2021-12-24T15:50:06Z EPrints https://repository.www.guaguababy.com/images/sitelogo.png https://repository.www.guaguababy.com/ 2021-12-17T10:02:09Z 2021-12-17T10:02:09Z https://repository.www.guaguababy.com/id/eprint/1866 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1866 2021-12-17T10:02:09Z

本文是Hindu-Christian比较study on the subject of viraha-bhakti, devotional love-in-separation. Although possessing distinctive characteristics, the longing for God in his divine absence that is encountered in Hinduism and Christianity corresponds closely with each other and forms an important devotional practice within both traditions. Focussing on a relatively unexplored subject in academic research, this study in comparative theology presents an opportunity for scholarly engagement and for favourably contributing to interreligious dialogue. In the religiously pluralistic setting of the twenty-first century, reciprocal learning across religions can lead to a more comprehensive understanding of devotion to God. Engaging in constructive dialogue and shared learning within theistic traditions can also facilitate individuals’ spiritual and religious pursuit for God. An understanding of the totality of devotion and the fullness of loving God necessitates consideration of both the aspects of divine presence and divine absence. It is the powerful uncompromising longing and all-consuming love, which becomes greatly strengthened during God’s absence, that keeps us connected to God in the midst of separation and eventually leads to divine union. This thesis explores the motif of longing in devotional love-in-separation in the Hindu and Christian faiths. In doing so, it seeks to advance an understanding of the concept of longing as encountered in the bhakti theology of Gauḍīya Vaishnavism and the mystical theology of Carmelite Catholicism. I do this by engaging in a comparative reading of the Gopī Gīta and The Spiritual Canticle. Within this framework, I examine longing through the facets of seeking, remembering, yearning and imploring. The thesis concludes that in both texts, longing emerges as a dynamic force which leads to ultimate self-surrender. In doing so, it reveals a new dimension of surrender, which I identify as belongingness.

Sheena Purohit 2021-11-04T09:22:59Z 2021-11-04T09:22:59Z https://repository.www.guaguababy.com/id/eprint/1819 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1819 2021-11-04T09:22:59Z

本文提出了一种人类学的案例研究to the political anthropology of contemporary religion. By exploring the ‘liquid’ faith of participants in the Religious Society of Friends (‘Quakers’), it carefully examines the social and political practices that constitute the ‘postmodern’ religious subject. Drawing on poststructuralist theory, the research combines critical ethnography with discourse-theoretical analysis. It is framed by a conception of politics as a historically-contingent process that orders human coexistence in conditions of difference and disagreement (Mouffe 2005). Religion is thus always ‘political’ insofar as it is the site of a struggle to stabilise meanings and identities. The resultant ‘politics of religion’ are the practices, discourses and institutions that construct a contestable social form and define its relation to ‘the world’. We discover amongst Friends a regime of practices that, following Foucault, may be called a ‘political spirituality’. Radical Quakerism emerges as a particular form of political dissent practiced as an ethics of self dis-enclosure. It entails a spiritual self-discipline that resists closure, refuses power and subverts the threat of conflict. Conditioned by contingency, its spatial and signifying practices are a movement towards meaning that does not claim the finality of a ‘truth’. It produces instead a gathered ‘sense’ of what can be said and of what may be. The spiritual practice of political action is therefore the articulation of hope with the uncertainty of faith. An encounter with the ‘other’ exposes the subject to an event that opens a horizon to social and personal transformation. Consequently, we find a ‘spiritual politics’ bequeathed by the Quakers is a pluralistic politics of becoming one-self. It is practiced as a fugitive political spirituality that may escape and evade any particular form but permanently haunts the social as the spirit of change.

Andrew D Evans 2021-09-28T08:48:19Z 2021-09-28T08:48:19Z https://repository.www.guaguababy.com/id/eprint/1784 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1784 2021-09-28T08:48:19Z

The nature and limitations of human freedom have been discussed for millennia and continue to be widely and enthusiastically debated today. This is not surprising, as our sense of freedom is felt to be an essential part of what it is to be human and many fundamental issues, such as responsibility, praise and blame are commonly considered to depend on how freely behaviour is undertaken. Understanding human freedom is valuable in itself and in terms of implications for other important areas, for example, the Law and Government policy. This Thesis critically examines the semicompatibilist free will position in the context of implicit bias. Specifically, I answer the question, does implicit bias threaten the semicompatibilist position on free will and responsibility? A threat arises if behavioural expression of implicit bias is not subject to semicompatibilist conditions of agent control and so responsibility (guidance control) in the presence of compelling argument and substantial evidence supporting the counter position, that agents are responsible for such behaviour. Responding to this question, I provide in Part I a brief historical perspective of the discussion of human freedom, followed by description of some major positions within the free will debate, focusing on semicompatibilism. Part II explores implicit bias in terms of what it is, how it is measured and implications for responsibility and control of influenced behaviour. Having gained insight into semicompatibilism and established a model of implicit bias, Part III examines the impact of implicit bias on the semicompatibilist position, assessing and reaching conclusions concerning the ability of semicompatibilists to accommodate the phenomenon of implicit bias within their explanatory model. I then consider the implications of implicit bias for a particular defence of semicompatibilism from one of its major threats, the problem of moral luck. I show that semicompatibilism successfully accommodates the phenomenon of implicit bias; agent responsibility for issuing behaviour is confirmed, in harmony with the presented models of implicit bias. A particular understanding of implicit bias is found to cause a problem for defence of semicompatibilism from the luck problem. In response to the question, does implicit bias threaten the semicompatibilist position on free will and responsibility? I conclude that semicompatibilism, as a position on free will and responsibility, is immune from threats that originate from implicit bias.

David G Gregory 1202010 2021-08-25T13:22:41Z 2021-08-25T13:22:41Z https://repository.www.guaguababy.com/id/eprint/1766 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1766 2021-08-25T13:22:41Z

Key planetary boundaries are being exceeded by anthropogenic impacts, and at some pace (Rockstrom, et al). Climate change and biodiversity decline, consequences of hu-man/nature discordance, are impacting all aspects of human and non-human life and in all places on the planet. Human dominion has extended in the form of socio-political orientation towards the globalised, capitalist economy, and in particular to the ‘tragedy’ of limitless growth (Plumwood, Castree). In the UK, the principal approach to nature conservation from the scientific community is now hegemonic financialisation and Nat-ural Capital accounting (Daily, et al), a glove to fit the neoliberal ‘invisible hand’ (Adam Smith). Depersonalisation and reductionism persists as non-human nature is simply deemed utility to humans ~ Natural Resources ~ when in fact nature is an ever dynamic and complex matrix/flow, of individual lives and supporting elements, forming inter-connections, of which we are a part. I present Fluminism, a new love ethic and philo-sophical position, alternative to biocentrism (Taylor), ecocentrism (Naess) and anthro-pocentrism (Passmore), and innately insubordinate to the consumption patterns of a di-visive and distorted socio-political and economic value system. Emotion and rationale are inseperable (Milton), and in terms of axiology, love is largely incommensurable with commodification and, therefore, I propose Fluministic love serves to resist the debasing of nature by market force. I defend the use of neologisms and introduce Spring Theory to help redefine human language as evolutionary and part of the flow.

Ginny Battson 2021-08-05T11:22:18Z 2021-08-05T11:22:18Z https://repository.www.guaguababy.com/id/eprint/1736 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1736 2021-08-05T11:22:18Z

The unfolding phenomenon of globalization, permeating the arenas of technology, politics and economics, necessitates greater levels of translation than ever before. The language services industry is becoming one of the world's fastest-growing industries. The extent of translation's penetration into so many aspects of human life thus demands careful evaluation, in terms of its precise purpose and methodology. Here, consideration is given to the works of Ludwig Wittgenstein and Lewis Carroll, in the belief that they offer mutually complementary guides to the world of language, a world that is organic, idiosyncratic and changing, a world that can neither be reduced to formulae nor controlled. By focusing on the particular nature and peculiarities of language that they highlight, and applying the lessons learnt therein, translators are better equipped to translate in our ever-changing world.

Jill Hamill 2021-07-26T10:21:07Z 2021-08-06T14:20:45Z https://repository.www.guaguababy.com/id/eprint/1728 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1728 2021-07-26T10:21:07Z

Socio-Digital Nonsense is a bi-column paper that references the dualistic systems upon which much Western thought is premised; however, the implementation of its 'sense' and 'nonsense' columns is proffered as a stratagem to disrupt the striations of logic and the ideological movement from disorder to order.

Marilyn Allen 4938 2021-07-15T13:06:05Z 2021-07-15T13:06:05Z https://repository.www.guaguababy.com/id/eprint/1723 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1723 2021-07-15T13:06:05Z

得到幸福的欲望是不可避免的every human being and, as such, it has always been a central matter of discussion in the history of philosophy. Many philosophers advanced different theories and put forward specific notions of happiness. Some of these call for a positive account on it (suggesting specific objective practices and strategies in order to reach it and even quantify it), others believe it to be a psychological state of enjoyment and pleasure, others again are inclined to consider happiness as something unreachable or just as a mere avoidance of suffering. No matter how different these interpretations can be, though, all of them have in common the shared assumption that everyone wants to be happy in the first place. This work starts from this acknowledgement and it moves forward, chapter by chapter, trying to critically analyse some of the main accounts on happiness that have been developed in the history of philosophy. After having outlined these schools of thought and after having presented their strengths and the weaknesses, the final part of this dissertation is dedicated at trying to give a proper definition of what happiness is (also by pointing out what happiness is not) that takes into consideration what was discussed before. The conclusion of this work points in one direction, which will be better explained in the main body: only through an honest process of self-analysis and self-knowledge which can be conducted thanks to a philosophical attitude can we come to understand that happiness consists in staying true to our ‘objective subjectivity’, directing ourselves towards our purest desire.

