Dissertations / Theses on the topic 'Krishnamurti'
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Marian, Romulus. "L'enseignement de Krishnamurti, le messie démissionnaire." Thesis, University of Ottawa (Canada), 1991. http://hdl.handle.net/10393/7586.
Full textEybers, Oscar Oliver. "Things fall apart, power and Krishnamurti." Thesis, Stellenbosch : Stellenbosch University, 2005. http://hdl.handle.net/10019.1/50534.
Full textENGLISH ABSTRACT: The following mini-thesis, Things Fall Apart, Power and Krishnamurti, is concerned with the nature by which power is possibly viewed, maintained and transferred by the characters of Chinua Achebe' s novel, Things Fall Apart. The intent of this analysis is to incorporate traditional literary approaches to issues of power in the novel via polarised conceptions, such as east versus west, black versus white or indigenous culture and traditions versus Christianity. Yet simultaneously, by incorporating the unique world-view of Krishnamurti, power, as possibly represented in Things Fall Apart, will be scrutinised as a selfperpetuating entity which chooses its own agents for its manifestation, outside and not necessarily as results of constructions of race, religion or economical design. Specifically, I am interested in Achebe's fictional construction of the indigenous- African maintenance of power and authority within the novel; before and after the arrival of the European colonialists. Did all African villagers, as represented in the fictitious Umuofia, accept the powers-that-be with non-critical minds, or, was power and authority embedded in the processes whereby the Umuofians became accustomed and socially conditioned by the cultural constructs of their particular society? Personally, I do not perceive either of these approaches to be sufficient in the process of holistically comprehending African adaptation to and adoption of 'western' modes of culture. Instead, I believe that though the encroachment of European mercantilism and Christianity upon the African mental and physical landscape was undeniably brutal, this very brutality was in and of itself not variant, compared to psychological and physical maintenance of power in the indigenous realm. This is a primary area of concern of this thesis. I perceive that the African elite, like the European missionaries, used religion and perceptions of tradition and identity to hold on to their elitist and prestigious positions in the indigenous social network. Secondly, this thesis is critical ofthe perception that the dominant emergence of western spiritual and political constructs, over indigenous structures, is a direct result of the acquiescence or absolute physical and mental defeat of African people. Rather, I perceive that African people - in the processes of becoming aware of a new way of life and in making conscious decisions to incorporate this new world-view into their own life-scheme - altered the manipulation and maintenance of power and authority in indigenous society, within the context of Things Fall Apart. In effect, the transfer of political power in Things Fall Apart is not simply a matter of the destruction of African culture by the Europeans. Instead, it is a result of Africans becoming aware of a new way of life, and adopting aspects of this lifestyle in the place of their traditional norms. Krishnamurti's ideas will be incorporated into the above analysis to present a particular world-view that deliberately strives to counteract the human tendency to cling to philosophies, political persuasions, theories or religious fervor. I have included Krishnamurti in the examination of the tension and psychological conversion of African people (as represented in Things Fall Apart) due to moments when they themselves, in the process of introspection, sought to let go of ancient customs and explore the new and foreign, as represented by Christianity. It is my position that in the moments when indigenous authority was questioned by the masses, so began a multifold process: this included the reconstruction of the African self and the readjustment of power relations within the African collective. Krishnamurti posed the following question: When you are told what to do, what to think, to obey, to follow, do you know what it does to you? Your mind becomes dull, it loses its initiative, its quickness. This external, outward imposition of discipline makes the mind stupid, it makes you conform, it makes you imitate (1974:29). I am aware that by juxtaposing the above idea next to African culture might appear blasphemous in the 'new' South Africa, given the great effort to revive 'African' culture. I do not object to this revival and consciousness of tradition and heritage. Yet, I strongly agree with Krishnamurti that the maintenance of power by a select group of elite Africans in the pre-colonial, colonial and post-colonial dispensations is a result of the conformity and acceptance of the masses of African people of the social, spiritual and economic constructions of the elite. The very patterns whereby Africans think was, through centuries, developed by a select group of individuals, as reflected in Things Fall Apart. Culture and tradition have acted as standards whereby individuals measure the worth of their individuality. Hence, Krishnamurti views the struggle of freedom; the struggle of individuals to shake of cultural or traditional constraints, as crucial to the full development of the human self. "Freedom," he says, "liberty, the independence to express what one thinks, to do what one wants to do, is one of the most important things in life. To be really free ... within oneself, is one of the most difficult and dangerous things" (1974:30. As this thesis progresses, we will probe Krishnamurti's claim that the individual attempt to be free, as possibly represented in Achebe's Things Fall Apart, may be both difficult and dangerous.
