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Dissertations / Theses on the topic 'Existential'

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Published: 4 June 2021
Last updated: 1 August 2024

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1

Francez, Itamar. "Existential propositions /." May be available electronically:, 2007. http://proquest.umi.com/login?COPT=REJTPTU1MTUmSU5UPTAmVkVSPTI=&clientId=12498.

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2

Kaplan, Brett. "Existential Bebop." FIU Digital Commons, 2017. https://digitalcommons.fiu.edu/etd/3553.

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EXISTENTIAL BEBOP is a collection of thirteen short stories that use humor and satire to address some of the absurdities of human existence. In some stories, characters are forced to come to terms with mortality, such as the six-year-old boy in “A Goldfish Memory,” who learns about death for the first time. In “Cassandra Knows All” a rational twenty-something is lured by a charlatan who convinces her that there is an afterlife. In others, the comedy centers on human frailties, such as “Weekend in Deceit,” where two couples confront infidelity. “The Sacrifice of Mikey Horowitz” explores family values, ancient and modern, through the lens of a bar mitzvah. Influenced by the work of Woody Allen, Kafka, and Dostoyevsky, the collection uses exaggeration, surreal juxtapositions, and absurd premises to point to the darker side of the human condition and the necessity for a sense of humor to get us through life.
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3

Roessler, Heather. "Existential Flux." CSUSB ScholarWorks, 2018. https://scholarworks.lib.csusb.edu/etd/745.

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My wok is a place for meditation (through play and ritual) to grapple with ideas around what it means to be alive. I explore my own history, psychology and the nature of things, to better understand myself. I create because of the need to build a familiarity with the unknown and the uncomfortable and to accept that which is out of my control. While seeking to understand and learn from my own personal confrontations with death, I also find my own form of spirituality. Losing my hold on graspable things, as time and change tend to bring, witnessing the dualities in nature ever-shifting; I must accept that nothing stays the same nor remains… not even me.
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4

Kokkinias, Panos. "Existential Exposures : The Manifestation of Existential Motifs within the Art Photograph." Thesis, University of Derby, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.518252.

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5

Correia, Fabrice. "Existential dependence and cognate notions /." Munich : Philosophia, 2005. http://bibpurl.oclc.org/web/25101.

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6

Herring, Lesley Virginia. "The existential and postmodern individual." Texas A&M University, 2005. http://hdl.handle.net/1969.1/2371.

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The theories of existentialism and postmodernism seem like very different ideas at first glance. Existentialism is a philosophy of individuals, while postmodernism is a theory focused more on society and less on individual existence. In this thesis, I will show that both of these ideas can be merged together to be seen as an individual philosophy. Using theories from each philosophical camp, I will describe both the existential and postmodern being. I will explain characteristics of these individuals and explain how they function in society. I will use several philosophers to explain this such as Jean-Paul Sartre and Michel Foucault, and finally, I will discuss The Stranger by Albert Camus. In The Stranger, the main character, Monsieur Meursault, exhibits the qualities of both types of individuals. I will use him as an example of the type of person that emerges from the philosophical ideas of existentialism and postmodernism. I analyze Meursault through the eyes of both the existentialist and the postmodernist, and conclude that Meursault personifies the traits and characteristics that are specific to these philosophies.
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7

Looney, Michael Keith. "The existential nature of architecture." Thesis, Georgia Institute of Technology, 1986. http://hdl.handle.net/1853/22390.

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8

Bowring, Finn. "Andre Gorz : an existential legacy." Thesis, Lancaster University, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.307177.

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9

Thomas, Michael. "Existential interventions in eating disorders." Thesis, University of Nottingham, 2001. http://eprints.nottingham.ac.uk/11482/.

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This study provides the result of a doctorate research into the impact of existential psychotherapeutic interventions with people experiencing chronic eating disorders. The results indicate that positive outcomes are correlated to therapeutic interventions which concentrate on the clients own perception of control and choice over their own eating habits. The research aim was to explore both the effects and the effectiveness of existential therapy in altering the individuals subjective interpretation of their Self when they are deeply immersed in the experience of disordered eating. Interventions went beyond the cognitive-behavioural approaches into the implementation of existential psychotherapy which helped individuals to explore the existential concerns of life, choice, hope, social inclusion and love within the context of their own sense of Being. This focus led to an improvement in all study subjects and a reduction in the use of mental health resources. All individuals entered the study following assessment criteria which included chronicity, lengthy use of mental health services and past therapeutic interventions. Three diagnostic criteria were included, Anorexia Nervosa, Bulimia Nervosa and Morbid Obesity. Data presented in the study supported the original premise that all three eating disorders share underlying similarities and justify the inclusion of the diagnostic criteria of morbid obesity within the study. Therapy was either in closed groups or individual and consisted of a fixed number of one-hour sessions. Therapeutic techniques included cognitive-behavioural therapy and person-centred counselling focusing on self-esteem and self-assertion, as well as an existential focus on dualistic perception of the mind/body, the conscious sense of the present and the affective bond with food itself. A series of therapeutic phases were structured to demonstrate the progress from interventions in self-esteem and self-assertion to existential concerns and principles. Taking therapy beyond cognitive-behavioural techniques involved the application of Yaloms' (1980) and Strasser and Strassers' (1997) Existential Therapy and an exploration of Duker and Slades' (1988) concepts of the fragmentation of the sense of Self in individuals experiencing eating disorders. The research demonstrated important differences between the professional perception of appropriate eating and alteration in weight as successful clinical outcomes, and the clients’ dependency on disordered eating as a source of release from interacting with others. Mental health interventions were perceived by clients as attempts to stop such a release without providing a substitute. A clear sense of loss was presented by all study subjects when eating was controlled by others. In most cases disordered eating was habitual and the emotional effects of raised or lowered glucose levels gave a sense of numbness and nothingness which was actively pursued. This was also attained when disordered eating was combined with other self-harm behaviours. Mental health practitioners inadvertently prevented the attainment of a sense of numbness by their focus on eating and body weight. The encouragement of food regimes causes increased anxiety for all clients leading to poor compliance levels. The research results have the potential to impact on mental health education and clinical services as the data indicates that individuals with disordered eating gain more benefit when the therapeutic focus is less on restoring appropriate eating habits and more on the individuals sense of Self; the importance of food intake as a source of escape from others and escape from the internal awareness of Self.
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10

Mitchell, Derek Robert. "Existential theories of the self." Thesis, University of Kent, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.242886.

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11

McAdoo, Paige S. "Spinoza's recipe for existential joy." Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683224.

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12

Hecham, Abdelraouf. "Defeasible reasoning for existential rules." Thesis, Montpellier, 2018. http://www.theses.fr/2018MONTS012/document.

