Cette thèse cherche à former les conditions d’une rencontre entre la matrice du processus d’individuation psychique et collective (IPC) et la discipline scolaire Éducation Physique et Sportive (EPS) afin de contribuer à l’épistémologie de cette discipline dans une perspective pédagogique. La théorie philosophique de l’IPC a été élaborée dans un premier temps par Gilbert Simondon. Elle a été reconfigurée par Bernard Stiegler en replaçant la technique au cœur du processus. Elle vise à mieux comprendre les tendances qui ont parcouru les sociétés humaines et à inscrire cet héritage dans une vision lucide de leur avenir. Une synthèse des principaux concepts de cette matrice a été proposée au cours de ce travail et un certain nombre d’entre eux ont été plus particulièrement explorés. Dans cette perspective, la méthode organologique, qui étudie conjointement l’histoire et le devenir des organes du corps, des organes techniques et des organisations sociales, a permis d’identifier le point de départ de l’étude des apports et des controverses au sein des conceptions passées et actuelles de la discipline EPS (1880-2016). Cette démarche a permis de montrer que la toile de fond épistémique, qui sous-tend les courants disciplinaires, a conduit majoritairement à une vision de l’activité de l’élève en termes d’« adaptation » et de « maîtrise ». Il a été proposé de lui substituer une approche en termes d’« apprivoisement » des conduites en « adoptant » des techniques (matérielles et mnémotechniques) pour former l’attention motrice des élèves. Cette attention se traduit par la formation de conduites motrices symboliques, en se réappropriant le concept élaboré par Pierre Parlebas, tout en prenant en compte les critiques faites à son endroit. Aussi, il a été élaboré une théorie qui cherche à rendre compte de la dynamique de ces conduites à partir de trois composantes articulées : la composante performative de la conduite, sa composante relationnelle, et sa composante métamotrice. L’étude de cas, basée sur la pratique scolaire du badminton avec une classe de quatrième, a cherché à mettre à l’épreuve cette théorie et à documenter les effets d’apprentissage d’une pédagogie fondée sur la formation de conduites motrices symboliques évolutives, envisagées comme des « faire-corps », en montrant les spécificités et les relations qui se sont tissées entre deux des trois composantes de la conduite : la composante performative et la composante métamotrice. / The purpose of this work is to create the conditions of an epistemological encounter between, on the one hand: the matrix of the psychic and collective individuation process, and on the other hand: physical education as a subject of learning and teaching. Gilbert Simondon first developed the philosophical theory of psychic and collective individuation process. Therefrom, Bernard Stiegler made it his own and rebuilt it while putting technics at its core. More precisely, for Stiegler, this theory rests on technics which is the main part of the process. Moreover, he shows that technics is, most of the time, excluded from epistemology. Throughout the concepts forged within this matrix, we can figure out the different patterns human societies went through. Moreover, understanding these patterns leads us to consider clearly their prospects and evolution. This work summarizes the main concepts seen as essential to define this matrix, while some of these concepts were given more attention. The organologic approach studies history and the prospects of body organs, technical tools, and social organizations. This approach brought to light the starting point for the topic concerning the contributions as well as the disputations within the past and present views of physical education (1880-2016). This process shows that the epistemic background mainly leads to consider the student action in terms of adjustment or in terms of mastering. We propose to turn this approach into a new one where the student will ease into new behavior using technics (such as physical ones or mnemonics) so that they can develop the motor attention. This view is based on the idea developed by Pierre Parlebas, seizing his work as well as the critical reviews of it. Therefore, we rely on the notion of forming symbolic motor behavior. This work also presents a theory attempting to report how the formation of these assets includes three major components: the performative component of the behavior, the relational component and the meta motor component. To test this theory, observations were made on a class of eighth graders practicing badminton. This case study points out two essential ideas: revealing the effects of an educational way of teaching based on the formation of a progressive and symbolic motor behavior (seen as "faire corps"), showing how two of the three components are specifically connected: the performative component and the meta motor component.