Francesca Turco 2021-06-24T12:50:19Z 2021-06-24T12:50:19Z https://repository.www.guaguababy.com/id/eprint/1712 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1712 2021-06-24T12:50:19Z

This paper is concerned with the principles of justice and their dominion. I will argue that justice requires an ethic that is both robustly egalitarian and cosmopolitan. In section 1 will attempt to demonstrate that rather than constraining calls for equality that liberty, properly understood, motivates it and that autonomy requires the absence of oppressive structures that impugn on an individual’s preference formation. I will consider various accounts of the currency of egalitarian justice and what factors an egalitarian thesis should be sensitive to. I will do this by setting out the principles argued for by John Rawls in A Theory of Justice and considering some of the objections that have been raised with this account. I do this motivated by the esteem even his critics hold this text and its preeminent position within contemporary Political Philosophy. In section 2 I will argue that the principles for distributive justice discussed in section 1 apply to international as well as intranational distributions and that the accounts of equality and liberty preferred in section 1 are incompatible with undue preference being awarded to some on account of their nationality. I will argue that a failure to provide adequate consideration to non‐citizens and non‐residents ignores how the motivations for obligations to citizens also apply to those groups. I will argue that the descriptive claims of what states do are should not be conflated with the normative claims of what states should do. I will also look at specific issues that I hold motivate preference for a cosmopolitan ethic.

Victor Hart 2021-06-18T14:27:22Z 2021-06-18T15:13:44Z https://repository.www.guaguababy.com/id/eprint/1705 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1705 2021-06-18T14:27:22Z

因果关系的主题一直是战场啊f philosophical speculation dating from the Hellenistic period to its reception in the Muslim world and development therein. The four causes discussed by Aristotle and their concomitant problems were avidly accepted by Muslim philosophers especially of the peripatetic persuasion who were recipients of Hellenic thought through the Graeco‐Arabic translation movement. The metaphysic of causation along with other problems such as the issue of the eternity of the universe, the problem of universals, the attributes and knowledge of God or the theory of emanation was of the most important philosophical speculation, argumentation and diatribe amongst the falāsifa and mutakallimūn. The aforementioned philosophical ideas bought to light contentions (or lack of) with the revealed cannon of Islam as expressed in the indubitable source of the Qurʾān and Sunnah. The canonical sources lay emphasis upon miraculous happenings in human history through the agency of God or his chosen prophets and the teleological aims of the creator God. I will be looking at this aspect of the perceived contention between philosophy and revelation in the Islamicate tradition. The idea of miracles being an imprint or impact of God in the course of history that belies reason and natural laws was a reason why empiricists of western philosophical thought such as Hume rendered miracles implausible and major theologians as Ghazālī to castigate the philosophers for their insistence on causal theories that undermine scriptural integrity and absolute freedom of God. I will provide a detailed discussion on causality as viewed by the Muslim philosophers engaged with Greek (mainly Aristotelian) theories of causation. I will be making use of Bidāya al Ḥikmah of Muḥammad Ḥusayn Ṭabāṭabāʾī as a reference point for understanding the metaphysics of causation in an Islamicate reception. Philosophy in the Islamic world progressed on a synthetically and the recent period Ṭabāṭabāʾī lived in represents hitherto, a culmination of centuries long discourse and speculation by brilliant Muslim thinkers and philosophers. The nature of miracles as presented in the Quran, the scriptural authority for all Muslims. The definition of a miracle as provided by early philologists and exegetes is presented along with theological analyses of the nature of miracles as presented by Muslim theologians. A key work will be the magnum opus of Ṭabāṭabāʾī in the field of Qurʾānic exegesis, al mīzān fi tafsīr al Qurʾān.

Ahmer Zamir Shah 2021-06-14T14:10:53Z 2021-06-14T14:42:19Z https://repository.www.guaguababy.com/id/eprint/1697 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1697 2021-06-14T14:10:53Z

Standard physicalist responses to Frank Jackson’s Knowledge Argument (1982) are argued to be unsatisfactory. Related arguments are then considered for Mind Body Dualism from Howard Robinson (2016), covering topics of scientific reduction and supervenience. I object to Robinson’s arguments for the mind dependence of various entities.

Daniel Maille 1803915 2021-05-11T13:49:26Z 2021-05-12T07:38:59Z https://repository.www.guaguababy.com/id/eprint/1652 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1652 2021-05-11T13:49:26Z Bernadette Brady 2021-04-13T08:21:17Z 2021-04-14T11:44:48Z https://repository.www.guaguababy.com/id/eprint/1630 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1630 2021-04-13T08:21:17Z

与相关的社会习惯的做法digital technologies have engendered, perhaps inadvertently, a socio-technical network between human and digital subjects. The alliances produced by our algorithmic others do not necessarily proffer logical narratives, but rather the potential for new narrative flows to be produced through an effective/affective, digital/human, relation. From search engine to film media, Tempestas Digital performs a series of negotiations between the human and the digital.

Marilyn Allen 2021-03-22T10:09:50Z 2021-03-22T11:03:54Z https://repository.www.guaguababy.com/id/eprint/1622 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1622 2021-03-22T10:09:50Z

Preparing Philosophy modules and teaching materials from scratch can be a daunting task, even for the most seasoned Lecturers. But armed with the right tools, the task can be completed with comparative ease. This paper shows how a well-designed textbook, together with ingenious use of it, provide the right tools for the job.

Rebekah Humphreys 670371 Robin Attfield 2021-01-04T09:46:51Z 2021-01-04T11:37:13Z https://repository.www.guaguababy.com/id/eprint/1548 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1548 2021-01-04T09:46:51Z

想知道是一个情绪容易沟通s by a generally understood expressive signature. In the form of a digital emoticon with its basic visual clues, the 'Wow’ moment, shown as a face with open mouth and raised eyebrows, offers a representation of an unmistakable feeling. Such an easily interpreted human phenomenon suggests that wonder has an important social function as well as being significant in the lives of individuals. This dissertation is an analysis of wonder, seeking to elucidate the process by which it is recognised and represented and acted upon. Above all the other emotions, wonder serves the purpose of linking initial inchoate feelings about external events to conscious rationality. This leads to concept formation as to what the wonder might be, providing the incentive to clarify its nature along with some sort of evaluation about its importance, whether for immediate survival or for long term management. Intentionality and its relevance for conscious awareness is investigated as a mechanism by which these processes are brought about in individual minds. Wonders may be on a grand scale or wonder may be found in tiny events such as flower petals opening. There is also the phenomenon of people in groups finding collective amazement at particular social situations and it is contended that this is a species of wonder, here termed ‘intellectual wonder'. Collective intentionality concerning such social situations which are evaluated as ‘extraordinary’ (and therefore intellectually wonderful) is then suggested as a means by which social institutions are developed to address any collectively perceived shortcomings. The motivation to consider shortcomings is conceived as deriving from the feelings accompanying representations of the social situation, conscious awareness of an ethical context, and radical amazement that social boundaries have been transgressed. Wonder therefore has a place in generating and maintaining a civilisation.

Christopher Baldwin 1806195 2020-08-13T09:43:54Z 2021-06-22T14:17:54Z https://repository.www.guaguababy.com/id/eprint/1411 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1411 2020-08-13T09:43:54Z

That the unconscious ‘may be laboring under a moral compulsion to educate us,’ is a provocative theory posed by Cormac McCarthy in his recent work of non-fiction, the Kekulé Problem. He suggests that, for several million years — long pre-dating the arrival of complex language — the unconscious has performed a biological function in guiding us on how to live. ‘The map is not the territory’ interrogates the prevalence of dreams and archetypal figures in McCarthy’s novels, as they appear to express the development of his interest in the unconscious. Arguably, this lends itself to the formation of a mythopoeic structure that embodies not just the idea of unconscious moral agency, but also the importance of myth and myth-making in the generation of meaning in human lives.

James Burke 2020-06-30T09:25:50Z 2020-12-16T09:48:27Z https://repository.www.guaguababy.com/id/eprint/1382 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1382 2020-06-30T09:25:50Z

This study examines the theme of ‘hope’ in an ethical end to History as expressed by Sartre in his final thoughts in the dialogue Hope Now shortly before his death. It first examines in detail Sartre’s thinking in the controversial text of Hope Now and then proceeds through a close examination of two relatively neglected texts from the two major periods of Sartre’s work. These are the Cahiers of the late 1940s and his lecture notes for his undelivered talk at Cornell University in the mid-60s entitled ‘Morality and History’. The aim is to establish the development of Sartre’s thinking concerning the relationship between ethics and history and ultimately to consider how far his final ‘hope’ in an ethical ‘end’ to history can be justified in terms of is own thinking. A secondary aim is to provide the basis for a reconsideration of the status of Hope Now within the overall context of his thinking. What emerges from Sartre’s texts considered here is a subtle and complex relationship between ethics and history which well exemplify Sartre’s great merits as an ethical thinker. The study concludes that there is indeed genuine scope for ‘hope’ within his thought and that his views in Hope Now are plausibly and illuminatingly related to the ground he had already covered in his search for an ethics.

James Sorrell 2020-05-18T10:12:33Z 2021-09-01T01:02:12Z https://repository.www.guaguababy.com/id/eprint/1345 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1345 2020-05-18T10:12:33Z

In the light of the current environmental crisis, different approaches to mitigating climate change have been put forward, some more plausible than others. However, despite problems with anthropocentric approaches to global warming (whether these be weak or strong versions of the approach), it seems that because of the largely anthropocentric outlook of the Western world, an internationally united approach to mitigating climate change will (perhaps inevitably) come from human-centred values. But what are the long-term implications of this? Such values need to be at the very least challenged if we are interested in providing justifiable and sustainable solutions to the current crisis. Indeed, this paper will analyse sentientism as an alternative environmental ethic stance and will discuss why it provides a more plausible approach than anthropocentric ones whilst recognising where it falls short.

Rebekah Humphreys 670371 2020-05-18T08:22:17Z 2021-07-01T12:00:53Z https://repository.www.guaguababy.com/id/eprint/1347 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1347 2020-05-18T08:22:17Z

Abstract: There is much research that discusses the impacts of environmental problems on species and in more recent years the impacts of climate change, particularly (see, for example, Warren et al; Xu et al 2009; and Colwell et al 2008). This focus on species (in the literature), rather than individuals of a species, may be seen to mirror the conservationist’s approach to environmental problems whereby the individual interests of nonhumans tend to get overlooked. Further, individuals of the same species tend to get lumped into ‘wild’ and ‘captive’ categories, with the latter, again, often being omitted from conservationists’ concerns. But while wild and captive animals may require different treatment, they have at least comparable interests; interests as individuals themselves, rather than ‘as belonging to a species’. That this should be taken into account in conservative efforts is a matter of equity.