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La représentation des connaissances et le raisonnement sur le Web sémantique se sont récemment concentrés, pour des raisons pratiques, sur le sous-ensemble de la logique du premier ordre appelé règles existentielles. Dans cette thèse, nous étudions le raisonnement avec des règles existentielles en présence d'informations contradictoires et introduisons un raisonnement existentiel défaisible. Nous proposons trois résultats principaux: Premièrement, nous montrons que les techniques de raisonnement défaisibles classiques doivent être revisitées pour les règles existentielles et étudions leurs défis théoriques et de mise en œuvre. Deuxièmement, nous fournissons une nouvelle structure combinatoire qui permet de capturer diverses variantes du raisonnement défaisable et étudions son expressivité et sa polyvalence. Troisièmement, nous évaluons notre travail par rapport à l'état de l'art dans le traitement des incohérences et des inconsistances dans les règles existentielles et étudions l'intérêt humain de telles techniques de raisonnement
Knowledge representation and reasoning on the Semantic Web has recently focused, due to practical rationale, on the subset of first order logic called existential rules. In this thesis we investigate reasoning with existential rules in presence of conflicting information and introduce defeasible existential rule reasoning. We provide three main salient results as follows. First we show that classical defeasible reasoning techniques need to be revisited for existential rules and study their theoretical and implementation related challenges. Second, we provide a new combinatorial structure that allows for diverse variants of defeasible reasoning to be captured together and study its expressivity and versatility. Third we evaluate our work with respect to the state of the art in inconsistency handling in existential rules and investigate the human appeal of such reasoning techniques
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13

Yun, Bruno. "Argumentation techniques for existential rules." Thesis, Montpellier, 2019. http://www.theses.fr/2019MONTS011/document.

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Dans cette thèse, nous étudions les techniques de raisonnement utilisant des graphes d'argumentation générés à partir de bases de connaissances inconsistantes exprimées dans le langage des règles existentielles.Les trois principaux résultats sont les suivants. Tout d'abord, nous étudions les propriétés structurelles des graphes obtenus à partir de bases de connaissances exprimées avec des règles existentielles et nous donnons plusieurs indications sur la manière dont leur génération peut être améliorée. Deuxièmement, nous proposons une technique pour générer un graphe d'argumentation où plusieurs arguments peuvent attaquer collectivement, remplaçant ainsi la relation d'attaque binaire classique et montrons expérimentalement les avantages de cette technique. Troisièmement, nous nous intéressons aux approches fondées sur les classements pour le raisonnement en logique et en argumentation
In this thesis, we investigate reasoning techniques with argumentation graphs generated from inconsistent knowledge bases expressed in the existential rules language. The existential rules language is a subset of first-order logic in which a knowledge base is composed of two layers: a fact layer and an ontology layer.The fact layer consists of factual knowledge (usually stored in relational databases) whereas the ontology layer consists of reasoning rules of deduction and negative constraints.Since the classical query answering approaches fail in the presence of inconsistencies, we chose to work with an conflict-tolerant reasoning approach that is based on building graphs with structured arguments and attacks from the deductions of the underlying logical knowledge base.The three main results are the following. First, we study how argumentation graphs are obtained from knowledge bases expressed in existential rules, the structural properties of such graphs and show several insights as to how their generation can be improved. Second, we propose a framework that generates an argumentation graph with a special feature called sets of attacking arguments instead of the regular binary attack relation and show how it improves upon the current state-of-the-art using an empirical analysis. Third, we interest ourselves to ranking-based approaches in both the context of query answering and argumentation reasoning. In the former, we introduce a framework that is based on ranking maximal consistent subsets of facts (repairs) in order to have a more productive query answering. In the latter, we set up the foundation theory for semantics that rank arguments in argumentation graphs with sets of attacking arguments
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14

Chamling, Rosy. "Existential Crisis in Franz Kafka." Thesis, University of North Bengal, 2010. http://hdl.handle.net/123456789/1542.

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15

Simopoulou, Zoi. "Reveries of the existential : a psychoanalytic observation of young children's existential encounters at the nursery." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/23403.

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This study is an exploration of five children’s relationship with the existential as it is played out in their everydayness at the nursery. Previous research in the field has looked at teachers’ perceptions of pre-school children’s existential questions, showing, thus, a place for a study on children’s existential encounters. My focus lies with the subjective meanings and the emotional qualities of these encounters, specifically how they are embodied in children’s play in the form of a word but also an object, an image, a movement or silence as well as in their ordinary doing and their very being at the nursery. I am also interested in how the existential reveals itself in children’s everyday relationships with others as well as how it is precisely through my relationship with them that I, as someone who looks for it, can get closer to it. For that I use psychoanalytic observation as a methodology that stays with the child’s interior worlds as they unfold in her play and in the relationship with the observer. My methodology is informed by relational psychoanalytic thinking and feminist writings that allow me to locate meaning in the liminal spaces between the self and the other, the interior and the exterior. In the analysis, I use writing as inquiry as a means to explore an integrative approach by moving between psychoanalytic theories and existential-phenomenological ideas to think the existential with. I explore children’s existential encounters with the questions of nothingness, strangeness, ontological insecurity, death and selfhood as they emerged in the context of our relationship in the course of the observations. I also discuss how time, space and relationship - as inherent in the existential but also implicated in the method of psychanalytic observation - manifested in children’s existential encounters. Finally, I look at the idea of the interpersonal unconscious as a creative source of meaning and discuss how the existential emerged embodied in symbolic articulations in the form of character, imagery, sounds and scents.
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16

Tangstad, Bodil, and Zenitha Wiberg. "Sjusköterskors perspektiv på att arbeta med existentiell smärta hos patienter i palliativt skede : en litteraturöversikt." Thesis, Sophiahemmet Högskola, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:shh:diva-3613.