Les pays du Maghreb sont devenus des pays de transit pour les transmigrant-e-s originaires d'Afrique sub-saharienne se dirigeant vers l'espace Schengen. Notre recherche examine les types de rapports que ces individu-e-s entretiennent avec l'espace traversé. De la recherche empirique a émergé la notion de « communautés d'itinérance » constituées d'hommes et de femmes - liés par des liens de connivence, de complicité et de sociation - qui en partageant une expérience commune, se reconnaissent subjectivement en un espace-temps donné en tant que membres d'une communauté. Cette forme transnationale de la communauté - éphémère mais stable au-delà des passages de ses membres - permet des systèmes d'appartenances multiples qui font réseau international, alliance, franchissement des frontières interdites et contournements des accords internationaux. Si les appartenances nationales ou linguistiques permettent le regroupement initial, facilitent l'ajustement social temporaire et le passage, elles laissent l'individu libre de s'affilier à de nouveaux groupes, de développer ses propres réseaux qui deviennent la matière première à association et à production de liens originaux. L'étude a montré comment les femmes organisent, canalisent et invisibilisent le mouvement et la manière dont l'ordre des hiérarchies familiales s'inverse en transmigration.

<p>Föreliggande studie utgör en psykoanalytisk texttolkning av den tysk-schweiziske författaren Hermann Hesses Siddhartha ur ett objektrelationsteoretiskt perspektiv. De metoder som tillämpas är den traditionella hermeneutiska texttolkningsmetoden och den kliniska psykoanalytiska överförings- och motöverföringsmodellen. Medels dessa tolkningsmodeller och objektrelationsteorier, särskilt Melanie Kleins, Donald W. Winnicotts och James Mastersons, åskådliggörs den svårfångade emotionella problematik som alla individer med preoidipala svårigheter eller brister i självet ger uttryck för.</p><p>Utgångspunkten för texttolkningen är teorin om den infantila omnipotenta fantasin, fantasin om att kunna uppnå ett tillstånd av absolut balans, behovs- och begärslöshet, vilken texten är genomsyrad av. Denna fantasi framstår i ljuset av textens primära utvecklingskonflikt kring separation-individuation och dess narcissistiska grundstruktur som ett uttryck för sökandet efter det sanna självets natur och dess förlösande, ett sökande, vilket fram till insiktsögonblicket effektivt omintetgörs av det falska självets verklighetsförvanskande och verklighetsförnekande försvar.</p>

<p>Syftet med uppsatsen är att genom att jämföra Jungs religionspsykologiska teori, speciellt den process han kallat ”individuationsprocessen” med handlingen i Alkemisten och</p><ul><li>kunna göra en tolkning av boken Alkemisten utifrån Jungs teori för att se vilka psykiska processer boken kan sägas beskriva.</li><li>Kan berättelsen sägas spegla en individs genomgående av denna process i vår tid?</li></ul>

Thesis (M.A. (Psychology))--North-West University, Vaal Triangle Campus, 2005.

Föreliggande studie utgör en psykoanalytisk texttolkning av den tysk-schweiziske författaren Hermann Hesses Siddhartha ur ett objektrelationsteoretiskt perspektiv. De metoder som tillämpas är den traditionella hermeneutiska texttolkningsmetoden och den kliniska psykoanalytiska överförings- och motöverföringsmodellen. Medels dessa tolkningsmodeller och objektrelationsteorier, särskilt Melanie Kleins, Donald W. Winnicotts och James Mastersons, åskådliggörs den svårfångade emotionella problematik som alla individer med preoidipala svårigheter eller brister i självet ger uttryck för. Utgångspunkten för texttolkningen är teorin om den infantila omnipotenta fantasin, fantasin om att kunna uppnå ett tillstånd av absolut balans, behovs- och begärslöshet, vilken texten är genomsyrad av. Denna fantasi framstår i ljuset av textens primära utvecklingskonflikt kring separation-individuation och dess narcissistiska grundstruktur som ett uttryck för sökandet efter det sanna självets natur och dess förlösande, ett sökande, vilket fram till insiktsögonblicket effektivt omintetgörs av det falska självets verklighetsförvanskande och verklighetsförnekande försvar.

