In doing this, this study seeks to avoid either limiting the focus to points of convergence based solely on facile similarities or treating traditional Chinese drama as merely something beholden to the West to facilitate better self-reflection. The tentative conclusion reached in this study is: there did exist in Yuan drama a number of plays which were regarded as "tragedies" in the Chinese context. In certain respects, these plays are comparable to some Western tragedies, for tragedy by nature deals with the ultimate problems of human suffering and death and shows man's inability to control his destiny; in other respects, however, they have their own distinctive features, for they respond particularly to the tragic outlook shaped and modified by the facets of the Chinese thought. Order No: AAC 9305277 ProQuest - Dissertation Abstracts Title: THE ODYSSEY OF THE BUDDHIST MIND: THE ALLEGORY OF 'THE LATER JOURNEY TO THE WEST' (CHINESE) Author: LIU, XIAOLIAN School: WASHINGTON UNIVERSITY (0252) Degree: PHD Date: 1992 pp: 360 Advisor: HEGEL, ROBERT E. Source: DAI-A 53/09, p. 3203, Mar 1993 Subject: LITERATURE, COMPARATIVE (0295); LITERATURE, ASIAN (0305); RELIGION, PHILOSOPHY OF (0322) Abstract: The Later Journey to the West by an anonymous Chinese author of the seventeenth century, was written as a sequel to Wu Cheng'en's (ca. 1510-82) Journey to the West, a story of Tripitaka and his disciples on a pilgrimage to obtain Buddhist scriptures in the Western Paradise. The sequel describes the journey taken by the younger generation of the original pilgrims to the Spirit Mountain in search for the true teachings of the scriptures. This dissertation examines the theme, structure and characterization of the novel and their allegorical meanings by demonstrating that the journey of the pilgrims operates on two levels: on the literary level, the heroes go through adventures and ordeals in the physical world of mortals, gods and demons; on the allegorical level, the process is symbolic of the religious transformation in the spiritual world of the human mind. Portrayed as historical figures, mythic beings and demonic creatures, the pilgrims and their adversaries carry out their thematic functions as symbolic personages representing the moral behavior of various social types, or personifying abstract ideas and desires in the realm of Buddhist psychology. Thus the depiction of the battle or confrontation between the pilgrims and their enemies represents the author's effort to illustrate allegorically not only the experience of resisting social evils and temptations, but also the dualistic nature of the human mind with both divine and demonic tendencies, as symbolized by Buddhas and demons. Structured on the Chan (Zen) Buddhist doctrine that Buddhahood (which stands for Truth or the final goal of Buddhism) is only attained through the cultivation of one's own mind, the journey ends with the pilgrims' triumph over their adversaries and their acquisition of the ultimate divine wisdom, which symbolize the perfect control of the secular mind as the source of all untamed human instincts and desires. Through the analysis of the themes and narrative techniques of the novel, this study aims to shed some light not only on the author's literary achievement, but also on the generic features of allegorical discourse against the background of both Western and Chinese allegorical traditions. Order No: AAC 9307407 ProQuest - Dissertation Abstracts Title: DIALECTIC IN A NEW KEY: A LACANIAN DIALOGUE WITH THE THEORIES OF COLERIDGE, POLANYI, AND BAKHTIN AS THEY PERTAIN TO COMPOSITION (LACAN JACQUES, COLERIDGE SAMUEL TAYLOR, POLANYI MICHAEL, BAKHTIN MIKHAIL) Author: HOCKS, ELAINE D. School: UNIVERSITY OF MISSOURI - COLUMBIA (0133) Degree: PHD Date: 1992 pp: 233 Advisor: HOLTZ, WILLIAM; RAGLAND-SULLIVAN, ELLIE Source: DAI-A 53/11, p. 3919, May 1993 Subject: LITERATURE, ENGLISH (0593) Abstract: This study reexamines the concept of dialectic by showing how this ancient principle functions in a new key within the epistemological and language theories of poet and philosopher Samuel Taylor Coleridge, chemist and philosopher of science Michael Polanyi, and Marxist theorist Mikhail Bakhtin. I propose conceptual parallels between these three theorists under the category of the older rhetoric, then reexamine their work in terms of the new rhetorical and psychoanalytical theory of Jacques Lacan. The point is to show how these theories can be used at once to enrich the currently out-worn "process model" of composition by adding the necessary element of textuality. After a brief historical review of traditional philosophic rhetoric begun in Greece by Plato and Aristotle and further developed by European thinkers such as Bacon, Vico, and Hegel, I next turn to the seemingly disparate dialectical positions of Coleridge, Polanyi, and Bakhtin, demonstrating several interconnections and probing issues that may shed new light on the problematic of dialectic as it relates to composition theory. Coleridge's new key on dialectic is the principle of polarity, a unique screen for viewing knowledge, language, and especially art. Polanyi's new key of complementarity is closely related to Coleridge's principle of polarity, even though his focus is upon scientific discovery. For both Coleridge and Polanyi authority rests in individual consciousness as it gives shape to what it perceives. Bakhtin is somewhat more radical in that he transfers dialectic or, as he names it, "dialogic," to the arena of community, culture, and ideology. For him the authority shifts to the dialogue of voices--the "speaking subject" or "hero," who acquires many voices from relationships within his community. Finally, Lacan is the most radical, for his new key on dialectic includes a redefinition of the subject as the seat of unconscious processes, structured by desire, appearing in language as gaps that can never completely be filled since the lacks point toward loss as referent. Such loss at the center of meaning determines that language will never adequately express the totality of desire. This study shows the validity of romantic and post-romantic thought for composition theory. Order No: AAC 9330608 ProQuest - Dissertation Abstracts Title: CONFIGURATIONS OF SELF: TRAGIC LANGUAGE AND LYRICAL SUBJECTIVITY IN FRIEDRICH HOELDERLIN (HOLDERLIN FRIEDRICH) Author: KRAMER, MATTHEW STEPHEN School: UNIVERSITY OF CALIFORNIA, BERKELEY (0028) Degree: PHD Date: 1992 pp: 301 Advisor: WEISINGER, KENNETH D. Source: DAI-A 54/06, p. 2162, Dec 1993 Subject: LITERATURE, GERMANIC (0311); PHILOSOPHY (0422) Abstract: In this dissertation I examine the structure of the subject in Friedrich Holderlin. The dissertation begins with a theoretical/historical introduction. Several scholars contend that Holderlin had developed his views on language under the influence of the linguistic philosophies of Hamann, Herder and Fichte. In the first chapter I point to several concepts that these thinkers share with Holderlin, but argue that one concept has particular relevance: the rejection of Kant's assertion that the self can be known only by means of an "inner sense." For all these thinkers, including Holderlin, knowledge ensues from the perception of objects, and all objects can be perceived and understood only by means of linguistic signs. The same holds for the self. For them, the self is knowable only as an object constituted in language. In the second chapter I examine Holderlin's theory of tragedy. For Holderlin, a theory of tragedy must also be a theory of language and consciousness. A tragedy is comprised of the play of linguistic signifiers against one another. These signifiers are cancelled out, or aufgehoben, in the tension inherent in formal elements of the genre. Further, tragic characters are constituted by linguistic signifiers. What makes this genre tragic is the negation of this self as a linguistic entity. In this respect, Holderlin is quite close not only to Hamann, Herder and Fichte, but to Hegel and Lacan and their notions of language, self-consciousness, and death. The third chapter begins by marking a transition to the final two. In his late fragments and essays, Holderlin conflates tragic and lyric poetry, and holds that lyric represents the completion (Vollendung) of tragedy. I thus examine "Germanien" and "Der Rhein" in the context of the first two chapters, with emphasis on the structure of the lyrical/tragic self. In these hymns, Holderlin adheres to a notion of the self as constituted by object relationships expressed in language. While tragedy represents the ultimate and irrevocable death of the self, lyric reveals the possibility of its reconstitution in relation to an object and the linguistic signifiers that define that object and that self. Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: PERENNIAL METAPHYSICS. EUGENIO TRIAS: NEW SETTINGS FOR METAPHYSICS (SPAIN) [METAFISICA PERENNIS. EUGENIO TRIAS: NUEVOS ESCENARIOS PARA LA METAFISICA] Author: MANZANO ARJONA, JULIA School: UNIVERSITAT AUTONOMA DE BARCELONA (SPAIN) (5852) Degree: PHD Date: 1992 pp: 470 Source: DAI-C 56/01, p. 34, Spring 1995 Language: SPANISH Subject: PHILOSOPHY (0422) ISBN: 84-7929-890-1 Publisher: SERVEI DE PUBLICACIONS DE LA UNIVERSITAT AUTONOMA DE BARCELONA, EDIFICI RECTORAT, APARTAT POSTAL 20, E-08193 BELLATERRA (BARCELONA), SPAIN Abstract: Our era, the autumn of the Modern Age, is a disoriented time, empty of values and of sense. Consequently, a return to primal philosophy is urgently needed to restore our drive toward discovery. Responding to this need, in 1969 the Catalan Spanish philosopher Eugenio Trias began to reflect upon the possibilities for metaphysics today. He confronted tradition in order to do so--Plato, Aristotle, Kant, Hegel, Nietzsche and Heidegger--attempting to discuss, argue, correct and also mediate their flaws and excesses. Two historical periods, Greek and Modern, were borne in mind when considering these "excesses". The first philosophers granted all inclusive power to the world of the Object, which took on a strange force, physical or mythological. Thus, the subject must place itself in a position of servitude, yielding and conforming to the object. The Moderns, on the other hand, concede all power to the Subject. Knowing how to understand themselves, their error lay in having lost their reference to what goes beyond the world of the Subject. Confronting the dual failure of Western thought, Trias proposes a "middle" way (recreating an insight of his teacher, Plato), opening up a new route thanks to a new space from which to think. This place is the limit (a hinge or sign of concordance), out of which, by projection, the two spaces of tradition spring and multiply: the extramental-substantial and the logical-subjective. This limit, or border space, precedes and creates the other two, it is matrix and origin (opaque, matrical and aporetic). All thinkers look for a key idea upon which to base their critiques, dialogues, and demolition of previous thought, and then use them to construct their own. Sometimes the discovery is made, sometimes not. Trias has done it with his idea of the limit, a key concept and identifying mark of his thought, at once an ontologic and hermeneutic category. His interpretation of everything that exists is described in the following setting (utilizing, as is his normal way, an iconic set of images to clothe his philosophical ideas). Three cities, or enclosures, are presented: the city of appearance, or the world, which contains what is perceived (the living, or community of speakers, reside here); the hermetic enclosure, which shelters the enigma and whose inhabitants are the gods and the dead. Between them, the city of the Border and its inhabitants, the limitanei, who question each other as to whether there is a glimmer of the enigma that may be translated into words. Only a symbolic logos will be able to carry out this risky operation. His reflections on the symbol, which occupy such an important place in his recent books, will lead him in future writings to the need to think about religion. He was at work on this at the time this thesis was completed. It is an unseasonable effort for today (and for the West), the need for which we cannot abjure to the future. Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: ONTOLOGIES OF FINITUDE [ONTOLOGIES DE LA FINITUD] Author: ROS I BOSCH, ANGEL School: UNIVERSITAT AUTONOMA DE BARCELONA (SPAIN) (5852) Degree: FILOLD Date: 1992 pp: 275 Source: DAI-C 55/02, p. 350, Summer 1994 Language: SPANISH Subject: PHILOSOPHY (0422) ISBN: 84-7929-484-1 Publisher: SERVEI DE PUBLICACIONS DE LA UNIVERSITAT AUTONOMA DE BARCELONA, APDO. 20, E-08193 BELLATERRRA (BARCELONA), SPAIN Abstract: One of the principal themes which has occurred continually throughout the history of Ontology is the relationship between Infinity and Finity. There are only two important views on it: the first considers the two parts of this relationship as fundamentally independent of each other; the other considers the latter impossible and absurd, conceiving an infinity that cannot exist without finity and that is inside it in ontological unity. It is this last proposition which is the object of consideration and analysis here, referred to as "Ontologies of Finity". Plato, Spinoza and Hegel are the three writers to be considered. Of these, the analysis centres around Spinoza and the others are considered in relation to him. The conclusion of Plato's Parmenides is the impossibility of a One absolute monade because it has to be outside space and time which is absolutely inconceivable. The only possible One is that which is at the same time Many--One only in and across the multiplicity. This is supported by Spinozism. There is not a transcendent God, separated from the World, but God and the World are in unity. There is an only Substance, absolutely infinite, of which all the infinite multiplicity of particular things are nothing more that modes or affections. Hegel begins from this point too, because Logic starts by denying precisely the possibility of one pure being in abstract, which is indeterminate because it is everything. The only real being is forever the concrete existent, a mixture of being and not-being, that which is, is what it is because it is not what it is not. This is essentially both limited and finite. The only possible infinity is that which is in and across the finite. But here Hegel is further from Spinoza. This is because the Hegelian Absolute is not merely Substance but it is Subject--Spirit that knows itself. And this self-knowledge is precisely the World. (Abstract shortened by UMI.) Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: THE RELATIONSHIP BETWEEN RELIGION AND PHILOSOPHY IN THE THOUGHT OF F. W. J. SCHELLING: A STUDY ON HIS THEORY OF POTENCIES (SCHELLING FRIEDRICH WILHELM JOSEPH VON) [LA RELACION ENTRE RELIGION Y FILOSOFIA EN EL PENSAMIENTO DE F. W. J. SCHELLING: UN ESTUDIO SOBRE LA TEORIA DE LAS POTENCIAS] Author: TORRES GOMEZ-PALLETE, MARIA JOSE DE School: UNIVERSITAT AUTONOMA DE BARCELONA (SPAIN) (5852) Degree: FILOLD Date: 1992 pp: 260 Source: DAI-C 55/02, p. 351, Summer 1994 Language: SPANISH Subject: PHILOSOPHY (0422) ISBN: 84-7929-548-1 Publisher: SERVEI DE PUBLICACIONS DE LA UNIVERSITAT AUTONOMA DE BARCELONA, EDIFICI RECTORAT, APARTAT POSTAL 20, E-08193 BELLATERRA (BARCELONA), SPAIN Abstract: The present study is about the relationship between religion and philosophy in the thought of F. W. J. Schelling (1775-1854). The subtitle, "A study on his theory of potencies", summarizes all the aspects which, in our view, characterize the contribution of this author to the philosophical thinking of his time. The study of Schelling's work has led us to focus on him in relation to his contemporaries, especially to Kant, Fichte and Hegel. In his early works Schelling develops the transcendentalism of Kant and Fichte, trying to combine it with the dogmatism of Spinoza. In his later work, on the contrary, he clung to theosophy and gnosis, using neoplatonism as a philosophical tool for the rational understanding of the Christian faith, without any dogmatic intention. The theory of potencies articulates the theogonical, ontological, gnoseological and anthropological system. It is the key to being and to knowledge. By means of it Schelling analyzes the problem of God and his relationship to Creation. The potencies are the agents of God's will in the finite world; they are present in it since its foundation as rationes seminales. The human spirit is the product of potencies, understood as virtualities or possibilities of the development of the religious conscience of mankind, which goes through several stages: the mythological (zabism, polytheism and mysteries) and the revealed (monotheism, Christianity). Christianity is the result of a special revelation of God in Christ, which was already hidden from the beginning in mythological religion as its underlying truth. Philosophical religion is the product of the assumption of Christian faith by reason. Like the other idealists, Schelling propounds the overcoming of sheer faith in knowledge, sophia. He wants to pay respect to mystery and the original contents of Christianity, the person of Christ. There is not a religion which is purely rational, but only a personal relationship of man to God as a living person. Reason cannot by itself create reality and have access to the Absolute if this power had not previously been given to man. Order No: AAC MM84026 ProQuest - Dissertation Abstracts Title: FREEDOM AND ALIENATION IN HEGEL Author: FITZGERALD, MICHAEL LOUIS School: CARLETON UNIVERSITY (CANADA) (0040) Degree: MA Date: 1992 pp: 130 Advisor: DRYDYK, JAY Source: MAI 32/03, p. 817, Jun 1994 Subject: PHILOSOPHY (0422) ISBN: 0-315-84026-9 Abstract: This thesis examines Hegel's insights into the concept of freedom. It does so first by considering his critiques of individualistic theories of practical reason and ethics as they relate to freedom--theories which he faults on the basis of a foundationalist approach which, he shows, results in self-contradiction and alienation. Next, it examines the different concepts of practical reason, ethics and freedom proposed by Hegel in order to avoid such self-contradiction and alienation, concepts resting on the idea that individuals have their being in a social context, that they make the social context and it makes them. Finally, it looks at the notion of freedom which, understood in this context, can be seen in less simplistic terms than merely negative and positive freedom and in a more sophisticated light as substantive freedom. Order No: AAC 9305570 ProQuest - Dissertation Abstracts Title: AFTER MACINTYRE: A CRITICAL ASSESSMENT OF THE HISTORICAL METHOD OF VALUE INQUIRY (MACINTYRE ALASDAIR, POLITICAL DISCOURSE) Author: JOHNSON, PAUL FRANKLIN School: UNIVERSITY OF ILLINOIS AT URBANA-CHAMPAIGN (0090) Degree: PHD Date: 1992 pp: 358 Advisor: SCHACHT, RICHARD Source: DAI-A 53/10, p. 3554, Apr 1993 Subject: PHILOSOPHY (0422); POLITICAL SCIENCE, GENERAL (0615) Abstract: In his two books After Virtue (2nd edition; 1984) and Whose Justice? Which Rationality? (1988), Alasdair MacIntyre argues that contemporary political discourse has fallen into a fragmented and impoverished condition as a result of the fact that we have lost contact with the philosophical tradition which spawned our political and cultural practices, and sustained them for hundreds of years. He employs the methods of historical analysis and interpretation in order to disclose the source of what he perceives to be a dangerous and regrettable condition, and argues for the need to recover essential elements of the tradition of discourse in order to set things right. We are offered a choice between Aristotle and Nietzsche as the one philosopher who is best able to account for our current circumstance. He decides in favor of Aristotle, and proceeds to construct a theory of moral rationality, incorporating a critically reconstituted conception of a human telos, as the appropriate means for restoring order and coherence to our public policy debates. I find that the historical method as MacIntyre utilizes it is indeed an appropriate and effective means for coming to understand our present situation, but argue (1) that his own historical analysis is defective and (2) that he is himself more thoroughly indebted to Nietzsche's way of thinking than he can admit without seriously undermining his own position. I offer an alternative account of the philosophical tradition deriving from the eighteenth century, concentrating on the German Aufklarung and the works of Kant, Hegel and Marx with the intention of showing that Nietzsche stands within the mainstream of this tradition and offers us, contrary to MacIntyre, the more effective and respectable resources for understanding and managing the challenges that confront us today. A better appreciation of Nietzsche's writings, when set within the historical context I attempt to provide, also opens up the prospect for a more positive assessment of the contemporary political scene. Order No: AAC MM73559 ProQuest - Dissertation Abstracts Title: VERITE ET HISTORICITE CHEZ G. F. W. HEGEL (FRENCH TEXT) Author: GAUVIN, FRANCOIS School: UNIVERSITE LAVAL (CANADA) (0726) Degree: MA Date: 1992 pp: 107 Advisor: PONTON, LIONEL Source: MAI 31/03, p. 1034, Fall 1993 Language: FRENCH Subject: PHILOSOPHY (0422) ISBN: 0-315-73559-7 Abstract: Depuis le XIX$\sp{\rm e}$ siecle, la polarite inserite entre les concepts de verite et d'historicite constitue un des piliers majeurs de la preoccupation philosophique. On attribue generalement a Hegel le merite d'avoir le premier mis a decouvert les liens etroits qui relient toute verite philosophique a son histoire. Toutefois, dans son systeme proprement dit, Hegel n'evoque jamais la question de l'historicite de la verite philosophique, verite que ce systeme est cense presenter. Quand, invariablement en dehors du systeme, le philosophe se penche sur le caractere historique de la verite il semble vaciller entre une version rigoureusement absolue de la verite et une autre, plus souple, plus historique. De nombreuses interpretations contradictoires prennent racine dans cette apparente hesitation. Le texte qui suit interroge, comme elle se montre l'apparence d'une contradiction dans le discours de Hegel. Nous y soutenons que la contradiction n'est visible que dans l'optique d'une conception de la verite que le systeme hegelien tache justement de depasser, a savoir la conception traditionnelle de la verite comme adequation de la pensee et de la chose. Order No: AAC MM79580 ProQuest - Dissertation Abstracts Title: L'ORIGINALITE DE PAUL DIEL (FRENCH TEXT) Author: THOMAS, ISABELLE School: UNIVERSITE LAVAL (CANADA) (0726) Degree: MA Date: 1992 pp: 163 Source: MAI 32/01, p. 69, Feb 1994 Language: FRENCH Subject: PHILOSOPHY (0422) ISBN: 0-315-79580-8 Abstract: Ayant ete formee durant de nombreuses annees par la pensee de Paul Diel, j'ai voulu faire le lien entre mon experience psychologique et les connaissances acquises en Philosophie a l'Universite Laval. Paul Diel, m'est alors apparu, comme une jonction entre ces deux domaines anterieurement reunis dans la plupart des philosophies. J'ai retrace la vie de Paul Diel, et essaye de montrer l'originalite specifique de l'oeuvre de Diel dans l'utilisation qu'il a faite des apports de la philosophie, de la psychologie, et de la psychanalyse. J'ai compare les concepts d'ame, d'imagination et d'intellect issus des oeuvres d'Aristote, de Hegel et de Diel en faisant ressortir leur evolution dans le temps. Ceux-ci s'organisent autour de la notion d'universel. La methodologie utilisee dans ce travail est l'introspection, resultat d'experiences de vie, d'observations, soutenue, par des connaissances en psychologie en philosophie et philosophie des sciences. Elles m'ont amenee a preciser les notions de rationalite, d'emotion, d'universel. Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: THE INTERNAL LOGIC OF PARADOX IN THE DIALECTIC OF SOREN KIERKEGAARD (DENMARK) [LA LOGIQUE INTERNE DU PARADOXE DANS LA DIALECTIQUE DE SOREN KIERKEGAARD] Author: CLUYDTS-DESCAMPS, DENYSE School: KATHOLIEKE UNIVERSITEIT LEUVEN (BELGIUM) (5605) Degree: PHD Date: 1992 Source: DAI-C 56/01, p. 31, Spring 1995 Language: FRENCH Subject: PHILOSOPHY (0422) Location: BIBLIOTHEQUE DE L'ISP COLLEGE TH. MORE, CHEMIN D'ARISTOTE, 1 1348 L. L. NEUVE, LOUVAIN, BELGIUM Abstract: Contrairement a Hegel, Kierkegaard estime que la seule verite dont nous soyons certains, alors qu'elle est indemontrable et indefinissable est le fait d'exister. La verite est donc strictement paradoxale et oblitere par consequent toute adequation entre le reel et le rationnel. Pour lui, l'existence n'est pas une idee, alors que, cependant, elle l'implique. La verite de l'existence, comme celle de l'existant--qui pense et qui existe a la fois--ne peut donc etre decouverte par la raison. D'ou l'ultime paradoxe: celui qui cherche la verite ne la possede pas: la non-verite sera donc la condition meme de la verite. Cest dans cette optique qu'il faut comprendre la formule celebre "La verite, c'est la subjectivite". Reste le stade religieux dont l'auteur distingue deux formes$\sp1.$ Le "religieux A", inherent a la condition humaine, et sans lequel aucune revelation ne pourrait nous atteindre est celui du "divin abstrait". Seul le "religieux B", le christianisme, est celui de la "verite de la subjectivite", etant le rapport d'une interiorite--la notre--a celle du Christ. Seul aussi, il est, malgre notre finitude, "rapport, de l'absolu a l'absolu". Ceci parce qu'il fonde la reciprocite absolue sur le terme median qui unit les deux interiorites: la parole absolue de Dieu. Que dit cette parole? Que le Christ est verite et vie. Le christianisme n'est donc pas une doctrine mais un mode d'existence, celui du "redoublement" de la vie du Christ en nous. L'homme exprimera lui-meme cette verite dans la mesure ou son comportement s'approchera le plus pres possible de ce "modele". Un tel aboutissement est souvent celui d'une longue et douloureuse experience dont il est le resultat, celle du desespoir du a l'ecartelement du moi entre ses deux poles, le fini et l'infini. Seul l'esprit, categorie a la fois incarnee et transcendante, pourra realiser la synthese de ces deux termes antagonistes. Le moi n'est lui-meme, c'est-a-dire esprit, que lorsqu'il se rapporte au rapport des deux poles et non seulement a l'un d'entre eux. Ainsi est evitee la desesperance du fini par manque d'infini et la desesperance de l'infini par manque de fini. Ici, une alternative s'impose. Ou bien le moi s'est fait lui-meme, ou bien il a ete fonde par un autre. S'il s'etait fait lui-meme, une seule forme de desespoir serait possible, celle de ne pas vouloir etre soi. Mais il en existe une autre, celle de vouloir absolument etre soi-meme. La transparence du moi, son harmonie, son telos exigent donc, en toute logique, qu'il "rapporte tout le rapport a ce qui a pose le rapport", c'est-a-dire au Paradoxe Absolu de l'Homme-Dieu auquel le paradoxe relatif que nous sommes doit sa verite et sa vie. (Abstract shortened by UMI.) ftn$\sp1$Chaque stade depend du libre choix du sujet et non d'une necessite interne. Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: 'FORTH TO SCIENCE': THE GENESIS OF THE HEGELISM SCIENCE OF LIFE ['JE DEVAIS ETRE POUSSE VERS LA SCIENCE'. LA GENESE DE LA SCIENCE HEGELIENNE DE LA VIE] Author: DEPRE, OLIVIER School: KATHOLIEKE UNIVERSITEIT LEUVEN (BELGIUM) (5605) Degree: PHD Date: 1992 pp: 300 Source: DAI-C 55/02, p. 348, Summer 1994 Language: FRENCH Subject: PHILOSOPHY (0422) Location: BISP, I.S.P., CHEMIN L'ARISTOTE, 1, B-1348 LOUVAIN-LA-NEUVE, BELGIUM Abstract: A partir de ses meditations anterieures sur la religion, Hegel elabore en effet a Francfort une ontologie fondee sur le concept de vie. Soucieux de reconcilier liberte et nature, l'homme et son dieu, fini et infini, Hegel pense l'etre en termes d'unification, condition absolue de l'harmonie en dehors de laquelle regne l'oppression et la domination. Hegel devait s'apercevoir, toutefois, que cette union universelle de l'etre ne peut etre pensee sans plus dans une opposition sterile a la multiplicite: la reconciliation authentique doit se faire entre l'union de l'etre et la multiplicite. C'est ainsi qu'au terme d'un long cheminement que l'on reconstruit notamment sur base de manuscrits qui n'ont toujours pas fait l'objet d'une edition critique, Hegel arrive a penser la vie--l'etre--comme "liaison de la liaison et de la non liaison". C'est cette conception de l'etre comme unite auto-differenciee qui est a la base du systeme de la philosophie tel qu'il va se mettre en place a Iena, et que l'on peut donc appeler "science de la vie". Trois temoins majeurs attestent que la pensee de l'absolu qu'engage le systeme de la science s'elabore sur base des acquis de cette ontologie de Francfort: la dissertation sur Les orbites des planetes (1801), l'ecrit sur la Difference entre Fichte et Schelling de la meme annee, et les fragments de lecons sur la logique et la metaphysique de 1801-1802. A l'occasion d'une exegese de ces textes, on montre que l'absolu qui y est en jeu est la vie meme dans son auto-differenciation. La forme du systeme de ces premieres annees d'Iena est celle d'un systeme statique dans lequel l'absolu se realise parallelement comme nature et comme esprit. L'aboutissement de cet itineraire se situe en 1803, date a laquelle le concept, associe a la mort a Francfort, est desormais pense comme vie, le systeme prenant alors une allure resolument dynamique, tout entier oriente vers l'accomplissement de l'esprit qui ne perdra plus sa priorite sur la nature. (Abstract shortened by UMI.) Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: NIETZSCHE'S PHILOSOPHY OF PUNISHMENT AND THE PENAL THEORIES OF HIS TIME [EL TEMA DEL CASTIGO EN NIETZSCHE Y LA FILOSOFIA PENAL DE SU TIEMPO] Author: DIAZ GAVIER, P. F. N. School: KATHOLIEKE UNIVERSITEIT LEUVEN (BELGIUM) (5605) Degree: PHD Date: 1992 pp: 362 Source: DAI-C 56/01, p. 32, Spring 1995 Language: SPANISH Subject: PHILOSOPHY (0422) Location: BIBLIOTHEQUE DE L'INSTITUT, SUPERIEUR DE PHILOSOPHIE, UNIVERSITE CATHOLIQUE DE LOUVAIN, COLLEGE THOMAS MORE, CHEMIN D'ARISTOTE 1, 1348 - LOUVAIN-LA-NEUVE, BELGIUM Abstract: Le but principal du travail est, d'une part, de determiner l'originalite et la specificite du discours penal de Nietzsche en ce qui concerne la personnalite criminelle, la responsabilite penale, la signification politique et existentielle du crime, et ceci dans la perspective de la question cruciale quant a l'origine et la justification du droit de punir. D'autre part, nous essayons de definir le sens de sa critique du systeme penal dans le cadre de sa pensee philosophique generale. L'un et l'autre de ces objectifs est poursuivi dans ce travail au travers du contraste de ce que furent les vues, sur ces memes problemes, des doctrines rationalistes et positivistes qui prevalaient dans son temps; et en particulier avec les argumentations utilitaristes et retributionistes de justification du chatiment. L'analyse est axee sur les discours penaux d'un ensemble de penseurs; principalement C. Beccaria, J. Bentham, Kant, Hegel, Marx, Durkheim, R. Garofalo et E. Ferri. En fonction de ces objectifs et de cette methodologie, le travail se termine par une serie de reflexions et specialement celles qui attirent l'interet sur les raisons pour lesquelles le discours penal de Nietzsche doit etre situe en verite en dehors de toute theorie de justification du chatiment. Cette conclusion nous ramene au probleme de la distinction entre le determinisme nietzscheen et le determinisme positiviste, etant donne que tous les deux ont mis en question la responsabilite penale; dans ce travail nous proposons une solution basee sur leurs conceptions differentes de la normalite ou anormalite de la personnalite criminelle. A ce niveau, la notion nietzscheenne de normalite du crime est confrontee avec celle du sociologisme fonctionnel de E. Durkheim, et nous tentons de faire ressortir la difference entre elles par rapport a la question: le chatiment est-il oui ou non un fait social utile et normal dans toute societe? Ensuite, nous essayons d'etablir la portee du discours penal nietzscheen dans les contextes juridiques-penaux et criminologiques; on suggere que son influence a ete verifiee esentiellement au niveau de sa methode de critique de la rationalite dans la formation des sciences humaines et par consequent au niveau de son appreciation des interactions entre la force et le droit, le pouvoir et l'etat, les processus historiques de controle et formation de la personnalite; ce qui indique par ce fait, la pertinence de Nietzsche pour la philosophie politique et penale. (Abstract shortened by UMI.) Order No: AAC 9303736 ProQuest - Dissertation Abstracts Title: HEGEL'S ETHICAL THOUGHT AND FEMINIST SOCIAL CRITICISM Author: GAUTHIER, JEFFREY ALBERT School: THE UNIVERSITY OF MICHIGAN (0127) Degree: PHD Date: 1992 pp: 322 Advisor: BERGMANN, FRITHJOF Source: DAI-A 53/10, p. 3553, Apr 1993 Subject: PHILOSOPHY (0422); WOMEN'S STUDIES (0453) Abstract: Two important and perplexing questions confronting movements of political liberation concern the extent to which group critiques of oppression can or should be expressed in universalist terms, and that to which the agency of unwitting oppressors is impugned in these critiques. These questions are related in that the justification for agent-criticism turns, in large part, on the universal accessibility of an act's wrongness. Hegel criticized Kant's moral theory both for its assertion that intention is the key issue for ethical justification, and for its argument that a universal or impartial point of view is procedurally accessible. Though Hegel maintained a commitment to universalism, he focused on the social and historical conditions for moral action that Kant's approach ignored. In my dissertation, I argue that Hegel's criticisms of Kantian formalism can yield important insights into the nature of oppressive agency and the limitations of universalist approaches in criticizing it. In Part I, I describe certain key themes in Hegel's critique of "formalism," linking it both to Schiller's criticisms of Kant's moral psychology, and to his own innovative conception of action and agency. Against Kantians such as Onora O'Neil and Christine Korsgaard, I argue that even if Hegel's charge does not exclude universality as an abstract ground of justification, it shows how gaining access to it may involve eschewing an attitude of impartiality. In Part II, I argue that Hegel's qualified critique of Kantian universalism is of use in understanding issues of agency and impartiality in feminist social criticism. First, I argue that "consciousness-raising," with its focus on the collective development of a previously unarticulated and decidedly partial perspective, serves to transform key moral categories even as it appeals to them. I then employ that argument in showing why some sexist agents may rightly be subject to reproach, even if they lack reflective access to the descriptions under which their actions are oppressive. Finally, I use my discussion of Hegel to reevaluate certain elements of Simone de Beauvoir's quasi-Hegelianism in The Second Sex. Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: THE SELF DISCUSSED: HEGEL AND KIERKEGAARD [DEBATE SOBRE EL YO: HEGEL Y KIERKEGAARD] Author: ECHEGARAY INDA, GUILLERMO School: UNIVERSIDAD DE NAVARRA (SPAIN) (5864) Degree: DR Date: 1992 pp: 493 Source: DAI-C 54/04, p. 993, Winter 1993 Language: SPANISH Subject: PHILOSOPHY (0422) Location: FACULTAD DE FILOSOFIA Y LETRAS, UNIVERSIDAD DE NAVARRA, E-31080 PAMPLONA, SPAIN Abstract: The relationship between Hegel and Kierkegaard has usually been explained as the confrontation between isolated individuality and overwhelming totality. However, the viewpoint of the existential self provides a new horizon. In fact, there is an often forgotten existential self in Hegel and a Kierkegaardian attempt to find an appropriate place for the self in his world--not quite successful, after all. The purpose of this dissertation is to bring Hegel and Kierkegaard as near as possible and try to regain a new understanding of the self. A thorough revision of the self's different determinations--ontology, psychology, mind-body relationship, conscience, freedom, existential process--should, therefore, show the achievements and focus the failures of both the Hegelian and Kierkegaardian approaches to the subject, and hence, bring about new clues in order to help man in his unavoidable search for himself. Order No: AAC MM86616 ProQuest - Dissertation Abstracts Title: A RESPONSE TO M. B. FOSTER'S CRITIQUE OF HEGEL'S POLITICAL THOUGHT Author: PEDDLE, DAVID GERARD School: MEMORIAL UNIVERSITY OF NEWFOUNDLAND (CANADA) (0306) Degree: MA Date: 1992 pp: 85 Advisor: JACKSON, F. L. Source: MAI 32/05, p. 1279, Oct 1994 Subject: PHILOSOPHY (0422) ISBN: 0-315-86616-0 Abstract: Michael Beresford Foster's book The Political Philosophies of Plato and Hegel crystallizes much of the criticism which liberal theorists direct against Hegel's political philosophy. In its grasp of the various trends which develop in the course of twentieth century liberalism, Foster's work is, in fact, remarkable. His criticism brings to light the important relationship between liberalism and the "event theory" of action and history. Through writings from Oakeshott to Rorty this relationship has been developed and in Foster's work it appears vividly contrasted with Hegel's views or, more accurately, with a liberal caricature of his views. Foster's work is also remarkable in that, although he brings interesting questions to Hegel's political thought, his criticism thoroughly misrepresents Hegel's argument, merely thrusting a dualistic perspective of his own upon Hegel's dialectical standpoint. As a result he is insensitive to the subtle relationships which Hegel develops, for example, between desire and reason, individual and state, freedom and history, and history and eternity. In every instance Foster assumes the radical separation of these concepts, all the while failing adequately to criticize Hegel's attempts to reconcile their apparent opposition. On the basis of this method Foster resolves that Hegel's political thought is "confused" and results in a totalitarian repression of individual freedom. The burden of this thesis is to disentangle Hegel's actual argument from the snarl which Foster creates. To this end I show the dialectical relationships which Hegel establishes between such concepts as "real" and "ideal"; freedom and authority; and state and history. The essential point of this analysis is to show that, for Hegel, all socio-political institutions are in principle manifestations of human freedom. Consequently, I hope to show that the claim that Hegel's political thought develops an authoritarian and repressive state does not hold water. Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: THE RELATION BETWEEN MARX AND HEGEL ACCORDING TO E. BLOCH (BLOCH ERNST, MARX KARL, HEGEL) [LA RELACION MARX-HEGEL VISTA POR E. BLOCH] Author: ROJAS ROJAS, ESTEBAN School: PONTIFICIA UNIVERSITAS GREGORIANA (VATICAN) (1049) Degree: PHD Date: 1992 pp: 275 Source: DAI-C 54/02, p. 375, Summer 1993 Language: SPANISH Subject: PHILOSOPHY (0422) Abstract: Ernst Bloch se mueve en un terreno genericamente definible como hegelo-marxista, queriendo rescatar para el marxismo la herencia no liquidada de Hegel y afirmando la imprescindibilidad de este en el estudio y comprension del materialismo-historico-dialectico. En este contexto Bloch es el autor que mas innovaciones ha querido introducir al interno del marxismo; sobretodo con su original interpretacion de la relacion Marx-Hegel, reconociendo en el pensamiento de Marx una gran herencia hegeliana, y asi mismo, en la obra de Hegel, la existencia en embrion de algunos temas que seran fuertemente marxianos. En la lectura marxista que Bloch realiza de Hegel, no solo Marx influencia la interpretacion de Hegel, sino que la relectura de Hegel cualifica sustancialmente su marxismo. La verdad de Hegel no estaria unicamente en la inversion hecha por Marx, mas aun, iria mas alla de este y se haria presente en una situacion de humanidad no alienada. Esta tesis, tiene como punto central, "la transformacion de la dialectica hegeliana por obra de Marx". La 'innovacion' que Marx otorga a la dialectica de Hegel es el cimiento de la lectura blochiana de Marx, causa de su reduccion del marxismo a una dialectica y esperanza. La tesis esta dividida en cuatro partes bien determinadas pero en mutua relacion. La primera se adentra en la filosofia de Hegel. El es importante, sobretodo por su dialectica, pero tambien por la problematica de la relacion sujeto-objeto. La segunda resalta algunos puntos relevantes de la filosofia marxista. El marxismo es llamado aqui "Utopia concreta". La tercera hace alusion al marxismo tipico blochiano, fruto de la original interpretacion de Hegel y Marx, combinado con su sistema antropologico, ontologico y categorial. Bloch quiere rescatar tambien el aspecto humano, hablando de corriente calida en el marxismo. La cuarta parte es un intento de sintesis del tema principal de la tesis, en donde se acentua primordialmente las diferencias de la dialectica idealista con la marxiana. Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: METAPHYSICS AND PORNOGRAPHY Author: STOW, DIANA LOUISE School: UNIVERSITY OF SUSSEX (UNITED KINGDOM) (0545) Degree: DPHIL Date: 1992 pp: 217 Source: DAI-C 54/02, p. 375, Summer 1993 Subject: PHILOSOPHY (0422) Location: THE LIBRARY, UNIVERSITY OF SUSSEX, FALMER, BRIGHTON, BN1 9RH SUSSEX, ENGLAND Abstract: This thesis argues that Western metaphysics is 'masculinist'; that it is structured in terms of a series of dualistic categories: e.g. Form/Matter, Mind/Body. The individual terms in each conceptual pair are oppositional and furthermore gendered. The dominant term in each pair is allied with 'masculinity' and the subordinate term with 'femininity'. All positive evaluations accrue to the 'masculine', and all negative characteristics to the 'feminine'. Western metaphysics is premised upon the existence of these categories and is structured as an oppositional discourse. This is evidenced by the theorising of alterity and found in Hegel and Sartre, in which antagonism is presupposed as the basis of relations between Self and Other. This antagonism is expressed in forms which have significance for gender relations. All theoretical forms in Western culture exhibit this oppositional structure. The category of the aesthetic reproduces the gender bias of 'masculine' discourse. Kantian 'disinterested' contemplation defines the aesthetic as an offshoot of 'masculine' metaphysics and therefore as a gender-based discourse. Representation in the West is an activity premised upon an antagonistic relation with the 'other', with objectivity. It derives from the 'masculine' metaphysics which underlies all discourse in the West. In consequence some representation in the West is inherently 'pornographic' in its inescapably violent relation to alterity. This 'pornography', due to the 'masculine' evaluations underlying it, chiefly victimises women. The philosophy of Nietzsche avoids the 'masculine' bias of Western metaphysics. It does not exhibit the structural emphasis on dualities which is so central to traditional philosophical thought. This is the case both with Nietzsche's general philosophy and his aesthetics. Consequently Nietzsche's philosophy does not reproduce the gender conflict so necessarily entailed