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Sammanfattning Den palliativa vården karaktäriseras av en värdegrund med ledorden empati, närhet, helhet och kunskap. Syftet med värdegrunden är att främja individens livskvalitet, lindra lidande och erbjuda ett existentiellt stöd i livets slut. Grunden för en god personcentrerad vård bygger på att relation mellan vårdare, patient och närstående främjas samt att bli lyssnad på och sedd som person. Existentiell smärta är vanligt förekommande hos patienter i palliativt skede som känslor av ensamhet, isolering, meningslöshet, separation och dödsångest. Patienten ger uttryck av behov att bli bemött med respekt, empati och inte bli övergiven av sin vårdgivare. Flera studier har påvisat brister där sjukvården inte kan definiera och förstå existentiella behov. Syftet med studien var att beskriva sjuksköterskors perspektiv på att arbeta med existentiell smärta hos patienter i palliativt skede. Metoden som valdes för studien var en litteraturöversikt för att undersöka kunskapsläget inom området. Databaserna CINAHL complete, PubMed, PsycINFO samt SweMed+ genomsöktes systematiskt med valda sökord vilket resulterade i att 16 artiklar identifierades som svarade mot studiens syfte utifrån valda urvalskriterium. Resultatet visade att sjuksköterskor såg ett ansvar för att skapa en god relation och kommunikation till patient och närstående, i arbetet med existentiell smärta hos patienter i palliativt skede. Viktiga komponenter för en fördjupad relation var tid, tajming, närvaro och visad empati. Lyhördhet hos sjuksköterskan sågs som viktigt för att kunna tolka och lindra patientens existentiella smärta. Många sjuksköterskor såg arbetet som meningsfullt i de situationer då de kände att de lindrade patientens existentiella smärta. Arbetet innebar känslomässig involvering och i en del situationer var balansen mellan distans och närvaro svårt att identifiera. Arbetet öppnade även upp för reflektion kring livet och döden. En del sjuksköterskor beskrev arbetet med existentiell smärta hos patienten som för mödosamt och såg det inte som deras uppgift att sitta ner och prata om döden. Sjuksköterskorna saknade verktyg för att kunna handla och hantera i olika situationer med existentiell smärta hos patienten. Slutsatsen i föreliggande studie var sjuksköterskors möten med patienter med existentiell smärta i palliativt skede ser olika ut då varje människa är unik med olika behov och resurser. Arbetet med existentiell smärta hos patienter involverade sjuksköterskan känslomässigt och balansen mellan närvaro och distans var svår att identifiera. Mer utbildning, diskussion och träning i att bemöta existentiell smärta behövs för att stärka sjuksköterskor i deras arbete med patienten i palliativt skede.
Abstract Palliative care is characterized by a foundation of values ​​with the catchwords empathy, holism and knowledge. The purpose of the values ​​is to promote the individual's quality of life, alleviate suffering and offer an existential support in the end of life. The foundation for a good person-centered care is based on the relationship between caregiver, patient and next of kin are being promoted and being listened to and seen as a person. Existential pain is common in patients in palliative phase such as loneliness, isolation, meaninglessness, separation and death anxiety. The patient gives the expression of needs to be met with respect, empathy and not be abandoned by his caregiver. Several studies have demonstrated the gaps where the health care system can't define and understand the existential needs. The aim of the study was to describe the nurses' perspectives on working with existential pain in patients in the palliative phase. The method chosen for the study was a literature review to examine the state of knowledge in the field. The databases CINAHL complete, PubMed, PsycINFO and SweMed+ were systematically searched with selected keywords, which resulted in 16 articles being identified which corresponded to the study's aim based on the chosen selection criteria. The result showed that nurses saw a responsibility to create a good relationship and communication with the patient and next of kin, in the work with existential pain in patients in the palliative phase. Important components for a deeper relationship were time, timing, attendance and shown empathy. Responsiveness of the nurse was seen as important to be able to interpret and alleviate the patient's existential pain. Many nurses saw the work as meaningful in the situations which they felt that they alleviated the patient's existential pain. The work involved emotional involvement and in some situations where the balance between distance and presence was difficult to identify. The work also opened up for reflection on life and death. Some nurses described the work with existential pain of the patient as too laborious and did not see it as their duty to sit down and talk about death. Some nurses described that they missing tools to be able to act and handle in different situations with existential pain in the patient. Conclusion in this study, the nurses' meetings with patients with existential pain in palliative stage is different as each person is unique with different needs and resources. The work of existential pain in patients involved the nurse emotionally and the balance between the presence and distance were difficult to identify. More education, discussion and training in addressing existential pain are needed to strengthen nurses in their work with the patient in palliative phase.
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17

Cabalar, Pedro. "Existential quantifiers in the rule body." Universität Potsdam, 2010. http://opus.kobv.de/ubp/volltexte/2010/4147/.

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In this paper we consider a simple syntactic extension of Answer Set Programming (ASP) for dealing with (nested) existential quantifiers and double negation in the rule bodies, in a close way to the recent proposal RASPL-1. The semantics for this extension just resorts to Equilibrium Logic (or, equivalently, to the General Theory of Stable Models), which provides a logic-programming interpretation for any arbitrary theory in the syntax of Predicate Calculus. We present a translation of this syntactic class into standard logic programs with variables (either disjunctive or normal, depending on the input rule heads), as those allowed by current ASP solvers. The translation relies on the introduction of auxiliary predicates and the main result shows that it preserves strong equivalence modulo the original signature.
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18

Barter, Christopher. "The Existential Adventures of Sal Jones." Fogler Library, University of Maine, 2007. http://www.library.umaine.edu/theses/pdf/BarterC2007.pdf.

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19

FIRMINO, RAFAEL SOARES. "EXISTENTIAL SUBJECTIVE SITUATIONS OF THE UNBORN." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2014. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=29206@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
A presente dissertação tem como objetivo abordar o início da personalidade jurídica da pessoa, defendendo o reconhecimento do nascituro como um ente despersonificado, que não é detentor de personalidade jurídica, mas que o próprio ordenamento jurídico o trata como se fosse. Nesse contexto, o princípio da dignidade da pessoa humana identificado como cláusula geral dos direitos da personalidade embasa o reconhecimento do nascituro como sujeito de direito, pois se trata de princípio que é inerente a qualquer ser humano, e em alguns casos até a seres não humanos. Dessa forma, após compreender o princípio da dignidade da pessoa humana e os direitos da personalidade aplicáveis ao nascituro discute-se as teorias que procuram solucionar o problema da personalidade deste ente. Assim, a partir da identificação da tutela de direitos da personalidade, como o direito à vida, à integridade física, à saúde, à filiação, à adoção, ao dano moral, dentre outros, ao nascituro o próprio ordenamento jurídico, acompanhado da jurisprudência pátria, reconhece capacidade de direito a este ente. Portanto, aplicando hermenêutica civil-constitucional é possível, a partir do princípio da dignidade da pessoa humana, o reconhecimento do nascituro como sujeito de direito despersonificado, titular de direitos e deveres.
This thesis aims to address the begining of the legal personality of the person, and it advocates for the recognition of the unborn child as an despersonificated entity, which does not hold legal personality, but that the law itself treats it as if it were. In this context, the principle of human dignity identified as general clause of personal rights underlies the recognition of the unborn child as a subject of rights, because such principle is inherent in every human being, and in some cases, also not human beings. Thus, when understanding the principle of human dignity and personality rights applied to unborn, it discusses the theories that attempt to solve the problem of personality of this entity. Furthermore, by identifying the tutelage of personality rights such as the right to life, physical integrity, health, affiliation, adoption, moral damages, among others of the unborn, the law accompanied by the jurisprudence recognize the legal capacity of this entity. Therefore, when applying civil and constitutional hermeneutics from the principle of human dignity, it is possible to recognize the unborn child as a not personified subject of law that has rights and duties.
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Christie, Andrew Leigh. "Investigating anthropogenic existential risks through art." Thesis, Massachusetts Institute of Technology, 2014. http://hdl.handle.net/1721.1/91396.

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Thesis: S.M. in Art, Culture and Technology, Massachusetts Institute of Technology, Department of Architecture, 2014.
Cataloged from PDF version of thesis.
Includes bibliographical references (pages 55-56).
Through the creation of an art installation called Local Warming, and by analyzing energy-related art works by other artists, I was able to develop a methodology in my attempt to answer the question of what can be done about anthropogenic threats to humankind. Local Warming is a large array of 72 collimated infrared emitting robotic heaters that provide a "bubble" of heat energy around the user as they pass through the installation. This project serves as an example of how energy-technology development can seem threatening and can also be interpreted as the exact opposite: a system that provides us with direct control over our own energy. This serves as a metaphor for our relationship with energy on a global scale. While we may feel that anthropogenic existential threats, such as global warming, are beyond our control, I would argue that these threats are actually opportunities to improve our own understanding of the universe around us. Ultimately, the presence of a global risk can act as a common-cause around which humankind can rally and thrive. More specifically, my primary interest is provoking a conversation on how anthropogenic existential-risks can be thwarted. My methodology has five repeating stages, in no particular order: identifying motivations, creating physical artwork, developing or borrowing a framework, establishing provocations, and reviewing the artwork of other artists who are creating similar work. For my motivations I make assertions that I do not intend to prove such as "human life is important" or "extinction is an undesirable outcome." The purpose of stating my motivations is not to create an argument about the meaning of life, but to help the reader understand my artistic practice as it relates to the topic of anthropogenic existential risks. The creation of a framework serves as a rudder to help guide the creative process. The questions that arise from the creation of this framework are then used as provocations. These provocations need not be iron clad or consistent in their logical makeup, and they often conflict in a way that produces tension. Lastly, the review of works by other artists enables me to put my own work into context.
by Andrew Leigh Christie.
S.M. in Art, Culture and Technology
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21

Chung, Man Cheung. "A philosophical critique of existential psychotherapy." Thesis, Durham University, 2008. http://etheses.dur.ac.uk/1334/.