Rebekah Humphreys 670371 2020-05-18T08:05:58Z 2021-01-19T11:22:59Z https://repository.www.guaguababy.com/id/eprint/1346 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1346 2020-05-18T08:05:58Z

The killing of Cecil the lion in 2015 by a trophy hunter sparked a global debate regarding the killing of lions for ‘sport’. While many were outraged by Cecil’s killing, Cecil was just one of the millions of animals that have been used in the sports-shooting industry. Cecil’s killing brings with it the question of whether so-called ‘blood sports’ (whether these involve killing big game or smaller animals) are actually ‘sports’ at all, in the ordinary sense. As such, this paper aims to provide an analysis of blood-sport as a concept. The objective will be to examine whether blood-sports are games and to analyse to what extent, if any, blood-sports can be called ‘sports’ properly. Such an analysis will be presented through employing a generalised notion of sport and through a discussion of fair-play. Pace S. P. Morris (2014) who argues that hunting which incorporates a fair-chase code is a game and a sport, this current paper concludes that it is doubtful that blood-sport is a game, and that even if one assumes that it is a game, it cannot be classed as sport, and further that any fair-chase code undermines itself in the context of so-called ‘blood-sports’.

Rebekah Humphreys 670371 2020-05-04T13:41:17Z 2020-05-04T13:41:17Z https://repository.www.guaguababy.com/id/eprint/1321 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1321 2020-05-04T13:41:17Z

This thesis discusses and gives philosophical context to claims regarding the truth-status of astrology – specifically, horoscopic astrology. These truth-claims, and reasons for them, are sourced from advocates and critics of astrology and are taken from extant literature and interviews recorded for the thesis. The three major theories of truth from contemporary Western epistemology are the primary structure used to establish philosophical context. These are: the correspondence, coherence, and pragmatic theories. Some alternatives are discussed in the process of evaluating the adequacy of the three theories. No estimation of astrology’s truth-status was found which could not be articulated by reference to the three. From this follows the working assumption that the three theories of truth suffice as a system of analysis with which to define and elucidate the issues that have arisen when astrology’s truth-status has been considered. A feature of recent discourse regarding astrology has been the argument that it should be considered a form of divination rather than as a potential science. The two accounts that embody these approaches – astrology-as-divination, and astrology-as-science – are central throughout the thesis. William James’s philosophy is discussed as a congenial context for astrology-as-divination. This includes his understanding of the pragmatic theory of truth and other elements, such as radical empiricism, which comprise his pluralist pantheistic philosophy. Compelling reasons from numerous commentators are presented according to which astrology should be judged not true. These generally presuppose that contemporary scientific modes of analysis suffice for such an evaluation. A case could be built upon James’s philosophy under which the individual would have a right to believe in astrology as a source of truth – albeit, this would not be the intersubjective or scientifically-validated truth which critics typically insist upon.

Garry Martin Phillipson 2020-04-30T08:10:10Z 2021-06-28T11:28:33Z https://repository.www.guaguababy.com/id/eprint/1323 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1323 2020-04-30T08:10:10Z

This article investigates whether astrology is an alternative spiritual practice associated with divination, an occurrence beyond normal human experience. Between July 2015 and July 2016 I conducted semi-structured interviews with seven astrologers who had each been practicing, writing,and teaching astrology for twenty-five years or more. The interviews concentrated on understanding the space set aside by the astrologers to focus on the horoscope. The results revealed that the astrologers considered the repetitive behaviour of preparation for the consultation a ritual, reflecting Emile Durkheim’s views that a special place set aside and reinforced by ritual became sacralised. As the astrologers discussed the storied landscape of the horoscope, a moment of recognition by the client allowed the astrologer to see more deeply into what Henri Lefebvre called the lived space of the imagination. The ensuing conversation opened the way to a much greater depth of understanding between both astrologer and client and generated insights that did not require a connection with the supernatural.

Darrelyn Gunzburg 2020-04-06T09:36:02Z 2020-04-06T09:36:02Z https://repository.www.guaguababy.com/id/eprint/1261 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1261 2020-04-06T09:36:02Z

The shift in biblical studies since the Age of Enlightenment from the so-called positivist (i.e. modernist) paradigm to the postpositivist (i.e. postmodern) paradigm has become a matter of (de)centralisation of meaning and interpretation. To contribute to the topic, I argue that there is a need for both a composite postpositivist theory of meaning and a model that can explain the phenomenon of the so-called vicious circle in interpretation. I propose a theory of interpretative relativity, and a model based on the telephoto effect of an actual zoom lens. According to this theory and the zoom lens model, the force which compels the interpretation is the reader’s (dis)satisfaction with his/her paradigm. Furthermore, the apparent inconsistencies within the text, as well as between the text and its background, will appear greater as the reader centralises his/her view/focus on the text (i.e. becomes cognitively closer to it). In contrast, during the process of decentralisation, the same discrepancies will appear smaller. The only way out of the vicious circle of reasoning within the reader's subjective view of the compiled text is by following textual clues about relations of dependence between that and other texts. These relations can cause the reader to discover a new paradigm which can challenge his/her current paradigm. This shift of the reader’s paradigm is seen as the only way out from the vicious circle. To develop the composite theory of meaning, I have modified the following postpositivist theories: Thomas Kuhn’s theory of paradigms, Mikhail Bakhtin’s theory of literary criticism, Dan Sperber and Deirdre Wilson’s theory of relevance. This model of interpretation is furthermore applied to reading the ‘Sabbath of the LORD’ motif in the narrative in Exodus 16. It is suggested that the research should be continued by applying this model to reading biblical texts of other genres.

Arne Bredesen 2020-04-06T09:08:19Z 2020-04-06T09:08:19Z https://repository.www.guaguababy.com/id/eprint/1268 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1268 2020-04-06T09:08:19Z

在这个论文是我检查的关系en qualitative and quantitative aspects of perceptual experience. I do this by examining the difficulties in delineating these concepts as discrete categories as they relate to apperception; in particular, it seems that contemporary analytic philosophy of mind, such as the theories of Chalmers and Nagel, do not provide a sufficient framework within which to define a subjective, qualitative realm of experience and an objective, quantitative realm. Furthermore, there are antinomic tendencies in analytic philosophy which appear to be insuperable without exceeding the ‘terms of engagement’ of that philosophical tradition, such as the causal-closure principle. I argue that the analytic tradition is unable to produce a suitable solution to the problem of qualitative experience. I, therefore, suggest that an understanding of the nature of the phenomenon can only be discovered in a semiotic method derived from a combination of phenomenological philosophy and Lacanian psychoanalysis.

Michael Sean Thomas Hegarty 2020-03-09T10:25:49Z 2020-03-10T10:59:43Z https://repository.www.guaguababy.com/id/eprint/1245 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1245 2020-03-09T10:25:49Z

The research reported on in this thesis examines whether Philosophy with Children can support teachers and students to bring their own ways of knowing to classroom practice. It began from my concern that dominant neo-liberal educational discourses and deficit models of the child limit students’ and teachers’ ability to be heard as knowers in schools. The research was set within the context of the United Nations Convention on the Rights of the Child (1989), which affords young people the right to participate, and Wales where I work as a headteacher, and where the UNCRC is expected to underpin all work with young people. I facilitated weekly Philosophy with Children enquiries with one Year 7 class over an academic year, examining the Community of Enquiry as both a material and a discursive space, influenced by an agential realist theoretical perspective. Observation, the Community of Enquiry, and focused enquiries were employed as methods of engaging with the participants. In my thinking about the material and the discursive, I moved from a traditional qualitative approach to a diffractive methodology. Diffraction also supported me to plug data with the key ideas I engaged with, namely: childism, epistemic injustice and neo-liberalism; and competency narratives of young people provided by the New Sociology of Childhood and the Philosophy of Childhood. At the start of the research, epistemic relations and practices in the class seemed to limit both teacher and student in their ability to share their meaning making voices. Knowledge was presented as already decided, with the job of the teacher to transmit, and the job of the student to absorb. I argued in this space both the teacher and the students were epistemically harmed. Through the introduction of Philosophy with Children, as a participatory practice, teacher and student experienced each other differently. The teacher learnt to hear and value the students’ knowledge, and the students learnt the teacher was genuinely interested in their ideas. Teacher authority/responsibility changed to distributed/shared responsibility between teacher and students. These changes evolved as the teacher critiqued her beliefs about young people, and her understanding of how neo-liberal priorities impacted on her ability to teach and listen in ways that supported the students as epistemic agents. However, the teacher continued to feel constrained by the accountability culture she works within, and consequently suggested that the things she had learnt about her students, and about herself, were unlikely to have any lasting impact on the way she taught.

Luisa Munro-Morris 2020-02-06T14:58:35Z 2020-02-06T14:58:35Z https://repository.www.guaguababy.com/id/eprint/1202 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1202 2020-02-06T14:58:35Z

目的啊f this thesis is to explore one of the three condemnations by al-Ghazali of Avicenna in his widely publicised book ‘Incoherence of the Philosophers’. The paper will focus on one of these three specific issues because it was these topics that were used by al-Ghazali to insinuate that Avicenna had transgressed the boundaries of valid traditional Islamic belief (kufr). The refutation of al-Ghazali are found in three parochial topics: (I) pre-eternity of matter and temporal nature of the world (II) God’s knowledge of particulars and universals, (III) the relationship between the resurrection of the body and the soul. The focus of this thesis will be on the issue of presenting the opinions of both the proponents of pre-eternity of matter as well as advocates of the universe being created out of nothing (creatio ex nihilo). It will explore the opinion of Greek philosophers leading up to Avicenna, then will navigate through the opinion of Muslim philosophers and theologians and then finally moving onto the opinions of contemporary philosophers and scientists. The thesis will first explore the opinion of Avicenna regarding the pre-eternity of the universe and whether his positon traversed the boundaries of Islam and into heresy. The thesis will then move onto looking into the opinions and positons of Greek and Muslim philosophers, to enquire into the accuracy of the perception that the position of Avicenna was a ‘rogue’ position that was rejected by Muslim philosophers. The contention of al-Ghazali and the opinions of latter Muslim theologians will be explored in order to give the reader a holistic understanding of these issues so that one can determine whether it was philosophically sound for latter scholars to anathematise Avicenna. Finally the thesis will explore the relevance of the Avicenna amongst philosophers and scientists in current times.