in traditional philosophy. Nietzsche's philosophical discourse is non-violent and non-pornographic in its treatment both of alterity in general and the feminine 'other' in particular. Order No: AAC NN73710 ProQuest - Dissertation Abstracts Title: THE RELIGIOUS BASIS OF HEGEL'S ETHICAL THEORY Author: KOW, JAMES PAUL School: UNIVERSITY OF TORONTO (CANADA) (0779) Degree: PHD Date: 1992 pp: 314 Source: DAI-A 53/12, p. 4351, Jun 1993 Subject: PHILOSOPHY (0422); RELIGION, PHILOSOPHY OF (0322) ISBN: 0-315-73710-7 Abstract: This thesis locates the religious centre of concern that animates Hegel's view of the modern human community and the spiritual individual. If there is to be a viable community for this individual, then all the evidence for both the finite and infinite aspects of human experience must be accounted for in a philosophically self-conscious manner. The proper human expression of these aspects, for Hegel, is to be found in the areas of ethics and morality. Here we can discern the pattern of a complete modern world-form. The absolute content of religious forgiveness and reconciliation is the basis for achieving the complete good--freedom--in the secular order. However this analysis of Hegel's thought also reveals him to be aware of the tensions and relativity of he community precisely because it includes divine spirit: the open spiritual principle of free reason. So Hegel's absolute possesses a sense of incompletion that is paradoxically a necessary part of its coherence. This needs to be explicated in a religious context. In the tradition of religion and philosophy Hegel is in pursuit of the self-examined and good life for his community. Order No: AAC 9239771 ProQuest - Dissertation Abstracts Title: LIBERAL INTERPRETATIONS: GADAMER'S HERMENEUTICS AND THE MODERN SUBJECT (GADAMER HANS GEORG, POLITICAL THEORY) Author: POLET, JEFFREY JAMES School: THE CATHOLIC UNIVERSITY OF AMERICA (0043) Degree: PHD Date: 1992 pp: 335 Advisor: SCHNECK, STEPHEN Source: DAI-A 53/09, p. 3354, Mar 1993 Subject: POLITICAL SCIENCE, GENERAL (0615); PHILOSOPHY (0422) Abstract: This work examines the significance of the hermeneutical theory of Hans-Georg Gadamer for the study of politics. By engaging in a preliminary investigation of the nature of modernity--focusing specifically on the loss of historical consciousness, a widespread sense of alienation, the "loss of the gods," and the primacy of the will--the work sets the stage by which Gadamer's hermeneutical theory is shown to be a therapy for much of what ails the modern world. The preliminary discussion on Gadamer follows Gadamer's own theory by showing how his indebtedness to and critique of certain key thinkers--Hegel, Husserl, Dilthey and Heidegger--provides the framework and content of his own recovery of historical consciousness, manifested in his defense of "prejudice" and tradition. By recovering a legitimate use of these key concepts, Gadamer uncovers the unity of historical existence and provides a basis for intersubjective solidarity as well. Gadamer's thinking on historical consciousness is further unpacked by examining his thoughts on aesthetic consciousness. In both, he attempts to think the presence of the universal as it manifests itself in the particular. Also, in both forms of consciousness, Gadamer shows that the subject is not an isolated Cartesian ego, but a participant within the process, and it is this act of participation which needs to be elucidated in hermeneutical reflection. This reflection uncovers the experience of the subject within the encompassing order of being. Gadamer focuses on language as the basis of solidarity among humans. Persons converse, and in conversing bring about understanding. Language provides the common ground which makes understanding and being with one another possible. But this conversation is not liberal in Mill's sense; rather, by looking at the Platonic Dialogues, Gadamer shows how conversation needs to be grounded in a higher reality. The ensuing dialogue thus attempts to make the core of being (the good, the beautiful) present in concrete human experience. The work concludes by examining some of Gadamer's critics and using them as foils to draw out the political theory implicit in Gadamer's thought. Gadamer concerns himself with the formation of character which is actually prior to politics. Although certainly of tremendous political importance, Gadamer's theory focuses on what may be called the pre-political which stands as the foundation of the political. By arguing for the legitimacy and necessity of these pre-political foundations, Gadamer grounds the virtues which all good societies must possess. Order No: AAC 9312770 ProQuest - Dissertation Abstracts Title: THE SOCIAL STRUCTURE OF FREEDOM: HEGELIAN CONCEPTUAL AFFINITIES WITH LIBERATION THEOLOGY Author: CAPRON, RICHARD WESLEY School: DREW UNIVERSITY (0064) Degree: PHD Date: 1992 pp: 232 Advisor: LAUER, QUENTIN Source: DAI-A 54/01, p. 216, Jul 1993 Subject: RELIGION, PHILOSOPHY OF (0322); PHILOSOPHY (0422); THEOLOGY (0469) Abstract: This is a study of Hegel's concept of freedom and its affinities with Latin American liberation theology. The primary aim of the study is to lift from Hegel's social and political thought relevant themes which intersect with key elements of liberation theology, enriching both Hegel scholarship and the further development of liberation theology. In Chapter One attention is given to the way in which Hegel both appropriates and transcends the Enlightenment, viewing it as a historico-conceptual phenomenon in which freedom is a fundamental concern. Chapter Two presents Hegel's critique of the notion of individual autonomy, the abstract doctrine of freedom that issues from Enlightenment thought. A close examination of The Phenomenology of Spirit and the Philosophy of Right establishes that for Hegel freedom is a social phenomenon of ethical life (Sittlichkeit), not a precondition for morality (Moralitat). Chapter Three examines the institutions of ethical life, the family and civil society, and their limited form of freedom. Chapter Four focuses on the state and the way in which existing institutions of ethical life are transformed by its emergence. Finally, Chapter Five considers liberation theology and its instrumental relationship to existing ideologies, including Marxism, suggesting that specific affinities between liberation theology and Hegel's concept of freedom can enrich the reflective process without reducing one body of thought to the other. The affinities proposed follow the presentation of the first four chapters. It is claimed that both Hegel and liberation theology (1) take a similar critical stance toward the Enlightenment; (2) protest against abstract individualism; (3) affirm the importance of small communities in promoting the actualization of freedom; (4) reflect a contextual understanding of freedom as the product of a particular historical process; and (5) see the realization of freedom as an integral development in which inadequate forms of social life are overcome, a new community of just relationships is established, and the life of Spirit (Geist) is manifest. Order No: AAC 9300050 ProQuest - Dissertation Abstracts Title: DIALOGUE AND PRAXIS: A PROPOSAL FOR A HISTORICALLY SENSITIVE THEOLOGY Author: GREENWALT, GLEN GREGORY School: VANDERBILT UNIVERSITY (0242) Degree: PHD Date: 1992 pp: 296 Advisor: HODGSON, PETER Source: DAI-A 53/08, p. 2857, Feb 1993 Subject: RELIGION, PHILOSOPHY OF (0322); THEOLOGY (0469); PHILOSOPHY (0422) Abstract: This dissertation pursues the problem of making theological judgments given the historical contingency of all human thought. Whereas theologians two hundred years ago might appeal to permanent theoretical principles derived from rational reason and revelation to support their claims, the overwhelming sensibility of our time is one of the loss of transcending meanings and values. Yet without the guarantees of fixed principles of understanding, how can impartial, fair-minded methods of discussion, comparison, and judgment be established? Theologically, the problem is one of offering a theodicy of God and history that addresses the arbitrary injustices of life. Four paths appear to open before any searcher in pursuit of meaning and value in history. Justification of our beliefs and values must be located either, (1) at the level of the particularity of history within the confines of some parochial point of view (Stanley Hauerwas), (2) in some enduring principle or idea that resides beneath the accidental qualities of history (Edward Farley), or a dialectic must be constructed that either (3) returns to Hegel and constructs a rational demonstration of the ultimate meaning of history (Helmut Peukert), or (4) admits brokenness of human thought but finds within the process of questioning that brokenness something that is not brokenness itself. Through a process of dialogical inquiry, each of the first three paths is followed until a return is forced to the everyday world of conversation and puzzlement. The claim is made that human beings act rationally whenever they are able to engage each other about their differences, actively adapting to the other's view and to the innovative openings created by the intersecting lines of interpersonal exchange. Development of this view draws heavily upon current discussions of dialogue; but particularly, it finds its resources in Plato's earlier dialectic and in the lamentations and complaints of Israel's prophets. However marginalized or hidden from view, the complaint of the sufferer echoes our knowledge of truth and justice--or so is the claim of this dissertation. Order No: AAC NN77602 ProQuest - Dissertation Abstracts Title: THE LEGAL LANGUAGE OF AUTHORITY Author: CONKLIN, WILLIAM E. School: YORK UNIVERSITY (CANADA) (0267) Degree: PHD Date: 1992 pp: 605 Source: DAI-A 54/03, p. 1116, Sep 1993 Subject: SOCIOLOGY, THEORY AND METHODS (0344); LANGUAGE, MODERN (0291); LAW (0398) ISBN: 0-315-77602-1 Abstract: This thesis establishes the claim that law in a modern state is a monologic language which conceals the suffering of a particular other who does not 'know' the concepts (signifieds) associated with the signifiers of the legal genre. The thesis exemplifies how this phenomenon occurred during the Canadian Depression of the early 1980's. It is argued that legal language in a modern state is a secondary genre which represents the addressive experiences of victims who live through primary genres. Legal language does so by appealing to the will of surrogates of an invisible author who is without determinacy or identity except to the extent that the author's surrogates give content to the author through author-ized signifiers. The thesis draws on Sophocles' Antigone in order to contrast such a view of authority with that of Antigone's towards the divine laws. The will of the surrogates is represented through a hierarchic pyramid with a super-surrogate at the pinnacle. Hegel believes that such a pyramidal organization institutionalizes the 'state proper' as an organism. However, the thesis argues that such a language is living only for the expert 'knowers' of the signifiers of Recht. The thesis is defended against a possible Derridean criticism to the effect that a particular other who lives through primary genres is a natural center of the secondary genre which is a supplement. The thesis concludes that the concealed social relations within the language of Recht are dialogic. There is no need for an invisible author for authority in a dialogue. Dialogic partners are inter-preters whose addressive experiences play an important part in meaning. The thesis argues that a subject stretches meaning to the subject-matter of texts as well as to the inter-textuality between inter-preters. This constitutes an authentic, as opposed to a free, dialogue. Order No: AAC 9315182 ProQuest - Dissertation Abstracts Title: NICHOLAS OF CUSA'S THEOLOGY OF THE WORD (CUSANUS) Author: CASARELLA, PETER JOSEPH School: YALE UNIVERSITY (0265) Degree: PHD Date: 1992 pp: 477 Advisor: DUPRE, LOUIS Source: DAI-A 54/01, p. 217, Jul 1993 Subject: THEOLOGY (0469); PHILOSOPHY (0422); RELIGION, PHILOSOPHY OF (0322) Abstract: This dissertation examines the Verbum speculation of Cardinal Nicholas of Cusa (1401-1464). It attempts to redress the balance between studies of the concept language in the Renaissance which ignore theological issues and treatments of the Word in late medieval theology which pay scant attention to the non-theological function of the analogy of language. The first part situates Cusanus' thought in the history of speculative theories of language in the West. The speculative structure of language, suggested by Hegel and defended by Gadamer, is put forth as a point of departure for retrieving Nicholas' doctrine. The second part examines some of the medieval and Renaissance sources of Cusanus' theology of the Word. The renewed study of the trivium among twelfth century Christian theologians and the theologia rhetorica of quattrocento humanism are evaluated as sources for Cusanus' espousal of a theologia sermocinalis. Although Nicholas' writings bear traces of these and other strategies of the school theologians and orators, the uniqueness of his own rhetoric of lay wisdom outweighs any explicit dependency on his sources. The third part traces the development of the concept language in Cusanus' works from 1430 to 1464. The period from 1430 to 1450 marks a turn from the acceptance of pure ineffability in divinis to a new consideration of the productive ars of forming words. After 1450 there is a twofold development--towards a speculative synthesis of human ars and away from the visible presence of the divine Word except through the finite, semiotic appearances of its power and intentionality. The origins of this development in Plato's Seventh Letter, Ramon Llull, and late medieval nominalism are considered. It is argued that even in his late works, Nicholas never fully embraces the nominalist tendencies of the via moderna, as some of his interpreters have suggested. The fourth part studies the role of faith in the acceptance of the divine Word. In his most mature works, he fuses the unformed discursive knowledge that is known by analogy with the formal certainty received through intellectual vision. Faith and speculative vision unite to lead the believer beyond the images which words convey to the unifying image of the divine Word. Order No: AAC NN69168 ProQuest - Dissertation Abstracts Title: JACOB BURCKHARDT AS POLITICAL THINKER (BURCKHARDT JACOB, CULTURAL HISTORY, SWITZERLAND) Author: SIGURDSON, RICHARD FRANKLIN School: UNIVERSITY OF TORONTO (CANADA) (0779) Degree: PHD Date: 1991 pp: 516 Source: DAI-A 53/08, p. 2946, Feb 1993 Subject: HISTORY, EUROPEAN (0335); POLITICAL SCIENCE, GENERAL (0615) ISBN: 0-315-69168-9 Abstract: This thesis argues, contrary to the analyses of many scholars, that the political thought of the 19th century Swiss cultural historian Jacob Burckhardt is neither frivolous nor irrelevant. More specifically, this thesis combines biographical information about Burckhardt with an analysis of his major writings in order to challenge the notion that Burckhardt was simply a cultural historian and not a serious political thinker. The central teaching of Burckhardt's life is that the intellectual in mass society can best serve the community, not by direct political participation, but by working for the intellectual, aesthetic, and moral cultivation of the individual. The central teachings of his political writings are that "great men" often rule but unjustly, that successful leaders approach politics as a "work of art" and master the devices necessary to shape their subjects, that culture should not be subordinated to the state, and finally that individualism, class conflict, mass democracy, and the erosion of culture are both unfortunate and inevitable aspects of modernity. Throughout the thesis, the importance of a cultural historical perspective for political philosophy is outlined and evaluated. Burckhardt's political ideas are compared and contrasted to those of Ranke, Vico, Herder, Schopenhauer and Hegel. Moreover, Burckhardt's views on the state and culture are shown to have been a decisive influence on the political thought of Friedrich Nietzsche. Out of this analysis Burckhardt emerges as a profound critic of modernity, a pessimistic prophet of totalitarianism, and a champion of a humanistic "cultural" politics. Order No: AAC 9202473 ProQuest - Dissertation Abstracts Title: HEGEL'S AESTHETIC THEORY AND THE CRITIQUE OF ROMANTICISM Author: SENGER, CHARLES School: UNIVERSITY OF CALIFORNIA, SAN DIEGO (0033) Degree: PHD Date: 1991 pp: 288 Advisor: LETTAU, REINHARD Source: DAI-A 54/09, p. 3429, Mar 1994 Subject: LITERATURE, COMPARATIVE (0295); LITERATURE, GERMANIC (0311); PHILOSOPHY (0422) Abstract: The thesis of this work is that there is a definite relationship rather than a discontinuity between the aesthetic theory of the most influential philosopher of his time, G. W. F. Hegel, and much of the literary practice of that period. This relationship becomes clear by pointing out ways in which Hegel is revealed as quite the opposite of what he is often portrayed to be--a romantic--by those who do not occupy themselves with his texts. To the contrary, his point of view incorporates a consistent and coherent position that opposes forcefully and often polemically many then prevailing positions of European romanticism. This essay concentrates on two of these moments. The first is the critique of subjective irony, especially as formulated by the young Friedrich Schlegel. This is accomplished by consulting, among others, Fichte, Benjamin, Lettau, Lukacs, Szondi and Walser--aside from Hegel himself. Secondly, Hegel's throughgoing critique of natural beauty is analyzed, primarily from within the aesthetic theory, but also with respect to the critique of the philosophy of nature and the concept of force within the larger context of the system itself. This portrayal is itself subjected to analysis through the critique of the great neo-Hegelian, Theodor Adorno. After a brief sketch of other aspects of the aesthetic system, the concept of history and various other poetic matters, the essay turns to an analysis of contemporary writers. The first of these, Kleist, is presented as a writer whom Hegel should have recognized as an instinctively dialectical writer, but did not. Reasons are advanced why this could have been the case. The next writer to be examined is Heine, a writer who had considerable contact with Hegel. His ambivalent and self-critical relationship to romanticism is examined in the light of what has been learned about Hegel's aesthetics. Finally, Stendhal is considered briefly as another example of a transitional figure. With this study we find that there is indeed a relationship between Hegel's aesthetics and the practice of literary production during and after his life. ftn*Originally published in DAI vol. 52, no. 8. Reprinted here with corrected text. Order No: AAC 9223386 ProQuest - Dissertation Abstracts Title: ENGAGING MODERNISM: E. M. FORSTER AND THE FATE OF THE SUBLIME (FORSTER E. M. ) Author: MAY, BRIAN TIMOTHY School: UNIVERSITY OF VIRGINIA (0246) Degree: PHD Date: 1991 pp: 213 Advisor: WINNER, ANTHONY Source: DAI-A 53/12, p. 4334, Jun 1993 Subject: LITERATURE, ENGLISH (0593) Abstract: Critics interested in E. M. Forster hear and read repeatedly how old-fashioned Forster is, how traditional, how little he has to say to us post-Liberals. Yet one does not have to be perverse to describe Forster's work as an early and exemplary locus of some of our own intellectual problems. For the way Forster managed to work his way out of the humanist/anti-humanist impasse of his own (early modern) time is very similar to the way recent pragmatists have circumvented our current humanist/post-structuralist fix. Accordingly, in this dissertation I argue that Forster (or the Forsterian "text") in each of his major novels (The Longest Journey, Howards End, and A Passage to India) first looses certain anti-Liberal, radical, nihilist, Modernist, even post-modernist ideas about the self (I label these ideas "Modernist" ideas) and then, as if recoiling at the consequences, struggles to counter or contain them. I use the term, "sublime," because these debilitating ideas emerge most flagrantly in tourist scenes in which certain characters, instead of enjoying some version of the traditional sublime, suffer a kind which fails, which does not end as it is supposed (by Burke, Kant, Schiller, Hegel and other Romantics) to end: in a compensatory intimation of power. But, I also argue, the fate of the sublime and the self it guarantees is not death. Towards the end of each of these novels a narrative tone of voice emerges and joins forces with a regenerate character. Together they try to supplant the hopeless and morbid descriptions of the self being promoted by the rampant anti-Liberal contingent. They try to replace these anti-Liberal descriptions with descriptions of their own, ones which are more useful, both psychologically and ethically. Such "redescriptions," however sublime, may seem ethically or politically repressive. They are in fact suppressive; they are even "pragmatic." As redescriptions go, these do not enforce some existing power structure. Rather, they usefully negate the reactionary/subversive conflict surrounding it and threatening to "break" the humans caught within it. Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: REASON AND ITS DISCONTENTS: SCHOPENHAUER'S CRITIQUE OF KANT AS THE FOUNDATION OF THE PHILOSOPHY OF NIETZSCHE (SCHOPENHAUER) Author: NUTT, KATHLEEN ANN CRAIG School: QUEEN'S UNIVERSITY OF BELFAST (NORTHERN IRELAND) (0725) Degree: PHD Date: 1991 pp: 345 Source: DAI-C 54/03, p. 680, Fall 1993 Subject: PHILOSOPHY (0422) Location: THE QUEEN'S UNIVERSITY OF BELFAST, SCIENCE LIBRARY, CHLORINE GARDENS, BELFAST BT9 5AG, NORTHERN IRELAND Abstract: "Reason and its Discontents" is directed against the Heideggerian/Derridean approach to Nietzsche's philosophy. It offers a reading of the early and later Nietzsche which places his philosophy in the context of Schopenhauer's, as opposed to Hegel's, reading of Kant. The central argument is strategically orchestrated via Schopenhauer's response to Kant's chapter in the Critique of Pure Reason on the antinomies of pure reason. The first four chapters present (a) those basic elements of Kant's Critique of Pure Reason which Schopenhauer used as the framework of his own philosophical system and (b) his challenge to the elements of Kant's work which he disputed. For Schopenhauer, it was those erroneous, 'pre-critical' elements in Kant which paved the way for the reformed Scholasticism/Rationalism embodied in the work of Hegel. Chapter Five reconstructs Schopenhauer's philosophy in the light of his response to the antinomies. The final chapters are devoted to an examination of Nietzsche's early and later responses to Schopenhauer's philosophy. Chapter Six concentrates on Nietzsche's presentation of Schopenhauer in The Birth of Tragedy and the second 'untimely meditation', 'Schopenhauer as Educator'. Chapter Seven presents a reading of Nietzsche's work in the 1880s. In this final chapter, the interlocking themes of atheism, pessimism, materialism, freedom, the will to power, and the eternal recurrence are focused upon in the contexts of (a) Nietzsche's philosophy as a development of Schopenhauer's critique of Kant and also (b) as a critique of Schopenhauer's idealism. I believe that this way into Nietzsche's work offers the proper appreciation of his importance in the history of philosophy, avoiding the worn-out deconstructionist and quasi-phenomenological problems in which many of the recent interpretations of his philosophy have become enmeshed. Order No: AAC NN76262 ProQuest - Dissertation Abstracts Title: 'THE KEY-STONE OF THE ARCH': COLERIDGE'S METAPHOR OF JOINING AND SOME OF ITS CONSEQUENCES (COLERIDGE SAMUEL TAYLOR) Author: TURNER, HILARY ANNE School: MCMASTER UNIVERSITY (CANADA) (0197) Degree: PHD Date: 1991 pp: 320 Source: DAI-A 54/02, p. 556, Aug 1993 Subject: PHILOSOPHY (0422) ISBN: 0-315-76262-4 Abstract: The thesis examines the implications of Coleridge's claim that in the philosophy of Johann Gottlieb Fichte he had discovered the "key-stone of the arch"--a connection, in other words, between materialist and idealist ways of conceiving the world. Since a purely Fichtean philosophy seems to generate an unbridled will set over against a passive world, and to culminate in a technological attitude towards both nature and the products of human activity, the various schools of literary criticism that trace their origins to Coleridge have, to a certain extent, inherited a fascination with will and with technique. But while Coleridge undoubtedly appreciated the philosophic significance of Fichte's conception of a foundational act of self-positing, he diverges from Fichte on the proper uses of the human will. Rather than regarding the world as simply an arena in which the will exerts itself in opposition to nature, Coleridge works his way toward a dialectical philosophy in which human consciousness and nature cooperate and are reconciled. In his understanding of the dialectic as both a formal method and a way of accounting for human history, Coleridge resembles the philosopher G. W. F. Hegel more than has previously been acknowledged. Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: ETHICS AND THE BODY OF WOMAN: HEGEL, NIETZSCHE, HEIDEGGER (HEIDEGGER MARTIN, NIETZSCHE FRIEDRICH, HEGEL GEORG WILHELM FRIEDRICH) Author: DIPROSE, ROSALYN School: UNIVERSITY OF NEW SOUTH WALES (AUSTRALIA) (0423) Degree: PHD Date: 1991 Source: DAI-A 54/06, p. 2175, Dec 1993 Subject: PHILOSOPHY (0422) Abstract: Beginning with a definition of 'ethos' as one's dwelling place and 'ethics' as the practice of that which constitutes one's 'ethos', this thesis explores the relation between the production of meaning, embodiment and difference in the philosophies of Hegel, Nietzsche and Heidegger. The aim is to explore the possibility of an ethics of sexual difference evoked by Foucault's and Derrida's re-reading of this philosophical tradition. The frame for my analysis is established by outlining Foucault's approach to ethics, showing how he cannot account for sexual difference within his proposed aesthetics of self. The economy of difference which Derrida finds in operation under the motif of differance promises an ethics of difference which would include women. But, as he doesn't account explicitly for embodiment, Derrida has attracted the criticism that either differance is a co-option of the 'feminine' or has nothing to do with 'real-life women'. Drawing on my reading of Derrida's approach to difference, but highlighting the problem of embodiment, I return to the tradition with which Derrida and Foucault are engaged in order to locate the body of woman. My reading of Hegel's philosophy establishes that, for him, ethical action is based on the social constitution of the body as a sign of the self. This is drawn from his theory of the sign and his discussion of the mechanism of habit formation. I bring this reading to bear upon his discussion of 'ethical life' and sexual difference in the the Phenomenology of Spirit. The chapter on Nietzsche's philosophy begins with a reading of the relation between language, moral evaluation and the social constitution of the bodily self. I argue that Nietzsche's aesthetics of self is an ethics of difference pitted against a morality which assumes sameness and equality of outcome. Focusing on his notion of the 'pathos of distance' necessary for 'self-overcoming', I then locate the role of 'woman' within this ethics. My reading of Heidegger's early work finds that his analysis of Dasein's temporality allows for the conditions for the possibility of an ethics of difference against the normalising discourses of the 'they'. However, the distinctions he uses in this analysis are problematic as is his neglect of the question of embodiment. I bring my critique of these distinctions to Heidegger's claim that Dasein is sexually neutral and that sexual difference is an ontical 'dispersal into bodiliness and sexuality'. I conclude that, through their critiques of the social model of exchange between self-present individuals, all these theorists have something to offer an ethics of sexual difference. But only insofar as they do not forget the body of woman. Order No: AAC NN69362 ProQuest - Dissertation Abstracts Title: HEGEL AND HEIDEGGER AS TRANSCENDENTAL PHILOSOPHERS Author: BAUR, MICHAEL JOHN School: UNIVERSITY OF TORONTO (CANADA) (0779) Degree: PHD Date: 1991 pp: 377 Source: DAI-A 53/08, p. 2845, Feb 1993 Subject: PHILOSOPHY (0422) ISBN: 0-315-69362-2 Abstract: This study seeks to show how Hegel and Heidegger belong to the tradition of transcendental philosophy. In Chapter One, it is argued that the guiding question of transcendental philosophy concerns the relation between that which is apriori about our way of knowing and