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While existential psychotherapy is in its ascendancy, there is a lack of philosophical critiques of existential psychotherapeutic thinking. This thesis is an attempt to examine whether there is conceptual confusion embedded within this thinking and, if so, to tease out what it is. My examination has shown that contemporary existential psychotherapists are confused about what existential psychotherapy is, while on the surfac.e, they seem to be clear about what it is. While existential psychotherapy has increasingly been , integrated with other forms of therapy such as cognitive-behavioural arid multimodal, such integration could necessitate important changes to the existential psychotherapeutic fundamental basic assumptions. Meanwhile, some existential psychotherapists have tried to challenge or re-define psychoanalytic concepts. However, my examination suggests that there are in fact common features in the concepts (interpretation, transference, resistance. and repression) that existential and psychoanalytic psychotherapists share. This, in turn, questions the extent to which existential psychotherapists have truly challenged or distanced themselves from psychoanalytic concepts, as they claim to have done. Existential psychotherapists have developed their own understanding of the ! unconscious; however, my examination shows that their understanding of it is in fact incoherent. The way in which they define the unconscious implies a strong sense of selfconsciousness, Le. the unconscious is found within a wider capacity of human consciousness. But, I have argued that existential psychotherapists have not resolved difficulties which are derived from viewing the notion of self-deception as a conscious phenomenon. Also, their effort to assist their clients to enhance or widen self-consciousness could lead clients to develop fantasy. The foregoing critiques, I believe, represent only some of the conceptual confusions embedded within existential psychotherapeutic thinking
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Luong, Hien Thu. "Vietnamese Existential Philosophy: A Critical Appraisal." Diss., Temple University Libraries, 2009. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/44747.

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Philosophy
Ph.D.
In this study I present a new understanding of Vietnamese existentialism during the period 1954-1975, the period between the Geneva Accords and the fall of Saigon in 1975. The prevailing view within Vietnam sees Vietnamese existentialism during this period as a morally bankrupt philosophy that is a mere imitation of European versions of existentialism. I argue to the contrary that while Vietnamese existential philosophy and European existentialism share some themes, Vietnamese existentialism during this period is rooted in the particularities of Vietnamese traditional culture and social structures and in the lived experience of Vietnamese people over Vietnam's 1000-year history of occupation and oppression by foreign forces. I also argue that Vietnamese existentialism is a profoundly moral philosophy, committed to justice in the social and political spheres. Heavily influenced by Vietnamese Buddhism, Vietnamese existential philosophy, I argue, places emphasis on the concept of a non-substantial, relational, and social self and a harmonious and constitutive relation between the self and other. The Vietnamese philosophers argue that oppressions of the mind must be liberated and that social structures that result in violence must be changed. Consistent with these ends Vietnamese existentialism proposes a multi-perspective ontology, a dialectical view of human thought, and a method of meditation that releases the mind to be able to understand both the nature of reality as it is and the means to live a moral, politically engaged life. This study incorporates Vietnamese existential philosophy from 1954-1975 into the flow of the Vietnamese philosophical tradition while also acknowledging its relevance to contemporary Vietnam. In particular, this interpretation of Vietnamese existentialism helps us to understand the philosophical basis of movements in Vietnam to bring about social revolution, to destroy forms of social violence, to reduce poverty, and to foster equality, freedom, and democracy for every member of society. By offering a comparison between Vietnamese existential thinkers and Western existentialists, the study bridges Vietnamese and the western traditions while respecting their diversity. In these ways I hope to show that Vietnamese existentialism makes an original contribution to philosophical thought and must be placed on the map of world philosophies.
Temple University--Theses
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23

Praeg, Leonhard. ""Morality and authority in existential praxis"." Thesis, Rhodes University, 2006. http://hdl.handle.net/10962/d1007593.

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In this study I am concerned with understanding how the emergence of participatory or, broadly understood, existential approaches to education has shifted the nature of the student/lecturer relationship. Historically, the difference was represented through the in loco parentis trope which contains implicit understandings as to the nature of the lecturer's authority and the ethical parameters of the relationship. With the emergence of more participatory approaches this relationship and its constitutive elements have to be re-imagined. In the first chapter I place this enquiry in the contemporary context in which the very identity of the university is changing as a result of massification and the accountability regime. In the second chapter I look at bell hooks' pedagogy as an example of such a participatory approach to education at higher education institutions. I describe her practice as a deconstructive pedagogy that is as powerful as it is because of the operation of a difference constitutive of it. In the third chapter I ask whether representing this difference in terms of the pre-modern master/apprentice offers a useful response to the questions raised by an existential praxis.
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24

Bergman, Mette. "Hand i hand i mörkret : En studie av de närståendes livsvärld när partnern drabbats av Alzheimers sjukdom." Thesis, Stockholm University, Department of Education, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-31470.

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Studien utforskade de närståendes livsvärld när partnern drabbats av Alzheimers sjukdom. Deras livsvärld och existentiella villkor var i fokus. Studien utgick från ett existentiellt fenomenologiskt tolkande perspektiv. Den teoretiska grunden bestod av ett tänkande kring de närståendes livsvärld utifrån fyra existentialer: det levda rummet, den levda tiden, den levda kroppen och den levda relationen. Datainsamling skedde utifrån Max van Manens utforskande intervjuer med tio närstående, fem kvinnor och fem män i yrkesverksam ålder 40 till 64 år, de levde alla tillsammans med en partner som fått sin diagnos för ett år sedan eller längre. Data analyserades genom att lyssna igenom de digitala inspelningarna flera gånger, transkribering av desamma och genomläsning av de utskrivna texterna, nya genomlyssningar och genomläsningar. Analysen utvecklades genom en hermeneutisk, fenomenologisk reflektion beskriven av van Manen. Studiens resultat kategoriserades och dessa analyserades sedan i fyra delar utifrån de fyra existentialerna. Resultatet visade att upplevelsen av den levda tiden blev annorlunda mot tidigare då framtiden fick stå tillbaka för nuet, som var det som de närstående måste förhålla sig till för att vardagen skulle fungera. Det levda rummets aspekter förändrades utifrån skyddsaspekten och nya roller inom familjen. Den levda kroppen krävde egen återhämtning och längtade efter närhet. Den levda relationen förändrades, när upplevelsen av närhet och behovet av distans ändrades. De existentiella villkoren förändrades radikalt och nya strategier gav en ny livsstil i en förändrad och sammanflätad livsvärld.