Sulaiman Ahmed 2020-02-03T15:50:39Z 2020-02-03T15:50:39Z https://repository.www.guaguababy.com/id/eprint/1183 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1183 2020-02-03T15:50:39Z

The question of the self, of what the self is (or even if there is a self) has been one that has grown alongside humanity, one that has haunted humanity, throughout our collective history. It is the purpose of this study to add to that questioning, and to attempt a small contribution to a field that has been as widely covered as it is perplexing. We will undertake this effort by firstly examining some common and representative accounts of the self and what they pertain, and with that as background we will move into the interdisciplinary areas of psychological and neuroscientific concerns regarding the self. We will discover the central role that emotions and intuition play in self formation and function. Applying those lessons philosophically we will build on our (hopefully achieved) foundation and offer a unique definition of the self. Thereby finding phenomenological matters to be of importance, we will next examine two self accounts from those quarters as possible objections to our own, and too conduct a review of phenomenological methodology. Taking that as guide we will explore consciousness and its relation to the self in some depth before finally proposing a metaphysical manner in which the self on our definition might be judged to be realist. With all of the preceding as grounding we will then analyze time for our self-view and suggest that if one’s self is to be a personal work – a creation – rather than an accident of happenstance then it is out of the perspective on time whence it will come into fruition. Throughout these necessarily broad but deeply interrelated considerations we will strive to maintain a practical approach and limit ourselves only to the human case.

Andrew Ryan Oberg 2019-12-09T15:58:11Z 2020-02-12T11:44:54Z https://repository.www.guaguababy.com/id/eprint/1133 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1133 2019-12-09T15:58:11Z

Abstract This practice-based research investigates the effects of the semiotic authority that underlies the symbols and stories of a dominant culture. This research investigates the effects of the everyday mythologised body of ‘reality’ that arguably manifests itself in situations of symbolic abuse (referring to Barthes’ ideological abuse. Barthes, 1957: 10), and explores the abusive nature of that which resides in what-goes-without-saying (Barthes, 1957: 10). The project investigates the more commonplace manifestations of semiotic authority such as mundane behavioural protocols, societal norms and stereotypes. It considers the effects of these on the agency of members of society. This study offers the hypothesis: If the social phenomenon of symbolic abuse manifests itself within quotidian life through the environment of the semiotic authority of narrative form, then the input of both the artist and the viewer can augment the agency of marginalised members of society by developing an epistemic engagement around the subject of symbolic abuse. The research locates, deconstructs and analyses the symbolic abuse portrayed through the visual practice and case studies presented. Barthes’ semiotic analysis is applied, as are Butler's performativity theory and Bakhtin’s theory of Carnival in order to examine the semiotic authority of the dominant culture. The findings suggest that art practices such as those presented provide an environment for reflection upon the mundane ritualised objectification found within stereotypical acts. Art can provide a discursive platform that addresses symbolic abuse and increases awareness of the subject. A visual practice that reflects upon the dominant culture from the perspective of marginalised members of society has the potential to generate alternative meaning-making that destabilises the meta-narrative authority of the dominant culture.

Anna Stenina 2019-08-22T13:11:02Z 2019-08-22T13:32:25Z https://repository.www.guaguababy.com/id/eprint/1021 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/1021 2019-08-22T13:11:02Z Mehmet Onal 2018-12-18T14:11:12Z 2020-01-22T14:24:21Z https://repository.www.guaguababy.com/id/eprint/972 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/972 2018-12-18T14:11:12Z

这篇文章是一个扩展的版本的出席ion made to the Drawing Research Network conference, Loughborough School of Art & Design, 5-6 September 2016. An original pedagogy of drawing is proposed for the art schools, based upon aspects of theories of visual perception and visual communication. It is argued that drawing practice facilitates an intelligence of seeing, bridging the gap between conceptual intrigue and perceptual intrigue. These terms are defined, and the gap between them in contemporary practices is blamed upon a historical resistance to theory influenced by Barnett Newman. Newman’s false logic is effectively debunked. A systemic-functional semiotic model for drawing is introduced, and related to five premises for applying the theoretical model to a teaching programme for drawing, illustrated with drawings by students and the author.

Howard Riley G-1771-2010 2018-12-11T15:59:18Z 2020-04-03T12:04:22Z https://repository.www.guaguababy.com/id/eprint/963 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/963 2018-12-11T15:59:18Z Rebekah Humphreys 670371 Robin Attfield 2018-12-11T15:58:45Z 2020-04-03T12:05:23Z https://repository.www.guaguababy.com/id/eprint/964 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/964 2018-12-11T15:58:45Z Rebekah Humphreys 670371 2018-11-26T15:51:58Z 2020-04-03T12:07:53Z https://repository.www.guaguababy.com/id/eprint/966 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/966 2018-11-26T15:51:58Z Rebekah Humphreys 670371 2018-11-26T15:47:38Z 2020-04-03T12:07:03Z https://repository.www.guaguababy.com/id/eprint/965 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/965 2018-11-26T15:47:38Z Rebekah Humphreys 670371 2018-11-26T15:08:18Z 2020-05-13T13:14:27Z https://repository.www.guaguababy.com/id/eprint/967 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/967 2018-11-26T15:08:18Z

In this paper I aim to analyse the concept of ‘dignity’ in relation to other than human animals and to examine how this concept might be of use in informing us of actions that may harm such animals. In doing so, I will firstly outline some of the characteristic features of actions that may be said to violate dignity before proceeding to analyse the idea that one can degrade a being by treating it in a way that is excessively instrumental and further to examine an ontological explanation for why some actions that harm nonhuman animals can be thought of as a violation of dignity. Some of the relevant issues arising from an examination of dignity and its violation involve reflection on notions such flourishing, consent and autonomy. Such linking issues will be considered in relation to the application of the concept of dignity to nonhuman beings.

Rebekah Humphreys 670371 2018-11-20T14:33:06Z 2018-11-20T14:33:06Z https://repository.www.guaguababy.com/id/eprint/961 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/961 2018-11-20T14:33:06Z

The advancement of the ideas of Plato an Aristotle on the one hand and the Stoics on the other overshadowed the view of the Cynicism of Diogenes which chronologically served as a bridge between them, historically rendering Cynicism for much of its history nothing more than a stopgap. The purpose of this thesis is to show that Diogenes' philosophy was not a stopgap, but rather a viable alternative to the major philosophies which paid it little heed. The use of historical and etymological analysis on trusted sources puts Cynicism in a clearer light. It demonstrates first, that Diogenes' life was an experiment in "plainness of living " which led him to adopt a natural lifestyle akin to the traditional Greek way of life. Second, it reveals that a natural way of life caused him to reject new conventional norms, which he believed encouraged acquisitiveness, class distinction s and licentiousness thereby undermining the youth.And third, over time Diogenes developed his own philosophy, which focused on freedom of speech or parrhesia, self-sufficiency and autonomy - ideals,which attracted modern philosophers, like Rousseau, Nietzsche, and Foucault. I conclude that a better reading of Diogenes displays an intelligent and witty philosopher who lived as he spoke. His criticism of conventional Athenian norms took the form of humorous satire and entertained as well as instructed, and in that practice he became a man of parrhesias- a truth-teller who could be counted on to uphold the truth even in dangerous situations. This took courage, which the stories about him are quick to point out. Thus, Diogenes'Cynicism as a way of life in which one develops the character and courage to speak truly is a necessary companion to any philosophy in any age, not only his own.

Karen Sieben 2018-10-01T09:04:53Z 2020-01-22T14:25:25Z https://repository.www.guaguababy.com/id/eprint/927 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/927 2018-10-01T09:04:53Z

This paper is about learning to see the world anew – but also about doubting and qualifying that newness. Drawing on a practice‐led art–geography collaboration, in which en plein air painting and drawing was the primary medium, it aims to further extend understandings of the affective spatialities of landscape. The paper offers a sequence of extended reflections on the phenomenologies and materialities of the perceptual experience of landscape drawing. After initial discussion of this work's location and germination, a first substantive section investigates the spaces of the canvas itself. Subsequently, the core and culmination of the paper consists of an account of this form of landscape experience, organised around two headings: “Drawn into the world” and “So near and yet so far.” The concluding section of the paper consolidates its arguments in respect of theories of landscape specifically, and also comments on the paper's relation to current work in creative geographies.

John Wylie Catrin Webster 2018-06-11T14:50:07Z 2020-01-16T14:37:10Z https://repository.www.guaguababy.com/id/eprint/904 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/904 2018-06-11T14:50:07Z

This paper aims to assess R. G. Frey’s analysis of Leonard Nelson’s argument (that links interests to rights). Frey argues that claims that animals have rights or interests have not been established. Frey’s contentions that animals have not been shown to have rights nor interests will be discussed in turn, but the main focus will be on Frey’s claim that animals have not been shown to have interests. One way Frey analyses this latter claim is by considering H. J. McCloskey’s denial of the claim and Tom Regan’s criticism of this denial. While Frey’s position on animal interests does not depend on McCloskey’s views, he believes that a consideration of McCloskey’s views will reveal that Nelson’s argument (linking interests to rights) has not been established as sound. My discussion (of Frey’s scrutiny of Nelson’s argument) will centre on the dialogue between Regan and Frey in respect of McCloskey’s argument. I will endeavor to update the dialogue by providing a re-interpretation of ‘rights’ in Nelson’s argument.

Rebekah Humphreys 670371 2018-06-11T14:41:17Z 2020-01-16T14:07:24Z https://repository.www.guaguababy.com/id/eprint/905 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/905 2018-06-11T14:41:17Z Rebekah Humphreys 670371 2018-06-11T14:01:29Z 2020-01-14T10:33:52Z https://repository.www.guaguababy.com/id/eprint/907 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/907 2018-06-11T14:01:29Z Rebekah Humphreys 670371 Kate Watson 2018-04-25T12:53:53Z 2020-01-16T14:00:06Z https://repository.www.guaguababy.com/id/eprint/888 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/888 2018-04-25T12:53:53Z

This paper aims to provide an ethical assessment of the shooting of animals for sport. In particular, it discusses the use of partridges and pheasants for shooting. While opposition to hunting and shooting large wild mammals is strong, game birds have often taken a back seat in everyday animal welfare concerns. However, the practice of raising game birds for sport poses significant ethical issues. Most birds shot are raised in factory farming conditions, and there is a considerable amount of evidence to show that these birds endure extensive suffering on these farms. Considering the fact that birds do have interests, including interests in life and not suffering, what are the ethical implications of using them for blood sports? Indeed, in light of the suffering that game birds endure in factory farms, it may be that shooting such birds for sport is more morally problematic than other types of hunting and shooting which many people are often fiercely opposed to, for while it seems plausible to say that some animals may be harmed more by death than others (due to, say, their greater capacities), there may be harms that are worse than death (such as a life of intolerable suffering). The objective of this paper is to assess the ethics of shooting animals for sport, and in particular the practice of raising game birds for use in blood sports, by applying principles commonly used in ethics; specifically the principle of nonmaleficence and equal consideration of (like) interests.