AFRIKAANSE OPSOMMING: Die volgende mini thesis, "Things Fall Apart, Power and Krishnamurti" is besorg op die manier hoe mag anskou, behou en oorgedra work binne karakters van Chinua Achebe se novel, "Things Fall Apart". Die doel van hierdie analise is om bewus te raak van die tradisionele liturere benadering tot konsepte soos mag gesien vanuit ft polografiese oogpunt, soos bv. oos teenoor wes, swart teenoor wit of inheemse kuluur en tradisie teenoor Christenskap. Inteendeel, deur die unieke sienswyse van Krishnmurti in te sluit, sal mag soos vervat in "Things Fall Apart", in totaliteit gekritiseer word deur sy eie manifesteringe en nie noodwendig vanuit ft oogpunt van ras, geloof of ekonomie nie. Ek is spesifiek geinteriseerd in Achebe se fiktioneie konstruksie van die Inheemse Afrikaanse behouing van magsbeheer in hierdie novel. Beide voor en nadat Europese kolonisme hier gearriveer het, het Afrikaner inwoners, soos voorgehou in die fiktiese "Umofia" magsbeheer in hulle gedagtes aanvaar? Of was magsbeheer onvoorwaardelik in hulle ingeplant deur die sosiale en kulturele aspekte van hul spesifieke gemeenskap. My persoonlike sienswyse is dat hierdie banadering ft oordeelkundige benadering is om gevolglik die Afrikaner aanvaring en uitoefening van westerse kulturele modes te verstaan. Inteendeel argumenteer ek dat die indringing van Europese merkantalisme en Christendom bo-op die Afrikaner geestelike en natuurkundige landskappe onerkenbaar geweldadig was en dat hierdie geweldadigheid in en vanself nie veranderlik was nie, invergelyking met die sielkundige en fisiese behouing van mag soos voorbehou in die Inheemse koningkryk. Die elite wie die opperpriester van prekoloniale Afrikaner gemeenskap saamgestel het, wie aangedring het op ft vorm van getrouheid tot kulturele en politieke konstruksies soos deur hulle bepaal, het ook die psige krag van die plaaslike dorpsbewoners misbruik. Dit is my primere punt van fokus in hierdie thesis. My argument is dat die Afrikaanse elite, soos Europese sendelinge, geloof en persepsies van tradisie en identitiet gebruik het om vas te kleef aan hul eie elite en invloedryke posisies binne die Inheemse en sosiale netwerk. Tweedens, hierdie thesis is krities van die persepsie dat die verskyning van Westerse spiruturele en politieke konstruksies oor inheemse strukture, ft direkte gevolg was van die instemming tot absolute psise en geestelike omverwerping van Afrikaner mense. Ek sal beweer dat Afrikaner mense, in die proses van gewoont raak aan ft nuwe lewenstyl, doelbewuste keuses gemaak het om hierdie nuwe wereld sienswyse in hul eie lewenstyl te inkorpireer. In hierdie proses is die magsbeheer soos voorbehou in die Inheemse gemeenskap gemanupileer binne die konteks van "Things Fall Apart". Gevolglik, die direkte oordrag van politieke mag in "Things Fall Apart" was nie net eenvoudig ft vernietiging van Afrikaner kultuur deur Europese nie. Inteendeel, dit was ft direkte gevolg van Afrikaners wat bewus geraak het van ft nuwe lewenstyl, en in die proses het Afrikaners hierdie lewesstyl as hul eie aanvaar. Krishnamurti se sienswyse sal geinkorpireer word in die boostaande analise wie se wereldwye sienswyse