The study explored the lifeworld of being a partner to a person with Alzheimer’s disease. Lived experience and existential conditions were focused. The study has an existential phenomenological hermeneutic perspective. The theoretical underpinnings consist of thinking of lifeworld by means of four life existentials: lived space, lived body, lived time and lived relations. Data collection was done by Max van Manens reflective dialog interview with ten respondents, five women and five men at age between 40 and 64, living with a partner who had had their diagnosis the last year or longer. Data analyses took place listening and re-listening the recorded interviews, transcribing, reading and re-reading the texts. The analysis evolved through hermeneutic, phenomenological reflection described by van Manen. The result of the study was categorized and the analysis was done in four parts following the four life existentials. The result showed that lived time is different than before since the future has to stand back in favour of here and now in order to be able to cope with everyday life. The lived space changed to secure the partner and everyday roles changed in the family. The lived body needed to rest and longed for closeness. The lived relation changed when the need of closeness and distance changed. The existential conditions changed radically and a new way of living was found in new strategies in a changed and interlaced lifeworld.

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25

Edeh, A. (Anthony). "Existential absurdity and alienation in Samuel Becketts’s Waiting for Godot and Franz Kafka’s The metamorphosis:an existential analysis." Master's thesis, University of Oulu, 2019. http://jultika.oulu.fi/Record/nbnfioulu-201909122853.

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Abstract. This thesis carries out an existential analysis of Samuel Beckett’s Waiting for Godot and Franz Kafka’s The Metamorphosis through the complex lenses of existential absurdity and alienation and analyses how the use of these existential notions reflects relevant existential attitudes essential to the existential discourse. Furthermore, this thesis employs a comparative analysis of Waiting for Godot and The Metamorphosis as two distinct genres of literature yet, unified by the existential resources used extensively in them. This project problematizes the comparative distinctiveness in Samuel Beckett and Franz Kafka’s use of existential absurdity and alienation in their works. Waiting for Godot and The Metamorphosis created and advanced absurd characters and alienated protagonists as constructs of the existential spirit and ideal. This study is an essential confrontation into the complex corpus of an absurd and alienated existence portrayed in the existential crisis of Vladimir, Estragon, and Gregor Samsa. Ultimately, through Samuel Beckett and Franz Kafka, we can better understand how existential absurdity and alienation were explored and used in both works on review in this thesis. The research revealed that both authors utilized significantly distinct methods and styles in order to bring out notions of absurdity, nihilism, and alienation in their work.
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Björk, Annchristine. "Vad är egentligen meningen med livet? : Existentiella frågor, andlighet och psykoterapi - en kvalitativ studie." Thesis, Stockholms universitet, Psykologiska institutionen, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-116593.

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The purpose of this study is to examine if eleven psychotherapists experience that their clients raise existential questions in psychotherapy situations. Further, how they understand and respond to the clients existential or spiritual/ religious experiences and needs. What skills therapists believe what they need to work with the existential questions, and the difficulties to face these experiences. Are there connections between existential needs and mental health, according to the therapists, and if so how to deal with them. The study has a qualitative approach. Eleven psychotherapists have been interviewed to investigate the existence of an existential dimension in psychotherapy, I have worked with the WHO questionnaire, WHOQOL-SRPB (WHO 2002). WHOQOL-SRPB is a measuring instrument designed to measure the existential health dimension in relation to self-rated health. The theories in the study are mainly taken from the object relation theory and psychology of religion. . The study illustrates that there is an existential dimension in psychotherapy. Considering the results of international studies on health, it indicates that the existential aspect needs to be taken very seriously in all health promotion, including psychotherapy. Further, therapy targeting and therapy method is not really an impediment, in existential issues, but it is the therapist's approach that primarily affects. Important tools are self-therapy and tutoring but mostly knowledge, education and practical training.
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Civil, Marc-Félix. "Analyse existentielle et éthique du consentement aux soins en psychiatrie." Thesis, Brest, 2016. http://www.theses.fr/2016BRES0049/document.

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Le consentement existentiel renvoie à un accord favorable que donne le Dasein après la compréhension du sens et de signification de ce qu’il est en train de vivre, de ses vécus, ses préoccupations dans le monde, de ses projections dans le temps, de ses projets. A travers ce travail nous avions découvert de manière pratique que ce consentement peut se faire soit à chaud quand il est en situation de crise (sous le poids de la maladie de façon aigue), soit à froid quand il n’est pas en crise. Nous avons également remarqué qu’une rencontre active est nécessaire à ce type de consentement. Cette rencontre suppose la possibilité d’échanges langagiers entre le patient et l’équipe soignante. Dans cette rencontre, sont importants les éléments de la vie quotidienne du patient, tous les détails de sa vie qui lui paraissent primordiaux en montant à sa conscience pour le moment et pour lesquels la maladie parait être une entrave que le traitement ou la prise en charge permettra de lever. Et le fait que cette rencontre est une condition première, ce consentement se heurte au mur qui marque ses limites. Car comment trouver ces sens et significations aux vécus du sujet, s’il refuse d’entrer en communication, s’il refuse de s’exprimer, s’il est très agité, s’il est en coma ? Chacun de ces aspects constitue des points qui restent encore à explorer du point de vue existentiel
Existential consent refers to a favorable agreement given by Dasein after understanding the meaning and significance of what he is experiencing, his experiences, his preoccupations in the world, his projections in time, his projects. Through this work we have discovered in a practical way that this consent can be done either hot when it is in a crisis situation (under the weight of the disease acutely) or cold when it is not in crisis. We also noticed that an active encounter is necessary for this type of consent. This meeting assumes the possibility of language exchanges between the patient and the healthcare team. In this encounter are important elements of the patient's daily life, all the details of his life which seem to him primordial in rising to his conscience for the moment and for which the disease appears to be a hindrance that the treatment or the care Will lift. And the fact that this encounter is a first condition, this consent comes up against the wall that marks its limits. For how can we find these meanings and meanings in the life of the subject, if he refuses to enter into communication, if he refuses to express himself, if he is very agitated, if he is in a coma? Each of these aspects constitute points that still need to be explored from an existential point of view
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Westergren, Maja, and Oscar Södergren. "Spiritual and Existential needs in palliative care." Thesis, Kristianstad University College, Department of Health Sciences, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:hkr:diva-3677.

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Background: Previous research has shown that the understanding and knowledge about the spiritual needs is not given high priority among nursing staff. During the latest years the body and its functions has controlled the healthcare and the spiritual needs has been placed in the background. All humans have spiritual needs that must be satisfied irrespective of religious background. Aim: The aim of this study was to in a caring perspective illustrate patients’ spiritual and existential needs in palliative care. Method: The study is a literature review where 12 articles has been analyzed and summarized to give an overview of rescent research. The approach for the work of the analysis of the articles was qualitative content analysis. Results: The spiritual needs increase in palliative care. To handle the increased needs coping strategies are needed. Nursing staff, relatives and religion are considered by the patient to be important resourses in order to handle the situation. The spiritual needs are not always payed attention to because of lack of knowledge among health care personal. Discussion: The older generation are most likely more spiritual and religious convinced. The sum of this becomes that most of the palliative care patients have a religious belief, that might explain the meaning of spirituality in palliative care. Conclusion: The spiritual needs increase in palliative care and the most important as a nurse is to pay attention to and answer these needs. Through education and increased awareness of spiritual needs, the palliative care could improve considerably.