Rebekah Humphreys 670371 2018-04-24T09:47:53Z 2020-01-16T14:43:47Z https://repository.www.guaguababy.com/id/eprint/892 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/892 2018-04-24T09:47:53Z

正统的方法对环境和我nhabitants is deemed to be anthropocentric in that it recognises the moral standing of human beings alone, and as such other beings are given at the most indirect moral consideration when their interests conflict with the interests of humans. However, many global environmental problems and worldwide practices directly affect not just human beings but many other creatures too. In the light of this, the anthropocentric approach has been accused by some philosophers of being too narrowly focused on human interests to creditably account for the true extent of our moral obligations. This article provides a conceptual outline of biocentrism as an alterative approach to ethics; one which widens the moral scope to include all living beings as candidates deserving of moral consideration. The article also discusses how this approach might be applied to contemporary ethical issues which are international in their dimension, including environmental issues, as well as issues concerning our use of animals in worldwide human practices.

Rebekah Humphreys 670371 2018-04-24T09:20:09Z 2020-01-16T14:13:22Z https://repository.www.guaguababy.com/id/eprint/893 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/893 2018-04-24T09:20:09Z Rebekah Humphreys 670371 2018-04-24T08:51:49Z 2020-01-14T10:19:41Z https://repository.www.guaguababy.com/id/eprint/890 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/890 2018-04-24T08:51:49Z

Although the practices of animal experimentation and intensive rearing involve a considerable amount of animal suffering they continue to be supported. Why is the suffering of animals in these practices so often accepted? This paper will explore some of the reasons given in support of the use of animals for such practices. In particular I will focus on contractarianism as one of the many positions that argues that morally relevant differences between species justify animal experimentation and factory farming. These differences include rationality and moral agency. On this position non-humans are excluded from direct moral concern on the basis that they lack such qualities. I will argue that in order for contractarianism to be coherent it necessarily has to include non-humans in the contract. This has implications for the application of contractarianism to the ethics of factory farming and animal experimentation.

Rebekah Humphreys 670371 2018-04-24T08:34:47Z 2020-01-10T15:56:28Z https://repository.www.guaguababy.com/id/eprint/889 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/889 2018-04-24T08:34:47Z

The idea that language is necessary for thought and emotion is a dominant one in philosophy. Animals have taken the brunt of this idea, since it is widely held that language is exclusively human. Michael Leahy (1991) makes a case against the moral standing of factory-farmed animals based on such ideas. His approach is Wittgensteinian: understanding is a thought process that requires language, which animals do not possess. But he goes further than this and argues that certain factory farming methods do not cause certain sufferings to the animals used, since animals lack full awareness of their circumstances. In particular he argues that animals do not experience certain sufferings at the slaughterhouse since, lacking language, they are unaware of their fate (1991). Through an analysis of Leahy’s claims this paper aims to explore and challenge both the idea that thought and emotion require language and that only humans possess language.

Rebekah Humphreys 670371 2018-04-23T14:53:24Z 2020-01-16T14:42:06Z https://repository.www.guaguababy.com/id/eprint/886 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/886 2018-04-23T14:53:24Z

存在的争论通常是用作tempted justification for our use of animals in commercial practices, and is often put forward by lay-persons and philosophers alike. This paper provides an analysis of the argument from existence primarily within the context of blood-sports (applying the argument to the example of game-birding), and in doing so addresses interesting and related issues concerning the distinction between having a life and living, or worthwhile life and mere existence, as well as issues surrounding our responsibilities to prospective and actual beings. However, my analysis of the argument will go beyond the animal ethics context; it is important that it does so in order to reveal the troublesome implications of the argument and to highlight the sorts of unethical practices it supports. In particular, in applying the argument to a relevant example concerning human beings, I will discuss how the argument from existence could be used to justify the ownership of slaves who were reared for slavery. My objective is to show just how problematic the argument from existence is, with the aim of laying the argument to rest once and for all.

Rebekah Humphreys 670371 2018-04-23T13:38:29Z 2020-01-16T14:49:35Z https://repository.www.guaguababy.com/id/eprint/883 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/883 2018-04-23T13:38:29Z

It is widely held that moral obligations to non-human beings do not involve considerations of justice. For such a view, nonhuman interests are always prone to be trumped by human interests. Rawlsian contractarianism comprises an example of such a view. Through analysis of such theories, this essay highlights the problem of reconciling the claim that humans have obligations to non-humans with the claim that our treatment of the latter is not a matter of justice. We argue that if it is granted that the basic interests of non-human beings sometimes count for more than the peripheral interests of humans, then our understandings of obligation and of justice must be aligned, so that what we say about obligation is not countered by assumptions about the invariable priority of humans in matters of justice. We further consider whether such a conclusion can be endorsed by those who adopt certain alternative theories to contractarianism. We conclude that adherents of a range of theories including sentientism and biocentrism must accept that human interests can sometimes be superseded by animal interests, and that this applies not least in matters of justice.

Rebekah Humphreys 670371 Robin Attfield 2018-04-23T13:33:47Z 2020-01-16T14:58:56Z https://repository.www.guaguababy.com/id/eprint/884 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/884 2018-04-23T13:33:47Z

It is widely held that moral obligations to non-human beings do not involve considerations of justice. For such a view, nonhuman interests are always prone to be trumped by human interests. Rawlsian contractarianism comprises an example of such a view. Through analysis of such theories, this essay highlights the problem of reconciling the claim that humans have obligations to non-humans with the claim that our treatment of the latter is not a matter of justice. We argue that if it is granted that the basic interests of non-human beings sometimes count for more than the peripheral interests of humans, then our understandings of obligation and of justice must be aligned, so that what we say about obligation is not countered by assumptions about the invariable priority of humans in matters of justice. We further consider whether such a conclusion can be endorsed by those who adopt certain alternative theories to contractarianism. We conclude that adherents of a range of theories including sentientism and biocentrism must accept that human interests can sometimes be superseded by animal interests, and that this applies not least in matters of justice.

Rebekah Humphreys 670371 Robin Attfield 2017-08-16T08:58:34Z 2017-08-16T08:58:34Z https://repository.www.guaguababy.com/id/eprint/768 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/768 2017-08-16T08:58:34Z

The Notebooks 1914-1916 record Ludwig Wittgenstein's preliminary writings in preparation for the Tractatus Logico-Philosophicus (1921) and offer an excellent insight into the so-called 'early period' of his thought. The writing carefully documents the extraordinary way in which the philosopher grappled with the problems current at the time with Logicism and how he married the main questions and issues with all manner of extended philosophical enquiries which included aesthetic, ethical and spiritual matters. It showcases a philosopher in the midst of understanding and creating the essential main arguments of a first great work and drawing on all of his personal experience and understanding of his world to do so. A great starting point for understanding the basis for Wittgenstein's seminal work, it also contains the raw material for the ideas that were to come in his later writings.

Daniel John O'Donnell 2017-05-02T12:58:05Z 2017-05-02T12:58:05Z https://repository.www.guaguababy.com/id/eprint/731 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/731 2017-05-02T12:58:05Z

本文探讨了法律pag的最后几十年anism in the Roman Empire of the second half of the fourth century CE through the eyes of Symmachus, orator, senator and one of the most prominent of the pagans of this period living in Rome. It is a religious biography of Symmachus himself, but it also considers him as a representative of the group of aristocratic pagans who still adhered to the traditional cults of Rome at a time when the influence of Christianity was becoming ever stronger, the court was firmly Christian and the aristocracy was converting in increasingly greater numbers. Symmachus, though long known as a representative of this group, has only very recently been investigated thoroughly. Traditionally he was regarded as a follower of the ancient cults only for show rather than because of genuine religious beliefs. I challenge this view and attempt in the thesis to establish what were his religious feelings. Symmachus has left us a tremendous primary resource of over nine hundred of his personal and official letters, most of which have never been translated into English. These letters are the core material for my work. I have translated into English some of his letters for the first time. The thesis is organised in the main thematically, looking at Symmachus’ religious language, pagan religious ritual, the changing religious topography of Rome itself – and the clash with the Christian establishment specifically with Bishop Ambrose of Milan over the Altar of Victory Affair. The last chapter, although still thematic, looks at Late Antique Paganism through a series of personal events in Symmachus’ life; but is also chronological in the sense that it covers the last seventeen years of it. There are six appendixes, tables and illustrations.

Jillian Mitchell 2017-04-21T09:45:46Z 2020-01-22T13:45:34Z https://repository.www.guaguababy.com/id/eprint/723 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/723 2017-04-21T09:45:46Z

The oppositional rule, established upon the philosophical traditions of binarism and dialecticism, situates the two protagonists in this research (the artistic collaboration matthews and allen) as antithetical systems. This discourse proposes a disruption to a metaphysical dichotomy between the noetic authorial text and the poetic paratext. The non-oppositional premise of collaborative dialogue is proposed as a method to resist the oppositional logic of dialecticism and the homogenous ‘third hand’ of collaboration theory. Michel Serres’ assertion that to ‘hold a dialogue is to suppose a third man and seek to exclude him’ positions the ‘third man’ of communication as a disruptive force. The excluded third is a noise in the background of ideological unity, the ‘potential for surprise’, an intervallic exception in a paradigmatic order. This collaborative game breaks the rule of opposition and subsequently generates a third space where the indeterminate relation between the scholastic text and matthews and allen’s paratext performs disruption in the authorial system.