doelbewus stry teen die mens se geneighheid om aan te kleef aan filosofiese en politieke oortuigende gedagtes van theorie en geestelike opgewondenheid. Ek het spesifiek Krishnamurti se sienswyse ingekorpireer om die konflik en filosofiese veranderinge in Afrikaner mense te ondersoek (soos voorbehou in "Things Fall Apart") as gevolg van oomblikke waarin die Afrikaners hulself introspeksie doen en in dié proses, van hul eie eeue oue tradisies en gewoontes afstand gedoen het om die nuwe forum soos voorbehou deur Christenskap aan te kleef. Dit is my sienswyse dat gedurende hierdie tydperk magsbeheer bevraagteken was deur die magdom van mense. Dis hoe die rekonstruksie van die Afrikaner "Ek" en die herskedulering van magsbeheer verhoudinge binne die Afrikaner kollektief plaasgevind het. Krishnamurti stel die volgende vraag: Wanneer ft mens gesê word wat om te doen, wat om te dink, wat om te gehoorsaam, wat om te volg, weet jy wat dit aan n mens doen? Nmens se brein raak traag en die brein verloor sy inisiatief en sy fluksheid. Die uitwendige, die buitewerking van discipline maak jou brein dom, dit laat jou naaboots. (1974:29). Ek is bewus dat deur bogenoemde idea en Afrikaner kultuur naas mekaar te stel mag as godslasterend voorkom binne die konteks van die "nuwe" Suid Afrika, gegewe die groot inspanning om "Afrikaner" kultuur te hernu. Ek maak nie beswaar teen die heruwing en bewussyn van tradisie en erfenis nie. Ek stem saam met Krishnamurti dat deur die beheer van mag van fi selektiewe groep van elite Afrikaners in die prekoloniale, koloniale en post-koloniale dipensasies te gee, is as gevolg van die aanmeerning en aanvaarding deur die magdom van die Afrikaner gemeenskappe van sosiale, spirituele en ekonomiese konstruksies soos dié van dié elite. Die denks wyse waarlangs Afrikaners dink, was vir eeue lank, uitgebrei deur fi selektiewe groep mense, soos voorgehou in "Things Fall Apart". Kultuur en tradisie het fi standard geword waarby fi mens hom kan mee verlyk om sy waarde as individu te kan bepaal. Om hierdie rede, sien Krishnamurti die geveg vir vryheid as die geveg vir individue om kulturele en tradisionele beperkige af te skud en dis inderdaad belangrik vir die uitbreiding van die mens se eie identiteit. "Vryheid", sê hy, "liberalisme, die onafhanklikheid om uit te spreek wat fi mens dink, te doen wat fi mens wil doen, is een van dié mees belangrikste dinge in die lewe. Om innerlik vry te wees ... is een van die moeilikste en gevaarlikste dinge in die lewe" (1974:30). Soos hierdie thesis voortgaan, sal ek Krishnamurti se beweering dat die individu se poging om vry te wees, soos moontlik voorgestel in Achebe se " Things Fall Apart" dalk beide moeilik en gevaarlik mag wees.
Nduwumwami, Louis. "Krishnamurti et sa conception de l'éducation." Nancy 2, 1988. http://www.theses.fr/1988NAN21007.
Full textSantos, Maria Teresa C. S. Gonçalves dos Santos. "A pedagogia da escuta em Jiddu Krishnamurti." Doctoral thesis, Universidade de Évora, 2000. http://hdl.handle.net/10174/11731.
Full textHunter, Alan. "Seeds of truth : J. Krishnamurti as religious teacher and educator." Thesis, University of Leeds, 1988. http://etheses.whiterose.ac.uk/409/.
