Teses / dissertações: "Social sciences -> philosophy -> religious"

1

Elliott, Troy. "On the Morality of The Religious Freedom Restoration Act : Ethics in a Failing Democracy". Thesis, Linköpings universitet, Institutionen för kultur och kommunikation, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-138797.

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The Indiana Religious Freedom Restoration Act and its subsequent backlash serve as a case-study to raise ethical concerns both about the characterization of contemporary western liberal democracy as a political theory and a prevailing religious extremism acting as a legislative power within governments; Developing and reflecting on these issues this study will attempt to show a need to evaluate the moral principles attributed to modern political systems and the governmental delineation of power over individuals within a society. Applying Rawlsian concepts, this study will show that laws such as the RFRA are representative of weak and superficial democracies that in most cases are actually centres of power, funded by corporations and organisations in direct conflict with liberal principles.

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2

Tuckett, J. D. F. "A phenomenological critique of the idea of social science". Thesis, University of Stirling, 2014. http://hdl.handle.net/1893/21785.

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Social science is in crisis. The task of social science is to study “man in situation”: to understand the world as it is for “man”. This thesis charges that this crisis consists in a failure to properly address the philosophical anthropological question “What is man?”. The various social scientific methodologies who have as their object “man” suffer rampant disagreements because they presuppose, rather than consider, what is meant by “man”. It is our intention to show that the root of the crisis is that social science can provide no formal definition of “man”. In order to understand this we propose a phenomenological analysis into the essence of social science. This phenomenological approach will give us reason to abandon the (sexist) word “man” and instead we will speak of wer: the beings which we are. That we have not used the more usual “human being” (or some equivalent) is due to the human prejudice which is one of the major constituents of this crisis we seek to analyse. This thesis is divided into two Parts: normative and evaluative. In the normative Part we will seek a clarification of both “phenomenology” and “social science”. Due to the various ways in which “phenomenology” has been invented we must secure a simipliciter definition of phenomenology as an approach to philosophical anthropology (Chapter 2). Importantly, we will show how the key instigators of the branches of phenomenology, Husserl, Scheler, Heidegger, and Sartre, were all engaged in this task. To clarify our phenomenology we will define the Phenomenological Movement according to various strictures by drawing on the work of Schutz and his notion of provinces of meaning (Chapter 3). This will then be carried forward to show how Schutz’s postulates of social science (with certain clarifications) constitute the eidetic structure of social science (Chapter 4). The eidetic structures of social science identified will prompt several challenges that will be addressed in the evaluative Part. Here we engage in an imperial argument to sort proper science from pseudo-science. The first challenge is the mistaken assumption that universities and democratic states make science possible (Chapter 5). Contra this, we argue that science is predicated on “spare time” and that much institutional “science” is not in fact science. The second challenge is the “humanist challenge”: there is no such thing as nonpractical knowledge (Chapter 6). Dealing with this will require a reconsideration of the epistemic status that science has and lead to the claim of epistemic inferiority. Having cut away pseudo-science we will be able to focus on the “social” of social science through a consideration of intersubjectivity (Chapter 7). Drawing on the above phenomenologists we will focus on how an Other is recognised as Other. Emphasising Sartre’s radical re-conception of “subject” and “object” we will argue that there can be no formal criteria for how this recognition occurs. By consequence we must begin to move away from the assumption of one life-world to various life-worlds, each constituted by different conceptions of wer.

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3

McKeon, Michael. "The value of religious commitments in a pluralistic society". Related electronic resource: Current Research at SU : database of SU dissertations, recent titles available, full text:, 2007. http://wwwlib.umi.com/cr/syr/main.

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4

Paone, Domenico. "STORIA, RELIGIONE E SCIENZA NEGLI ULTIMI SCRITTI DI ERNEST RENAN (HISTOIRE, RELIGION ET SCIENCE DANS LES DERNIERS ÉCRITS D'ERNEST RENAN)". Phd thesis, Ecole pratique des hautes études - EPHE PARIS, 2009. http://tel.archives-ouvertes.fr/tel-00547232.

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Cette thèse est consacrée à la philosophie des dernières années d'Ernest Renan, de 1880 à 1892, période où la pensée du philosophe oscille constamment entre deux tendances : un relativisme blasé et parfois pessimiste, et la foi dans le déterminisme d'une philosophie de l'histoire forte. En suivant la pensée de Renan à travers trois thèmes capitaux – l'histoire, la religion et la science – l'étude cherchera à saisir la portée de ces hésitations dans le contexte de la crise de l'idéalisme et des certitudes positives qui domine sa réflexion pendant ces années. La première partie sera ainsi consacrée au cadre théorique dans lequel se développe la philosophie de Renan et tentera une interprétation des métamorphoses des différentes figures de la dialectique de son discours, à partir de l'antagonisme fondamental entre spiritualisme et matérialisme. La deuxième partie étudiera l'évolution de la catégorie du religieux et l'analyse de la position d'hégémonie qu'elle arrivera à conquérir parmi les autres principes de la philosophie de Renan. La troisième et dernière partie examinera les transformations du rôle et de la fonction de la science face à la crise du fondement transcendant. L'analyse s'appuiera sur l'étude des derniers ouvrages publiés par Renan (L'Avenir de la science, l'Histoire du peuple d'Israël, l'Examen de conscience philosophique, les Feuilles détachées) qui seront confrontés avec une série de notes manuscrites et de fragments inédits des années 1890-1892, provenant notamment du Fonds Renan de la Bibliothèque nationale de France.

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5

Al-Saud, Reem. "Female religious authority in Muslim societies : the case of the Da'iyat in Jeddah". Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:cf61954d-93ef-46c2-a1ca-3e38e12bd9ec.

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The purpose of this dissertation was to explore how uninstitutionalised female preachers, or dā'iyāt, in Jeddah, Saudi Arabia construct authority in a context in which male ulama dominate the production of religious knowledge and represent the apex of the religious and social hierarchy. The study was broad, descriptive, and explanatory and drew primarily on the framework known as ‘accountable ethnography’. Data collection occurred between June and December 2009 and consisted of observations, interviews, and collection of literary artefacts, which were reviewed alongside literature published internationally. A flexible mode of inquiry was employed, partly in response to constraints on public religious discourse imposed in Saudi Arabia after September 11, 2001. The study concludes that the dā'iyāt construct authority predominantly by relying on male ulama as marji'iyya diniyya (religious frame of reference) when issuing fatwas, as pedagogical models, as sources of charismatic inspiration, and as providers of personal recommendations. The dissertation also addresses a set of 'alternate' strategies of authority construction employed by Dr Fāṭima Nasiīf. Almost uniquely, this dā'iyā is found to construct authority that goes beyond reproduction of institutionalised views by developing scholarly arguments to support interpretations of Islamic texts that are responsive to women’s perspectives and needs. In doing so, she expands the parameters of religiously permissible practice while remaining, for her part, within the confines of orthodox practice. Thus, although her society and most researchers perceive knowledge as a masculine attribute in the Saudi religious sphere, in matters relating to women, as well as through active leadership in ritual practice, Dr Fāṭima demonstrates that the dā'iyā can become the authority. Nevertheless, for her and for the other dā'iyāt, the study finds that legitimatising female religious authority depends upon maintaining the established social order, including the hierarchy that places women in a subordinate position to men.

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6

Kwak, Hochul. "Rights of Concrete Others: Ethics of Concrete Others, Social Individuality, and Social Multiculturalism". Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/cgu_etd/63.

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A globalizing world is replete with the vulnerable, who are experiencing economic poverty, medical maltreatment, political persecution, and/or cultural misrecognition. The vulnerable are under systematic oppression and domination. Although the wealth of humankind increases continuously, many are excluded from any benefit of this increased wealth. While human beings have achieved significant progress in medical technology, uncountable numbers of people are exposed to a shortage of appropriate medical care. Despite continued expansion of democracy around the globe, the powerless majority and minorities are experiencing ignorance of their differences, culturally and/or politically. This dissertation searches for a viable human rights scheme that will effectively address the systematic oppression and domination of the vulnerable. By addressing oppression and domination of the vulnerable, I focus on overcoming several dichotomies: a dichotomy between transcendence and immanence within human beings, a dichotomy between equality and difference among human beings, and a dichotomy between individual differences and group differences. Those dichotomies have been detrimental to addressing systematic oppression and domination of the vulnerable. With relation to the dichotomy between transcendence and immanence within human beings, I frame the vulnerable as concrete others who have both transcendental dimensions and immanent dimensions. In terms of the dichotomy between equality and difference, my proposal is equality that substantially promotes difference, that is, capability equality and least-gap equality. With regard to the dichotomy between individual difference and group difference, my proposal is multiculturalism based on social individuality. These proposals for overcoming aforementioned dichotomies converge on social multiculturalism. I have argued that equality between groups and equality within groups can best address oppression and domination of concrete others. Specifically, reconfigured basic income guarantee, which includes basic income, public education, public healthcare, and linguistic diversity, is a concrete form of equality within groups that is conducive to promoting equality between groups. Therefore, I think that social multiculturalism based on the reconfigured basic income guarantee is a new, viable version of addressing oppression and domination of the vulnerable.

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7

Estudillo, Alejandro J. "Multisensory and gaze-contingent stimulation of the own face". Thesis, University of Kent, 2016. https://kar.kent.ac.uk/53691/.

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When observers’ own face is stroked in synchrony, but not in asynchrony with another face, they tend to perceive that face as more similar to their own and report that it belongs to them. This “enfacement effect” appears to be a compelling illusion and also modulates social cognitive processes. This thesis further examined the effect of such synchronous multisensory stimulation on physical and psychological aspects of the self. Chapter 2 explored whether multisensory facial stimulation can reduce racial prejudice. White observers’ faces were stroked with a cotton bud while they watched a black face being stroked in synchrony. This was compared with a no-touch and an asynchronous stroking condition. Across three experiments, observers consistently reported an enfacement illusion after the synchronous condition. However, this effect did not produce concurrent changes in implicit or explicit racial prejudice. Chapter 3 explored whether a similar enfacement effect can be elicited with a novel gaze-contingent mirror paradigm. In this paradigm, an onscreen face either mimicked observers’ own eye-gaze behaviour (congruent condition), moved its eyes in different directions to observers’ eyes (incongruent condition), or remains unresponsive to the observers’ gaze (neutral condition). Observers experienced a consistent enfacement illusion after the congruent condition across two of three experiments. However, while the mimicry of the onscreen face affected observers’ phenomenological experience, it did not alter their perceptual self-representations. A final experiment, in Chapter 4, further investigated the cognitive locus of the enfacement effect by using ERPs. Observers were exposed to blocks of synchronous and asynchronous stimulation. ERPs were then recorded while observers were presented with images of (a) a synchronously stimulated face, (b) an asynchronously stimulated face, (c) their own face, (d) one of two unfamiliar filler faces and (e) an unfamiliar target face. Observers consistently reported an enfacement illusion after the synchronous condition. However, this enfacement effect was not evident in ERP components reflecting early perceptual encoding of the face (i.e., N170) or subsequent identity- and affect-related markers, such as the N250 and the P300. Altogether the results of this thesis show that it is possible to enface a face, even when it belongs to a different ethnic group to that of the observer. This effect is such that observers report that the enfaced face belongs to them. Interestingly, a similar phenomenological enfacement experience can be obtained with gaze-contingent mirror paradigm. However, this enfacement effect seems to be too short-lived to be reflected in ERP components.

