Academic literature on the topic 'Multiparadigmatism'

Complexity vs. limitlessness – are there limits to linguistics, linguistic interpretation, i.e. limits to a specific academic discourse? Summary: This article attempts to answer the question whether there are limits to linguistics, to linguistic interpretation, i.e. limits to a specific academic discourse? The understanding of the term "discourse" adopted in this study is a reference to the theory of culture put forward by Fleischer and Labocha, in which discourse appears to be a cultural category. The adopted understanding of this concept also makes reference to the French School of Discourse Analysis. The concept of discourse is thus identified with the area of human socio-linguistic activity. In order to answer the title question the author of the article identifies three dimensions of academic discourse: cognitive (intellectual), biological and technological. In their context, the author refers to the problem of the limits of linguistics, limits of linguistic interpretation, i.e. the limits of a specific academic discourse. The multiparadigmatism of science, i.e. the multiplicity of research methods and conceptual frameworks describing the vision of the world, the variability of theories, and, therefore, the fact that academic discourse is a cyclical, emergent process with an open outcome, indicate, be it with undeniable limitations, the lack of limits of linguistics and the lack of limits of linguistic interpretation. Streszczenie: Celem artykułu jest próba odpowiedzi na pytanie: czy istnieją granice lingwistyki, granice interpretacji lingwistycznej, czyli określonego dyskursu naukowego? Przyjęte rozumienie dyskursu stanowi odwołanie do teorii kultury, gdzie jawi się ono jako kategoria kulturowa. Odsyła również do francuskiej Szkoły Analizy Dyskursu. Dyskurs zostaje tym samym utożsamiony z dziedziną ludzkiej aktywności społeczno-językowej. Aby odpowiedzieć na postawione pytanie autorka artykułu wyróżnia trzy wymiary dyskursu: poznawczy (intelektualny), biologiczny i technologiczny. W ich kontekście odnosi się do zagadnienia granic lingwistyki, interpretacji lingwistycznej, czyli określonego dyskursu naukowego. Wieloparadygmatyczność nauki jako takiej, tzn. wielość metod badawczych i ram pojęciowych opisujących wizję świata, zmienność teorii, a zatem fakt, iż dyskurs naukowy jest cyklicznym, emergentnym procesem o otwartym wyniku wskazuje, przy niepodważalnych ograniczeniach, na brak granic lingwistyki i interpretacji lingwistycznej.

This article examines the job search literature through a multiparadigmatic framework and makes a case for scholars to embrace alternative ways of looking at job search that goes beyond the dominant positivist paradigm. A theoretical approach was used drawing on Burrell and Morgan’s multiparadigmatic framework to show the different ways in which job search can be perceived, interpreted, and understood. The article demonstrates how employing alternative paradigm lenses (namely, interpretivism, critical management theory, and postmodernism) located within nonpositivism to analyze job search can complement the dominant positivist approach to yield a more holistic and comprehensive view of the job search phenomenon. The article, therefore, opens up a space for a multiparadigmatic approach to studying job search.

The attention given to faith-based human services in the past decade has created interest in pedagogical models of the ethical integration of spirituality, religion and social work practice. Following a discussion of philosophical, theoretical, and theological perspectives, this paper explores different sociological paradigms of knowledge and practice that may be of value when seeking to utilize spiritual and religious content into social work education. The implications of this article relate to educational settings that seek to incorporate content on religion and spirituality in social work education as well as to social work practice in religious organizations.

Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro Tecnologico
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Cette thèse a visait à étudier comment les contenus-expériences transpersonnels et les expressions de la spiritualité dans le contexte interculturel Brésil-France peuvent élargir la compréhension du processus de formation humaine multidimensionnelle, afin de comprendre les dilemmes de la théorie et de la pratique éducative à l'heure actuelle. Le cadre théorique était ancré dans les paradigmes transpersonnels, spirituels et interculturels et dans les études autour de la formation humaine. Trois études ont été réalisées avec différentes méthodes. L'étude 1 visait à comprendre la perception des éducateurs brésiliens et français sur les possibles contributions des paradigmes transpersonnels et de la spiritualité aux processus de formation humaine. Sur la base du paradigme constructiviste, une approche d'enquête transpersonnelle intuitive a été adoptée, et a mené une interview semi-dirigée avec cinq enseignants au Brésil et cinq en France, développées les analyses lexicométrique (IRAMUTEQ) et phénoménologique. Comme principaux résultats, il a été compris que les perspectives multiparadigmatiques de la formation humaine, impliquent les axes épistémico-ontologique et épistémico-méthodologiques pour le groupe français. Au point de vue des enseignants brésiliens, ils impliquent les paradigmes épistémologiques (transpersonnels et de la spiritualité) et l'approche transpersonnelle intégrative. Les 18 régions de sens cartographiées convergent vers les quatre catégories ouvertes générant le réseau significations, la Mosaïque Dimensionnelle, les Contours de Formation et les Axes Paradigmatiques, constituent avec le don les piliers du modèle multidimensionnel de formation humaine proposé. L'étude 2 a cherché à adapter et valider en France, l'outil de recherche Inventaire des Expressions de la Spiritualité (ESI-R), afin de comparer les résultats de cette validation avec ceux du Brésil. Sur la base du paradigme post-positiviste, nous avons adopté l'approche transpersonnelle intégrale, en utilisant l'inventaire d’expressions de spiritualité de Douglas MacDonald, appliqué à un échantillon de 209 français, les analyses statistiques descriptives développées (SPAD 8.3), factorielles (SPSS21 et AMOS21) et implicites (CHIC 6), et comparé à l'échantillon brésilien de 492 participants. L'adaptation du questionnaire ESI-R a été validé pour son utilisation en France et prouvé l'équivalence entre les échantillons français et brésiliens. L'étude 3 a cherché à délimiter les contours du paradigme interculturel dans le but de subventionner la recherche-formation de soi, menée dans le contexte franco-brésilien. Basé sur le paradigme transformateur, l'approche transpersonnelle organique a été adoptée, à l'aide du rapport autobiographique, l'analyse herméneutique développée avec le soutien de l'analyse lexicométrique (IRAMUTEQ), phénoménologique et croisée. À partir de la recherche-formation de soi qui a émergé avec l'expérience interculturelle, l'absence du “corps” dans l'éducation, les contradictions humaines comme instrument de développement de la formation humaine et l'importance de l'empathie dans les relations éducateur-étudiant ont été perçues. De cette façon, le modèle proposé rassemble les éléments (contextes, dimensions, formations, axes paradigmatiques, don) qui permettent la formation humaine. Intentionnellement, l'humain peut donner un sens à chacun de ces éléments ou à leur combinaison, faisant circuler le don, le don, la reddition de soi en quête d'un processus inachevé, que nous appelons formation humaine multidimensionnelle. En d'autres termes, c'est un modèle qui conduit au don de s'instruire
This thesis sought to investigate how the transpersonal content-experiences and the expressions of spirituality in the Brazil-France intercultural context could expand the knowledge of the process of multidimensional human formation, in order to understand the dilemmas of theorizing and educational practice nowadays. The theoretical framework was anchored in the transpersonal, spirituality and intercultural paradigms and in the studies around human formation. Three studies were carried out with different methods. Study 1 aimed to understand the perception of Brazilian and French educators about the possible contributions of transpersonal and spirituality paradigms to the processes of human formation. Based on the constructivist paradigm, an intuitive transpersonal investigative approach was adopted, with a semi-directed interview with five professors in Brazil and five in France. The lexicometric (IRAMUTEQ) and phenomenological analyzes were developed. As main results, it was understood that the multiparadigmatic perspectives of human formation, involve the epistemic-ontological and epistemic-methodological axes for the French group. In the point of view of Brazilian teachers, they involve the epistemological (transpersonal and spirituality) paradigms and the transpersonal integrative approach. The 18 regions of meaning mapped converged to the four open categories generating the network meanings, Dimensional Mosaic, Contours of Formation and Paradigmatic axes constitute, with the godsend, the pillars of the proposed multidimensional human formation model. Study 2 sought to adapt and validate in France, the research tool Inventory of Expressions of Spirituality (ESI-R), in order to compare the results of this validation with those of Brazil. Based on the post-positivist paradigm, we adopted the integral transpersonal approach, using Douglas MacDonald's inventory of spirituality expressions, applied to a sample of 209 French, developed descriptive statistical analyzes (SPAD 8.3), factorial (SPSS21 and AMOS21 ) and implied (CHIC 6), and compared with the Brazilian sample of 492 participants. It was validated the adaptation of the ESI-R questionnaire for