This collection includes both ASU Theses and Dissertations, submitted by graduate students, and the Barrett, Honors College theses submitted by undergraduate students. 

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It seems that we are incessantly scolded about the importance of the American political process and its virtue of practicality in contemporary society. Whether through the accumulation of the so-called facts about the issues that inform the veneration of the contest between candidates, the stern and noble duty of becoming

It seems that we are incessantly scolded about the importance of the American political process and its virtue of practicality in contemporary society. Whether through the accumulation of the so-called facts about the issues that inform the veneration of the contest between candidates, the stern and noble duty of becoming an activist performing dreary tasks, or the religious fervor surrounding the sacred obligation of voting, we are assured and reassured that our system is sound and that we must only confront problems of implementation rather than structural ones. From here, the narrative goes that if we subscribe to the doctrine of exclusively employing the efficient, strictly rational, and the immediately realistic, we will almost assuredly succeed in persuading others toward producing the resolutions required to solve our shared challenges. Admittedly, these ideas serve a role in addressing the issues we face. However, when unaided by sophisticated and nuanced notions and applications of the fantastic, the beautiful, the ideal, the possible, the playful, the useless, in a word, dreaming, we foreclose the possibility of building a future that can qualitatively improve society and more meaningfully elevate our being-with-one-another in the world. Therefore, this work aims to validate the aforementioned claim by engaging in a critical, political, and hermeneutic exploration of what it means to dream against the backdrop of present-day American politics. It will honestly seek to analyze the prevailing notions of contemporary western thought and action to work on the way toward a new, yet latent, way of understanding. This understanding would fundamentally revolutionize the task of civilization as being grounded upon the appropriate channeling of our desires and dissatisfactions toward actualizing the projections of our imagination. Simply put, this project seeks to repudiate the mandate of work as toil and order as oppression to clear the way for envisioning a more suitable alternative.
ContributorsGoldsmith, Adam Jay (Author) / Ramsey, Ramsey Eric (Thesis director) / Gruber, Diane (Committee member) / School of Mathematical and Natural Sciences (Contributor) / School of Humanities, Arts, and Cultural Studies (Contributor) / Barrett, The Honors College (Contributor)
Created2016-05
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As human beings we go through the world interpreting – seeing a situation, gathering context, and making a decision on the meaning of the thing we just experienced. The philosopher Martin Heidegger calls this way of being hermeneutics – a practice of interpretation. This method of approach does not ignore

As human beings we go through the world interpreting – seeing a situation, gathering context, and making a decision on the meaning of the thing we just experienced. The philosopher Martin Heidegger calls this way of being hermeneutics – a practice of interpretation. This method of approach does not ignore a person’s bias, instead bias is highlighted, understood, and possibly even overcome. In the following pages the basic definition and process of hermeneutics will be discussed. Leading into the difference between calculative and meditative thought – scientific and philosophical – in order to later discuss the possibility and need to merge the two in the field of Forensic Science. Forensic Scientist uses hermeneutic thought by way of merging calculative and meditative thinking. In order to support this claim artistic renderings of ‘the pieces of an unknowable whole’ were created to literally illustrate this truth.
Forensic science is tasked with using calculative thinking with scientifically accepted methods of measurement and detection as well as the meditative task of applying their data to messy, real-world events. In order to support my supposition of forensic scientists being hermeneutical workers, three paintings were created. The three paintings can be considered a tryptic of sorts due to the context in which they are presented: forensic science. They each tell a story that is weaved within each other – spatter indicating violence long past, the empty void of a body gone, and the cold decomposition of a victim found. It is the forensic scientist that must interpret each piece separately and is tasked with finding how and why they are put together. The hermeneutical work of the forensic scientist interpreting a crime scene uses the same methods as one who interprets text. A forensic scientist opens possibilities of meaning in the same way that Martin Heidegger’s hermeneutic circle does. There is interplay between the interpreter (the forensic scientist) and the text (the crime scene), questions are formed (what happened here?) and responses are made (evidence found at the scene). This question and response outlook is what make the forensic scientist a hermeneutic thinker.
ContributorsCraig, Catherine Anne (Author) / Kobojek, Kimberly (Thesis director) / Watrous, Lisa (Committee member) / School of Mathematical and Natural Sciences (Contributor) / Barrett, The Honors College (Contributor)
Created2018-05
Description

There is no possibility for an ecological crisis without someone to be in crisis. The environment is not in danger as such, humanity’s ability to persist in it with well-being is. Thus, the ecological crisis is a human crisis, a crisis of meaning. Although ecology is required to understand and

There is no possibility for an ecological crisis without someone to be in crisis. The environment is not in danger as such, humanity’s ability to persist in it with well-being is. Thus, the ecological crisis is a human crisis, a crisis of meaning. Although ecology is required to understand and address these problems, we must understand the human condition if we wish to address them with any amount of seriousness or hope for success. We will be concerned with the relevance of hermeneutic practices in the study and practice of ecology. By hermeneutic practices, I mean the practices central to the human condition of world-building through perpetual interpretation and re-interpretation informed by one’s facticity. By the study and practice of ecology, I mean the education of ecology’s concepts within a scholastic, primarily university, setting and the usage of said concepts for the purpose of research or societal development respectively. I will argue that the study and practice of ecology would benefit from an inclusion of hermeneutics into its study in the scholastic system by way of developing nuanced understandings of oneself and their relation to the environment, thereby revealing new horizons of possibility in decision-making in society regarding the environment and oneself. To do this, I begin by using hermeneutic strategies in a reading of Gilgamesh to draw comparisons between Gilgamesh’s journey and the development of human society’s relationship to progress. Juxtaposing the concerns posited by the hermeneutic reading of Gilgamesh with Neil Postman’s claim that our contemporary understanding of the world is helpfully understood as what he calls a “Technopoly,” I argue technology has altered our orientation towards the environment in a way that falsely suggests hermeneutics has no place in ecology or any science. Exploring passages from Martin Heidegger, I then argue how humans’ fundamental relationship to interpretation makes hermeneutics the ground from which ecology is able to rise from. Further exploring passages from Heidegger’s work and exploring the etymology of the words “preserve” and “beforehand,” I argue that not only does hermeneutics allow for the study of ecology, but by studying ecology without it we are left in a state prime for mis-handling the Earth, thus making hermeneutics a crucial part of an education in ecology. I close by providing an example of using hermeneutic practices on two essays by Ralph Waldo Emerson to display how these hermeneutic practices could be used in conjunction with an education in ecology and illustrate the benefits therein.

ContributorsRusnak, Jared (Author) / Ramsey, Ramsey (Thesis director) / Poll, Elise (Committee member) / Barrett, The Honors College (Contributor) / School of Mathematical and Natural Sciences (Contributor) / School of Humanities, Arts, and Cultural Studies (Contributor)
Created2023-05