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8

Carré, Louis. "Les institutions de la reconnaissance: entre théorie critique de la reconnaissance et philosophie hégélienne du droit". Doctoral thesis, Universite Libre de Bruxelles, 2011. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/209964.

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Ce travail consiste en une confrontation systématique entre la théorie de la reconnaissance développée par Axel Honneth depuis une vingtaine d'années dans ses travaux et la Philosophie du droit (1820) de Hegel. Il propose de réfléchir aux problèmes que pose le statut, à la fois socio-ontologique, normatif et historique, des institutions. Trois questions en forment la trame :1) Comment penser l'articulation entre reconnaissance interpersonnelle et institutions ?2) Quels sont les critères normatifs définissant ce que sont de « bonnes » institutions ?3) Quel est le diagnostic qu'il serait possible de poser sur l'évolution des sociétés modernes et de leurs principales institutions (la famille, le marché économique, l'ordre juridique, l'Etat) ?

Dans une première partie, nous exposons les grandes lignes de la théorie de la reconnaissance de Honneth. Nous y développons successivement sa « morale de la reconnaissance », la conception normative de la justice sociale qui en découle, ainsi que la manière dont Honneth appréhende l'articulation entre reconnaissance et institutions. Nous nous intéressons ensuite, dans une deuxième partie, à l'institutionnalisme éthique de Hegel dans sa Philosophie du droit. Partant d'une lecture non-métaphysique de l'œuvre berlinoise, nous défendons la thèse interprétative d'un « institutionnalisme faible » chez Hegel par opposition à un « institutionnalisme fort ». Cet « institutionnalisme faible » stipule que les principales institutions du monde éthique moderne doivent pouvoir permettre à l'ensemble des agents individuels qui les composent d'atteindre, à travers leur participation à une série de relations intersubjectives fondées sur la réciprocité de leurs droits et de leurs obligations, des formes croissantes d'autonomie rationnelle (autonomie affective dans la famille, autonomie socioprofessionnelle et juridique dans la société civile, autonomie civile et politique au sein de l'Etat constitutionnel).

Au final, il ressort de la confrontation entre théorie de la reconnaissance et institutionnalisme hégélien dans sa version « faible » que, contrairement au reproche de « surinstitutionnalisation » adressé par Honneth, la philosophie hégélienne du droit se montre toujours d'actualité s'agissant 1) de penser conjointement les deux dimensions éthiques du système objectif des institutions et des relations intersubjectives de reconnaissance, 2) de définir une série de critères normatifs concernant une « bonne » forme de vie dans les institutions, voire même 3), malgré le caractère parfois historiquement daté de son analyse institutionnelle, de poser à terme un diagnostic critique sur l'évolution « pathologique » des sociétés modernes.
Doctorat en Philosophie
info:eu-repo/semantics/nonPublished

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9

Okafor, Hyacinth C. "Perceptions of Loss and Grief Experiences within Religious Burial and Funeral". ScholarWorks@UNO, 2013. http://scholarworks.uno.edu/td/1657.

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Abstract The purpose of this phenomenological study was to explore perceptions of loss and grief experiences within religious rites and rituals vis-à-vis the context of counseling. Literature indicated the need for a better understanding of grief and loss experiences from bereaved individuals’ perspectives and the context within which loss and grief experiences occur (Dillenburger & Keenan, 2005; Stroebe, Hansson, Schut, & Stroebe, 2008). Participants for this study included 10 purposefully selected Catholic members from two Catholic Church parishes in Nigeria, Africa. All participants had experienced loss and grief, had participated in Catholic burial and funeral rites and rituals, and were 21 years or older. The main research question was: How do bereaved individuals perceive their grief experiences within the context of Catholic burial and funeral rites and rituals? Data collected to answer the research questions consisted of observations, semi-structured interviews, and documents. A cross-analysis approach was used that identified 63 themes, which were collapsed into 11 major themes. depicted in three areas; bereaved participants’ grief experiences, bereaved participants’ experiences of rites and rituals, and implications for counseling. The findings of this study indicated that loss of a relationship was a dominant preoccupation in grief and grieving process. Additional themes reflected by bereaved individuals’ grief and grieving experiences were; time and nature of death, religious rites and rituals, family and community support, family frictions, financial stressors, positive memories, belief system, finding meaning, ongoing traumatization, and counseling. Overall, the conclusion from this study was that three areas conceptualize loss and grief experiences: bereaved participants’ grief experiences, bereaved participants’ experiences of rites and rituals, and implications for counseling.

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10

Johansson, Sofia. "Att möta Gud genom psykedeliska substanser : En innehållsanalytisk rapport av psykedeliska substansers effekt på människors livsåskådning och upplevelser av gudsmöten ur ett religionsvetenskapligt perspektiv". Thesis, Karlstads universitet, Fakulteten för humaniora och samhällsvetenskap (from 2013), 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-74736.

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Ändamålet med föreliggande rapport har varit att undersöka åtta personliga skildringar för att ta reda på hur deras livsåskådning ser ut efter att ha brukat psykedeliska substanser, samt undersöka huruvida något möte med Gud eller någon annan ”högre makt”, förekom under rusningstiden. För att besvara ändamålet har rapporten brutits ner till två frågeställningar, där den första hanterar vad som händer med livsåskådningen och det andra gudsmötet. För att besvara frågeställningarna har en kvalitativ innehållsanalys med förbestämda kodscheman och analysenheter använts som metod. Undersökningen teoretiseras och stärks dessutom med hjälp av den tidigare forskning som har gjorts på området från John Hopkins universitet, men även med hjälp av teoretiska begrepp som b.la. mysticism, livsåskådning och shamanism. Denna undersökningens resultat stämmer väl överens med tidigare forskning och visar att psykedeliska substanser tenderar att påverka eller förändra en människas livsåskådning till att börja uppskatta andlighet mer än det materiella och att de flesta upplevde någon form av ”högre makt”.

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11

Daniel, Kate. "Swedish Media Portrayals of Western Recruits to the Islamic State". Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-386480.

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12

Nahavandy, Firouzeh. "Contribution à une sociologie politique des révolutions: le cas iranien". Doctoral thesis, Universite Libre de Bruxelles, 1987. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/213491.

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13

De, Smet François-Julien. "Le mythe de la souveraineté: dialectique de la légitimité, du Corps au contrat social". Doctoral thesis, Universite Libre de Bruxelles, 2010. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210153.

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Notion irréductible de notre univers politique, la souveraineté semble aujourd’hui dépassée, et appelée à céder sa place à d’autres modes de représentation de l’État et de la collectivité. Pourtant, les difficultés liées à son dépassement recèlent le fait que ce concept n’a rien en réalité rien d’évident :abstraite et mystérieuse, la souveraineté l’est par nécessité. Le cœur de cette abstraction, fossile théologico-politique, fonde sa légitimité. Ainsi, la souveraineté est surtout le produit d’un refoulement des sources et de la nature violente de l’autorité vers le Tiers autoritaire, notion médiane caractérisant la nécessaire conceptualisation de l’autorité légitime comme troisième terme institutionnalisé de la relation entre celui qui exerce l’autorité et celui qui la subit.

Ce Tiers, au sortir de la théologie médiévale, s’est d’abord incarné dans le concept de Corps ;le corps de l’État dérive en droite ligne du corps du Christ d’abord, de celui de l’Église ensuite, et a offert à l’autorité, alors pensée sur un registre hétéronome, divin et naturel, un écrin la liant à une légitimité et une nécessité naturelles. Le mythe du Corps, pourtant, va petit à petit devenir celui du Père au fur et à mesure de la constitution de l’État, et singulièrement de la monarchie absolue. Le Père campe alors le caractère nécessaire de l’autorité devant être exercée par le créateur sur sa chose créée, mais permet de continuer dans le même temps à faire bénéficier les structures existantes de l’empreinte théologique représentée sur terre par des mandataires héréditaire – les princes. L’institutionnalisation de l’État, et la relative stabilité qui va en découler, va toutefois fournir le cadre apte à permettre à une pensée du sujet d’émerger, faisant naître des concepts qui, tels la multitude et le peuple, posent de plus en plus directement la question de la légitimité par la prise en compte de la volonté de ceux sur lesquels elle s’exerce. C’est ainsi que naîtront les théories du pacte social, qui tentent chacune à leur manière de concevoir un moment méthodologique où l’octroi du pouvoir soit a été cédé dans le passé, soit est toujours exercé par le peuple à chaque instant. Le mythe du contrat, ainsi, est celui par lequel la légitimité de l’autorité est conciliée avec l’origine du pouvoir. Cette liaison est rendue possible par le meurtre du Père, c’est-à-dire la suppression de l’autorité naturelle et nécessaire au profit d’une autorité conventionnelle et contingente. Or, le mythe du contrat est fragile ;il nécessite, pour juguler le flux de contingence qui émerge dès lors que la question de la légitimité se pose, que la question de la nature du pouvoir soit dûment maîtrisée. Cela demande que l’autorité ne prenne pas sa source dans le repli sur le présent permanent, c’est-à-dire sur le peuple, mais sur un critère de représentativité. Cela nécessite surtout un refoulement conscient de la nature et de l’origine de l’autorité vers un sur-moi qui constituera, à l’apogée de la modernité, le cœur abstrait de la notion de souveraineté.

Or cette conception de l’autorité se fissure elle-même sous le poids d’une contingence qui, comme flux permanent, tend par nature à excéder son cadre. A terme, ainsi, l’étiolement de la souveraineté coïncide-t-il avec l’avènement du dogme des droits de l’homme, appelés sur un registre immanent à compenser la perte de sens induite par l’insuffisance de verticalité assumée par la modernité.

Doctorat en Philosophie
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Fournier, Marie-George. "Genèse et destin : pour une conception dynamogénique des mythes". Phd thesis, Université de Bourgogne, 2012. http://tel.archives-ouvertes.fr/tel-00841639.