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29

Ollivere, Nicholas Anthony Joseph. "The 'existential' subject of Latin love elegy." Thesis, Royal Holloway, University of London, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.549586.

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30

Webster, Robert Scott, and n/a. "An Existential Framework of Spirituality for Education." Griffith University. School of Vocational, Technology and Arts Education, 2003. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20070215.170759.

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The research reported here addressed the questions 'what is spirituality?' and 'how should spiritual development be provided in education?'. The literature reviewed indicated confusion and uncertainty over the meaning of the concept spirituality, and the only guidance as to how spiritual development should be facilitated, was mainly from a religious perspective. This however, proved to be problematic for adoption into state-run educational institutions, where religious education is not provided for. As spiritual development is an aspect of the overall educative development of individuals, attention was given to what is meant by both 'education' and the 'educated person'. This initial research provided the context by which spiritual development could be understood and grounded in accepted and well argued notions of what interventions into the development of the individual are to count as educational. This also clarified the context for which the formulated framework of spirituality was to have implications. The major approach of this research was philosophical, in that an existential perspective was sought to develop a framework of spirituality that was able to embrace both religious and secular contexts of education. The major works examined were those written by Søren Kierkegaard, Friedrich Nietzsche and Martin Heidegger, because these were argued to have most relevance for spirituality and spiritual development of the educated person. While these works were analysed one philosopher at a time, the existential perspective that was relevant for spirituality was developed using common themes found in their writings. Consequently this approach produced a rather eclectic view of Existentialism that down-plays the many differences that exist between these philosophers. An existential framework of spirituality was then formulated using the philosophy of these contributors as the foundation. This framework is argued to be more effective than the other frameworks of spirituality that were identified in the literature reviewed. Its implications for education practice were developed and argued. The evaluative applicability of the framework was then illustrated and tested through a critique of an educational project in Queensland. It was beyond the scope of this thesis to test the framework any further than this particular case. However, further research is recognised as being required to test other aspects of the framework.
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31

McDonald, Matthew G. "Epiphanies : an existential philosophical and psychological inquiry /." Electronic version, 2005. http://adt.lib.uts.edu.au/public/adt-NTSM20060822.141207/index.html.

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32

Rosenkranz, Patrick Michael. "Existential orientation : atheism, theism and individual differences." Thesis, University of Newcastle Upon Tyne, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.501228.

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Existential orientation denotes to what degree an individual believes in a theistic or atheistic worldview. As a construct it is akin to religiosity but extends the measurement of religion to include secular and naturalistic beliefs. This study has developed a measurement scale that conceptualises existential orientation. The scale, termed the Existential Orientation Scale (EOS), consists of 20 statements representing theistic and atheistic beliefs. The EOS was validated on a sample of internet users (N=227) and has shown promising validity and reability measures. As a scale, it can make distinctions between atheists, agnostics, mild and strong religious believers. In a large follow up study (N=854), individual differences between different degrees of existential orientation were investigated. Evolutionary considerations suggest that religious beliefs are associated with evolved social intelligence. Moreover, previous research has shown that women tend to be more religious than men across cultures. As women on average score higher on some aspects of social intelligence, an underlying causal explanation for these sex differences can be hypothesised.
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Fry, Gary. "Understanding social anxiety : an existential phenomenological investigation." Thesis, University of Huddersfield, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.418621.

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This project draws upon existential phenomenology as a new way of understanding the experience of social anxiety. It is claimed that by aiming for an explanation, existing psychological approaches (trait theory, biological research, behaviourism, cognitive and socially oriented perspectives, personal construct psychology) neglect the situated meaning of events as they are `lived' by individuals. It is argued that a phenomenological approach is needed in order to produce an understanding of the phenomenon - that is, a non-reductive, non-mechanistic model (Merleau-Ponty, 1962). The process of data collection assumed two strands. Firstly, eight participant interviews were conducted with a view to seeking `lived' accounts of social anxiety. Secondly, a series of literary extracts were selected in order to derive rich insights into the experience. All of these sources were analysed using the Sheffield School of phenomenological enquiry (see Ashworth, 2003), and the resultant descriptions interpreted by drawing upon existential phenomenological thought and modem developments of this approach. The empirical procedure revealed that social anxiety primarily involves the way an individual strives to present a desired sense of selfhood to other people. This sense of self is derived from previous experience and oriented to an imagined future. The person must engage in a pre-existing social world, adopting some of the cultural prescriptions of each new situation in the form of appropriate discourse (use of language) and a suitable deployment of the body (correctly fulfilling behavioural expectations). If this cannot be managed, then social anxiety will invariably result; the individual struggles to gain control of the problematic circumstances, feels exposed, and loses `grip' of the physical space around her/him. Nevertheless, the person who experiences habitual social anxiety is not condemned to perpetual failure: by transforming the meaning of the situation through perceptual and/or behavioural intervention, s/he is able to engage effectively. Finally, some reflections are offered with regard to how the present understanding supplements mainstream psychological models, while proposals for future research are also outlined.
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Knob, Benjamin B. "The way to freedom in existential philosophy." Honors in the Major Thesis, University of Central Florida, 2009. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1291.

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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.
Bachelors
Arts and Humanities
Philosophy
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35

Fisher, Andrew Thomas. "Existential spatiality and photography as social form." Thesis, University College London (University of London), 2007. http://discovery.ucl.ac.uk/1445479/.

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This thesis is an attempt to write a phenomenology of photography. It is undertaken in response to significant tendencies in contemporary photographic culture that make central a range of phenomenological themes and issues. Though critical discourse on photography has recently adopted phenomenological categories and, despite the fact that recent photographic practices have come to stress issues of a phenomenological nature, there exists no attempt to think photography explicitly in phenomenological terms. What follows is an attempt to respond to this situation theoretically and critically. Recent practice and criticism have shown photography to be a problematic form of the production of social meaning and this had led to a marked stress on cultural specificity in attempts to understand it and to use it. As such, it would seem to resist articulation in terms of a transcendental or eidetic phenomenology, (which tends towards the formalisation of photographic temporality as an ontological condition) yet, such temporal formalism is the dominant mode of (what thus remain partial) attempts to understand photography phenomenologically. This tendency colours much that might stand as a phenomenological discourse of photographic culture and serves to limit its critical valency. The thesis presented here takes Maurice Merleau-Ponty's philosophical critique of transcendental phenomenology as a model for thinking the possibility and the value of a socio-historically reflexive phenomenology of photography as a social form and it does so by concentrating on core problems that are articulated in his writings on art and perception. A detailed critique of what is here taken to be the only compelling candidate for an explicit phenomenology of photography Roland Barthes' Camera Lucida reveals the problematic character of any eidetic theorisation of photography in terms of temporality alone. This text exemplifies the manner in which eidetic phenomenology, in this context, is unreflexive in the face of the socio-historical characteristic of photographic spatio-temporality. A range of Merleau-Pontian concepts developed through his attempt to theorise lived experience in terms of the 'reversibility' of embodied perception, the expressive character of language, his theorisation of these as contextualised by a notion of actively produced existential 'dimensionality' and his later radicalisation of the visible as 'flesh' are examined as conceptual resources through which to think the relations and problems highlighted by discussion of Barthes. These themes, it is argued, are most appropriately articulated in terms of Merleau-Ponty's distinctive notion of art. The conceptual framework suggested by these discussions demand to be 'tested out' so as to assess the descriptive purchase, critical value and historical relevance that a phenomenological theory of photography developed on their basis might have. The photographic work of Emilio Prini, with its emphasises on issues of embodiment, its problematisation of immediate perceptual experience and its stress on the material characteristics of photographic mediation suggests itself as being immediately and intuitively appropriate to such a task. Analysis of the technically mediated forms of construction structuring this practice provide a rich resource for articulation of relations between specific modes of embodiment and their particular historical contexts. However, ultimately, this analysis suggests, but cannot offer a means of articulating a more socially reflexive basis for a phenomenology of mediated perceptual experience. Allan Sekula's critical, existentially oriented project attempts to establish a specifically photographic-art of social critique that foregrounds issues of spatiality and stresses the phenomenological conditions of spectatorship in ways, I argue, that promise to extend the rich phenomenological implications of Prini's use of photography into a more socio-historically specific register.
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Mantovani, Josh. "Competing Existential Motives| A Step toward Integration." Thesis, University of Colorado Colorado Springs, 2019. http://pqdtopen.proquest.com/#viewpdf?dispub=13812147.