Syftet med uppsatsen är att genom att jämföra Jungs religionspsykologiska teori, speciellt den process han kallat ”individuationsprocessen” med handlingen i Alkemisten och kunna göra en tolkning av boken Alkemisten utifrån Jungs teori för att se vilka psykiska processer boken kan sägas beskriva. Kan berättelsen sägas spegla en individs genomgående av denna process i vår tid?

The aim of the present study was to explore the associations between different types of orientations toward materialism, and to investigate the relationship between materialistic orientations and different self-construal types as suggested by the Balanced Integration and Differentiation (BID) Model (imamoglu, 1998, 2003). The sample was consisted of 335 Middle East Technical University students (168 females, 167 males) with a mean age of 21.34. The questionnaire consisted of eight scales that were used to measure materialism, self-construals, family environment, attachment, and self and family satisfaction. The scales were Material Values Scale (Richins &amp / Dawson, 1992), Aspiration Index (Kasser &amp / Ryan, 1996), the New Materialism Scale which was developed for the current study, Balanced Integration and Differentiation Scale (BIDS, Imamoglu, 1998), Perceived Family Atmosphere Scale (Imamoglu, 2001), Family Satisfaction Index, and Self Satisfaction Index (Imamoglu, 2001) as well as the Relationship Questionnaire (Bartholomew &amp / Horowitz, 1991). Through the analyses on the data from the New Materialism scale, that had acceptable psychometric qualities, four sub-constructs of materialism were found that are extrinsic orientations, acquisitiveness, attachment to possessions, and sharing. Both MANOVA and regression analyses were performed and it was seen that respondents with related-individuated and separated-patterned self-types, proposed by the BID Model to represent the most balanced and unbalanced self-types, respectively, significantly differed from each other in terms of materialism score ratings measured by Material Values Scale and New Materialism scale. The people with the unbalanced type seemed to be more oriented towards materialism compared to the ones with the balanced type. While lower levels of individuation predicted higher levels of materialism for all materialism measures except attachment to possessions, the lower levels of relatedness predicted higher levels of materialism in terms of happiness, the belief that happiness can be gained through possessions, and sharing, the degree of unwillingness to share one&rsquo / s possessions with other people. Considering gender, women are found to be more acquisitive, giving a central importance to possessions and more interested in image as an aspiration. Through the analysis of the relationship patterns using SEM, a model was proposed for the relationships between different types of materialism, self orientations, and gender. Three different types of materialism, i.e. existential materialism, relational materialism, and indulgent materialism, were generated. Low levels of individuation predicted all three types of materialism. Low levels of relatedness predicted only relational materialism, whereas being woman predicted indulgent materialism. Theoretical implications of these findings are discussed in the framework of the BID Model.