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Si le mythe est devenu aujourd'hui une donnée incontournable pour comprendre l'âme humaine et ses différentes formes d'expression, il reste cependant équivoque et difficilement conceptualisable. En effet, le mythe est à la fois compris comme un récit fictif qui ne repose sur aucun fond de réalité mais aussi comme un discours vrai et hautement significatif. Pour bien marquer le sens philosophique de notre travail, nous avons commencé par poser le problème du mythe tel qu'il évolue dans la pensée européenne. Le mythe souffre d'une trop longue histoire, il a été déchiré entre rationalisme et romantisme. Puis nous avons questionné d'autres civilisations - les Fon du Dahomey, au Bénin - pour qui le mythe représente tout ce que les hommes doivent savoir et comprendre pour bien s'ancrer dans l'existant. Elles nous donnent à voir un mythe authentique, vivant, inséparable d'une gestuelle magico-religieuse. Ainsi le vrai sens du mythe ne se trouve pas dans nos livres, dans un Homère ou un Hésiode, mais dans le vécu même des hommes. Il est d'abord élaboré par les sociétés primitives, par des groupes d'hommes qui ne vivent que par et pour lui, avant d'être écrit, classé, interprété et réinterprété. Il semblerait à cet égard que Gaston Bachelard, à la fois poète et épistémologue, se soit intéressé au mythe. Il nous livre ainsi une réflexion originale, libre et ouverte qui nous en donne une autre image. Il pose le problème du mythe en soi, au cœur de l'écrit et, riche de ses lectures, il jette les bases d'une nouvelle mythanalyse. La compréhension du mythe semble pour nous incontournable aujourd'hui, car notre civilisation a irrémédiablement coupé entre les informations portées par des images et celles portées par les systèmes d'écritures. Cette rupture est sans doute la cause de cette grave crise spirituelle que nous traversons. Le mythe semble à cet égard salutaire : il nous reconduit directement vers les grands principes de la création, création du monde ou bien création poétique, il ré-enchante le monde.

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Silva, Grant Joseph 1982. "Thinking about Justice from “the Outside” of Nationality: Re-Thinking the Legal and National Dimensions of Citizenship". Thesis, University of Oregon, 2011. http://hdl.handle.net/1794/12101.

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xi, 202 p.
This dissertation examines the legal and national dimensions of citizenship, focusing on the nature of social justice, multiculturalism and state formation in light of an increasing "migrant" population in the United States. For many individuals, Hispanic people and undocumented immigrants are outside of stereotypic understandings of "American" and the legal structure of the United States. Seeking to question this belief and the subsequent political atmosphere it engenders, this work presents the challenges that Hispanic people and undocumented persons pose to the central tenants of liberal political theory and the politics of recognition. Liberal theories of justice that assume the nation-state as their starting point and ignore the international elements of 21st century societies need reconsideration. Although John Rawls's work remains central to this tradition, by constricting his theory of justice to a closed, self-sustaining polity that assumes all persons behind the veil of ignorance to be citizens, the trajectory of liberal political thought after his work evades the question of citizenship and the possibility of social justice for undocumented people. Although conversations about "multicultural citizenship" are abundant in North American political contexts, these discussions focus on the national representation of minority peoples and ignore the legal aspects of citizenship and the reality of undocumented immigration. Philosophers that do think about undocumented persons argue for international theories of justice, human rights or cosmopolitanism. These are positive steps in thinking about social justice for immigrants, but they only matter insofar as they do not impinge upon state sovereignty and render social justice for immigrants a secondary issue. While Latin American political thinkers such as Enrique Dussel ground the origins of political power in the citizenry of states, they nonetheless assume the category of "citizen" to be uncontested. Thus, even in settings where radical political change is underway, the basis of state membership remains to be defined and freed of racial (or even "post-racial") expectations. I undertake this project in terms of Estadounidense or "Unitedstatesian" citizenship, a concept that combats ethnocentric beliefs about the meaning of "American" while also informing of more open understandings of legal citizenship and porous conceptions of the state.
Committee in charge: Naomi Zack, Chairperson; Cheyney Ryan, Member; Scott Pratt, Member; Michael Hames-Garcia, Outside Member

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Merckel, Cécile. "Seneca theologus : la religion d'un philosophe romain". Phd thesis, Université de Strasbourg, 2012. http://tel.archives-ouvertes.fr/tel-00796579.

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Cette étude des différents aspects de la théologie et de la religion de Sénèque, basée sur l'ensemble du corpus sénéquien, offre une perspective sur l'évolution et l'adaptation de la doctrine stoïcienne en contexte romain. Elle considère le phénomène religieux à la fois du point de vue de la religion civile du citoyen et de la piété intérieure de la personne. La diversité d'une œuvre mi-philosophique mi-poétique impose un point de vue plus synchronique que diachronique (même si l'évolution de la pensée de l'auteur est prise en compte), qui privilégie l'exégèse en fonction des genres littéraires et de leurs codes. La 1ère partie analyse les dominantes de la conscience religieuse romaine (l'opposition religio/superstitio), éclairées par l'héritage critique. La 2ème partie démontre que Sénèque cherche toujours à trouver une valeur aux discours de la religion traditionnelle et des poètes sur le dieu. Sa situation de philosophe homme d'état le contraint à faire des concessions, notamment au sujet du culte impérial. La 3ème partie fait un bilan doctrinal sur le monisme stoïcien et sur son appropriation par Sénèque, qui laisse la place à une vraie émotion religieuse à l'égard du deus rationnel. La hiérophanie progressive de la divinité par le progressant en sagesse implique un glissement de la physique vers l'éthique. La 4ème partie s'attache à la question de la recherche d'un langage adéquat pour définir la divinité. La 5ème partie traite du rapport de l'individu à la divinité. L'homme, héroïque dans son dépassement de la contingence, se hisse par un exercice de la pensée au rang du deus, jusqu'à leur communion dans la sagesse pure, notamment grâce à la prière philosophique.

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17

Champagne, Brian Alan. "A metaphoric analysis of the Christian identity rhetoric of Pastor Pete Peters". Scholarly Commons, 1999. https://scholarlycommons.pacific.edu/uop_etds/2623.

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Pastor Pete Peters is a minister in La Porte, Colorado. He operates a small church, an Internet website, a newsletter, and a worldwide cassette tape ministry. He teaches Christian Identity, the belief that the white race is Israel of the Bible. His rhetoric contains open derision of Jews, homosexuals, and racial minorities, although he never openly advocates violence toward any group. After tracing the roots of the Christian Identity movement and reviewing the literature on the movement, this thesis examines Peters' rhetoric at the metaphoric level, analyzing the metaphors in four of Peters' key works for their underlying meaning. Metaphoric criticism as a method of rhetorical analysis is introduced and then applied to the metaphors extracted from America the Conquered, Baal Worship, The Greatest Love Story Never Told, and Whores Galore. These books, all by Peters, employ his metaphor of Jews corrupting the United States government and attempting to destroy white Christians through media, courts, and banking, of which Peters asserts they control. Through extracting and analyzing the metaphors in the four books, it was found that Peters does more than warn against corrupt systems: through metaphor and Biblical parallels, he subversively condones and nearly commands violence against Jews, homosexuals, and the government.

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18

Dubreuil, Benoît. "Des hiérarchies de dominance au gourvernement des hommes: considérations naturalistes sur l'origine de l'Etat". Doctoral thesis, Universite Libre de Bruxelles, 2007. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210708.

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Cette thèse vise à fournir un élément de réponse à un problème politicoanthropologique classique, celui de l'origine de l'inégalité parmi les hommes. Plus précisément, elle vise à déterminer deux choses:

1) pourquoi des hommes, capables de culture, ont vécu pendant des centaines de milliers d'années dans des petits groupes de chasseurs-cueilleurs nomades et égalitaires

2) pourquoi l'apparition de sociétés de grande taille au cours du Néolithique s'est systématiquement accompagnée d'une différenciation sociale accrue, de l'apparition de hiérarchies de statuts et, éventuellement, de la centralisation du pouvoir politique.

La réponse proposée est que la taille des sociétés humaines est sensible à un effet de plafonnement. Ceci s'explique par le caractère conditionnel de la coopération humaine et par la mémoire limitée des humains en contexte social. Ce plafonnement de la taille des groupes ne peut être surmonté que si les humains créent des institutions qui permettent une division sociale du travail de sanction, ce qui à son tour dépend de l'émergence chez l'homme d'un langage et d'une théorie de l'esprit complexes. L'argument proposé est de type fonctionnaliste et vise à appuyer les théories en sciences sociales qui s'intéressent à l'évolution de la culture et des formes politiques.
Doctorat en philosophie et lettres, Orientation philosophie
info:eu-repo/semantics/nonPublished

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Lewis, James R. "SPIRITUAL FITNESS AND RESILIENCE FORMATION THROUGH ARMY CHAPLAINS AND RELIGIOUS SUPPORT". Kent State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=kent1447863288.

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20

Kalmykova, Elena. "Dissolving Dualism : A Tripartite Model of Cognition for Religious Truth". Doctoral thesis, Uppsala universitet, Religionsfilosofi, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-150622.

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This investigation can be described as a long journey to a final destination: a truth in religion. We start by considering dualism of the subjective and the objective, the classical model of cognition that underlies notions of truth. Dualistic notions of cognition lead to serious problems, especially for religious truth. Religions claim to state truths about the nature of the universe and human destiny, but these truths are incompatible. With a dualistic model this problem of diversity of religious truths leads to fundamentalism or relativism. Thus, this research aims to turn to the roots of the cognitive situation and investigate the way we cognize and relate to the world to provide a better model. As we consider the philosophical theories and empirical investigations of cognition, we come to the conclusion that dualism of the subjective and objective is not tenable. As the findings of contemporary mind sciences and phenomenologically oriented research indicate, human cognition is embodied, embedded, enacted, extended, and shaped by language. Thus, I propose to re-conceptualize the cognitive situation to provide a better philosophical account. I put forward a tripartite model of cognition, which unites language, action, and environment. The consequent application of this model to the issues of truth and religion shows that we can avoid the problem of diversity of truth claims. A tripartite model allows us to explain how we can maintain religion as true, despite the diversity of religious truth claims. Additionally, as this model is fundamental, its application leads to various new findings and inferences, which render anew the world and the way humans relate to it. Thus, our journey brings us to new frontiers of investigation.

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Altstatt, Alison Noel 1970. "The music and liturgy of Kloster Preetz: Anna von Buchwald's Buch im Chor in its fifteenth-century context". Thesis, University of Oregon, 2011. http://hdl.handle.net/1794/11650.