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Multiple theories claim to explain the phenomenon of worldview defense. Terror management theory claims that people defend their beliefs because of the fear of death; other theories (e.g., meaning maintenance model) claim that is instead a specific feared aspect of death (e.g., meaninglessness) that causes worldview defense. Past research has attempted to resolve this issue of competing theories; however, researchers do not agree on whether or not meaning threats are distinct from mortality salience. To clarify this issue, 371 participants were recruited via Prime Panels and assigned to one of the following conditions: a dissonant incongruity condition, an irrelevant incongruity condition, a mortality salience manipulation or a neutral manipulation. All participants subsequently completed a logical fallacy task related to political bias. Results indicated that mortality salience caused a conservative shift rather than worldview defense, whereas incongruity caused participants to make fewer worldview-dependent logical errors when compared with the control condition. These results suggest that incongruity does not cause the same effects as mortality salience and support the notion that they are distinct existential threats. However, further research is needed to resolve this issue.

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Andrejc, Gorazd. "From existential feelings to belief in God." Thesis, University of Exeter, 2012. http://hdl.handle.net/10871/10262.

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The question of the relation between religious experience and Christian belief in God is addressed in radically different ways within contemporary theology and philosophy of religion. In order to develop an answer which avoids the pitfalls of the ‘analytic perception model’ (Alston, Yandell, Swinburne) and the ‘overlinguistic’ model for interpreting Christian religious experience (Taylor, Lindbeck), this thesis offers an approach which combines a phenomenological study of feelings, conceptual investigation of Christian God-talk and ‘belief’-talk, as well as theological, sociological and anthropological perspectives. At the centre of the interpretation developed here is the phenomenological category ‘existential feelings’ which should be seen, it is suggested, as a theologically and philosophically central aspect of Christian religious experiencing. Using this contemporary concept, a novel reading of F. Schleiermacher’s concept of ‘feeling’ is proposed and several kinds of Christian experiencing interpreted (like the experiences of ‘awe’, ‘miracle of existence’, ‘wretchedness’, and ‘redeemed community’). By way of a philosophical understanding of Christian believing in God, this study offers a critical interpretation of the later Wittgenstein’s concept of ‘religious belief’, combining Wittgensteinian insights with Paul Tillich’s notion of ‘dynamic faith’ and arguing against Wittgensteinian ‘grammaticalist’ and ‘expressivist’ accounts. Christian beliefs about God are normally life-guiding but nevertheless dubitable. The nature of Christian God-talk is interpreted, again, by combining the later Wittgenstein’s insights into the grammatical and expressive roles of God-talk with Merleau-Ponty’s emphasis on linguistic innovation and Roman Jakobson’s perspective on the functions of language. Finally, the claim which connects phenomenological, conceptual and theological strands of this study is a recognition of a ‘religious belief-inviting pull’ of the relevant experience. Christian religious belief-formation and concept-formation can be seen as stemming from ‘extraordinary’ existential feelings, where the resulting beliefs about God are largely but not completely bound by traditional meanings.
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38

Cooper, Angel Marie. "Prolegomena to a Sartrean Existential Virtue Ethics." Kent State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=kent1333819043.

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39

WEAVER, SEAN A. "EXTENDING EXISTENTIAL QUANTIFICATION IN CONJUNCTIONS OF BDDs." University of Cincinnati / OhioLINK, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1100895652.

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40

Richmond, Misty M. "Development of an Instrument Measuring Existential Authenticity." University of Cincinnati / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1439306443.

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41

Muhammed, Armiya Khaleel. "Africana Critical Pedagogy: A Black Existential Journey." Miami University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=miami1587746024509493.

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42

Yavuz, Mesut Malik. "Death, freedom and narrative thinking : existential analytics." Thesis, Durham University, 2016. http://etheses.dur.ac.uk/11577/.

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In this thesis, I focus on the relation between individuals’ awareness of their mortality and freedom from a phenomenological perspective, which is based on making sense of our temporality with the tools of narrative thinking. I argue that this perspective will shed light on the neglected question, of how the awareness of the fact that every individual will die would have a bearing upon an individual’s freedom. In the first chapter, I argue that a linear understanding of time paves the way for the grand narratives, which eclipse the meaning of death and individual freedom. In the second chapter, I argue that Heidegger’s primordial conception of time is the proper way to see death as a phenomenon. This view is based on the distinction, I offer, between conceiving death as an event and an eventuality. I argue that, whereas conceiving death as an event reveals the temporal finitude of one’s existence; conceiving death as an eventuality discloses the finitude of possibilities at one’s disposal. In the fourth chapter, after introducing Berlin’s two conceptions of freedom in the third, I apply the negative conception of freedom in analysing individuals’ freedom with respect to the event of death and the positive conception respectively to the eventuality of death. This, firstly, leads me to discussing whether an immortal life-span would be a freer one, in the light of the suggestion of the negative conception that indexes the range of one’s freedom to the absence of external constraints and, secondly, whether the anxiety caused by the presence of death as an (ever-present) eventuality constrains one’s freedom, in the light of the suggestion of the positive conception that indexes one’s freedom to the presence of mechanisms which enable individuals to exercise control over their life. In the last chapter, I conclude that anxiety caused by the eventuality of death might actually constrain one’s freedom to a larger extent. I demonstrate that narrative thinking would be helpful to alleviate the influence of anxiety into a lesser degree and it might actually transform this potential constraint on a motivating factor for one’s authenticity.
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43

Weaver, Sean A. "Extending existential quanitifcation in conuctions of BDDs." Cincinnati, Ohio : University of Cincinnati, 2004. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=ucin1100895652.

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44

Webster, Robert Scott. "An Existential Framework of Spirituality for Education." Thesis, Griffith University, 2003. http://hdl.handle.net/10072/367445.