Full textFauché, Fabienne. "J. -P. Sartre et J. Krishnamurti : deux "athéismes" pour une morale." Paris 4, 1998. http://www.theses.fr/1998PA040128.
Full textThis study compares the works ofJ. -P. Sartre and J. Krishnamurti. Designated as the future messiah by the theosophical society, he refused this role and made of man's unconditional freedom his main concern. Thus, here are two philosophies focused on freedom and existence. Agreeing with the affirmation that "god is dead", they emphasize the perversion of traditional morals and refuse the help of any religion. So, which morality can be proposed, in this context of urgency characteristic of the chaotic XXth century ? In both cases, man is alone - alleviated from the burden of the past, of falsehood and alienation. But Sartre, who considers only the human sphere, has a difficulty to find a ground for his ethics, and cannot get rid of conflict and violence. According to Krishnamurti, the situation of aloneness leads to the "other" (or "otherness"), when thought becomes aware of its own limitations. After an interesting period of negation, Sartre chooses restless action and pursues positivity - a source of failure. Krishnamurti, rejecting the traditional ways, insists on an attitude based on negation and psychological nonaction, which can stop conditioned behaviors. Then, sensitivity to what is awakes an intelligence that is love and leads to right action. In this aim, Krishnamurti supports a different kind of education that encourages the free flowering of individuals without fear
Boag, Alan Morgan. "Concealed and Revealed: Madame Blavatsky’s “Lost Word” Key and Esoteric Eschatology in the Teachings of J. Krishnamurti." Thesis, The University of Sydney, 2015. http://hdl.handle.net/2123/16842.
Full textCarneiro, Ivana Libertadoira Borges. "A antropologia filosófica na perspectiva de Jiddu Krishnamurti: a educação como elemento fundante do homem." reponame:Repositório Institucional da UFBA, 2009. http://www.repositorio.ufba.br/ri/handle/ri/11064.
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O texto remete-se à discussão acerca do sentido e significado da educação convencional contraposto à concepção krishnamurtiana de Educação Correta que, neste contexto, analisamos sob a perspectiva da Educação Integral, a qual propõe pensar o ente humano como totalidade, isto é, pathos, ratio, psyche, libertas e as possibilidades daí engendráveis. Propõe-se, deste modo, refletir sobre a educação para que esta possa continuamente repensar-se, reestruturar-se e dialogar com suas carências e necessidades, constituindo-se em um elo de ligação entre a existência e a construção do sujeito enquanto ente humano integral que carece de (trans)formação do seu ser além de informações técnicas profissionais. Utilizamos como pano de fundo as perspectivas propostas pela pós-modernidade, considerando as influências que tal contexto ocasiona para a formação do indivíduo enquanto ente relacional com a existência,com a alteridade e, em especial, consigo mesmo, com seus conflitos, desejos e humanidades.
Salvador
Kumar, Ashwani. "Understanding curriculum as meditative inquiry : a study of the ideas of Jiddu Krishnamurti and James Macdonald." Thesis, University of British Columbia, 2011. http://hdl.handle.net/2429/37728.
Full textChabannes, Dominique. "Impact des signifiants maternels sur les stabilisations des psychoses : les cas de Jiddu Krishnamurti et Ludwig Wittgenstein." Thesis, Rennes 2, 2019. http://www.theses.fr/2019REN20033.