that which is apriori about the objects known. Kant answered this question by arguing that everything apriori in human knowledge comes from the knowing subject; however, because Kant continued to understand the finitude of the subject in terms of empirical determinations, his own pursuit of transcendental philosophy remained incomplete. Hegel seeks to overcome this incompleteness by arguing that knowing subjectivity must ultimately be conceived as infinite; against Hegel, Heidegger argues that the knowing subject is indeed finite, but that this finitude must be understood with reference to the ontological (non-empirical) givenness of Being. Chapter Two shows how the Fichtean interpretation of Kant's doctrine of apperception provided the basis for Hegel's claim that all determinations of objects must be grounded in some kind of self-relatedness of the subject. Chapter Three illustrates how Hegel's chapter on "Force and the Understanding" constitutes the climax of his own "transcendental deduction". Chapter Four turns to Hegel's Science of Logic in order to show how the logical transition from Being to Essence can allow for the scientific and critical grounding of metaphysics. The discussion of Heidegger begins in Chapter Five, which illustrates how Heidegger's thought concerning the categorial givenness of Being emerges from his interpretation of Husserl's phenomenology. Chapter Six explicates Heidegger's argument that time constitutes the transcendental horizon which makes possible the givenness of Being. Chapter Seven traces Heidegger's attempt to conceive of the givenness of Being within the context of a scientific, yet non-Hegelian, transcendental philosophy. Chapter Eight highlights some of the crucial similarities and differences between Hegel and Heidegger, and considers the possible future direction of transcendental philosophy in the wake of Hegel and Heidegger. Order No: AAC 9223414 ProQuest - Dissertation Abstracts Title: SPECULATIVE GOOD FRIDAY: THE DEATH OF GOD IN G. W. F. HEGEL'S 'CRITICAL JOURNAL OF PHILOSOPHY' (1802-1803) (GOD) Author: ANDERSON, DELAND SCOTT School: UNIVERSITY OF VIRGINIA (0246) Degree: PHD Date: 1991 pp: 333 Source: DAI-A 53/09, p. 3239, Mar 1993 Subject: PHILOSOPHY (0422); RELIGION, GENERAL (0318); RELIGION, PHILOSOPHY OF (0322) Abstract: The Death of God is a recurrent theme throughout the thought of G. W. F. Hegel. This dissertation examines Hegel's utterance of the death of God in its methodological, biographical, and hermeneutical contexts. By focusing on the issues of language, life, and learning in the work of Hegel, the author presents an integrated perspective on the role of the death of God in Hegel's philosophy as it emerged in the early years at Jena. The Kritische Journal der Philosophie, edited by Hegel and the young Schelling, provided the occasion for the first utterance of the death of God. Hegel's contributions to this journal are examined in full detail, and their connections to the philosopher's later works are indicated. Most especially, attention is drawn to the systematic parallel between the series of journal articles Hegel wrote during his first years at Jena and his first great work, The Phenomenology of Spirit. Thus the author argues that the death of God provides an important index to understanding the system of Hegel's thought. For Hegel's utterance of the death of God in 1802 announced his burgeoning system of speculative discourse, a radically innovative philosophy of language, logic, and life that was to revolutionize, not only philosophy and theology, but more importantly culture itself. Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: ON THE PROBLEM OF 'BEAUTY' IN PHILOSOPHY (NATURE, ART, TASTE, SELF-REFLECTION) [ZUR PROBLEMATIK DES PHILOSOPHISCHEN BEGRIFFES DES SCHOENEN] Author: IPSEN, INGRID School: UNIVERSITAET WIEN (AUSTRIA) (0671) Degree: DRPHIL Date: 1991 pp: 13 Source: DAI-C 54/02, p. 373, Summer 1993 Language: GERMAN Subject: PHILOSOPHY (0422) Abstract: Chapter 1. Plato, Begetting in beauty for the sake of immortality, vision of ideas (Symposium, Phaidros, Republic X). Chapter 2. Presence of the idea in the beauty of nature and the beauty of art. Chapter 3. Kant, Nature's beauty, concept of taste, esthetic ideas, purpose of nature, concept of genius (critique of discernment). Chapter 4. Hegel, Art in the sphere of the absolute mind, however, its heyday is over. Chapter 5. Schelling, The infinite shown finite is beauty, system of the transcendental idealism, intellectual intuition, art as proof for the existence of God, mythology, history. Chapter 6. Truth in art? Truthfulness = falsification (Adorno). Chapter 7. Schopenhauer, Volition is suffering from which art releases, genius is the ultimate wealth of reason. Chapter 8. Wagner, Conception of the total work of art. Chapter 9. Nietzsche, Metaphysics of artists. Chapter 10. The 20th century. Reflection outstrips inspiration. Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: HEGEL'S INFLUENCE ON FREUD (FREUD SIGMUND) [DER EINFLUSS HEGELS AUF FREUD] Author: PULLER, JOHANN School: UNIVERSITAET WIEN (AUSTRIA) (0671) Degree: DRPHIL Date: 1991 pp: 255 Source: DAI-C 54/03, p. 681, Fall 1993 Language: GERMAN Subject: PHILOSOPHY (0422) Location: UNIVERSITAT WIEN, WIEN, AUSTRIA Abstract: The aim of this paper is to find the roots of Freud's ideas. The author wanted to show the homology of Freud's and Hegel's thoughts, especially those developed in the 'Phaenomenologie des Geistes' which find their climax in the presentation of 'Herr und Knecht'. The paper is divided into six chapters. In the first chapter there is a long presentation about Spinoza and at the same time there is proof how our thinking is influenced by this philosopher and how Hegel particularly follows his way of thinking. The second chapter discusses the Austrian philosophers at the time of Freud and deals especially with their attitude towards Hegel. The third chapter is reserved to Hegel and deals not only with phenomenology but also, intensively, with encyclopaedia. The result of this chapter is the connection between Hegel's thinking and psychoanalysis. The fourth chapter is devoted to Freud, his thinking, and illustrates above all the numerous aspects of his attitude towards philosophy. In the fifth chapter those authors are discussed who tried to represent the roots of Freud's thinking in a similar way. Chapter six deals with Hegel's influence and the influence of his philosophy on modern medicine and there is proof of the fact that his thoughts are still up to date. In this way the paper illustrates the path from thought to action, from the philosopher to the psychoanalyst working in the field. Order No: AAC NN72828 ProQuest - Dissertation Abstracts Title: SCIENCE AND RIGHT: CRITICAL LEGITIMATION IN KANT AND HEGEL (SOCIAL THEORY, POLITICAL THEORY) Author: KOCH, ROBERT School: YORK UNIVERSITY (CANADA) (0267) Degree: PHD Date: 1991 pp: 312 Source: DAI-A 53/12, p. 4351, Jun 1993 Subject: PHILOSOPHY (0422); SOCIOLOGY, THEORY AND METHODS (0344); POLITICAL SCIENCE, GENERAL (0615) ISBN: 0-315-72828-0 Abstract: The dissertation examines the strategy of critical legitimation operative in contemporary social and political theory. Its primary thesis is that the historical emergence of critical discourse must be understood within the context of two events of the late eighteenth and early nineteenth centuries: the philosophical encounter with the rise of modern natural science, and the formation of a bourgeois intellectual elite and its essentially moral (and not political) opposition to the absolutist state. These events produce a strategy of critical legitimation that combines the vocabularies of mathematical objectivity and juridical normativity. This thesis is defended through a reading of several texts of Kant and Hegel, wherein two modes of the strategy are discerned. In Kant there is found the strategy of expropriation, or the iterative acquisition of the object of discourse, whilst in Hegel one finds a strategy of appropriation or systematic acquisition. Both modes serve to constitute the various forms of critical discourse in their specific theorization of the objects and themes of social and political inquiry. Order No: AAC NN70380 ProQuest - Dissertation Abstracts Title: RECONSTRUCTING AESTHETIC THEORY: BETWEEN HABERMAS AND ADORNO (JUERGEN HABERMAS, THEODOR W. ADORNO) Author: KOMPRIDIS, NIKOLAS School: YORK UNIVERSITY (CANADA) (0267) Degree: PHD Date: 1991 pp: 265 Source: DAI-A 53/09, p. 3242, Mar 1993 Subject: PHILOSOPHY (0422) ISBN: 0-315-70380-6 Abstract: In this dissertation I develop a theoretical partnership between Adorno's aesthetic theory and Habermas's theory of communicative rationality. I argue against a model of art and aesthetic experience which I have designated the ecstatic model. This model sets off aesthetic experience in opposition to reason, functioning as reason's other. The ecstatic model belongs to one of the two distinct traditions of aesthetic theory, both of which have originated in Kant and Hegel, but which have developed in two entirely different directions. The most dominant tradition is represented by Nietzsche and Heidegger. It has produced the ecstatic model. Adorno represents a model of aesthetic experience I have designated the interactive model. Reconstructed from the perspective of Habermas's more capacious conception of communicative reason, Adorno's aesthetics becomes a viable alternative to the ecstatic model, by going beyond the limitations of an unnecessarily narrow conception of reason. The first chapters treats the shortcomings of the ecstatic model through an analysis of Nietzsche, Hegel, Kant, Lyotard and Rorty. The final chapter develops Adorno's concept of mimesis as a form of symbolically mediated interaction. Order No: AAC NN72885 ProQuest - Dissertation Abstracts Title: F. W. J. VON SCHELLING'S CONCEPTION OF FREEDOM: INDIFFERENCE, RUPTURE, RAPTURE (SCHELLING FRIEDRICH WILHELM JOSEPH VON, IDEALIST, GERMAN) Author: ODLAND, LANCE T. School: YORK UNIVERSITY (CANADA) (0267) Degree: PHD Date: 1991 pp: 388 Source: DAI-A 53/12, p. 4352, Jun 1993 Subject: PHILOSOPHY (0422) ISBN: 0-315-72885-X Abstract: A notable philosopher in the Idealist tradition, but a peripheral figure for thinkers outside Germany. F. W. J. von Schelling is more than the transitional figure to Hegel. Although his thinking has been depreciated as mystical or protean, often as irrationalist, such judgments are distorted as this study shows by concentrating on his relation to Kant. There is a strong parallel to be drawn between Schelling's ontology--indifference, the real and ideal (nature and spirit), absolute identity--and Kent's transcendental epistemology--reason, phenomena and noumenon, the supersensible. The focus of this project is the Freiheitschrift of 1809 which examines the essence of freedom, both human and "divine" (i.e., finite and nonfinite); the essay is clearly concerned with the ideas of metaphysics (God, freedom, immortality) in connection with reason as a whole, both theoretical and practical. Freedom is delineated as self-constitution, a process which is intrinsically communicative. Before centering on the essay, the movement from epistemology to ontology in his earlier writings is sketched: the identification of productive imagination with self-positing: freedom as allowing for the possibility of intellectual intuition: the conception of natural purposes as real expressions of freedom; and the turn to Will as the ground of Being. Order No: AAC MM71193 ProQuest - Dissertation Abstracts Title: KOJEVE, JAPAN, AND THE END OF HISTORY (ALEXANDRE KOJEVE) Author: HAIGH, STEPHEN PAUL School: UNIVERSITY OF CALGARY (CANADA) (0026) Degree: MA Date: 1991 pp: 158 Source: MAI 31/02, p. 634, Summer 1993 Subject: POLITICAL SCIENCE, GENERAL (0615); HISTORY, GENERAL (0578) ISBN: 0-315-71193-0 Abstract: After exhaustive study of the works of Hegel, Kojeve came to conclude that the French Revolution had signalled the completion of the 'historical project', and that, in its aftermath, man would become 'reanimalized', because there was nothing more for him to accomplish. Following a visit to Japan in 1959, Kojeve had a radical change of opinion. The Japanese, he determined, had been living at the theoretical end of history for centuries, without thereby losing their humanity. Certain unique characteristics allowed them to retain the definitively human tensions and oppositions that had been lost in the West. In the future dialogue between Japan and the West, Kojeve thus entertained the possibility of a 'Japanization', rather than rebarbarization of the world. After an anatomical exploration of Kojeve's account of dialectical history, and a survey of contemporary Japan, it is argued that Japan's social and cultural history is not explicable in Kojevian terms, and that the notion of a Japanese end of history makes little sense. (Abstract shortened by UMI.) Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: SOLIDARITY AS MORAL, SOCIO-THEORETICAL, AND POLITICAL CONCEPT: ITS MEANING AND IMPORTANCE IN THE FRAMEWORK OF KARL MARX', SCHELER'S, ARISTOTLE'S, AND TALCOTT PARSONS' THINKING (MARX KARL, SCHELER MAX, ARISTOTLE) [SOLIDARITAET ALS ETHISCHER, GESELLSCHAFTSTHEORETISCHER UND POLITISCHER BEGRIFF: SEINE BEDEUTUNG IM DENKEN VON KARL MARX, MAX SCHELER, ARISTOTELES UND TALCOTT PARSONS] Author: THIEMER, ELFRIEDE School: UNIVERSITAET WIEN (AUSTRIA) (0671) Degree: DR Date: 1991 pp: 280 Source: DAI-C 54/03, p. 716, Fall 1993 Language: GERMAN Subject: POLITICAL SCIENCE, GENERAL (0615) Location: UNIVERSITAT WIEN, WIEN, AUSTRIA Abstract: This study deals with the concept of 'solidarity' and with its ethical, theoretical, and political meaning, especially with reference to 4 'classical' authors. As a basis to the reconstruction of the respective conceptions and theories of 'solidarity', the author presents an analysis of the basic understandings of man and of society, which direct the philosophy (or theory) of Karl Marx, Max Scheler, Aristotle, and Talcott Parsons. Marx conceives 'solidarity' as a quality of the future communist society, in which 'alienation' has been overcome and man has become a 'Gattungswesen'. The sources of these ideas (Hegel, Feuerbach) are explained, the consequences are being outlined, also with respect to the break-down of political systems of 'real socialism'. Scheler looks at 'solidarity' as at the expression and the realization of 'love', which is, according to his philosophy, the core capacity of the human person. The author presents the philosophical background of this idea ('phenomenology' of social relations, 'value ethics', and 'personalism'). She also shows some consequences with reference to the 'humane' quality of societal and political forms of order. These ideas are of special importance since the 'social teaching' of Pope John Paul II is, to the utmost, influenced by them. Aristotle regards 'philia' (i.e. 