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The research reported here addressed the questions 'what is spirituality?' and 'how should spiritual development be provided in education?'. The literature reviewed indicated confusion and uncertainty over the meaning of the concept spirituality, and the only guidance as to how spiritual development should be facilitated, was mainly from a religious perspective. This however, proved to be problematic for adoption into state-run educational institutions, where religious education is not provided for. As spiritual development is an aspect of the overall educative development of individuals, attention was given to what is meant by both 'education' and the 'educated person'. This initial research provided the context by which spiritual development could be understood and grounded in accepted and well argued notions of what interventions into the development of the individual are to count as educational. This also clarified the context for which the formulated framework of spirituality was to have implications. The major approach of this research was philosophical, in that an existential perspective was sought to develop a framework of spirituality that was able to embrace both religious and secular contexts of education. The major works examined were those written by Søren Kierkegaard, Friedrich Nietzsche and Martin Heidegger, because these were argued to have most relevance for spirituality and spiritual development of the educated person. While these works were analysed one philosopher at a time, the existential perspective that was relevant for spirituality was developed using common themes found in their writings. Consequently this approach produced a rather eclectic view of Existentialism that down-plays the many differences that exist between these philosophers. An existential framework of spirituality was then formulated using the philosophy of these contributors as the foundation. This framework is argued to be more effective than the other frameworks of spirituality that were identified in the literature reviewed. Its implications for education practice were developed and argued. The evaluative applicability of the framework was then illustrated and tested through a critique of an educational project in Queensland. It was beyond the scope of this thesis to test the framework any further than this particular case. However, further research is recognised as being required to test other aspects of the framework.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Vocational, Technology and Arts Education
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45

Davis, Nameer. "The existential subject of concrete performance poetry." Thesis, Queensland University of Technology, 1996. https://eprints.qut.edu.au/35868/1/35868_Davis_1996.pdf.

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This dissertation is a claim for the act of Concrete Performance Poetry (and the Poet) as the "bridge" between existence and experience. I have structured the argument to locate the theory I have drawn on, and the practice of Performance Poetry, in three specific areas. "The Performance" (Chapter One); "The Concrete" (Chapter Two); and "The PoeU Poetry" (Chapter Three). Chapter One. The Performance provides a circumstance for the PHENOMENOLOGICAL rapport between the PERFORMER and LANGUAGE deriving from John Austin's SPEECH-ACT and Maurice Merleau-Ponty's EMPIRICAL and EXISTENTIAL speech. I also engage Charles Sanders Pierce's triadic model of interpretation to argue for the position of the Performer as the MECHANISM or INTERPRETANT of experience within the imperative to form the moment of existence. Chapter Two. This chapter has as its locus, the CONCRETE and I have used Lisolette Gumpel's claim that there are two areas in which the concrete operates. (1) In the realm of existence - emanating from a concrete world and (2) in the realm of experience - emanating from a language system. Chapter Three. This chapter examines the ACT of Concrete Performance Poetry and the specific dialogue between experience and existence - language and performer - as instanced in the work of Jas H. Duke and David Antin.
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46

Paul, Lindsay, and lindsay1645@bigpond com. "Caring for dying parents : an existential phenomenological approach." La Trobe University. School of Public Health, 2002. http://www.lib.latrobe.edu.au./thesis/public/adt-LTU20080222.152124.

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The death of one�s parents, irrespective of the age at which it occurs, is generally regarded as a life experience of considerable significance. The last few years of an elderly person�s life are often characterized by increasing frailty, declining health and loss of independence. Responsibility for the spiritual and physical care of parents during that period is undertaken by many adult children. Current research in this area is generally informed by the requirements of social policy, which, by identifying and addressing the inherent difficulties in this so-called informal caring, is designed to support carers in the community. The research reported in this thesis represents a departure from this mode of inquiry and seeks, rather, to explore the existential aspects of caring in this particular situation, from the carer�s perspective. To achieve this objective, an existential phenomenological approach informed principally by the philosophies of Heidegger and Merleau-Ponty, and the adaptation of these philosophies by Schutz, Giorgi and van Manen to social science research, was developed to suit the particular requirements of the topic. In addition to the author�s autobiographic material, primary sources include conversations with five people who had been principal carers for their parents during their final illnesses. In all cases caring had ended with the parent�s death at least one year before the conversations took place. The principal secondary sources are Simone de Beauvoir�s memoir, A Very Easy Death, and Philip Roth�s account of his father�s illness and death, Patrimony: A True Story. In addition, the argument is supported throughout by reference to other literary works. From these sources a number of major existential themes, including temporality, hope, suffering, and knowing the body, have been explored in depth, in conjunction with relevant existential theories. Synthesis of these topics suggests that in this particular circumstance, for the people involved in the study, the phenomenon of caring can be understood as an unconditional engagement with the life and concerns of their parent at the end of life, and can be interpreted within an existential framework as representing an authentic way of Being.
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47

Horn, Veronica Elizabeth. "Becoming and being feminist, an existential phenomenological study." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0027/NQ31036.pdf.

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48

Charrier, John O. "Burnout, existential meaning, and hope in health professionals." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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49

Peebles, Scott Allen Dagley John C. "An empirical and existential examination of narcissistic functioning." Auburn, Ala., 2006. http://repo.lib.auburn.edu/2006%20Summer/Dissertations/PEEBLES_SCOTT_45.pdf.

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50

Linde, Fabian. "The Spirit of Revolt : Nikolai Berdiaev's Existential Gnosticism." Doctoral thesis, Stockholms universitet, Slaviska institutionen, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-47137.

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This thesis is a study of the Russian religious philosopher Nikolai Berdiaev (1874-1948). The aim of the thesis is to re-examine the alleged gnostic subtext in Berdiaev’s thought by exploring a number of interrelated motifs in his world outlook, teaching on man and theory of knowledge. The method employed is a close reading of Berdiaev's philosophical and autobiographical writings. In order to establish which motifs should be examined, how they are to be understood and the manner in which they are interconnected, a scrutiny is made of Hans Jonas’s phenomenological elucidation of ancient Gnosticism. A synthetic conception labelled Jonasian Gnosticism is proposed as the interpretive framework, in order to provide a unitary and consistent heuristic tool with which to investigate the topic, and to distinguish the specific proposed representation of Gnosticism from other existing ones. A chapter is devoted to an analysis of the concept of gnosis as employed by Berdiaev. Another key notion taken from the Jonasian framework is that of demundanization, which denotes among other things a rejectionary attitude towards the world grounded in a negative experience of evil and suffering. Varieties of dualism as well as Berdiaev’s doctrine of the human spirit’s otherworldly origin and non-belonging in the world, constitute other issues that are examined. In addition, both Berdiaev’s assessment of historical Gnosticism and his view of a gnostic return in modern times are examined. The study demonstrates the complexity of Berdiaev’s attitude towards the classic Gnostics, and his attempt to denounce Gnosticism while at the same time making a case for a Christian gnosis. The results suggest both affinities and divergences in the relationship between Berdiaev’s thought and Jonasian Gnosticism. Even though the doctrinal standpoints diverge on crucial points, it is argued that a suggestive affinity nevertheless exists in the shared existential attitude towards self and world.
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