The aim of this study has been to theoretically and empirically explore the nature of personal archetypes, aspects of personality and psychological well-being, as well as the relationship between archetypes and aspects of personality and psychological well-being. This study was conducted according to the new paradigm emerging with the field of psychology, focusing on health and psychological well-being, so diverging from the conventional pathogenic meta-perspective in which the focus is on illness /pathology/abnormalities. T his new paradigm focuses on strengths and positive aspects of human functioning. It has become clear that an individual is a dynamic, holistic, psychophysical, multi-dimensional organism, and therefore psychological health and wellness must consequently be studied from holistic and multidimensional perspectives, with recognition of various health domains / life dimensions (physical, emotional, intellectual, spiritual, social and vocational). According to the Archetypal Theoretical exploration, Archetypes are the psychological correlations and symbolic representations of typical instinctive human behaviour, such as attitudes, feelings, modes of action, thought processes and impulses. These emotional-imaginable mental structures functionally shape personal experiences, and therefore behaviour towards situations and objects. Personology indicates that acquiring a personality means the optimum development and realization of the whole person as a dynamic, holistic, psychophysical, multi-dimensional organism. This includes all conscious and unconscious processes and the harmonization of polar psychophysical energy. Personality is not something static, but a dynamic process of growth that can be compared metaphorically to a journey towards becoming an individuated / self-actualised person. The functional centre of the psyche that organizes this developmental journey of personality is the Se& and the process is called individuation. During the inner journey towards individuation, and through each major chronological stage of development, a person is confronted by certain life-issues and natural psychological growth patterns. This calls forth certain Archetypes that act as guiding mechanisms on the developmental journey, empowering a person with certain innate psychological SeIf-Strengths, giving expression to certain essential qualities and integrating parts of the personality. Within the different dimensions of a person, archetypes are instinctive symbolic representations of these Self-potentials / Self-strengths, which empower the personality with coping skills, and act as neurotic defense entrenchments, preventing illness, and thus enhancing psychological well-being. Although archetypal development is a fundamental part of human development universally, different cultures and genders identify more strongly with certain archetypes and show a difference in progression through the stages of the journey. In the empirical study an availability sample (n = 300 students between the ages of 18 and 25) consisting of males and females (from two major cultural groups: White and Black South Africans) has been used. Personal Archetypes have been operationalized by means of the Pearson-Maw Archetypal Indicator (Pearson & Mum, 2003). Certain aspects of personality have been operationalized by means of the Revised NEO Personality Inventory /iWO PI-R: E&A] (Costa & McCrae, 1992) and psychological well-being have been operationalized be means of the Sense of Coherence Scale (Antonovsky, 1987), the Aflectometer 2 (Kammann & Flett, 1983), the Satisfaction With Life Scale (Diener, Emmons, Larsen & Grzfi, 1985), the Life Orientation Test (Scheier & Carver, 1985), the General Health Questionnaire (Goldberg & Hillier, 1979) and the Generalized Self-eflcacy Scale (Schwaner & Jerusalem, 1995). Favourable internal Cronbach Alpha reliability indices and validity, comparable with those reported in literature have been found for most of the scales and sub-scales. The mean scores found for the Total Group and for the different groups (Male, Female, Black and White) have been compared and interpreted. The White cultural group mainly focuses on the Sage, Jester, Caregiver, Lover and Creator archetypes, while the Black cultural group mainly focuses on the Sage, Warrior and Ruler archetypes. As a Total Group its main focus is on founding and understanding truth behind appearance and illusions. They value high mindedness, thinking of authority as something earned by attaining wisdom or expertise. Sometimes they evaluate others in a cold, judgmental way and may also feel disconnected from real life / the greater world, resisting certain changes. They may lack the ability to let go of certain old habits/relationships/thought patterns,which are no longer important in their lives. The White cultural group is actively concerned with issues of personal responsibility and freedom, and yet has not fully developed a sense of personal identity, power and authenticity, while identifying itself with a f e d m e cast, which may indicate cooperativeness, receptiveness and emphasis on living in process with each other and the natural world. The Black cultural group, on the other hand, is actively concerned with issues of personal power and freedom, and yet has not fully developed a sense of personal identity, responsibility and authenticity, while identifying itself with a masculine cast, which may indicate hierarchical cultural structures, competitiveness, aggressiveness and an emphasis on achievement and mastery. It seems as if cultural and socio-political influences underlie the differences between the two cultural groups within this study. The Total Group showed moderately high levels of