Full textThe aim of this doctoral dissertation is to determine to what extent some forms of stabilization of psychotic symptomatology can be supported by some characteristics of maternal desire. Freud and Lacan agreed on the fact that in the unconscious and for both sexes, presentation of sexuality is based on the ignorance of the female sex; it is actually only represented by one symbolic figure: the phallus. Therefore, the difference between the two sexes is not presented - Freud coined this phenomenon “the phallus primacy” in 1923. The paternal function (or phallic function) which dents the subject and limits its jouissance through access to language, organizes the subject's unconscious presentations. These theoretical aspects of psychoanalysis fundamentally revolve around the father figure, whereas the mother only seems to be directly involved through her care. Lacan however underlined how important the mother's role is in passing on the symbolic value of the phallus: in front of her child, she refers to the father as the bearer of the symbolic phallus and as the object of her desire. Psychosis is characterized by the inoperativeness of the Nom-du-Père signifier. This study examines the role of the maternal signifiers when the phallic transmission has failed. Two subjects have come under scrutiny, both well-known contemporary authors: Krishnamurti, an Indian philosophical orator, and Ludwig Wittgenstein, an analytic philosopher. Both subjects had a psychotic structure. Krishnamurti decompensated a schizophrenic psychosis. Ludwig Wittgenstein's psychosis remained compensated during his entire life. This work intends to examine these two characters' life courses and subjective choices in a way that gives the maternal object a dominant importance
Tillett, Gregory. "Charles Webster Leadbeater 1854-1934 a biographical study /." Connect to full text, 1986. http://hdl.handle.net/2123/1623.
Full textTitle from title screen (viewed 25 March 2008). Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Religious Studies. Degree awarded 1987; thesis submitted 1986. Includes bibliographical references. Also available in print form.
Lumare, Geppina. "La spiritualité laïque et l'éducation : de la pensée de Jiddu Krishnamurti à la recherche-action dans une école bolognaise." Paris 8, 2011. http://www.theses.fr/2011PA084037.
Full textThis research concerns the formulation of a hypothesis of laic spirituality and its analysis involving the field of the education. Its aim is to verify if we can give value to human potential -- and its spiritual attitudes-- in a laic view, bypassing the specific connections to religions and/or different beliefs. In a first part we analyze the complex concept of the laic spirituality, which overflows in several theoretical implications. Great attention is paid to the philosopher Jiddu Krishnamurti, due to the hermeneutical revolution that he accomplishes through the revision of all the methods available to seize the truth. The central part describes the practical action research on the school, in particular in a vocational institute (part of the secondary school system) in the city of Bologna. The approached problem concerns the TCR (Teaching Catholic Religion) in the Italian school and the absence of alternative options to this subject, even if schools administrators are supposed, by law, to offer them. Through the method of the action-research we involved the teachers and the pupils of the school to understand if a laic spirituality education can be conceived and how it could become an alternative to a subject like TCR in the public secondary school. The last part dives into educational sciences and deals with the concepts of knowledge and learning. We analyze the educational approaches, the methods and the closest educational tools to the concept --and the actual practice-- of a laic spirituality teaching
Tillett, Gregory John. "Charles Webster Leadbeater 1854-1934 : a biographical study." Thesis, The University of Sydney, 1986. http://hdl.handle.net/2123/1623.
Full textTillett, Gregory John. "Charles Webster Leadbeater 1854-1934 : a biographical study." University of Sydney, 1986. http://hdl.handle.net/2123/1623.
Full textLeadbeater was a man who made the most startling claims for himself, and made them in a very matter-of-fact way.[4] He declared that he had penetrated the depths of the atom by his psychic powers, discovered the ultimate unit of matter whilst sitting in a park on the Finchley Road in London, and had psychically extracted individual atoms of various elements from the showcases in the Dresden Museum whilst he reclined several miles away. He also claimed to have sent sea spirits to dig out atoms of another element from the mines of Sabaranganuwa in Ceylon while he lay in his bed in Madras in India.[5] He claimed to have explored most of the planets in the Solar System, while his body remained on earth, and described their climates and inhabitants in some detail.[6] He claimed to be in regular communication with the Powers which govern the earth from the Inner Planes, the Masters or Mahatmas, the Supermen who constitute the Occult Hierachy of this planet. And, so he said, he conducted parties of pupils to the secret places in Tibet where these same Masters resided, while the bodies of both the pupils and their guide slept securely in their beds.[7](Excerpt from Introduction pp.3-4)
Farrelly, Paul James. "Spiritual Revolutions: A History of New Age Religion in Taiwan." Phd thesis, Canberra, ACT : The Australian National University, 2017. http://hdl.handle.net/1885/136199.