Marilyn Allen 2017-01-18T15:50:51Z 2020-10-29T13:58:35Z https://repository.www.guaguababy.com/id/eprint/711 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/711 2017-01-18T15:50:51Z

"A Collaborative Diversion" is a game played between the artistic double act matthews and allen. Prior to their language games matthews and allen establish a set of rules. The rules of this game stipulated that matthews and allen must produce a series of textual digressions by selecting a word from each definition to generate a supplementary meaning, each definition serving to alter the trajectory. The rules for each game differ; however, recurrent strategies are discernible. A prevalent method adopted by the collaboration is the recontextualisation of existent material. matthews and allen’s use of citation adopts the concepts of deterritorialisation and reterritorialisation, where established configurations are unsettled. Deterritorialisation is that which breaks or fractures an established system and operates under the precondition that meaning is never fixed. "A Collaborative Diversion" problematises the totalitarian voice of the author through a process of digression from quotation to quotation, utterance to utterance, voice to voice. These digressive movements perform the stuttering and stammering of language where no single perspective attains authority. matthews and allen’s dialogic game proffers the interposition of delay and the process of deferral from presuppositions to lateral trajectories. The process of deferral in "A Collaborative Diversion" may be aligned with Derridean différance, a neologism derived from the French verb différer combining its double meaning, ‘to differ’ and ‘to defer’, to create a concept which oscillates between the two. The interplay between voices in "A Collaborative Diversion" is conceived as a gesture toward Derridean différance where meaning enters into a process of deferral. The Latin differre, meaning to differ, is considered in relation to the verb defer, suggesting a temporality that delays completion in the ‘play of difference’. The concept of play is not simply an activity but the production of difference though deferral wherein divergent possibilities are generated simultaneously from the same text.

Marilyn Allen Helen Matthews 2016-08-17T14:24:04Z 2017-02-22T14:02:10Z https://repository.www.guaguababy.com/id/eprint/658 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/658 2016-08-17T14:24:04Z

Martin Heidegger was the first modern European philosopher to alert mankind to the dangers of modern technology. He argued that technology is an enframing or a limiting perspective of the possibilities for human existence. The philosopher Michel Foucault investigated the geneology of the way that the ‘care of the self’ became superseded by the prevailing cultural imperative to ‘have knowledge of the self’. This change began in the seventeenth century and this thesis addresses the idea that the ‘Homelessness of Being’ which Heidegger associated with modern technology, has been brought about, or exacerbated, by the gradual abandonment of practices associated with the ‘care of the self’. This thesis also examines the way that poetic language and modes of thinking can lead to a ‘way of life’ which is not enframed within a technological matrix.

Ronald Arthur Hall 2016-08-02T10:33:56Z 2017-02-21T14:28:41Z https://repository.www.guaguababy.com/id/eprint/586 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/586 2016-08-02T10:33:56Z

占星学是现代文化的一个特征。虽然the academic study of the culture of astrology is on the increase, virtually no scholarship exists on astrology and the Internet. However a large body of literature exists on the relationship between the Internet and religion, and this literature is used as a framework for the study of astrology and Internet. This research investigates the use of the Internet by modern Western Astrologers, within the context of theories of cyberspace. It looks at how the Internet is being used by astrologers and what effects they believe it can have on astrology and its practice. The research was both quantitative and qualitative. Questionnaires were issued at astrological conferences in the United Kingdom and the United States of America. In addition sixty-five astrologers were interviewed. In the 1990s a body of literature was produced that associated the physical Internet with the virtual world of cyberspace. From this literature came claims of cyberspace as dualistic or Cartesian. My research was informed by theories of dualism inherited from the classical world, and by previous arguments that astrology is dualistic. The thesis concludes that the majority of astrologers have a dualistic view of the Internet and cyberspace; the online world of cyberspace is viewed as a mental arena in contrast to the offline, physical world. A highly positive use of the Internet is the growth of online astrological communities; connections can be made with astrologers in different parts of the world. The Internet is perceived as a source of vast quantities of astrological information of varying quality. In the views of the astrologers poor quality astrological information can have a detrimental effect on the practice of astrology in the modern Western world.

Frances Clynes 2016-04-20T14:23:47Z 2016-09-20T09:14:29Z https://repository.www.guaguababy.com/id/eprint/544 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/544 2016-04-20T14:23:47Z

Sidney’s Defence of Poesy was written at a time when poetry was looked down upon by critics in the English Renaissance. In his attempt to revive poetry as a genre and a mode of teaching, he makes use of many arguments relying on other scholars and writers to support his statements. The Defence of Poesy is divided into two parts, with the first part focusing on the values of philosophy, history and poetry as a means of deriving knowledge and virtue, while the second part is focused on the reasons for contempt towards poetry in Renaissance England. This essay focuses on the first part, examining Sidney’s arguments for poetry’s supreme purpose and place among other disciplines, paying particular attention to: the defence of poetry as prophecy, the eclectic scope of the defence, and the role of Plato’s and Aristotle’s philosophies in the work.

Yelyzaveta Meagher 0000 0003 4223 2566 2014-12-04T17:34:04Z 2016-02-18T12:19:43Z https://repository.www.guaguababy.com/id/eprint/476 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/476 2014-12-04T17:34:04Z

This dissertation defends the position that the coherence of the notion of some form of personal survival after the death of the body is worthy of consideration. This is not to say that personal survival after the death of the body either has or has not been established but rather that there are sufficient reasons to at least warrant open discussion of the topic rather than to assert dogmatically one way or the other. Various forms of possible remains resulting from ante-mortem existence are discussed, together with the transitions that are required to transform these remains into a post-mortem being. Three types of post-mortem existence are then discussed. In particular, the importance of memory in this process is highlighted and what it means for the survival to be personal, which seems of some importance, is also covered in some depth. The conclusion is that there are a wide range of possibilities which even though beset by significant problems given our current understanding of the world, are not impossible nor unintelligible and therefore warrant serious consideration by both those who do believe that there is survival after bodily death and those who do not.

Roger Claxton 2014-11-29T13:37:00Z 2016-02-18T11:53:46Z https://repository.www.guaguababy.com/id/eprint/465 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/465 2014-11-29T13:37:00Z

In Chapter One, my discussion starts with an appraisal of what the ancient Chinese understood by the human Heart (xin 心). It points to the unhelpful avenues that can occur so easily with interpretations that involve ideas concerning mind, emotions, physical organs and the like as they lead us to the limiting dimensions of dualism that depicts human beings in terms of mind and flesh. The concept of Heart epitomizes everything that is the core of humanity, and for each individual encompasses the personality, psychological, physiological and behavioural traits as well as ideas that we more readily associate with it within the emotive sphere. The Heart is the energy-centre that influences the whole person; the life-giving force that can so easily become diverted by thought patterns arising from a thirst for knowledge and classification of the world. The Zhuangzi urges the Heart to be stilled in order to find the true knowledge that arises from innate nature (xing 性). A central premise of this dissertation is that the Heart should be considered as the personal locus that defines our relationship to nature, whether that relationship is symbiotic and co-operative or anthropocentric and exploitative.Chapter Two surveys the Gardener’s dialogue with Zigong from a variety of contemporary ethical perspectives. It aims to discover whether, from today’s point of view where technology has become the hallmark of modern culture, we can find an analysis of the relationship between technology and nature that helps us to understand the Gardener’s radical position that those engaged with machinery are bound to develop a ‘Machine Heart’. Chapter Three explores ‘machine’ part of the Machine Heart (ji xin 機心). It discusses the etymology of ji (機) in order to fully understand what such a Heart might entail. The discussion focuses on the idea, proposed by Barry Allen that only certain kinds of machine belong to dao technology. I ask whether there can be a dao technology, given the strictures in the Zhuangzi. In Chapter Four I turn to Heidegger’s analysis of technology as framed in his essay The Question concerning Technology to elucidate the technological mindset that corresponds to the Zhuangzi’s Machine Heart. Heidegger’s premise that we have used technology to work on recalcitrant matter in order to make its hidden essence constantly available for a complex mesh of interrelated human needs may be expressed more coherently and extensively than the ideas contained the Zhuangzi’s parable of the Gardener; however, the underlying concerns are the same. Technology disempowers nature; rivers are not allowed to flow according to their natural rhythms; trees are not allowed to reach maturity; and animals must flee from human beings in order to preserve their lives. In a world so harnessed and forced into the various uniform moulds of technology, human beings can no longer share the rhythms of the cosmos, and imperil their innate inner nature that thrives on a non-acquisitive co-being with the natural world. Chapter Five, the final part of this dissertation, examines how the Zhuangzi depicts the emergence of the Machine Heart from the development of language. I argue that the Zhuangzi’s polemic against Confucian nominalism is connected to two important strands in the text. Firstly, it relates to the idea that the Heart needs to be stilled, to be starved of external stimuli that result in the constant verbal analysis of the world. Secondly, the Zhuangzi associates naming and classifying all entities in the world as a form of harnessing the inner essence or power of the thing. The Zhuangzi, as indeed the Daodejing, both warn against excessive cutting up of reality through language. I conclude the dissertation by commenting on Zhuangzi’s warning that all perspectives and values are relative. Bearing in mind the imperative that technology places on us to value the useful, the Zhuangzi controversially suggests that we may have much to learn by studying the useless.

Krystyna Krajewska 2014-11-24T10:37:30Z 2016-02-24T09:15:22Z https://repository.www.guaguababy.com/id/eprint/450 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/450 2014-11-24T10:37:30Z

在最近的评论“两种文化”,玛丽Warnock and N. G. McCrum contrast the current debate with the course it took in C. P. Snow’s day. Forty years ago one commentator on the insularity of scientific culture had observed the reluctance of scientists to evangelise on behalf of their disciplines: according to David Waring, attempts to convert the non-specialist were often seen as beneath contempt. One found the “typical attitude of a proud and infallible church which does indeed discuss its own theology with its own initiates but cannot condescend to speak to the multitude”. The situation has certainly changed. Lay sermons in science have become a popular genre. But that image of the Church scientific deserves further comment. The analogy between organised science and organised religion has been used by historians of science as a heuristic device for exposing facets of the scientific enterprise that might otherwise be missed. A recent example would be Margaret Wertheim’s controversial but revealing book "Pythagoras’s Trousers", in which she reflects on a recurrent exclusion of women from science by a priesthood of physical scientists. The scientist as priest is a long established trope. In seventeenth-century England Robert Boyle presented himself as a “priest in the temple of nature”, while Isaac Newton saw himself as spiritual heir of an ancient priesthood which had worshipped the one true God in a heliocentric universe. Is there room for faith within the Church scientific?