use in France and proved the equivalence between the French and Brazilian samples. Study 3 sought to delineate the contours of the intercultural paradigm with the purpose of subsidizing the self-formation research carried out in the Franco-Brazilian context. Based on the transformative paradigm, the organic transpersonal approach was adopted, using the autobiographical report, developed the hermeneutical analysis with the support of the lexicometric (IRAMUTEQ), phenomenological and cross analysis. From the self-formation research that emerged with intercultural experience, the absence of the "body" in education, human contradictions as an instrument for the development of human formation, and the importance of empathy in educator-educating relationships were perceived. In this way, the proposed model brings together the elements (contexts, dimensions, formations, paradigmatic axes, godsend) that enable human formation. Intentionally, the human can give meaning to each of these elements or their combination, circulating the gift, the godsend, the surrender of oneself in search of an unfinished process, which we called multidimensional human formation. In other words, it is a model that leads to the gift of educating oneself
Esta tese buscou investigar como os conteúdos-experiências transpessoais e as expressões de espiritualidade, no contexto intercultural Brasil-França, podem ampliar o entendimento do processo de formação humana multidimensional, com o intuito de compreender os dilemas da teorização e da prática educacional na atualidade. O referencial teórico foi ancorado nos paradigmas transpessoal, da espiritualidade e intercultural e nos estudos em torno da formação humana. Foram realizados trêsestudos com métodos diferentes. O estudo 1 visou compreender a percepção de educadores brasileiros e franceses acerca das possíveis contribuições dos paradigmas transpessoal e da espiritualidade para os processos de formação humana. Alicerçado no paradigma construtivista, foi adotada a abordagem investigativa transpessoal intuitiva, realizada entrevista semi-dirigida com cinco professores no Brasil e cinco na França, desenvolvidas as análises lexicométrica (IRAMUTEQ) e fenomenológica. Comoprincipais resultados, foi compreendido que as perspectivas multiparadigmáticas da formação humana,envolvem os eixos epistêmico-ontológico e epistêmico-metodológico para o grupo francês. Já na ótica dos professores brasileiros, envolvem os paradigmas epistemológicos (transpessoal e a da espiritualidade) e a abordagem integrativa transpessoal. As 18 regiões de sentido mapeadas convergiram paras as quatro categorias abertas gerando a rede significados, Mosaico Dimensional,Contornos da Formação e Eixos Paradigmáticos, constituem com a dádiva os pilares do modelo de formação humana multidimensional proposto. O estudo 2 pretendeu adaptar e validar na França, o instrumento de pesquisa Inventário de Expressões de Espiritualidade (ESI-R), a fim de comparar os resultados dessa validação com os do Brasil. Apoiado no paradigma pós-positivista, foi adotada a abordagem transpessoal integral, utilizado o inventário de expressões de espiritualidade de Douglas MacDonald, aplicado para uma amostra de 209 franceses, desenvolvidas as análises estatística descritiva (SPAD 8,3), fatorial (SPSS21 e AMOS21) e implicativa (CHIC 6), e comparada com a amostra brasileira de 492 participantes. Foi validada a adaptação do questionário ESI-R para uso na França e comprovada a equivalência entre as amostras francesas e brasileiras. O estudo 3 buscou delinear os contornos do paradigma intercultural com a finalidade de subsidiar a pesquisa-formação de si, realizada no contexto franco-brasileiro. Embasado no paradigma transformativo, foi adotada a abordagem transpessoal orgânica, utilizado o relato autobiográfico, desenvolvida a análise hermenêutica com o suporte das análises lexicométrica (IRAMUTEQ), fenomenológica e cruzada. A partir da pesquisa-formação de si, surgida com a experiência intercultural, foi percebida a ausência do “corpo” na educação, as contradições humanas como instrumento de desenvolvimento da formação humana e a importância da empatia nas relações educador-educando. Desse modo, o modelo propostoreúne os elementos (contextos, dimensões, formações, eixos paradigmáticos, dádiva) que possibilitam a formação humana. Intencionalmente, o humano pode dar sentido a cada um desses elementos ou a combinação deles, circulando o dom, a dádiva, a entrega de si em busca de um processo inacabado, que chamamos de formação humana multidimensional. Em outras palavras, é um modelo que leva ao dom de educar(-se)

The aim of this diploma thesis is to present a specific type of teaching of social sciences in high school, namely the multiparadigmatic type. In accordance with the multiparadigmatic character of social sciences, this teaching type accentuates the plurality of approaches to a given social topic and does not indoctrinate the learner with one specific approach or paradigm. The theoretical part of this diploma thesis describes the concept of scientific paradigms, mostly on the basis of the findings of philosopher T. S. Kuhn, who addresses this issue in the context of natural sciences. Next, it is explained why the concept of paradigms can be related to social sciences and how these two science areas differ. The multiparadigmatic character of social sciences is then applied to their didactics, where selected methodological aspects of multiparadigmatic teaching are discussed, such as the choice of paradigms, working with them, and the attitude of the teacher. This part of the diploma thesis also illustrates the concepts of monoparadigmatism and multiparadigmatism with the comparison of two didactic manuals and two curricular documents from various environments. Furthermore, it describes the reasons for the employment of multiparadigmatic teaching as well as its conditions and limitations. The...