'solidarity') not only as a fundamental and ethically relevant form of social relationship (friendship), but also as an essential element of the polis. 'Political solidarity' ('philia politike') is a form of like-mindedness ('homonioa'), and it plays an important role in order to integrate citizens into some political order. Talcott Parsons deals with 'solidarity', based on ideas of Emile Durkheim, in his functional framework of social system prerequisites and processes. The author stresses the relevance of interpenetrative relations and of the 'generalized medium of interaction' in order to analyse the integrative function of solidarity. A short summary presents some conclusions. Order No: AAC NN72855 ProQuest - Dissertation Abstracts Title: TRADITION, MODERNITE ET POSTMODERNITE DANS LA SOCIETE AMERICAINE: CONTRIBUTION A L'ETUDE CRITIQUE DU CONCEPT PRAGMATISTE DE COMMUNICATION DES SCIENCES SOCIALES AMERICAINES DANS UNE PROBLEMATIQUE DE LA SOCIALITE CONTEMPORAINE (FRENCH TEXT) Author: COTE, JEAN-FRANCOIS School: YORK UNIVERSITY (CANADA) (0267) Degree: PHD Date: 1991 pp: 577 Source: DAI-A 53/12, p. 4491, Jun 1993 Language: FRENCH Subject: SOCIOLOGY, THEORY AND METHODS (0344) ISBN: 0-315-72855-8 Abstract: Cette these presente une critique du concept pragmatiste de communication, tel qu'il s'est developpe a travers les travaux philosophiques et epistemologiques du pragmatisme (C. S. Peirce, W. James, J. Dewey, G. H. Mead), puis dans la theorie sociologique de l'Ecole de Chicago, et enfin dans certaines approches analytiques de la vie quotidienne (H. Blumer, P. Berger -T. Luckmann, H. Garfinkel, et E. Goffman). D'un point de vue phenomenologique qui prend en compte le caractere symbolique de la definition de la socialite, la critique suggere que le concept pragmatiste de communication ne developpe, de son cote, qu'une vision "positiviste" (ou naturaliste) de la signification de la vie sociale. Cette critique prend appui sur le fait qu'une telle comprehension de la vie sociale s'inscrit dans le contexte d'une crise de representation qui affecte les sciences humaines et la societe contemporaines. En replacant le developpement du concept pragmatiste de communication dans un contexte historique et normatif (ou "logique") plus large qui prend en compte les exigences de la definition de la socialite heritees de la tradition et de la modernite, notre etude insiste pour mettre en relief une comprehension de la dimension dialectique immanente de la communication, dimension qui ouvre ses limites a un horizon transcendantal. Prive de ce caractere dialectique et de cet horizon transcendantal, la communication ne se refere en effet seulement qu'aux activites sociales "immediates", a la situation dialogale, aux simples "interactions" ou aux activites des medias par exemple, sans comprehension de leurs composantes dialogiques (Bakhtine) ou dialectiques (Hegel). Percue en tant que structure symbolique de mediation qui reconnai t l'existence de ces composantes dialectiques et dialogiques, la communication peut au contraire apparai tre comme un concept normatif operant a l'interieur d'une problematique d'analyse de la vie sociale dans le cours de cette periode socio-historique appelee postmodernite, puisqu'il s'appuie alors sur un potentiel de mediation conceptuelle analogue a celui des periodes anterieures de developpements socio-historiques que sont la tradition et la modernite. C'est lorsqu'il est mis en relation avec son contexte de developpement dans la societe americaine que le concept pragmatiste de communication revele l'ensemble des enjeux epistemologiques, theoriques et pratiques qui le constituent en propre; cette mise en rapport nous permet ainsi de lui attribuer une portee generale dans le developpement d'une norme de socialite pour la societe americaine du XXe siecle, en meme temps qu'elle nous permet de relever les limites intrinseques de cette normativite. Notre etude emerge alors comme une amorce de vision critique de la definition normative de la socialite developpee dans la societe et dans les sciences sociales americaines, et elle laisse entrevoir des developpements plus profonds et plus etendus qui doivent toucher la comprehension des pratiques de la communication et des categories sociologiques qui en permettent l'analyse, le tout suggerant une position egalement critique envers ce developpement logique et socio-historique appele postmodernite. Order No: AAC MM71502 ProQuest - Dissertation Abstracts Title: 'IMITATIO', 'MIMESIS' UND 'UEBER-MARIONETTE'. ZUR PROBLEMATIK DER WIRKLICHKEITSABBILDUNG BEI E. G. CRAIG (GERMAN TEXT) Author: KEICHER, IMKE E. School: DALHOUSIE UNIVERSITY (CANADA) (0328) Degree: MA Date: 1991 pp: 126 Source: MAI 31/02, p. 509, Summer 1993 Language: GERMAN Subject: THEATER (0465) ISBN: 0-315-71502-2 Abstract: As already indicated in the title "'Imitatio', 'Mimesis' und 'Uber-Marionette'. Zur Problematik der Wirklichkeitsabbildung bei E. G. Craig" this thesis wants to show, how a certain definition of 'reality' which is given by Craig in his theoretical writings leads to the quest for a fundamental reform of the 'Art of the Theatre'. This thesis is therefore a contribution to the understanding of the 'Theaterreformbewegung' at the turn of the century. Especially Craig's claim to substitute the actor by the 'Uber-Marionette' which must be considered a metaphor for a basically new form of acting is rooted in his demand for an anti-mimetic, symbolical art. Craig's concept of a renewed theatre is interpreted in the context of mimetic theories as presented by Aristotle and Hegel. Order No: AAC 9318296 ProQuest - Dissertation Abstracts Title: THE ACTIVE IDEAL: MIND AND HISTORY IN SHELLEY'S 'HELLAS' (SHELLEY PERCY BYSSHE, POETRY, PHILHELLENISM) Author: NETH, MICHAEL JAMES School: COLUMBIA UNIVERSITY (0054) Degree: PHD Date: 1990 pp: 445 Advisor: KROEBER, KARL Source: DAI-A 54/02, p. 535, Aug 1993 Subject: LITERATURE, ENGLISH (0593); PHILOSOPHY (0422) Abstract: Shelley's last major completed poem, Hellas (1821), has fared poorly in most estimations of the poet's work. The present study suggests that in fact this "Lyrical Drama" is a carefully structured improvisation on the themes of cognition and history that is crucial to understanding the poet's worldview in the final years of his life. Chapter 1 offers a critical survey of early responses to Hellas and places these readings in the context of the great divide in Shelley criticism between Platonic-idealist and empirical-reformist interpretations of the poet's art and thought. Chapter 2 develops a contrast between Hegel's and Shelley's notions of human history, arguing that whereas Hegel understands history as a closed system having reached its terminus in the German "World-Historical People" of Hegel's day, Shelley regards it in Hellas as an open-ended process lacking a determinate telos--as the province of hope and possibility. Chapter 3 amplifies this reading by contesting Jerome McGann's ideological dismissal of the poem's Preface as a "typical Philhellenist illusion." A pronounced growth in Shelley's opinion of the exemplary value of the artistic relics of bygone cultures emerges from a comparison of Hellas with the early prose fragment, The Assassins. Kant's aesthetic theory is applied to show how in Hellas Shelley has begun to reconceive history on the creative model of art. Chapter 4 explores the evolution of the Wandering Jew from his early appearance as blasphemous rebel in Queen Mab to his role in Hellas as the spokesman for a vibrant new epistemology in which Shelley improvises on the Platonic doctrine of the World-Soul, transforming Plato's intelligible sphere of being into an internally objectified domain of mind. Chapter 5 examines Shelley's Hellenism by treating it as an imaginative departure from the teachings of J. J. Winckelmann, whom Shelley read in Italy. Shelley deviates from Winckelmann's ideal of ancient Greek artefacts as prescriptive norms by viewing them as models that invite unrestrictive imitation of their most important quality: the spirit of social, political, and individual liberty. Two appendices refute McGann's revisionist reading of Kant and C. E. Pulos's Berkeleian interpretation of the later Shelley's ontology. Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: ACTUALITY AND RATIONALITY IN HEGEL'S 'SCIENCE OF LOGIC' [REALITAT EFECTIVA I RACIONALITAT A LA CIENCIA DE LA LOGICA DE HEGEL] Author: ALEGRET I BIOSCA, LLUIS School: UNIVERSITAT AUTONOMA DE BARCELONA (SPAIN) (5852) Degree: FILOLD Date: 1990 pp: 495 Source: DAI-C 54/01, p. 33, Spring 1993 Language: SPANISH Subject: PHILOSOPHY (0422) ISBN: 84-7929-015-3 Publisher: SERVEI DE PUBLICACIONS DE LA UNIVERSITAT AUTONOMA DE BARCELONA, EDIFICI RECTORAT, APARTAT POSTAL 20, E-08193 BELLATERRA (BARCELONA), SPAIN Abstract: The dictum "that which is rational is actual and that which is actual is rational" has been a matter of controversy since Hegel presented it in the introduction to the Philosophy of Rights. This present work, entitled Actuality and Rationality in Hegel's Science of Logic, attempts to clear up the problematic aspects of the mentioned dictum. With this end, the texts on the determination of actuality have been analyzed and translated into Catalan; likewise, the introductory texts to the concept's logic and the concept's judgment have been analyzed. Moreover, the ontological background of this determinational development is established on the basis of the fundamental principles of Spinoza of Leibniz of the Kantian critical philosophy. It concludes that actuality and rationality constitute an inseparable unity, although that unity needs to be seen as a process which is the result of the dialectical development of determination's content; this development has an "empirical-practice" referentiality that makes it necessary to inspect the Science of Logic as an ontological logic, not as a formal logic. The work's content is complemented by two appendixes. In the first one are: (1) as a summary, the contents of Science of Logic with details of the parts; (2) a study on the distinction between the immediate existence (Dasein), reality (Realitat), essential existence (Existenz) and actuality (Wirklinchkeit); (3) the evolution of actuality throughout Hegel's work; and (4) a brief exposition of the discussion between Fulda and Theunissen. In the second appendix we give the Catalan translation of the German texts on actuality. (Abstract shortened by UMI.) Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: THE IMAGE OF EROS AND MELANCHOLY OF THE MODERN AGE [DAS BILD DES EROS UND DIE MELANCHOLIE DER MODERNE] Author: TARABA, SYLVIA School: UNIVERSITAET KLAGENFURT (AUSTRIA) (5803) Degree: DRPHIL Date: 1990 pp: 350 Source: DAI-C 54/03, p. 682, Fall 1993 Language: GERMAN Subject: PHILOSOPHY (0422) Location: UNIVERSITATSBIBLIOTHEK, UNIVERSITAT FUR BILDUNGSWISSENSCHAFTEN KLAGENFURT, UNIVERSITATSSTRASSE 66-67, A-9022 KLAGENFURT, AUSTRIA Abstract: In Axiomenlogik und Erkenntnistheorie, sowie in einem mangelhaften Verstandnis des Hegelschen Begriffes der Vermittlung bleibt der 'schlechthin Andere', das 'Du' des Identitats-Subjekts bzw. Erkenntnis-Subjekts in seiner dynamischen, dialektisch-verwickelten Rolle notgedrungen oder zwangslaufig unberucksichtigt, bzw. verschwiegen. Philosophisch in Erscheinung tritt 'der Andere' geschlechtsneutral als 'Alter Ego'. Das ist nicht so bei Hegel. Ein zentraler Abschnitt befasst sich mit der 'Phanomenologie des Geistes' und legt Hegels Begriff der Vermittlung, seine darin enthaltene Metaphysik und deren logische Formalisierbarkeit (G. Guenther) auseinander. Zwei Befunde aus der Welt der Kunst sind hier Eingangs- bzw. Ausgangsmotiv fur die Darlegung dieses Begriffs einer Verwickelten Hierarchie. In der Arbeit vom Marcel Duchamp und Pierre Klossowski und deren erotischen Simulakren, wird eine Komplizenschaft der Zweigeschlechtlichkeit und eine vollkommene Abstinenz der Subjektideologie entdeckt. Asthetische, kunstphilosophische, wissenschaftsgeschichtliche und -theoretische, als auch phanomenologische, sowie (formal)logische Fragestellungen fuhren zum Befund eines (scheinbaren) Verlustes. Die Melancholie, welche hier nicht nur als pathologische, sondern auch als geisteswissenschaftliche Befindlichkeit Beachtung findet, ist, so die These, die Folge dieses Verlustes. Sie wird als resignative Haltung verstanden, die sich mit einem Zustand des Verlustes abfindet, der in und durch die Melancholie chronisch wird. In Kybernetik und anthropologischer Lerntheorie (Bateson) wird das INHALT-FORM-PROBLEM des Bewusstseins, welches heute in der Artificial Intelligence Forschung aufgegriffen wird, und sich anhand zweier gegensatzlicher Themata (Guenther) oder Maschinen (Von Neumann) entfalten kann, zu Hegels Phanomenologie zuruckgeschlossen. Hegel hat dieses Problem dort bereits fur zwei unterschiedliche 'Krafte' (Sollizitierte/Sollizitierende) formuliert (114). In der verwickelten Hierarchie jener zwei selbstandigen, asymmetrischen Krafte, welche bei Hegel in den Paar-Verhaltnissen (Herr-Knecht/Mann-Weib) dargestellt werden, liegt ein ausgearbeiteter Ansatz fur die Losung der Dreithematischen Vermittlung. Sie bezieht sich bei Hegel, so die These, einzig auf die geschlechtliche Zweiheit und ihre asymmetrische Doppelthematik, sowie deren eine, diese beiden ubergreifenden Thematik, namlich die der Subjektivitat. Das 'Bild des Eros' wird hier verstanden als Bild des weiblichen Anderen, des Du, das heisst mit Levinas gesprochen, des 'schlechthin Anderen'. Order No: AAC D-97802 ProQuest - Dissertation Abstracts Title: THE DECLINE OF HISTORICISM IN WILLIAM TEMPLE'S SOCIAL THOUGHT (TEMPLE WILLIAM) Author: SPENCER, S. C. School: UNIVERSITY OF OXFORD (UNITED KINGDOM) (0405) Degree: PHD Date: 1990 pp: 306 Source: DAI-A 53/09, p. 3245, Mar 1993 Subject: PHILOSOPHY (0422) Abstract: Available from UMI in association with The British Library. Requires signed TDF. A systematic and comprehensive examination of the philosophical foundations of William Temple's social thought. The dissertation begins with an examination of the concept of history at work within Temple's social thought. His understanding of the political realm, as seen in his