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xxviii, 592 p. : ill., music
This dissertation investigates the music and liturgy of the German Benedictine convent of Kloster Preetz as reflected in three fifteenth-century manuscripts: the Buch im Chor of prioress Anna von Buchwald, an antiphoner and a gradual. Chapter II describes the convent's music and liturgy and the cantrix's responsibilities, showing that the cloister practiced an unusually elaborate liturgy. It examines Anna's account of an episcopal visitation and explains resulting reforms. Chapter III examines the musical and liturgical roles of the cloister's children. I also present evidence of a group of female "professional" singers who contributed to the music on important occasions and examine Anna's descriptions of rules governing children's lives, the training of young cantrices, and cloister entrance rites. Chapter IV presents a physical description of the convent's gradual and antiphoner and an analysis of their scripts and notation, arguing for the presence of a convent scriptorium that fostered a unique notational lineage. Chapter V discusses music for the mass in the gradual, focusing on the genres of introit trope, alleluia, and sequence. A comparative analysis suggests an early and melodically conservative transmission of tropes. An analysis of alleluia assignments suggests a likeness to the manuscript I-Rvat 181 (Erfurt) and to the liturgical predecessor of a repertoire eventually promulgated by the Bursfeld reform. I furthermore describe six previously undocumented alleluias. A comparison of the sequence repertoires of Preetz and Lübeck shows that the cloister maintained a rich and unique selection. A case study of the melody OCCIDENTANA/REX OMNIPOTENS confirms a Rhenish origin for the earliest repertoire. Four unusual late sequences are analyzed for their textual and theological complexity. The cloister's unique version of the sequence Letabundus exultet reflects the convent's Marian devotion, hints at its imperial origins, and serves as self-depiction of the nuns' devotional practices. Chapter VI describes music for the office preserved in the antiphoner. An analysis of a previously unknown office for St. Blaise suggests that it may be a lost composition of tenth-century composer Reginold of Eichstätt. An added proper office for St. Matthias bespeaks a liturgical connection to Trier, likely transmitted through the Bursfeld movement.
Committee in charge: Dr. Lori Kruckenberg, Chairperson; Dr. Anne Dhu McLucas, Member; Dr. Marc Vanscheeuwijck, Member; Dr. Lisa Wolverton, Outside Member

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22

Boulanger, Gregoire. "Au seuil de l'Etoile de la Rédemption : être en relation avec la pensée nouvelle de Franz Rosenzweig". Phd thesis, Université de Strasbourg, 2013. http://tel.archives-ouvertes.fr/tel-00998710.

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Le but premier de notre travail est de restituer la complexité des relations qui existent entre Franz Rosenzweig, son œuvre "l'Étoile de la Rédemption", et son lectorat. L'"Étoile de la Rédemption" est connue pour être un livre difficile, dont le langage est aussi conceptuel que littéraire. Mais la véritable difficulté de la pensée de Rosenzweig dans l'"Étoile" est d'arriver à garder liées une dimension dialogale qui participe d'une existence vivante à travers la correspondance que Rosenzweig a écrite à destination de ses amis et la dimension textuelle qui tend à se constituer comme un monde en tant que tel - un livre est toujours quelque chose qui se suffit à lui-même. Pouvons-nous être satisfaits par l'idée que l'"Étoile" est seulement une transition entre deux états : entre un point de vue philosophique - où ne se trouve nul espoir - et un point de vue révélé - où existe uniquement l'espoir ? L'"Étoile" est plus qu'une simple transition. Rosenzweig parle aussi d'un seuil et d'un porche. Avec ces deux termes, une tension se trouve au sein de l'"Étoile" entre une vie révélée qui se dévoile à l'intérieur même de celle-ci et une vie révélée qui ne peut commencer qu'au-delà de celle-ci. Auteur, œuvre et lecteurs auront un rôle important à jouer important pour élucider ce problème.

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Raj, Shehzad D. "Ambivalence and penetration of boundaries in the worship of Dionysos : analysing the enacting of psychical conflicts in religious ritual and myth, with reference to societal structure". Thesis, University of Essex, 2018. http://repository.essex.ac.uk/23662/.

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This thesis draws on Freud to understand the innate human need to create boundaries and argues that ambivalence is an inescapable dilemma in their creation. It argues that a re-reading of Freud’s major thesis in Totem and Taboo via an engagement with the Dionysos myth and cult scholarship allows for a new understanding of dominant forms of hegemonic psychic and social formations that attempt to keep in place a false opposition of polis and phusis, self and Other, resulting in the perpetuation of oppressive structures and processes. The primary methodological claim of the thesis is that prior psychoanalytic engagements with cultus scholarship have suffered from being either insufficiently thorough or diffused in attempts to be comparative. A more holistic and detailed approach allows us to ground a psychoanalytic interpretation in the realities of said culture, allowing us to critique Freud’s misreading of Dionysos regarding the Primal Father and the psychic transmission of the Primal Crime. This thesis posits that Dionysos needs to acknowledged as a projection of the Primal Father fantasy linked to a basic ambivalence about the necessity of boundaries in psychosocial life. Using research from the classics and psychoanalysis alongside Queer and post-colonial theory, as well as extensive fieldwork and primary source analysis, this thesis provides a grounded materialist critique of psychoanalysis’ complicity in reproducing a false dichotomy between polis and phusis, a dichotomy that furthers the projection onto marginalised groups whose othering is linked to a fear and desire of a return to phusis and denial of its constant presence in the psyche and polis. This re-reading of Dionysos challenges the defensive structures, which are organised around ideas of subjectification that posit that phusis must be severed from polis/ego and projected onto Dionysos and all groups that threaten the precariousness of these boundaries.

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Schmitt, Yann. "L'ontologie réaliste du théisme". Phd thesis, Ecole des Hautes Etudes en Sciences Sociales (EHESS), 2010. http://tel.archives-ouvertes.fr/tel-00564800.

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Ce travail est un travail de philosophie de la religion et d'ontologie. L'ontologie réaliste du théisme manifeste les présupposés ontologiques du théisme. Il est montré d'abord que l'antiréalisme n'est pas une bonne analyse du théisme et ensuite que le théisme suppose l'usage des catégories d'objet et de propriété pour pouvoir analyser ce qui rend vraies des propositions théistes comme ou .

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25

Lagerlöf, Johanna. "Shelter from the storm : En narrativ studie om unga vuxnas sökande efter religion och andlighet i en postmodern europeisk kontext". Thesis, Linköpings universitet, Institutionen för samhälls- och välfärdsstudier, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-166921.

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Syftet med studien är att undersöka unga vuxnas förhållande till och sökande efter religion och andlighet i en postmodern europeisk kontext, där kommuniteten Taizé, belägen i Frankrike, tjänar som exempel på ett fenomen. Ett fenomen av andlighet och religion i en postmodern och sekulariserad samtid, vilka tillsynes är väsensskilda. Med hjälp av en fältstudie i Taizé samlades empiri in för att kunna svara på frågorna vad besökare där söker efter, vad som driver dem dit och hur detta är förenligt med deras vardag. Genom kvalitativa intervjuer med sju personer samlades deras berättelser in, och tolkades och analyserades influerade av en narrativ analysmetod. En metodisk ansats vald för att kunna komma åt den personliga upplevelsen och erfarenheten, ett ovanligt perspektiv inom fältet. Genom postmoderna och religionspsykologiska teoretiska perspektiv samt tidigare forskning kring pilgrimsresor, religion och sekularisering i Europa och ungdomars syn på religion i Sverige, förankrades, kontextualiserades och genomlystes de personliga berättelserna. Resultaten visar på en komplex relation mellan sekularisering, postmodernitet och religion – ej uteslutande varandra, utan istället formande nya sätt att tro och utöva religion eller spiritualitet. Studien visar också att det bland informanterna finns ett stort behov av vägledning, trygghet, reflektion samt en plats att mötas och diskutera stora livsfrågor, något som ej premieras i en postmodern kontext och som de saknar i sina dagliga liv.

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Michez, Jean-Claude. "Vers une convivialité mondiale en philosophie politique contemporaine". Doctoral thesis, Universite Libre de Bruxelles, 2008. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210573.

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La convivialité mondiale :Résumé.

L’occasion de cette thèse fut à la fois le déclenchement de la première bombe nucléaire à Hiroshima en 1945 et le développement de nouveaux moyens de télécommunications qui révolutionnèrent les domaines informatiques au début des années cinquante. Pour mémoire, les frères Gutenberg, au milieu du XVème siècle, avaient mis au point un procédé typographique qui utilisait les caractères mobiles découvert en Chine au XIème siècle. L’imprimerie, puis l’édition, puis la presse écrite aboutirent finalement à l’avènement des médias de masse contemporains. Convaincus des conséquences fondamentales des débuts de l’informatique de masse sur l’évolution de la géo-sociologie, nous avons commencé dans notre travail, par la recherche d’un modèle sociologique pouvant représenter l’ensemble des habitants de notre planète. Norbert Elias nous apporta le résultat de son étude sur la monopolisation progressive dans des sociétés, dans son livre la « Dynamique de l’Occident ». S. Huntington, de son coté, développa dans « Le choc des civilisations », la réalité sociologique des huit principales civilisations actuellement en développement. A l’occasion de voyages dans des pays appartenant à ces différentes civilisations, nous avons entrepris de construire (p.p. 48bis et 52bis) une trame sociologique mondiale de départ, c’est-à- dire avant l’arrivée d’Internet. L’approche des paradigmes de Kuhn (p. 57), nous donna un support pour expliquer comment l’arrivée d’Internet dans le monde pouvait provoquer un changement, probablement irréversible, de paradigme sociologique.

La « fusion » des 6 niveaux d’Elias et des 8 civilisations de Huntington, provoquée, de proche en proche, par l’arrivée d’Internet, nous a conduit à définir un concept de convivialité (p. 62). Un tel concept existait déjà, à l’initiative de Brillat-Savarin au XIXème siècle, au niveau d’un groupe d’amis réunis en vue de faire bonne chère et de passer un moment agréable. Ivan Illich d’autre part (voir annexe 1), penseur de l écologie politique (1926-2002), donna un sens tout différent à son concept de convivialité. Nous avons entrepris quant à nous de définir et caractériser un concept adaptable aux quelques 48 domaines similaires mais distinct d’une recherche étendue à l’ensemble de la planète. Pour rappel, la « philia » d’Aristote ne dépassait pas le niveau sociologique de la cité-Etat, et renvoyait le reste du monde connu vers l’appellation de « barbaroi ».

Après le moment de convivialité décrit par Aristote dans « L’étique à Nicomaque », le monde retomba pendant plus de 2.000 ans dans le règne des autocrates et il fallut de timides débuts de démocratie en Angleterre, puis aux Etats-Unis et en France en 1789, pour constater un changement durable. Depuis une trentaine d’années par contre un grand nombre d’Etats-nations ont successivement évolué et basculé vers des régimes démocratiques :d’abord dans l’Europe du sud, puis dans les quelques pays de l’Asie du Sud Est. L’implosion de l’URSS en 1989 provoqua la création de démocraties beaucoup plus proches des modèles d’Europe occidentale que les pseudo-démocraties populaires de l’ex-bloc soviétique. Simultanément, la plupart des Etats-nations d’Amériques du Sud et du Centre connurent des transformations pacifiques profondes et évoluèrent vers des structures démocratiques. Aujourd’hui, la majorité des Etats-nations parmi les 190 que compte l’ONU, sont devenues des démocraties, au moins en cours de devenir.