Full textKrishnamurthy, Sukanya [Verfasser], Frank [Gutachter] Eckardt, and Amir [Gutachter] Pašić. "Reading Architecture - Remembering - Forgetting interplay: Development of a Framework to Study Urban and Object Level Cases / Sukanya Krishnamurthy ; Gutachter: Frank Eckardt, Amir Pasic." Weimar : Professur Soziologie und Sozialgeschichte der Stadt, 2012. http://d-nb.info/1115807196/34.
Full textKashyap, Thimmaraju Verfasser], Jean-Pierre [Akademischer Betreuer] Seifert, Stefan [Akademischer Betreuer] [Schmid, Jean-Pierre Gutachter] Seifert, Stefan [Gutachter] [Schmid, Arvind [Gutachter] Krishnamurthy, and Eric [Gutachter] Keller. "From threats to solutions in data center networks / Thimmaraju Kashyap ; Gutachter: Jean-Pierre Seifert, Stefan Schmid, Arvind Krishnamurthy, Eric Keller ; Jean-Pierre Seifert, Stefan Schmid." Berlin : Technische Universität Berlin, 2020. http://d-nb.info/1205804935/34.
Full textHsin-Chang, Huang, and 黃信彰. "The Study of Krishnamurti''s Educational View." Thesis, 2003. http://ndltd.ncl.edu.tw/handle/74196701320995419049.
Full text淡江大學
歷史學系
91
Jiddu Krishnamurti(1895-1986)was a philosopher born in India .People often consider Krishnamurti a spiritual teacher. His teachings explore the nature of human consciousness and the possibility of its transformation through insight. From 1929, Krishnamurti spent his life speaking publicly around the world, often having dialogues with politicians, scientists, and psychologists. He was also interested in education. In his opinion, the purpose of education is not merely to impart students with knowledge and skill. Education should help students explore what they love to do and the significance of life. Educators(parents and teachers)should create an atmosphere of freedom and learning. Then, children can grow up without fear and authority. Education should help students understand the process of the whole of life. This thesis defines “Krishnamurti''s educational view” with three core meanings: 1. Education should encourages students to think independently. Education should not condition students to become mechanical robots. 2. Education requires instructing students with knowledge and skill. Besides, education should develop students self-knowledge, regarding the psychological aspects of living and relationships. Then, students will be aware of the inner activities, how they think and how they feel. Krishnamurti asserted that a total human being is one who can keep the balance of inward and outward. 3. Krishnamurti considered that people should not divide the world by nationality, racialism and religions. People who are self- centered are unintelligent but a sense of the self is important to develop real intelligence. Everyone is part of the world which means we have responsibility to the world. As a human being we must be concerned with the total welfare of the world. This thesis focus on three definition to explain “Krishnamurti educational view”.
Kalsi, Ashutosh. "The ending of nihilism from Nietzsche to Krishnamurti /." 2007. http://proquest.umi.com/pqdweb?did=1397907291&sid=6&Fmt=2&clientId=39334&RQT=309&VName=PQD.
Full textTitle from PDF title page (viewed on Feb. 21, 2008) Available through UMI ProQuest Digital Dissertations. Thesis adviser: Lawler, James. Includes bibliographical references.
Lachance, Christian. "Socrate et Krishnamurti, pour ne pas perdre la Raison." Thèse, 2012. http://hdl.handle.net/1866/10244.