treatment of liberty, society and the state, is considered, as is his discussion of the political norms of human rights, property, equality and justice. Temple's treatment of political ethics, beginning with practical moral duty in general and then proceeding to the distinctive political roles of citizenship, the politician and of groups acting collectively is also examined. It is argued that Temple's original position was a form of Hegelian historicism. This is found in the metaphysical theory of value (where Hegelian logic underpins the notion of value), in the view of history as progressively attaining perfection through Christendom, in the state-collectivism of the political theory, and in the understanding of moral duty as following the conventions of society. These views show the influence of the British Idealists, who were in turn influenced by Hegel. Temple developed his position in a more individualist direction by qualifying the earlier collectivism and adopting a consequentialist view of moral duty. He also advanced a paradoxical understanding of the relationship between history and eternity. Finally, at the end of his career and in piecemeal fashion, he moved away from some of his earlier positions and, following the continental existentialist-influenced theologians and Reinhold Niebuhr, adopted a pessimistic view of history and hinted at a radical individualism. Historicism therefore declined in importance in his social thought. It is concluded that both his earliest and his latest positions were problematic, while aspects of the middle period texts make lasting contributions to Christian social thought. A chronological and complete bibliography of Temple's writings is provided. Order No: AAC NN78800 ProQuest - Dissertation Abstracts Title: HEGEL ON THE BODY (SELFHOOD) Author: RUSSON, JOHN EDWARD School: UNIVERSITY OF TORONTO (CANADA) (0779) Degree: PHD Date: 1990 pp: 257 Source: DAI-A 54/05, p. 1833, Nov 1993 Subject: PHILOSOPHY (0422) ISBN: 0-315-78800-3 Abstract: There is a phenomenology of the body worked out implicitly in Hegel's Phenomenology of Spirit, in which the full implications of a rejection of a dualistic conception of self and body are articulated. A concept of body can be derived from Hegel's analysis of life, according to which the body is the phusis, hexis and logos of the self, that is, it is the qualitatively determinate conditions--hexis--of un-self-conscious comportment to the world in and by which a situation is constituted which allows immediate satisfaction for the self-conscious will--phusis--and which expresses the pre-reflective commitments of the self--logos. This is a dynamic concept, and its dialectic is one side of the dialectic of selfhood which is the explicit theme of the Phenomenology of Spirit. In its dialectic, the body develops through stages in which each one of these moments in turn takes precedence. The three stages are the natural body, the institutional body, and the self-communicative body. Chapters 1 and 2 develop the adequate concept of self-conscious selfhood by analyzing, respectively, Chapter IV, Section 8, "Freedom of Self-Consciousness," and Chapter V, "Reason." Chapter 3 develops the concept of body in relation to self-consciousness based on an analysis of the sections of Chapter IV, "Self-Consciousness" which deal with "Desire" "Life" and "Independence and Dependance of Self-Consciousness," and considers natural embodiment. Chapter 1 analyzes Chapter VI, "Spirit," to develop the notion of institutional embodiment. Chapter 5 analyzes Chapter VIII, "Absolute Knowing," to develop the concept of self-communicative embodiment. The conclusion of the Hegelian phenomenology of the body is that self-conscious selfhood can only be adequately embodied by a situation in which the totality of its otherness constitutes a living system of signs, the very life of which is the process of coming to self-understanding as such a system. The dialectic of body is the process of the body's overcoming of its own naturalness, and the bringing of itself to self-consciousness as mind. Order No: NOT AVAILABLE FROM UMI ProQuest - Dissertation Abstracts Title: CENTRISM, EXCLUSION, UNIFIED SCIENCE: THE DISTINCTION OF NATURE AND MORAL AUTONOMY IN HEGEL, KANT, SKINNER AND IN THE DEBATE ON ARTIFICIAL INTELLIGENCE [ZENTRISMUS, AUSGRENZUNG, EINHEITSWISSENSCHAFT: ZUM VERHAELTNIS VON NATUR UND FREIHEIT BEI HEGEL, KANT, SKINNER UND IN DER DISKUSSION UM KUENSTLICHE INTELLIGENZ] Author: PARZER, ELISABETH School: UNIVERSITAET WIEN (AUSTRIA) (0671) Degree: DR Date: 1990 pp: 270 Source: DAI-C 54/02, p. 374, Summer 1993 Language: GERMAN Subject: PHILOSOPHY (0422) Location: UNIVERSITAT WIEN, WIEN, AUSTRIA Abstract: Centrism (ethnocentrism, eurocentrism, androcentrism) is treated as a logical problem, defined as extensional ambiguity of terms. The twofold extension of 'world history' (including and excluding the world outside of Europe) in Hegel's philosophy is shown to have far reaching ideological consequences (racism, sexism, Christian and German chauvenism) in connection with the specific classification of natural and historical factors in Hegel's estimation of the development potentiality of a culture. This problematic distinction between non-nature (culture, consciousness, morality) and nature (geography, biological anthropology) is further analysed in Kant's epistemological dualism of empirical science and speculative ethics, and, on the other hand, in the program of the unity of science, which is a repudiation of this dualism. This program is mainly treated in the light of its radical representative B. F. Skinner. As cognitivism has succeeded behaviourism as the dominant paradigm with the uprise of artificial intelligence, this new science is briefly featured, especially focussing on A. Turing's understanding of intelligence and his behaviouristic concept of machine learning. The current comeback of behaviouristic concepts due to neo-connectionism may have impacts on philosophical concepts of human intelligence as human nature, human spirit or historically developed human behaviour. Order No: AAC D-97349 ProQuest - Dissertation Abstracts Title: THE NOTION OF COADUNACY AND THE PROBLEM OF SELF/OTHER RELATIONALITY IN THEOLOGY WITH SPECIAL REFERENCE TO KANT, FICHTE, HEGEL, BARTH AND PANNENBERG (KANT IMMANUEL, FICHTE JOHANN GOTTLIEB, BARTH KARL, PANNENBERG WOLFHART) Author: ALSFORD, MICHAEL School: UNIVERSITY OF DURHAM (UNITED KINGDOM) (0585) Degree: PHD Date: 1990 pp: 318 Source: DAI-A 53/08, p. 2858, Feb 1993 Subject: THEOLOGY (0469) Abstract: Available from UMI in association with The British Library. Requires signed TDF. This work seeks to explore the problem of self/other relationality with reference to certain key thinkers in western philosophy and theology. To this end we have deployed the notion of coadunacy as a specifically theological model of human relationality. In chapter one we present a substantive picture of the biblical tradition's understanding of human communality, suggesting that this presents Christian theology with its ideal of coadunacy expressed in the Old Testament's insistence that "it is not good that man should be alone" and the New Testament ideal that we should be "all one in Christ". We continue by examining the observable social phenomenon of radical individualism and isolation within our society and suggest that this ought to stand as a challenge to modern Christian theology. In chapter two we outline the fields of inquiry which will guide us through the task of constructing a theological understanding of human coadunacy and in presenting a critique of those approaches of self/other relating which are in some way insufficient or unchristian. Chapters three to six contain analyses of the approaches to the issue of self/other relationality argued for by Kant, Fichte and Hegel, Barth and Pannenberg. These thinkers are selected for their major contributions to both western thought and theology in particular. It will be argued that in each of these thinkers a significant deficiency exists in their treatment of self/other relationality which ultimately does violence to the other by prioritizing the self. Furthermore it will be argued that the issue of situatedness, as an element within the discussion of human relationality is, by and large, ignored by the aforementioned thinkers. The concluding chapters suggest that a truly Christian notion of coadunacy ought to prioritize the other by way of a Christ-like act of self-abandonment and take into account the human experience of situatedness and embodiment. Order No: AAC D-97309 ProQuest - Dissertation Abstracts Title: GRAMSCI'S 'L'ORDINE NUOVO' WRITINGS, 1919-1920: A THEORETICAL ASSESSMENT (GRAMSCI ANTONIO, ITALIAN SOCIALISM, FACTORY COUNCIL MOVEMENT) Author: SCHECTER, DARROW School: UNIVERSITY OF OXFORD (UNITED KINGDOM) (0405) Degree: DPHIL Date: 1989 pp: 327 Source: DAI-A 53/07, p. 2506, Jan 1993 Subject: HISTORY, MODERN (0582); HISTORY, EUROPEAN (0335) Abstract: Available from UMI in association with The British Library. Requires signed TDF. This thesis is a theoretical assessment of Antonio Gramsci's factory council writings of 1919-20 in the Turin journal L'Ordine Nuovo. It is argued that these articles constitute his preliminary ideas about the state and civil society which are developed in greater detail in his prison writings of 1928-35. However, these later writings have already been subject to a considerable amount of critical examination. Thus this thesis provides a theoretical analysis of the factory council writings, which for the most part have been studied from an historical perspective. It is shown how Gramsci argues that the factory council represents a new form of state which abolishes the distinction between citizens and workers by making all members of society producers. The distinction between state and civil society first developed by Hegel is analysed, followed by a general discussion of the ideas of Marx, Lenin and Gramsci on the subject. The focus then becomes Gramsci's particular attempt to demonstrate how the factory council is the model of a highly democratic and participatory form of government following the examples of the Paris Commune and the soviets in the Russian Revolution. The factory council movement in Italy in 1919-20 is then given close inspection, along with the criticisms of Gramsci made by his contemporaries in the Italian socialist movement. Finally, the factory council theory is examined in comparison with the ideas of other theorists of radical democracy. Here the theory is evaluated to determine in what measure it can contribute to a theory of industrial democracy or a more general conception of radical democracy. Order No: AAC MM75858 ProQuest - Dissertation Abstracts Title: L'HUMOUR NOIR SUIVI DE 'LES LITS CLOS' (FRENCH TEXT, ORIGINAL WRITING, NOVELS) Author: TREBAOL, GAELLE School: MCGILL UNIVERSITY (CANADA) (0781) Degree: MA Date: 1989 pp: 132 Source: MAI 31/03, p. 1020, Fall 1993 Language: FRENCH Subject: LITERATURE, MODERN (0298); LITERATURE, CANADIAN (0352) ISBN: 0-315-75858-9 Abstract: This master's thesis in creative work is divided in two parts: a compilation of novels and a critical study. The creative work is entitled "Les lits clos". It is a compilation of nine novels imprint with black humor. This creative work tends to demonstrate that daily routine is a source of black humor and that reality is nothing but the perception that everyone makes of it. "Les lits clos" will be preceded by a critical study which intends to explain what is black humor by following Andre Breton, founder of that term. First of all we will discuss of Jacques Vache who, in his correspondence with Andre Breton, was interested to what he called "Umour". Then we will see how Breton, using Freud's theory, has refined objective humor created by Hegel. Black humor is at first a search for freedom, moreover the desire to overcome death. Black humor is nourished by the imagination to recover the origin of image. The black humorist lies between the subjective and the objective and tends to stay in balance within each other. (Abstract shortened by UMI.) Order No: AAC D-97318 ProQuest - Dissertation Abstracts Title: INDIVIDUALITY, RATIONALITY, CIVILITY: MICHAEL OAKESHOTT'S WRITINGS ON POLITICS (OAKESHOTT MICHAEL) Author: HOLLIDAY, IAN M. School: UNIVERSITY OF OXFORD (UNITED KINGDOM) (0405) Degree: PHD Date: 1989 pp: 365 Source: DAI-A 53/07, p. 2403, Jan 1993 Subject: PHILOSOPHY (0422) Abstract: Available from UMI in association with The British Library. Requires signed TDF. As a writer on politics, Michael Oakeshott is best known for a critique of Rationalism developed in a series of essays in the early post-war years, and made available to a wide public in the 1962 collection, Rationalism in Politics. On one view, the anti-Rationalism essays are polemical critiques of contemporary plans and planners. On another, they revise the framework of ideas established in Experience and Its Modes in 1933, and extend it to the political sphere. The latter view is more interesting to the theorist; exploration of it is one concern of this thesis. It involves consideration of the relation of theory to conduct, of the characters of different forms of intellectual engagement, and of the nature of rational conduct. In subsequent writings on politics, particularly On Human Conduct (1975), Oakeshott also constructs a precise civil philosophy and contributes to a debate about civil association which counts Hobbes and Hegel among its leading participants. On the basis of a developed view of modern man, first established in Experience and Its Modes and continually subject to reconsideration ever since, Oakeshott elaborates a civil philosophy in which this man is accommodated in the commonwealth. A second concern of the thesis is, then, Oakeshott's discussion of the form of human association, commonly known as 'the rule of law', in which the modern European individual finds a satisfactory home. The two themes are distinct, but they are not completely divorced. The first traces Oakeshott's ideas from initial contributions to British idealism through successive revisions to a point at which they constitute a considered and vertebrate philosophy. The second examines his detailed conception of commonwealth constructed on the basis of his earlier investigation of man. As a whole, Oakeshott's writings form a sustained and substantial consideration of modern European individuality, and in this context they are assessed. |
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