psychological well-being, and according to the indices for personality seems to be affectionate, friendly, have positive emotions of joy, happiness, love, excitement, is considerate and showed active concern over the well-being of others. Some significant differences have been found between the two cultural groups. The White Group are more caring, empathetic and compassionate towards themselves and others, while the Black Group are more demanding, disciplined, assertive and competitive. The White Group is furthermore more modest humble than the Black Group, which may believe it is superior. The White Group tends to focus more strongly on enjoyment joy, excitement, stimulation, bright colours, loud environments, liberation, freedom, and are likely more playful, present-orientated, curious and unconcerned with what others may think, than the Black Group, which is less focused on playfulness, excitement-seeking, impulsiveness and constant stimulation. Furthermore the White Group experiences a higher level of positive emotion than the Black Group, which is less joyful and happy. These differences are found for the current research group and should not be considered indicative of the difference between these cultures in general. No significant differences have been found between the two gender groups, but further analysis of the cultural-gender groups revealed that the White Group of Women are the most modest of all the cultural-gender groups and tends to experience a higher level of activity, and thus is more energetic and fast pacing than the Black Group of Women (that probably prefer a more easy and calm tempo lifestyle). The exposition of correlations indicated that more practically significant correlations are found between personal archetypes and certain aspects of personality, than between personal archetypes and psychological well-being. Significant correlations (with personal archetypes) are found on 9 of the personality sub-scales, while on 2 aspects of personality no significant correlations are found. Significant correlations (with personal archetypes) are found on 4 of the psychological well-being scales and sub-scales, while on 6 aspects of psychological well-being no significant correlations are found. No practically significant correlations are found between two of the archetypal sub-scales (Pmr5: Seeker 62 Pmr6: Destroyer) and other scales and subscales for personality and psychological well-being. It has been concluded that archetypes have returned to contemporary psychology as measurable constructs that could serve as valuable indicators of personality development and psychological health and well-being across age, culture and gender lines. Recommendations for further research and for the practical implication of the findings have been made. / Thesis (M.A. (Psychology))--North-West University, Vaal Triangle Campus, 2005.

The aim of this study has been to theoretically and empirically explore the nature of personal archetypes, aspects of personality and psychological well-being, as well as the relationship between archetypes and aspects of personality and psychological well-being. This study was conducted according to the new paradigm emerging with the field of psychology, focusing on health and psychological well-being, so diverging from the conventional pathogenic meta-perspective in which the focus is on illness /pathology/abnormalities. T his new paradigm focuses on strengths and positive aspects of human functioning. It has become clear that an individual is a dynamic, holistic, psychophysical, multi-dimensional organism, and therefore psychological health and wellness must consequently be studied from holistic and multidimensional perspectives, with recognition of various health domains / life dimensions (physical, emotional, intellectual, spiritual, social and vocational). According to the Archetypal Theoretical exploration, Archetypes are the psychological correlations and symbolic representations of typical instinctive human behaviour, such as attitudes, feelings, modes of action, thought processes and impulses. These emotional-imaginable mental structures functionally shape personal experiences, and therefore behaviour towards situations and objects. Personology indicates that acquiring a personality means the optimum development and realization of the whole person as a dynamic, holistic, psychophysical, multi-dimensional organism. This includes all conscious and unconscious processes and the harmonization of polar psychophysical energy. Personality is not something static, but a dynamic process of growth that can be compared metaphorically to a journey towards becoming an individuated / self-actualised person. The functional centre of the psyche that organizes this developmental journey of personality is the Se& and the process is called individuation. During the inner journey towards individuation, and through each major chronological stage of development, a person is confronted by certain life-issues and natural psychological growth patterns. This calls forth certain Archetypes that act as guiding mechanisms on the developmental journey, empowering a person with certain innate psychological SeIf-Strengths, giving expression to certain essential qualities and integrating parts of the personality. Within the different dimensions of a person, archetypes are instinctive symbolic representations of these Self-potentials / Self-strengths, which empower the personality with coping skills, and act as neurotic defense entrenchments, preventing illness, and thus enhancing psychological well-being. Although archetypal development is a fundamental part of human development universally, different cultures and genders identify more strongly with