Full textImportant figures in the history of thought includes Socrates and Krishnamurti. The former was proclaimed the "father" of western philosophy while the latter was regarded as one of the five great "saints" of the 20th century by the prestigious journal Time. This case focuses on tne connections it is possible to show between these two thinkers regarded by posterity as "unclassifiable". Which brings them together with at the outset however, it is clear concern for the universal theme of self-knowledge. It is therefore on this shading that we have approached the studies of the similarities between them. They appear especially in their unwavering commitment to the search of truth with respect to the principles of virtue. We tried to establish a number of facts which demonstrate that their speeches were in substance on the merits of the reflection for a human to understand that he had any interest to concern itself with the relationship he has with his thinking to better understand itself.
Flexer, Jerry. "Krishnamurti and the dance of dialogue: instigating insight in higher education." Thesis, 2019. http://hdl.handle.net/1828/11011.
Full textGraduate
Boutte, Veronica. "The phenomenology of compassion : a study of the teachings of J. Krishnamurti." 1996. http://hdl.handle.net/10500/15824.
Full textLee, Wen-cheng, and 李文正. "A Study on the Significances of “Siddhartha” and “Songs of the Wanderers” with Reference to “Krishnamurti: A Biography”." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/37512875419258051761.
Full text臺北巿立體育學院
舞蹈碩士班
98
In the contemporary art field, the creation of dance art has been developed into various directions. Some focus on the dancer’s physical expression, while the others concentrate on the significances behind the physical expression. By comparison, the content of the latter tends to express the spiritual meanings of a dance work. Although this is not quite popular in the contemporary dance art, it is still visible in the presentation of the contemporary dance art. Thus, this thesis focuses on the exploration of the meanings and significances that are embedded or implied in the text of the novel entitled “Siddhartha” and an adopted dance piece entitled “Songs of the Wanderers.” As an analytical tool, I used selected themes that are discussed in a book of life philosophy entitled “Krishnamurti: A Biography”, adding Chinese and Western philosophical discourses, to explore the spiritual archetypes for life that underlie the physical language and theatrical elements of “Songs of the Wanderers”. Based on the mentioned intention, my research will mainly focus on three topics: “loneliness”, “effortless doing” and “negation”. The topic of “loneliness” focuses on the meaning of the dynamic structure between Siddhartha and the other dancers; and on the analysis of his body perception of emptiness as well. In the “effortless doing”, I have chosen two scenes for the study purpose. The first scene shows us a dancer portraying a farmer, quietly, non-intentionally raking the rice-grains on the stage. The second one is about the calm water metaphor. Finally, I explore the meaning of “negation” behind the dancers’ strong physical presentation by way of the following two scenes: first, a soloist dancer is falling from the sky, performing a distorted body in order to negate the previous experiences; secondly, a group of dancers is whipping their bodies with dry twigs, showing a road to the body enlightenment.
Čihák, Matěj. "Pojetí sebepoznání v díle Jiddu Krishnamurtiho." Master's thesis, 2020. http://www.nusl.cz/ntk/nusl-414976.
Full textRathnam, Anbananthan. "Whole Teachers: A Holistic Education Perspective on Krishnamurti‘s Educational Philosophy." Thesis, 2013. http://hdl.handle.net/1807/35936.
Full textKumar, Kesava P. "Jiddu Krishnamurti's conception of tradition and revolution: A critical study." Thesis, 1997. http://hdl.handle.net/2009/696.
Full textKrishnamurthy, Mahalakshmi [Verfasser]. "Role of a novel SMC-like protein, SbcC2(YhaN) in Bacillus subtilis / by Mahalakshmi Krishnamurthy." 2009. http://d-nb.info/992527589/34.
Full textKrishnamurthy, Arvind [Verfasser]. "Coordinated control and maneuvering of a network of micro-satellites in formation / by Arvind Krishnamurthy." 2007. http://d-nb.info/985785977/34.
Full textDeveau, Amy. "Kwakwaka’wakw use of the edible seaweed łәqq’әstәn (Porphyra abbottiae Krishnamurthy: Bangiaceae) and metal bioaccumulation at traditional harvesting sites in Queen Charlotte Strait and Broughton Strait." Thesis, 2011. http://hdl.handle.net/1828/3743.
Full textGraduate