Par ailleurs, au-delà du niveau des Etats-nations se développèrent des Rgionalismes Politiques (R.P.), constitués par le rapprochement d’un certain nombre d’Etats, y compris, depuis quelques décennies, les R.P. de l’Inde, de la Chine et de l’Union Européenne qui regroupe actuellement 27 pays. D’autres R.P. tels que l’ASEAN en Asie du Sud-Est ou le MERCOSUR en Amérique Latine prirent corps de façon progressive. On peut constater ces développements suivant des étapes qui commencent en général par des ententes sécuritaires modestes, suivies d’échanges commerciaux croissants, puis des accords financiers et douaniers. Tous ces développements correspondent à des degrés de convivialité croissants et progressifs ;la véritable interconnexion mondiale et instantanée qui est ainsi en voie d’établissement et qui s’étend à tous les domaines de l’économie, est encore rendue plus complexe par l’entrée en jeu de multiples sociétés transnationales cherchant à chevaucher et ignorer les Etats. Ce nouveau tissu de sociétés multinationales ou transnationales spécialisées et efficaces profite pleinement des techniques mondiales d’informatique. Sur le plan des relations politiques, les relations intra-régionales et inter-régionales ont incorporé les spécificités propres aux différentes cultures, provoquant un brassage exponentiel, quoique difficile à suivre tant son ampleur et sa variété sont grandes.

Nous avons tenté de résumé le degré de convivialité, suivants les domaines, à l’échelle globale de notre planète devenue aujourd’hui rétrécie et interconnectée. En fait, nous constatons que l’aspiration vers la paix, et la suppression des cas de non-convivialité dans tous les domaines est telle que la convergence des activités spécialisées, agit vite et un peu partout simultanément dans le monde. Nous avons examiné successivement quelques domaines spécialisés et avons abouti à la conclusion qu’il existe déjà aujourd’hui un grand nombre de consensus dans les sciences de la nature et les sciences humaines.

Tous les domaines sont-ils concernés ?Non, on peut constater par exemple que la convivialité inter-religions est toujours nulle, sinon conflictuelle en particulier lorsqu’il n’y a pas séparation bien définie et acceptée entre religion et politique, comme c’est le cas pour l’Islam. Les religions d’Asie, souvent plus anciennes que celles du Moyen-Orient et de l’Europe, semblent plus accoutumées à la convivialité par respect mutuel.

Nous avons esquissé d’autre part l’évolution contemporaine en philosophie où les positions radicales du XIXème siècle nous apparaissent évoluer vers « La Nouvelle Alliance », titre du dernier ouvrage de I. Prigogine. Celui-ci, en phase avec les nombreuses interrogations nées d’un relativisme généralisé et plein de nouvelles inconnues, oriente nos recherches sans a priori et dans le méthode pragmatique des essais-erreurs, qu’aborde de son coté H. Putman en philosophie.

Dans le domaine de la philosophie politique enfin, un renouvellement d’intérêts provoqué par les nouveaux dangers de destruction de la planète par les hommes, stimule les efforts de convivialité et la recherche de nouveaux objectifs d’écologie et de progrès raisonnables, bien éloignés des traditions classiques de recherche de pouvoir à tout prix.

Notre antithèse a cherché où il est devenu nécessaire de temporiser et réglementer nos volontés trop excessives. Notre conclusion enfin veut souligner que nous sommes parvenus aujourd’hui à nous consacrer à un plein travail de recherche dans tous les domaines et qu’il n’est pas temps de conclure mais au contraire d’avancer vers l’accomplissement d’un monde plus humain, plus juste et plus convivial.

Doctorat en Philosophie
info:eu-repo/semantics/nonPublished

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Holmes, Peter John. "Karl Barth's social philosophy 1918-1933". Thesis, University of Glasgow, 2001. http://theses.gla.ac.uk/1294/.

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This thesis is a contribution to the contemporary reassessment of Karl Barth's social philosophy. A close reading of the English translation of the text of a series of posthumously published lectures on ethics which Barth gave in the universities of Münster and Bonn between 1929 and 1933 is the basis of the work. Previous literature includes no discussion of the lectures. The thesis argues that the lectures show the foundation of Barth's thinking both of theology as a science and of ethics as a part of dogmatics, and that his subsequent work developed these ideas. Barth's intellectual debt to Hegel is recognised by showing that he returns to the fundamental theological questions of the relationship between faith and reason, and truth and method in the form in which Hegel discussed them at the end of the nineteenth century. The thesis acknowledges the influence of Barth's helper, Charlotte von Kirschbaum, and contrary to other opinions claims that the impact of Wilhelm Herrmann's thinking on Barth remained until 1933. Although principally about material from the period 1918 to 1933, later work by Barth is included in the study to give evidence for the proposals that his ethical thinking helped shape his dogmatics, and that his later ethics show development, not stages and breaks. A discussion of criticisms of his ethics highlights the problem of choosing a method of enquiry that is appropriate to the object studied. A dialogue with two other ethical projects helps focus attention on his insistence on a proper foundation for Christian social ethics. The thesis argues that Barth's work is a theological ethic, because his social philosophy gives a method for asking appropriate questions and creates a way of considering these questions from a Christian perspective.

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Schmidt, Bonnie. "Core professional nursing values as experienced by baccalaureate nursing students who are men". Diss., NSUWorks, 2014. https://nsuworks.nova.edu/hpd_con_stuetd/12.

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Experts have called for greater diversity in the nursing workforce; however, men remain underrepresented in the nursing profession. The presence of cultural dissonance among male nursing students has been documented in prior research but little is known about their values that are culturally influenced. The purpose of this study was to understand and interpret the meaning of core professional nursing values to male baccalaureate nursing students. The research question was: what is the meaning of core professional nursing values to nursing students who are men. The study setting was an undergraduate baccalaureate school of nursing in the Midwest. Using a purposive, convenience sampling method and van Manen's interpretive phenomenological method, ten semistructured interviews were conducted with nine participants. Documents and images were also analyzed. Data analysis followed the hermeneutic process. The overarching theme of this study was caring, illustrated by the metaphor of a puzzle. In the first theme, entering program with pieces of the puzzle of caring, participants' personal values aligned with those of the nursing profession and professional values began to form before the nursing education experience. The second theme, finding more pieces of caring, included subthemes of disconnect and change in professional nursing values during the nursing program. Caring as patient-centered relationships (theme three) involved patient interactions, honesty, teamwork, respect and dignity, and privacy/confidentiality. A fourth theme of caring as helping was described in subthemes of altruism, empathy/compassion, advocacy, and competency and safety. Solving the puzzle of caring was theme five, as participants described learning through clinical experiences, both recognizing values and failing to see them demonstrated in nursing practice. Implications for nurse educators include values clarification and development, experiential teaching strategies, cultural sensitivity, teamwork, and conflict management. Inclusive workplace environments, where nursing and organizational practices reflect professional values, may enhance nurse satisfaction, recruitment, retention, and patient care. Further research is needed; strategies to enhance professional values development and core professional nursing values in different cultures warrant further study. Theories of nursing values that are culturally appropriate could be developed and tested. Implications for public policy include academic-practice partnerships, inclusive admission and hiring practices that promote diversity, and identification of common values in the profession.

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Müller, Tim Sven. "On secularisation : structural, institutional and cultural determinants shaping individual secularisation". Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:be66f423-4d7e-42f5-b67d-2b32a2c083a6.

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This thesis deals with the determinants and mechanisms of individual secularisation processes in a cross-national perspective. In this ‘collected volume’ of six stand-alone articles, I examine religious beliefs and behaviours as well as attitudes towards religion and politics, whereby the validity of the main theories of religious change (classical secularisation theory, existential security hypothesis, supply-side explanations, historical/cultural approaches and conflict theories) are put to an empirical test. The main conclusion is that the fundamental mechanisms suggested by secularisation theories are valid and that we can identify main determinants of religiosity worldwide. However, only a combination of existing approaches is capable of explaining a broad range of the phenomena observed. Chapter 1 (co-authored with Nan Dirk de Graaf and Peter Schmidt) deals with the fundamental mechanisms that facilitate the socialisation of religious beliefs. Under conditions of high inequality, religion acts as a source of social capital that benefits the religious socialisation of individuals outside of the family context. If levels of inequality fall, this ‘social value of religion’ is diminished and religious socialisation depends more strongly on parental efforts, thereby gradually leading to intergenerational secularisation. In Chapter 2 (co-authored with Anja Neundorf) we show that the state in Eastern Europe played a crucial role in de-establishing as well as re-establishing religious plausibility structures, which explains lower levels of religious belief in Cold War cohorts as well as the religious revival after the end of the Cold War. Chapters 3 and 4 examine the topic of religion and politics and the mechanisms behind the support for the 9/11 attacks in the Muslim world. Levels of existential security and income inequality have a strong impact on the preferences for religious politicians in a cross-sectional as well as in a longitudinal perspective. Moreover, religiosity and altruistic behaviour run the risk of being converted into pro-terrorist support under conditions of high levels of inequality and low development levels. The final two chapters show that –in a world-wide comparison development levels, inequality and the Socialist history of countries explain 75% of the variation in religiosity between countries. Furthermore, future developments in religious change will also be subject to changes in fertility. The main drivers of secularisation processes can be identified, but for the majority of the world population these conditions are not met at present, nor will they be met in the near future.

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Niemczewski, Wojciech. "La culture comme religion : l'interpretation postmoderne de la relation entre la culture et la religion". Phd thesis, Université de Strasbourg, 2013. http://tel.archives-ouvertes.fr/tel-00924192.

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La postmodernité influence le rapport entre la religion et la culture. Elle y introduit des notions comme : l'affaiblissement des notions, la fluidité du monde et la discontinuité du discours. Les définitions modifiées de la culture et de la religion justifient la question centrale de la thèse : est-il possible que la culture absorbe la religion et crée une religion de la culture ? Ces définitions permettent de comprendre comment la postmodernité rejette l'idée de la transcendance et réduit le religieux au culturel. La postmodernité crée ainsi une situation favorable au rejet de la pensée classique et provoque l'émergence de la religion de la culture dont le Nouvel Age, le nouveau paganisme, la spiritualité athée et les nouveaux pop-cultes sont les manifestations. La religion de la culture se base sur l'anthropologie modifiée par le mobilisme, le relativisme et les recherches spirituelles en dehors des institutions. Cette religion est donc une religion sans Dieu, sans révélation surnaturelle, sans ligne historique et sans institution. Elle propose une mystique nouvelle et devient un défi pour les grandes religions historiques auxquelles elle s'oppose.

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Greer, Aaron Andrew. "Imagined Futures: Interpretation, Imagination, and Discipline in Hindu Trinidad". Thesis, University of Oregon, 2011. http://hdl.handle.net/1794/11995.