certain archetypes and show a difference in progression through the stages of the journey. In the empirical study an availability sample (n = 300 students between the ages of 18 and 25) consisting of males and females (from two major cultural groups: White and Black South Africans) has been used. Personal Archetypes have been operationalized by means of the Pearson-Maw Archetypal Indicator (Pearson & Mum, 2003). Certain aspects of personality have been operationalized by means of the Revised NEO Personality Inventory /iWO PI-R: E&A] (Costa & McCrae, 1992) and psychological well-being have been operationalized be means of the Sense of Coherence Scale (Antonovsky, 1987), the Aflectometer 2 (Kammann & Flett, 1983), the Satisfaction With Life Scale (Diener, Emmons, Larsen & Grzfi, 1985), the Life Orientation Test (Scheier & Carver, 1985), the General Health Questionnaire (Goldberg & Hillier, 1979) and the Generalized Self-eflcacy Scale (Schwaner & Jerusalem, 1995). Favourable internal Cronbach Alpha reliability indices and validity, comparable with those reported in literature have been found for most of the scales and sub-scales. The mean scores found for the Total Group and for the different groups (Male, Female, Black and White) have been compared and interpreted. The White cultural group mainly focuses on the Sage, Jester, Caregiver, Lover and Creator archetypes, while the Black cultural group mainly focuses on the Sage, Warrior and Ruler archetypes. As a Total Group its main focus is on founding and understanding truth behind appearance and illusions. They value high mindedness, thinking of authority as something earned by attaining wisdom or expertise. Sometimes they evaluate others in a cold, judgmental way and may also feel disconnected from real life / the greater world, resisting certain changes. They may lack the ability to let go of certain old habits/relationships/thought patterns,which are no longer important in their lives. The White cultural group is actively concerned with issues of personal responsibility and freedom, and yet has not fully developed a sense of personal identity, power and authenticity, while identifying itself with a f e d m e cast, which may indicate cooperativeness, receptiveness and emphasis on living in process with each other and the natural world. The Black cultural group, on the other hand, is actively concerned with issues of personal power and freedom, and yet has not fully developed a sense of personal identity, responsibility and authenticity, while identifying itself with a masculine cast, which may indicate hierarchical cultural structures, competitiveness, aggressiveness and an emphasis on achievement and mastery. It seems as if cultural and socio-political influences underlie the differences between the two cultural groups within this study. The Total Group showed moderately high levels of psychological well-being, and according to the indices for personality seems to be affectionate, friendly, have positive emotions of joy, happiness, love, excitement, is considerate and showed active concern over the well-being of others. Some significant differences have been found between the two cultural groups. The White Group are more caring, empathetic and compassionate towards themselves and others, while the Black Group are more demanding, disciplined, assertive and competitive. The White Group is furthermore more modest humble than the Black Group, which may believe it is superior. The White Group tends to focus more strongly on enjoyment joy, excitement, stimulation, bright colours, loud environments, liberation, freedom, and are likely more playful, present-orientated, curious and unconcerned with what others may think, than the Black Group, which is less focused on playfulness, excitement-seeking, impulsiveness and constant stimulation. Furthermore the White Group experiences a higher level of positive emotion than the Black Group, which is less joyful and happy. These differences are found for the current research group and should not be considered indicative of the difference between these cultures in general. No significant differences have been found between the two gender groups, but further analysis of the cultural-gender groups revealed that the White Group of Women are the most modest of all the cultural-gender groups and tends to experience a higher level of activity, and thus is more energetic and fast pacing than the Black Group of Women (that probably prefer a more easy and calm tempo lifestyle). The exposition of correlations indicated that more practically significant correlations are found between personal archetypes and certain aspects of personality, than between personal archetypes and psychological well-being. Significant correlations (with personal archetypes) are found on 9 of the personality sub-scales, while on 2 aspects of personality no significant correlations are found. Significant correlations (with personal archetypes) are found on 4 of the psychological well-being scales and sub-scales, while on 6 aspects of psychological well-being no significant correlations are found. No practically significant correlations are found between two of the archetypal sub-scales (Pmr5: Seeker 62 Pmr6: Destroyer) and other scales and subscales for personality and psychological well-being. It has been concluded that archetypes have returned to contemporary psychology as measurable constructs that could serve as valuable indicators of personality development and psychological health and well-being across age, culture and gender lines. Recommendations for further research and for the practical implication of the findings have been made. / Thesis (M.A. (Psychology))--North-West University, Vaal Triangle Campus, 2005.