John Hedley Brooke 2014-11-20T12:57:18Z 2016-04-04T14:06:16Z https://repository.www.guaguababy.com/id/eprint/442 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/442 2014-11-20T12:57:18Z

印度曼尼普尔位于也没有th eastern border with Myanmar. It comprises around 8,500 square miles, the heartland of which is a fertile valley, the home of the Meiteis. Unlike the Christianized Naga and Kuki groups to the north and south, the Meiteis were Hinduized some two and half centuries ago. They have a highly developed culture: Manipuri dance, based on pre-Hindu ritual, is one of the schools of Indian classical dance, and there is an extensive written literature in the ancient Meitei script. The Hinduism introduced into Manipur during the 18th century CE was mainly of the Bengal Vaishnavite type, and it gained power largely through the patronage of the kings of Manipur. Resistance to Hinduization was fierce during the earlier period, and centred upon the pre- Hindu Meitei religion. This religion was never extinguished and eventually reached a modus vivendi with Hinduism. In recent times Meitei religion has undergone something of a revival, partly due to its role as one focus of resistance to the policy of integration pursued by successive Indian governments.

Saroj N. Arambam Parratt John Parratt 2014-11-13T18:36:44Z 2016-03-30T11:01:10Z https://repository.www.guaguababy.com/id/eprint/439 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/439 2014-11-13T18:36:44Z Alexander Badman-King 2014-11-13T18:36:14Z 2016-02-25T13:57:17Z https://repository.www.guaguababy.com/id/eprint/438 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/438 2014-11-13T18:36:14Z

This study examines the differences between Hippocratic medicine and Eastern Christian medical notions in relation to the human body and mind in health and disease. The aim is to demonstrate that there were two major reasons why the two traditions valued dissimilarly the body and the soul. First, their differing religiosities were reflected in their contrasting ideas about the function of secular and religious cures. By definition, secular medicine is attached to the physical whereas religion dwells mostly in the spirit. Second, the holistic attitude of Hippocratic cures towards the body and the soul in contrast to the dichotomy in favour of the soul that Christianity became known for is largely due to the diverging interpretation of pagan Greek philosophy. Although the Greek philosophical tradition was all-pervasive for intellectuals in both sides, its various theories did accommodate the distinct interests of Hippocratic medicine and of Christian medicine. Hippocratism expressed itself in terms of practical philosophy. Christianity adopted a contemplative outlook of the person. Primary sources such as the treatises of the Hippocratic Corpus, the writings of Galen, the Holy Scriptures and the work of eminent Eastern Christian theologians provide considerable evidence to make the case for these arguments. Secondary sources will be compared against the primary ones and will assist to highlight wider cultural implications surrounding, interacting with and, often, connecting the two movements.

Angelou Nikolaos 2014-11-13T17:37:06Z 2016-02-25T14:31:36Z https://repository.www.guaguababy.com/id/eprint/431 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/431 2014-11-13T17:37:06Z

The meaning of the terminology employed within the Yoga Sutra provokes much academic debate. This dissertation aims to examine the meaning and use of the term dharmamegha samadhi within the Yoga Sutra of Patanjali. This new exploration of these terms is prompted by Ranganathan’s (2008) idea that dharma acts as a synonym for morality throughout the text and that in the dharmamegha state the yogi has achieved moral perfection. A study of the use of dharma and dharmamegha samadhi in the Yoga Sutra will allow us to draw tentative conclusions about what Patanjali meant by these terms and how he employed them. This will involve a close textual examination of the Yoga Sutra and of the writings of various translators and exegetes, ancient and contemporary, including several scholarly articles that have, within the past 10 years, dealt exclusively with interpretations of dharma and dharmamegha samadhi within Patanjali. Further background to the historical usage of dharma and dharmamegha samadhi will be gained from studying the works of the other Indian philosophical traditions, via secondary sources. Ranganathan (2008) asserts that dharma/morality is at the very heart of the Yoga Sutra. The findings from this research suggest that whilst an ethical and moral component is found with the yama and niyama section of the Yoga Sutra (2.30ff), the terms dharma and dharmamegha samadhi are used in a specialised and highly specific manner, actually referring to the essential nature of something, rather than acting as a moral or ethical term. A close reading of Patanjali leads me to conclude that dharma and morality are not used synonymously within the Yoga Sutra. Additionally, the terms dharma and dharmamegha samadhi, when compared to other contemporaneous texts, appear to have specialised meanings and are used in specific ways.

D.C.H. Taylor-Rugman 2014-11-05T16:13:00Z 2018-08-14T13:59:59Z https://repository.www.guaguababy.com/id/eprint/419 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/419 2014-11-05T16:13:00Z

对印度的宗教,包括佛教the specific subject of my paper, experience is a sine qua non. What I would like to do in this paper is to suggest that what makes the early Buddhist teachings different from those of other Indian religions is not that they are saying that it is a differently structured truth about Reality that one should be aiming to experience, but that what they are saying is that one should be aiming to know the truth about the reality of experience itself. In my view, the doctrine of anatta (not self) in early Buddhism, can act – and indeed has acted – as a red herring if it is taken as the central teaching of Buddhism and interpreted in the way in which it usually is. What I would like to suggest is, first, that one should understand it slightly differently, and accord it a different emphasis; and, second, that the truly central point about what the Buddha taught is that one should understand experience qua experience.

Sue Hamilton 2014-11-05T16:12:55Z 2018-08-14T14:01:46Z https://repository.www.guaguababy.com/id/eprint/418 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/418 2014-11-05T16:12:55Z

Although widespread, the phenomenon of possession does not appear in all cultures. This suggests that possession is a cultural artefact, either in the strong sense of being nothing more than a cultural creation or in the weaker one of culture moulding and shaping universal psychological processes in socially relevant ways. My own approach to understanding possession lies very much within the framework of the weaker version. The hypothesis I will seek to develop is essentially that the phenomena of possession are best understood in terms of the psychological processes associated with the term ‘trance’. I use this term deliberately and in full awareness of the reservations about its usefulness expressed by some psychologists.

Peter Connolly 2014-11-05T16:12:41Z 2018-08-14T14:04:07Z https://repository.www.guaguababy.com/id/eprint/416 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/416 2014-11-05T16:12:41Z

What I want to ask you this afternoon is whether the ragwort and the poppies of our battlefields are simply a kind of decorative relief to the squalor and heroism of human doings, whether nature is just a backdrop to how we comprehend God as dealing with us in our religious experience. What is the relationship between the waste of the natural world and those losses felt by ourselves? Do they count? Or do they find you – and God – dispassionate?

John Rodwell 2014-11-05T13:11:00Z 2016-02-25T14:17:02Z https://repository.www.guaguababy.com/id/eprint/415 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/415 2014-11-05T13:11:00Z

The enduring fascination of Dante’s Divina Commedia has attracted, for centuries, not only scholars of medieval literature, Italian or Renaissance studies, but also scholars of modern cosmology and mathematics who, seeking explanations for their research results, rediscover and find inspiration in Dante’s poetry. In this widespread scholarly discussion the dissertation proposes an esoteric interpretation of Dante’s cosmological journey, with the hypothesis that the Commedia was designed as a theurgic act. Structurally, this paper will first give a general overview of Dante’s time emphasizing the cultural, political and religious atmosphere in Florence and in Europe. After that, the dissertation will draw an outline of theurgy, emphasizing the theurgic tradition and its Christian adaptation as it relates to Pseudo-Dionysius the Areopagite (5th century CE). The dissertation will then provide the arguments for the main claim in five steps. The first step will discuss the evidence for Dante’s esoteric affiliation. The second step will examine Dante’s understanding of his Commedia as sacred poetry. The third step will compare Dante’s understanding of sacred poetry with the Christian adaptation of the pagan, theurgic tradition as it relates to Pseudo-Dionysius the Areopagite. In the fourth step the dissertation will offer an interpretation of the Commedia as a theurgic act. In the fifth step, the question of whether Dante’s cosmological journey represents some sort of cosmological vehicle for the reader will be discussed, focusing on the reception of Dante’s work by occultists, and poets in the 19th and 20th centuries.

Mauro Fenu 2014-11-01T14:11:42Z 2016-02-11T11:37:36Z https://repository.www.guaguababy.com/id/eprint/407 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/407 2014-11-01T14:11:42Z

Following a brief introduction, an extended analogy invites the reader to experience vicariously ‘walking in the mountains’ as opposed to the ‘view from the 110th floor’ to allow her to appreciate at first hand the distinctions and interactions between two key modes of (religious and secular) knowing and attending: one, the ‘pre-reflexive’, which is direct, lived, affect laden and ‘participatory’, the other, the ‘reflexive’ or ‘re-presentational’, which is more indirect, detached, dispassionate and analytic. The two modes and their interaction are further examined and illuminated using the scientific and cultural work of polymath Iain McGilchrist, and the spiritual poetic recollections of the English Romantic poet William Wordsworth. The modes are then briefly deployed to elucidate key theological distinctions, such as the arguably false dichotomy between the subjective and objective, and to question the apparent wholesale rejection of representational modes of thought by followers of the Radical Orthodoxy school. Instead, it is shown that a fruitful interaction between the two modes is feasible, thereby holding out the possibility of combining the analytic and the narrative (or following Eleanore Stump, the ‘Dominican’ and ‘Franciscan’) theological sensibilities. Next, in a theological move indebted to and informed by the work of Paul Griffiths, two manners of knowing, the ‘curious’ and the ‘studious’, are contrasted and used to position the morally and spiritually more neutral modes already outlined. It is suggested that both the pre-reflexive and reflexive modes can be exhibited in curious or studious manners. Such positioning is offered as an example of a theological ‘grammar’ used architectonically to organise secular scientific and cultural categories. Finally, aspects of the theological anthropology implied by this positioning are used to suggest apologetic principles worthy of consideration and future development.