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xi, 249 p. : ill. (some col.)
Globalization has inaugurated many rapid changes in local communities throughout the world. The globalization of media, both electronic and print, has introduced new pressures for local communities to confront while also opening up new imaginative possibilities. As many observers have noted, transnational media transform local public cultures, or shared imaginative spaces, but never in predictable, totally hegemonic ways. This dissertation focuses on the efforts of a small Hindu community called the Hindu Prachar Kendra located in Trinidad, West Indies, as they develop critical strategies that help their children read, negotiate, and in some cases contribute to local and global public cultures. I argue that though many Hindu parents and teachers of the Kendra share anxieties about the effects of local and global popular cultures on their children, they also use many features, ideas, and texts emerging from imaginative media in creative ways. Furthermore, their concerns about media shape their interpretation and instruction of Hindu practice.
Committee in charge: Philip Scher, Chair; Lynn Stephen, Member; Lamia Karim, Member; Deborah Green, Outside Member

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Sonsona, Jocelyn B. "Factors Influencing Diabetes Self-Management of Filipino Americans with Type 2 Diabetes Mellitus: A Holistic Approach". ScholarWorks, 2014. https://scholarworks.waldenu.edu/dissertations/1.

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There is an increasing prevalence of Type 2 diabetes mellitus among Filipino Americans. However, how well Filipino Americans with diabetes self-manage their disease and what factors influence their diabetes self-management behaviors remain unknown. Based on a holistic approach, this quantitative study was designed to investigate the diabetes self-management behaviors of this population and the factors influencing their self-management behaviors. The combined roles of diabetes knowledge, diabetes self-efficacy, spirituality, and social support were examined in predicting diabetes self-care behaviors. A convenience sample of 113 Filipino Americans with Type 2 diabetes mellitus completed the Diabetes Knowledge Test, Self-Efficacy for Diabetes Test, Daily Spiritual Experience Scale, Diabetes Social Support Questionnaire-Family Version, Summary of Diabetes Self-Care Activities (Expanded), and a researcher-designed sociodemographic survey. A single samplet -test determined that the participants engaged well in diabetes self-management practices. Multiple regression analyses revealed self-efficacy, spirituality, and social support were predictive of diabetes self-management behaviors, even after controlling for the effect of the confounding variables (e.g., acculturation, socioeconomic status, health-related data, immigration status, education). Diabetes knowledge did not have a significant relationship to self-management. The implications for positive social change include the potential impact of educating clients with diabetes and their family members about the connections between self-efficacy, spirituality, and family social support in the self-management of diabetes. Furthermore, the use of a holistic approach by health professionals would improve diabetes self-management practices of Filipino American population with Type 2 diabetes mellitus.

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Davis, Nicole L. "Women in Ministry: How Conflicts Between God's Purpose and Church Doctrine Impact the Efficacy of Female Church Leaders". Diss., NSUWorks, 2019. https://nsuworks.nova.edu/shss_dcar_etd/131.

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The following research was a biographical narrative that examined the lived experiences of male and female church leaders and their perspectives on the social, moral, and religious implications of female church leadership. The purpose of this research was to explore the ideologies and identities of women leaders within the faith ministry, the definitions of ministry and leadership, the role of women in church ministry, and their understanding of marketplace ministry. I employed conflict resolution theories relating to power, change, and mental modeling as the basis of analysis for evaluating the impact of church policies and practices on the utilization of female church leaders. Twelve church leaders were invited to participate in this research, comprised of six women and six men from three different church denominations. Results found that the organizational culture had a mediating impact on gender equality and effectiveness of female church leadership. In a sense, female clergymen undermined and challenged the previously well-established patriarchal power within the church, leading to disruption and interpersonal conflicts. Seven salient themes emerged from the analysis: 1) struggle for gender equality; 2) gender vs. competence; 3) male dominated church culture; 4) gender bias and discrimination; 5) kingdom culture debate; 6) women resisting women, and 7) the significance of voice. The research also introduced the strategies for overcoming the patriarchy with critical consciousness and empowering clergywomen via the REFRESH Model.

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Omarjee, Ismaël. "Aspects de la relation entre science de l'univers et spiritualité dans l'histoire de la pensée : Isaac Newton et Georges Lemaître. La quête de la vérité". Phd thesis, Université Paris-Diderot - Paris VII, 2010. http://tel.archives-ouvertes.fr/tel-00991210.

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La question de la réalité, de la nature et du rôle de la relation entre science de l'univers et spiritualité dans l'oeuvre de connaissance scientifique, plus généralement dans l'histoire de la pensée, motive le présent travail. Afin de traiter cette question, l'auteur a choisi d'étudier la pensée de deux savants spiritualistes : Isaac Newton et Georges Lemaître, qui façonnent deux moments majeurs de l'histoire des sciences, celui de la fondation de la mécanique céleste, creuset de la science moderne, et celui de la fondation de la cosmologie moderne, lieu d'une définition radicalement nouvelle de l'univers et de la place de l'homme en son sein. Ces deux moments, newtonien et lemaîtrien, s'apparient l'un à l'autre, d'une part en raison de l'objet d'étude commun : le tout, et d'autre part en termes de succession et d'avancées dans l'histoire des sciences, puisqu'ils nous entraînent de la science du ciel en l'absolu newtonien, à la science du commencement et de l'évolution cosmologique en la relativité générale. La relation entre science de l'univers et spiritualité se révèle, sur la base de l'étude détaillée des deux pensées, comme une relation dynamique à double sens : de la science à la spiritualité et inversement, et une dimension cruciale de l'histoire conceptuelle, plus généralement de l'histoire de la pensée. Chez Newton et Lemaître, la recherche et les résultats scientifiques entraînent réflexion et conclusion spirituelles. Inversement, la recherche spirituelle représente une motivation de l'étude scientifique, conçue comme étude de l'ordre, de l'arrangement divin du monde. La présente thèse procure par conséquent des éléments de synthèse et de comparaison des deux pensées et permet d'asseoir plus largement, aux plans historique et philosophique, le choix du sujet. Celui-ci en ressort étayé. Mais au-delà des termes mêmes de l'histoire de la pensée, la démarche première de l'auteur a consisté à comprendre des acteurs éminents de celle-ci, comprendre, à travers leur démarche de pensée, l'être, l'esprit, par la lettre de l'histoire. Ce travail, le premier en son genre, en traitant de certains ressorts essentiels de la dynamique de l'esprit et de l'histoire de la pensée, traite des fondements de la connaissance.

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Karakas, Ziya Mert. "Secular Challenge to Power : An intercultural-analytical insight into two prominent member organizations of the European Humanist Federation: La Ligue de L'enseignement and the National Secular Society". Thesis, Uppsala universitet, Teologiska institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-330927.

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Mattiussi, Laurent. "La représentation du merveilleux dans l'historiographie romaine de l'époque impériale". Phd thesis, Université de Nanterre - Paris X, 1987. http://tel.archives-ouvertes.fr/tel-00903210.

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L'omniprésence du merveilleux dans l'historiographie romaine de l'Empire ne s'explique pas par les divagations d'une prétendue " mentalité primitive ". Les historiographes ne manquent pas de soumettre les prodiges à une critique rationaliste et de manifester leur scepticisme. Ils distinguent clairement les processus soumis à la régularité et à la continuité des séries causales, des phénomènes dont l'origine surnaturelle se manifeste par une interruption soudaine du cours habituel des choses. Ils admettent la possibilité de l'illusion, voire de l'hallucination, et élaborent une psycho-sociologie de la rumeur publique qui n'épargne pas leurs sources, parfois soumises à un examen suspicieux. Les individus eux-mêmes et la société dans son ensemble apparaissent divisés : loin d'être unanimes, les réactions à l'égard du merveilleux témoignent d'une tension permanente entre le doute et la croyance. Les historiographes conservent toutefois au merveilleux une place essentielle dans leurs œuvres parce qu'il a un sens et qu'il remplit une fonction positive. Il est l'instrument privilégié d'une transformation de la matière événementielle qui se trouve élevée à la hauteur du mythe. Le merveilleux illustre le prestige d'un héros, rend sensibles les égarements d'une époque ou fonde l'autorité politique d'un chef. Il joue le rôle d'un révélateur qui permet de déchiffrer les événements mais aussi de transfigurer la réalité, de la magnifier, et de faire apparaître de façon saisissante les valeurs qu'elle incarne. Avec le merveilleux, le sacré fait irruption dans l'histoire de Rome ; la ville et son destin échappent à la contingence des choses humaines et sont marqués du sceau de la transcendance. C'est enfin par le merveilleux et par la puissance de signification dont il est chargé que les historiographes exorcisent le spectre de la banalité.

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Irudayadason, Nishant Alphonse. "Penser un monde par-delà les frontières : Derrida et Tirumular, essai de philosophie comparative". Phd thesis, Université Paris-Est, 2008. http://tel.archives-ouvertes.fr/tel-00462179.

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Dans la philosophie de Derrida, " déconstruction " signifie, entre autres, découverte de l'autre, négligé, oublié ou poussé à la périphérie. Derrida tient que la justice et le " messianique ", en tant que clés d'une transcendance vers tout autre, ne peuvent pas être déconstruits. Cette approche lui permet de traiter d'une manière radicalement nouvelle des thèmes conventionnels comme le pardon, le don, l'hospitalité, etc., souhaitables et impératifs dans un monde déchiré par des divisions de toutes sortes, soutenues par des oppositions binaires où le premier élément de chaque binôme exerce sa domination sur le second. Il est étonnant de découvrir que la tradition sivaïte tamoule que l'on croit remonter au IIe siècle avant J.-C., et qui commença à se formuler philosophiquement au VIe siècle, a un même objectif : un monde ouvert dépassant les frontières. Déjà à l'époque classique de la littérature philosophique tamoule (l'époque du sangam, du IIe siècle), Kanniyan Poonkonranar exprima ce désir sous forme poétique: " Yadhum ouré; yavarum kélir ", " nous sommes tous du même village et de la même famille ". Cette vision radicale qui veut briser l'horizon est bien développée par Tirumular, saint shivaïte tamoul (saiva siddha) du VIe siècle, dans son Tirumantiram (prières sacrées) composé de 3000 poésies. Cependant, en soulignant qu'il est important de dépasser les frontières, Tirumular ne cesse d'affirmer le rôle central d'une expérience mystique de l'immanence dans la conscience par les chemins du yoga. Une telle vision " au-delà des frontières " est notamment un point de convergence entre la pensée philosophique de Derrida et celle de la tradition philosophique du sivaïsme tamoul, et particulièrement celle de Tirumular. Cette idée d'un monde ouvert est-elle une utopie ou une invitation à la sagesse ? L'issue serait-elle la " déconstruction " ? Quel pourrait être, en la matière, le rapport entre la tradition indienne et la philosophie occidentale dans sa version contemporaine ? Notre tâche consiste à pénétrer la réflexion philosophique occidentale, en interrogeant la pensée de Derrida touchant cette ouverture. Cela nous permet d'entrer dans les traditions qui l'ont formé et celles qui ont été initiées par sa pensée. Cette recherche est aussi un approfondissement de la philosophie de Tirumular. C'est une étude comparative entre deux pensées, l'une occidentale et l'autre indienne

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Stuart-Buttle, Tim. "Classicism, Christianity and Ciceronian academic scepticism from Locke to Hume, c.1660-c.1760". Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:a181f810-9637-4b70-a147-ea9444a54cd5.

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This study explores the rediscovery and development of a tradition of Ciceronian academic scepticism in British philosophy between c.1660-c.1760. It considers this tradition alongside two others, recently recovered by scholars, which were recognised by contemporaries to offer opposing visions of man, God and the origins of society: the Augustinian-Epicurean, and the neo-Stoic. It presents John Locke, Conyers Middleton and David Hume as the leading figures in the revival of the tradition of academic scepticism. It considers their works in relation to those of Anthony Ashley Cooper, third earl of Shaftesbury, and Bernard Mandeville, whose writings refashioned respectively the neo-Stoic and Augustinian-Epicurean traditions in influential ways. These five individuals explicitly identified themselves with these late Hellenistic philosophical traditions, and sought to contest and redefine conventional estimations of their meaning and significance. This thesis recovers this debate, which illuminates our understanding of the development of the ‘science of man’ in Britain. Cicero was a central figure in Locke’s attempt to explain, against Hobbes, the origins of society and moral consensus independent of political authority. Locke was a theorist of societies, religious and civil. He provided a naturalistic explanation of moral motivation and sociability which, drawing heavily from Cicero, emphasised the importance of men’s concern for the opinions of others. Locke set this within a Christian divine teleology. It was Locke’s theologically-grounded treatment of moral obligation, and his attack on Stoic moral philosophy, that led to Shaftesbury’s attempt to vindicate Stoicism. This was met by Mandeville’s profoundly Epicurean response. The consequences of the neo-Epicurean and neo-Stoic traditions for Christianity were explored by Middleton, who argued that only academic scepticism was consistent with Christian belief. Hume explored the relationship between morality and religion with continual reference to Cicero. He did so, in contrast to Locke or Middleton, to banish entirely moral theology from philosophy.

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Benedetti, Alexa Leigh. "Civil Religion Iconography : A New Theoretical Perspective Regarding Public Art". Thesis, Uppsala universitet, Teologiska institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-445889.

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Based‌ ‌on‌ ‌the‌ ‌idea‌ ‌that‌ ‌public‌ ‌art‌ ‌reflects‌ ‌cultural‌ ‌values‌ ‌and‌ ‌is‌ ‌meant,‌ ‌not‌ ‌as‌ ‌many‌ ‌have‌ ‌argued‌ ‌as‌ ‌a‌ ‌means‌ ‌of‌ ‌teaching‌ ‌history,‌ ‌but‌ ‌rather‌ ‌as‌ ‌a‌ ‌means‌ ‌of‌ ‌promoting‌ ‌cultural‌ ‌ideals,‌ ‌ ‌public‌ ‌art‌ ‌serves‌ ‌a‌ ‌role‌ ‌in‌ ‌lauding‌ ‌people‌ ‌and‌ ‌behaviors‌ ‌and‌ ‌reflects‌ ‌a‌n important facet in the ‌creation‌ ‌of‌ ‌a‌ ‌national‌ ‌identity‌ ‌and‌ ‌ethos. Further,‌ ‌that‌ ‌in‌ ‌this‌ ‌function‌ ‌of‌ ‌promoting‌ ‌societal‌ ‌norms,‌ ‌public‌ ‌art‌ ‌serves‌ ‌as‌ an‌ iconography ‌of‌‌ a “civil ‌religion”‌ ‌which‌ ‌tell‌s ‌a‌ ‌story‌ ‌to‌ ‌the‌ ‌citizenry‌ ‌about‌ ‌what‌ ‌a‌ ‌given‌ ‌country‌ ‌admires,‌ ‌reveres‌ ‌and‌ ‌aspires‌ ‌to‌ ‌and‌ ‌promotes‌ ‌a‌ ‌specific‌ ‌moral‌ ‌narrative‌ ‌regarding‌ ‌a‌ ‌country‌ ‌and‌ ‌its‌ ‌people.‌ ‌Thus,‌ ‌public‌ ‌art‌ ‌forms‌ ‌an‌ ‌iconography‌ ‌reflecting‌ ‌the‌ ‌norms‌ ‌of‌ ‌the‌ ‌“civil ‌religion”‌ ‌and‌ ‌its‌ ‌related‌ ‌mores,‌ ‌morals‌ ‌and‌ ‌ethical‌ ‌values.‌ ‌

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Rocha, Eva. "Antithetical Commentaries on X, Y and the Disruption of Being". VCU Scholars Compass, 2016. https://scholarscompass.vcu.edu/etd/4278.

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Through discursive essays and poetic narrative, Antithetical Commentaries on X, Y and the Disruption of Being explores the tenuous relationship between modes of measurement and the struggle for human relevance in the post-contemporary digital age. In the introductory essay, “Not the Feather, but the Bird”, I give an overview of the inherent problems of object-oriented ontology, and how it relates to aesthetics and social issues of our times. In the Developmental Overview, I detail how I developed my installation approach and techniques, particularly with regard to the three-way dynamic of the artist:work:viewer relationship and how it can encourage a ‘transgression’ that leads to the possibility of a transformative awareness of being. Subsequently, I present a series of ‘antithetical’ commentaries that neither explain nor expand the installation, rather, they create a non-binary duality that, through an entirely non-linear anti-narrative, work to erode the overlay of personal, civic and collective grids present in the memory space/time referenced in the video, TAG. Finally, in “Grid: Towards a Transgressive Humanism.” I propose a path by which installation art might serve to create transgressive opportunities for viewers, rather than the transcendence sought through religious rituals, which often reinforce stigmas, fears and authoritarian social dynamics, or worse, the reductive loop, of many contemporary approaches to art which proclaim their detachment in wordy displays, essentially leading to a form of aesthetic nihilism. This Transgressive Humanism is not presented as a dogma, but rather a revitalization of the work as a vessel of possibilities, an agent of creative growth for the artist and the viewer.

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Coleman, Simon M. "Controversy and the social order : responses to a religious group in Sweden". Thesis, University of Cambridge, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.314971.

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Bergman, Zandra. "“Holy” War on Human Rights : A hermeneutic study of the complex situation of human rights activists in Afghanistan". Thesis, Uppsala universitet, Teologiska institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-446122.

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Title: “Holy” War on Human Rights - A hermeneutic study of the complex situation of human rights activists in Afghanistan Author: Zandra Bergman Supervisor: Maud Eriksen Examiner: Johanna Romare Department of TheologyMaster program of Religion in Peace and ConflictMaster’s thesis, 15 credits In September 2020, the latest attempt to bring peace to Afghanistan, the intra-Afghan peace talks formally began. The opening of the peace negotiations failed to produce the long-desired ceasefire. Instead, it marked an increase of violence: a sharp number of deliberate killings of human rights defenders. The purpose of this study is to examine lived experiences of human rights activists in Afghanistan and the complex situation in which they are operating and to gain a deeper understanding of why they have increasingly been subject to violence. Furthermore, it is an attempt to explore the meaning of violence against Afghan human rights activists promoting women's rights. This is a hermeneutic study primarily based on data collected through interviews with two Afghan human rights activists. Rather than touch every topic and present data about an objective reality or truth, the aim is to shed light on the shared experiences of the respondents, providing snapshots of the current situation of Afghan human rights defenders, and to discuss their stories in the light of selected theories. The following research questions have been used to guide the study: (1) How can we understand the complex situation of human rights activists in Afghanistan, and (2) What are the underlying reasons they are being targeted? By adopting mainly, the concepts of hegemony: to decode underlying dimensions of power struggles, and a critical feminist approach: to grasp the gender dimensions of the conflict, I have exposed how my respondents in their positions of human rights defenders bring new life to a historical conflict of interests impinging on the future nature of Afghanistan. Moreover, they expose a recurrent clash between opposing hegemonic aspirations: a struggle over the maintenance of social order in the Afghan society, in which they are being placed at the center.

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Andersson, Tallec Nina. "BARNS TANKAR OM LYCKA : En kvalitativ undersökning av barns subjektiva uppfattning om lycka". Thesis, Stockholms universitet, Centrum för barnkulturforskning, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-82016.

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Denna studie syftar till att undersöka vad lycka är och betyder för barn, enligt hypotesen att lyckan tenderar vara en central del i livet, där barns föreställningar kan tänkas ligga närmre psykologernas uppfattningar om lycka än filosofernas, då dessa de senares uppfattningar är mer komplicerade och mångdimensionella. Ansatsen är att jämföra barns uttalanden med forskningsrön kring lycka. Studien har sin utgångspunkt i ett filosofiskt frågeställande förhållningssätt, med den positiva psykologin som ram. Undersökningen presenteras i form av en deskriptiv studie av 121 barns reflektioner kring lycka. Den är huvudsakligen disponerad kring tre centrala delar: Vad lycka är, vilka förutsättningarna är för att bli och vara lycklig samt vad som medverkar till individens lycka. Studiens resultat visar till stor del på ett bekräftande av tidigare forskning. Barnens tankar om lycka är tätt sammanhängande med livsbejakande positiva känslor. Resultaten visar på vikten av det oumbärliga i nära relationer samt individens behov av aktivitet. Ytterligare visar resultaten på att människans inre upplevelser samt den egna inställningen inverkar på individens upplevelse kring lycka mer än vad påverkan från de omgivande yttre omständigheterna gör. Barnen uttrycker också i motsvarighet till flertalet vetenskapliga studiers utfall, att lyckans betydelse är så högt värderad att den i övervägande antal fall ses vara skäl till att leva. I studien redovisas också relativt nya resultat inom neurobiologisk forskning samt inom den positiva psykologins fält avseende lycka. Dessa visar på den tämligen entydiga slutsatsen att den mänskliga lyckonivån skapas och är påverkbar genom individens egna ageranden samt inre påverkan av de mentala processerna, hela livet. Studiens resultat visar att barnens uppfattningar inte befinner sig nära psykologernas resonemang, vilket inledningsvis var studiens antagande, utan snarare överensstämmer dessa med filosofernas tankegångar.

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Baron, Debra Mayconich. "Social and emotional learning| An argument for religious pluralism". Thesis, Loyola University Chicago, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3566515.

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The purpose of this project is to argue that in order for social and emotional learning (SEL) goals to achieve their intended outcomes for students and society, religious pluralism must be reflected in student instruction. SEL involves the use of evidence-based practices to provide opportunities to develop competencies related to self-awareness, self-management, social awareness, relationship skills, and responsible decision making which are intended to enable students to demonstrate morally appropriate actions and ethical decisions, which I am calling "right behavior."