Peter John Hampson 2014-10-29T14:09:48Z 2018-08-14T14:06:01Z https://repository.www.guaguababy.com/id/eprint/394 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/394 2014-10-29T14:09:48Z

‘In Hinduism, in Neoplatonism, in Sufism, in Christian mysticism ... we find the same recurring note, so that there is about mystical utterances an eternal unanimity’, wrote William James in his The Varieties of Religious Experience, which was first published in 1902. Many of the pioneers of the search for interfaith fellowship worked with this assumption that there is a similar underlying experience of the Divine at the heart of every religion. They hoped that members of different religions could go beyond the particular rituals and doctrines which divided them and find a unity in the Spirit. This presupposition is sometimes known as the philosophia perennis, which Aldous Huxley defined as ‘The metaphysic that recognises a divine Reality substantial to the world of things and lives and minds: the psychology that finds in the soul something similar to, or even identical with, divine Reality; the ethic that places man’s final end in the knowledge of the immanent and transcendent Ground of all being – the thing is immemorial and universal.’ In this paper I want to recollect some of my experiences of ‘A presence that disturbs me with the joy of elevated thoughts’. I would regard them as ‘mystical’, but the definition of what constitutes a mystical experience is so debated that my experiences would not fit everyone’s definition. Some of the experiences I shall describe were in the context of sharing in prayer and worship with people of other faiths. This has led me to ask whether a Christian can have a ‘Hindu religious experience’ or has he or she merely had a ‘Christian religious experience’ but in a Hindu setting. Or is the religious adjective irrelevant when applied to a religious experience?

Marcus Braybrooke 2014-10-29T14:09:25Z 2018-08-14T14:10:37Z https://repository.www.guaguababy.com/id/eprint/390 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/390 2014-10-29T14:09:25Z

Spirituality Imprisoned. It is not easy to come up with a working definition of spirituality. From everything I’ve read on the subject as preparation, I am assured that just about everybody has his or her own definition for spirituality. We would, in all probability, agree that there are many kinds of spirituality, some of which fit under a larger umbrella. For instance, there is a wellknown Franciscan spirituality, which comes not only from the personality of the man who spoke to birds and flowers, but also from Christian spirituality as well. And in the contemporary world there also seems to be a kind of New Age spirituality, which I have met since coming to England, in which one is presumed to be a Buddhist at heart, a vegetarian, a practitioner of alternative therapies and an animal rights protector. To me, spirituality is something much more intimate. The other aspect to be considered is imprisonment. I must admit I couldn’t see any easy checkmate in that area either. The more I sink into the work of the Prison Phoenix Trust, the more insidious ‘imprisonment’ becomes. The past five years with the Trust have been a great eye-opener in the various forms which unfreedom sometimes takes. We will look at some of them. I have spent the last 35 years of my life trying to discover what a lived spirituality really is. Today, I would like to re-live part of that journey with you, as we consider together the way of spirituality imprisoned which we are all travelling.

伊莱恩MacInnes 2014-10-29T14:09:04Z 2018-08-14T14:12:50Z https://repository.www.guaguababy.com/id/eprint/387 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/387 2014-10-29T14:09:04Z

"Many may ask how it is that a professor of zoology should in his retirement take up the study of religious experience. The purpose of this address is to answer that question, and perhaps surprise you even more when I tell you that it has not only been a lifetime’s interest but a conviction that it is actually a part of what I believe is a true study of life as a whole. I should start by saying what I have often said before: that science itself, as we know it, cannot deal with the real essence of religion any more than it can touch our appreciation of art, our joy in the beauties of nature or the poetry of human love. We can, however, use the methods of science to make a systematic natural history study of human experience."

Alister Hardy 2014-10-16T16:43:54Z 2016-02-26T09:43:05Z https://repository.www.guaguababy.com/id/eprint/376 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/376 2014-10-16T16:43:54Z

菲尔的文化地位和受欢迎的吸引力osopher Henri Bergson in the first decade of the 20th century is said to have exceeded even that of his fellow Parisian, Jean-‐Paul Sartre in the 1950s. Bergson was an important influence on modernism, achieving a particular resonance with the ‘high modernist’ writers who were seeking new ways of giving expression to the ‘inner-‐self’ and exploring the nature of time during a period when modernity was felt to be both moving too fast, and encroaching on individual identity and freedoms. This thesis aims to provide reinforcement, and also fresh evidence for the view that Bergson’s influence was more powerful and more widespread than has been recognised or acknowledged in the post-‐war years. It starts by describing Bergson’s philosophy of time, intuition and inner experience, with its central distinction between ‘clock-‐time’ (l’étendu), and ‘inner-‐time’ (durée réelle). It then goes on to contextualise this within the intellectual and cultural environment of the period. The rapid dissemination of his ideas across Europe and America is explained by an analysis of the ideas themselves, and the intricate networks of early 20th century modernism which acted as their vectors. The decline in his influence is located within the history of ideology and culture, rather than in any philosophical critique. The main section of the thesis is based on a comparative exegesis of Bergson’s texts, and those of the modernists whom he inspired, revealing the anatomy of their application of his philosophy of durée, and his aesthetics to their work. The goal has been to convey the sense of excitement which his ideas generated, and demonstrate the creative, experimental ways in which they were adopted by the leading figures of high modernism, who, along with Bergson himself, have helped shape our own understanding of ourselves, and time, today.

Sarah. McMahon 2014-10-03T12:01:21Z 2018-08-13T10:39:06Z https://repository.www.guaguababy.com/id/eprint/368 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/368 2014-10-03T12:01:21Z

Do you believe in spirits? Most of us would want to reply: ‘It depends on what you mean ...’ This is the problem with many words used in religion or theology. They seem to signify something important, but they have no clear edges, no sharp definitions against which we can measure our beliefs and say ‘Yes’ or ‘No’ about them.

Peter Donovan 2014-10-03T12:01:15Z 2018-08-13T10:37:06Z https://repository.www.guaguababy.com/id/eprint/367 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/367 2014-10-03T12:01:15Z

It might be expected that those concerned with psychology and religion would have a lot in common: both are concerned with understanding human life and finding how to live it better. However, it turns out that each side knows very little about the other, and what they think they know is often wrong. Some kinds of psychology in the past have been definitely anti-religious, as in the case of ‘behaviourism', which is now extinct since all psychologists now recognise the importance of cognitive processes and even consciousness. There is also the fear that psychology will try to explain religion away in entirely human terms.

Michael Argyle 2014-09-22T11:04:12Z 2016-02-18T12:00:47Z https://repository.www.guaguababy.com/id/eprint/337 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/337 2014-09-22T11:04:12Z

Much of Western Philosophy has overlooked the central importance which human beings attribute to the Aesthetic experiences. The phenomena of laughter and comedy have largely been passed over as “too subjective” or highly emotive and therefore resistant to philosophical analysis, because they do not easily lend themselves to the imposition of Absolutist or strongly theory-driven perspectives. The existence of the phenomena of laughter and comedy are highly valued because they are viewed as strongly communal activities and expressions. These actually facilitate our experiences as inherently social beings, and our philosophical understanding of ourselves as beings, who experience passions and life itself amidst a world of fluctuating meanings and human drives. I will illustrate how the study of “Aesthetics” developed from Ancient Greek conceptions, through the post-Kantian and post-Romantic periods, which opened-up a pathway to the explicit consideration of the phenomena of laughter and comedy, with particular reference to the Apollonian/Dionysian conceptual schemata referred to in Nietzsche’s early works. I will demonstrate how our understandings and experiences of the phenomena facilitate the meaningful nature of our relationships with human beings and the natural world as a whole, due to their ability to facilitate states of communal existence and to convey both linguistic and non-linguistic understandings of the meaning and value of life. Comedy and laughter also allow us to communicate integral human experiences which are highly resistant to purely linguistic expression and analysis. I will also highlight the value of laughter as a Dionysian, communal phenomena and expression, which possesses many Apollonian qualities because its drive can be channeled (via the medium of comedy), into the expression of deeply philosophical and social issues, such as our moral beliefs, the nature of meaning itself and the nature of the interrelations between individuals and also of those between persons and their society.

Reuben. Hind 2014-09-22T09:36:38Z 2016-02-23T16:49:06Z https://repository.www.guaguababy.com/id/eprint/335 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/335 2014-09-22T09:36:38Z

This dissertation argues that Jürgen Habermas’s philosophy of communicative reason successfully defends the Enlightenment notion of Reason as the vehicle of truth and progress, while integrating Postmodern insights into the illusory nature of metaphysical foundations. Habermas discards the Enlightenment philosophy of the subject with its subjective reasoning, to create his paradigm of mutual understanding using intersubjective reasoning. In so doing, Habermas integrates philosophical hermeneutics and the Linguistic Turn, while using Pragmatism to avoid the Postmodern danger of relativism. The Enlightenment philosophy of the subject as developed from Descartes through Hegel entails aporias of subjectivism. The hermeneutic turn in philosophy reduced subjectivism by de-reifying the division of the objective and subjective worlds, and by including interpersonal learning within its paradigm. The Linguistic Turn in philosophy highlighted the linguistic nature of all knowledge and truth, threatening to relativize both, with their validity limited to a particular language and culture. The legacy of Nietzsche transmitted through Foucault highlights the irrational motivations behind all reasoning, which is reduced to being the tool of selfish power. Gadamer adds his voice both to the linguistification of knowledge and to the aesthetization of rational judgment. Peirce, however, while accepting the linguistification of truth, emphasizes the practical evidence of truth statements as a criterion of their validity. Into this philosophical mixture, Habermas, integrates speech-act theory and theories of cognitive-moral development to create his theory of communicative reason, which grounds the validity of statements on illocutionary speech, but retains non-linguistic experience as a foundation for truth. While giving a nod to non-rational influences on reasoning, Habermas give little attention to this in his philosophy, and I outline the elements of psychoanalytic theory that should be integrated into his philosophy to make it less rationalistic.

Jeffrey L. Tate 2012-05-08T14:45:38Z 2020-01-21T12:46:26Z https://repository.www.guaguababy.com/id/eprint/264 这个项目是在存储库URL: https://repository.www.guaguababy.com/id/eprint/264 2012-05-08T14:45:38Z

死者的解剖以带来知识edge to the living is a subject I have written of elsewhere (2004 and 2008), but I want to visit this territory anew in order to place the theatre of anatomy and the body therein within a broader matrix of meanings associated with the memento mori. I do so as an artist-theorist and my contribution is designed to bring to the reader’s attention a number of artistic interventions in theatres of death where performative elements are at play. As Maaike Bleeker suggests artists are becoming increasingly drawn to this rich area of investigation: New developments onstage, in contemporary theory as well as in philosophy, suggest the productivity of bringing theatre and theory back into the same room in order to explore alternative conceptions emerging at the intersection of artistic practices and philosophical, theoretical and scientific ideas. (2008: 14–15) This is precisely what I have endeavoured to do, to bring theory back into the theatres of the dead and open the doors to the living that they might, if only briefly, experience the drama and the tragedy of these normally forbidden spaces.

Karen Ingham