It is my argument that one's understanding of right behavior embodies both implicit and explicit moral beliefs based on one's worldview which reflects a certain conception of the good life and the good society. In many cultures this concept is shaped by the dominant, organized religion of the group. However, the religious diversity in the United States since its inception led to an American tendency to privatize religion and avoid meaningful public deliberation of competing views of the good life and the good society. However, I contend that this paradigm is no longer adequate for equipping twenty-first century students with the background knowledge, critical thinking, problem-solving, and ethical judgment skills required for full participation in the social, political, and economic spheres of society. Instead, I am proposing a SEL-religious studies model that values religious freedom, equality, and neighborly affection, and recognizes the presence of moral and religious pluralism in American society.

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Mullins, Daniel Austin. "The evolution of literacy : a cross-cultural account of literacy's emergence, spread, and relationship with human cooperation". Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:98d1f155-c96d-4ba0-ac36-c610d3d7454c.

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Social theorists have long argued that literacy is one of the principal causes and hallmark features of complex society. However, the relationship between literacy and social complexity remains poorly understood because the relevant data have not been assembled in a way that would allow competing hypotheses to be adjudicated. The project set out in this thesis provides a novel account of the multiple origins of literate behaviour around the globe, the principal mechanisms of its cultural transmission, and its relationship with the cultural evolution of large-group human cooperation and complex forms of socio-political organisation. A multi-method large-scale cross-cultural approach provided the data necessary to achieve these objectives. Evidence from the societies within which literate behaviour first emerged, and from a representative sample of ethnographically-attested societies worldwide (n=74), indicates that literate behaviour emerged through the routinization of rituals and pre-literate sign systems, eventually spreading more widely through classical religions. Cross-cultural evidence also suggests that literacy assumed a wide variety of forms and socio-political functions, particularly in large, complex groups, extending evolved psychological mechanisms for cooperation, which include reciprocity, reputation formation and maintenance systems, social norms and norm enforcement systems, and group identification. Finally, the results of a cross-cultural historical survey of first-generation states (n=10) reveal that simple models assuming single cause-and-effect relationships between literacy and complex forms of socio-political organisation must be rejected. Instead, literacy and first-generation state-level polities appear to have interacted in a complex positive feedback loop. This thesis contributes to the wider goal of transforming social and cultural anthropology into a cumulative and rapid-discovery science.

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46

McLaughlin, Terence Henry. "Parental rights in religious upbringing and religious education within a liberal perspective". Thesis, University College London (University of London), 1991. http://discovery.ucl.ac.uk/10018556/.

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This thesis engages in a critical examination of parents' rights in religious upbringing and religious education within a liberal perspective. One of the central features of a 'liberal perspective' is taken here to be a commitment to the importance of valuing and developing the autonomy of the child. This commitment has important implications for the defensibility of both religious upbringing and religious education, and for the scope of parental rights that can be exercised in relation to them. In the first three chapters it is argued that, given this perspective, parents have a right to give their children a certain kind of religious upbringing; one where their children are brought up to have an initial determinate religious commitment, but one which is both open to, and compatible with, the child's eventual achievement of autonomy. This view is defended against a range of objections and the character of such an upbringing is explored in some detail. In the next four chapters it is argued that, following on from this claim about religious upbringing, a broadly similar claim can be made about religious education and schooling. Parents are seen as having the right to give their children a distinctive kind of liberal education, including a form of religious schooling, which seeks the development of their child's autonomy from a particular starting point. The argument proceeds from an analysis of parents' rights in general concerning education, through a critical exploration of the notion of liberal education, to an outline of the concept of the `liberal religious school' and an analysis of the difficulties to which it gives rise. The thesis concludes with an exploration of further considerations which support the view that a plurality of forms of liberal education, including education in religion, should be acknowledged, in relation to which parental rights can legitimately be claimed and exercised.

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Mannino, Francesco. "Genesi di periferie storiche tra retaggi e paesaggi nella Catania del XIX-XX secolo". Thesis, Universita' degli Studi di Catania, 2011. http://hdl.handle.net/10761/307.

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La ricerca condotta sul tema "Genesi di periferie storiche tra retaggi e paesaggi nella Catania del XIX-XX secolo" ha puntato a soddisfare alcuni quesiti relativi alle dinamiche territoriali che portarono, tra Otto e Novecento, allo sviluppo di quel territorio oggi convenzionalmente descritto da quartieri quali Angeli Custodi, San Cristoforo e parte del Fortino. Il caso di studio di Catania sud e dei quartieri rappresenta un utile esempio di applicazione della categoria di Paesaggio Urbano Storico in un contesto di citta' mediterranea contemporanea. Gli elementi di urbanizzazione connessi allo sviluppo industriale, la condizione di periferia con netta valenza storica, la caratteristica di spazio capace di attirare popolazioni provenienti da aree rurali di retroterra ed entroterra, sommate alla percezione che la citta' tutta sviluppo' nei suoi confronti, permette di leggere l'area dei tre quartieri sia dal punto di vista degli outsiders che da quello degli insiders, nel contesto del dibattito sulla storia dei quartieri, sul paesaggio e sulla pianificazione urbana.
The research titled "Genesi di periferie storiche tra retaggi e paesaggi nella Catania del XIX-XX secolo" intended to answer some questions about territorial behaviors and history, that played a role "in nineteenth and twentieth century " in the development of the urban space corresponding to the districts Angeli Custodi, San Cristoforo and a part of Fortino. The case study of south of Catania and its districts is a useful example to apply the category of Historic Urban Landscape to a contemporary Mediterranean city. The urban development related to industrial growth; the condition of a historical suburb; the capacity to attract the people from rural areas; peopleÃ¢ s perception have of this area: all these help us to understand the south area considering the insiders and outsidersÃ¢ point of view, in the international discussion about districts history, urban landscape and planning.

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48

Goodman, Michael Leslie. "English and Welsh Baptists in the nineteen thirties : a study of political, social and religious crisis". Thesis, Open University, 1993. http://oro.open.ac.uk/57408/.

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This thesis sets out to examine the Baptist denomination in Britain during the 1930s. Its contention is that by this stage of their history Baptists were confused both about their denominational identity and about the role they could best play within contemprary society. From what appeared to be a pinnacle of success in the first decade of the century they moved into a period of almost continual decline in both numbers and influence. 'Ibis thesis examines these matters in three stages: Chapter 1 reviews current literature in the field of study, and places the present work in a wider historical, sociological and political context. It is argued that the Baptist denomination had been in crisis since around the year 1910, that crisis had deepened in the mid-'Twenties once the post-war resurgence of Baptist numbers receded, and that the nature of the crisis was complex, involving the denomination's self-perception and its role within society at both national and local levels. Chapters 2 to 7 constitute a detailed study of the Baptist denomination during the years 1930 to 1939. Chapter 2 analyses the year 1930 in detail and identifies the major topics to be examined subsequently, focusing variously on Baptist responses to the numerical decline of the denomination, national political trends, social issues, the war debate, and international developments. It is argued that the crisis of identity already apparent in the denomination deepened throughout the first half of the decade. A marked tendency towards apoliticisation can be discerned at a national level, and a generally diffident response to social and political change is also apparent by mid-point of the decade. '!his confusion and uncertainty within the denomination reached its zenith in 1935 with the finn stand taken by M E Aubrey, General Secretary of the Baptist Union, against the Council of Action for Peace and Reconstruction. The leadership of the Baptist Union was finally committed to the Conservative-dominated National government. The temptation to return to the Liberal Party was seen as romanticism, and to change to a labour allegiance was considered tantamount to affirming communism. This cautious stance penetrated all areas of national leadership thinking. Chapters 8 to 10: In these chapters conclusions about the national situation for Baptists have first been set against detailed studies of two Baptist churches in South Croydon. The underlying question considered was whether the churches were following a lead given by the denominational leadership or whether both national and local bodies moved in whatever particular direction changes in society might push them. The chief conclusion drawn from these studies is that the churches under consideration were so pre-occupied with the need to maintain their existing structures that there was little time or depth of concern remaining with which to address the national and international issues of the day. In Chapter 11 these Croydonian findings are compared with those for a number of other Baptist churches. Detailed conclusions to this thesis are then set out in Chapter 12.

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49

Frank, Gila. "Religious coping and perceived stress in emerging adults". Thesis, Pepperdine University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3642184.

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The purposes of this study were to: (1) examine the use of religious/spiritual coping by emerging adults coping with perceived life stressors; (2) assess the relationship between positive and negative forms of religious coping, and overall religious/spiritual coping with perceived stress; and (3) identify the specific religious/spiritual coping behaviors used by emerging adults when in times of perceived stress. The study analyzed self-report data collected from 715 emerging adults from a diverse undergraduate public university in California. Frequency analysis indicated that emerging adults commonly use prayer for self and others, count their blessings, and try not to sin when under moments of stress. Additionally, many of the respondents reported frequently seeking G-d's love and care, asking for forgiveness for sins, and meaning making as a means of coping with stress. Zero-order correlations revealed a positive and significant relationship between negative religious coping and perceived stress. Furthermore, when comparing differences between religious views (conflicted, secure, doubting, seeking, and not interested) t-test results found decreased use of religious coping, spiritual coping and positive religious coping for those who endorsed "conflicted" religious views. Conversely, those who indicated feeling "secure" reported higher use of religious coping, spiritual coping, and positive religious coping. Emerging adults who identified themselves as "doubting" were less likely to use of religious coping, spiritual coping, and positive religious coping and reported greater use of negative religious coping. "Seeking" emerging adults, identified using less spiritual coping. Finally, those who endorsed "not interested" reported less use of religious coping, spiritual coping, and positive and negative religious coping. Clinical implications for emerging adults and clinicians are discussed.

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50

Esselius, Sonja. "How do religion and a religious dialogue foster social cohesion? : A study of the Inter-religious Council of Stockholm". Thesis, Uppsala universitet, Teologiska institutionen, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-413327.

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Europe has in recent years recognized the need of the inclusion of religions in the dialogue on social cohesion and building of its future. Analysts of the interreligious dialogue suggest that understanding the process of it may be helpful to both the initiators of such conversations as well as all the participants. The idea of different religions working together raises some questions. One of the first questions asked is whether interreligious dialogue really works. How can diverse religions dialogue when there are disputes even within the same religions and within their branches? The understanding of the process offers a better chance of such dialogue being successful and useful for the building of the world we live in. This thesis explores interreligious dialogue by looking into the interreligious council of Stockholm, which currently includes eighteen different religions, representing some of the city’s diversity, its thoughts and culture. For the analysis, we will use Orton’s discussion and recommendations. In his “Interfaith dialogue: seven key questions for theory, policy and practice” (2016), Orton considers many of the nuances involved in such dialogue. Questioning and reflections allow for the observations and insight into the complexities of interreligious dialogue which provides for better understanding of the process included. Theories and angles consider social and psychological elements, as well as religious concerns. Using qualitative research, coming from the interpretive paradigm, this thesis analyses how interreligious dialogue works within a local interreligious council. Analysing the reflections and answers of the respondents, we find the answers to some of the questions given by Orton and reflect over the practical understanding of the theories we looked at.

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