Submitted by Luciana Ferreira (lucgeral@gmail.com) on 2014-10-09T11:38:54Z No. of bitstreams: 2 Dissertação - Guilherme Silveira de Almeida Santos - 2013.pdf: 413472 bytes, checksum: 2613ed31d953050394ce6d727fb4ad1e (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2014-10-09T14:46:08Z (GMT) No. of bitstreams: 2 Dissertação - Guilherme Silveira de Almeida Santos - 2013.pdf: 413472 bytes, checksum: 2613ed31d953050394ce6d727fb4ad1e (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2014-10-09T14:46:08Z (GMT). No. of bitstreams: 2 Dissertação - Guilherme Silveira de Almeida Santos - 2013.pdf: 413472 bytes, checksum: 2613ed31d953050394ce6d727fb4ad1e (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2013-09-05 / The concept of intentional stance, a very important concept of Daniel Dennett’s philosophical thought, is a central aspect to a naturalized viewpoint of intentionality. There are three levels to predicting the behavior of an object: 1) The physical stance, at this level, the prediction is based on the physical properties or physical laws. 2) The design stance, at this level, the prediction is based on the function of an object. 3) The intentional stance, at this level, the object is considered a intentional agent, that has belief, thinking and intention. More over, from Dennett’s point of view, the naturalization of intentionality is the way to the possibility of construction of computers that will have intentional behavior. Also, the development of intelligent computers is the objective of Artificial Intelligence (AI) research. And also, is important to show the refutations of two skeptical arguments that try to prove the impossibility of machines intentionality. Two arguments against some aspects of AI research are the Gödel’s theorem argument and the chinese room argument. The objective of dissertation is show that the concept pf intentional stance is a possibility to construction of artificial intentional agents. / O conceito de postura intencional, um conceito de suma importância no pensamento filosófico de Daniel Dennett, é um aspecto central para um ponto de vista naturalizado da intencionalidade. Há três modos distintos para predizer o comportamento de um objeto: 1) A postura física, através da qual a predição é feita baseando-se nas propriedades físicas ou leis físicas 2) A postura de projeto, onde consideramos a função de um objeto. 3) A postura intencional, através da qual consideramos um objeto como um agente intencional, dotado de crenças, pensamentos e intenções. Adicionalmente, do ponto de vista de Dennett,em parte, a naturalização da intencionalidade é o caminho para a possibilidade de construção de computadores que apresentarão comportamento intencional. Comparativamente, o desenvolvimento de computadores inteligentes é o objetivo da pesquisa de inteligência artificial ( IA). Ademais, é importante mostrar as refutações de dois argumentos céticos que tentam provar a impossibilidade da intencionalidade em máquinas. Dois argumentos críticos a certos aspectos da pesquisa de IA são o argumento do teorema de Gödel e o argumento do quarto chinês. O objetivo da dissertação é mostrar que o conceito de postura intencional é uma possibilidade para a construção de agentes intencionais artificiais.

Made available in DSpace on 2017-05-12T14:41:57Z (GMT). No. of bitstreams: 1 Suzana_Gotardo_Meira.pdf: 8400868 bytes, checksum: f5a20748dd8c58fd10206b2028e78111 (MD5) Previous issue date: 2013-07-02 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The environmental impacts caused by the industrialization of Agriculture is an argument to question the package, based on the domination of all life through economic and instrumental rationality. The Agroecology and organic agriculture, among other forms of alternatives to conventional agriculture, arises from the crisis of modernity. To carry out studies on these forms of production in some municipalities in the Southwest of Paraná, we realize discussions around this issue. The cities selected for this research were Itapejara d´Oeste, Salto do Lontra e Verê (PR), because they have some history with Agroecology and organic agriculture. So, we were able to make progress in discussions on the subject, proposing a typology to differentiate rural establishments who practice organic agriculture, those based on principles of Agroecology and apply this typology with farmers in the three municipalities. We also perform a geographical approach to the subject, seeking to seize rhythms, temporalities, territorialities and intentionality that characterize the Agroecology and organic agriculture developed in the cities surveyed. To achieve these objectives, the methodology consisted of bibliographic surveys of authors that discuss the concept of organic agriculture and Agroecology, and try to identificate internationalities and territorialities in a specific empirical reality. We conducted interviews starting from a pre-established screenplay, with farmers and representatives of partner institutions of the organic and agro-ecological production in Itapejara d´Oeste, Salto do Lontra and Verê (PR). Farmers who practice organic agriculture and Agroecology are entered into multiple territories, resulting from the coexistence of overlapping and their material and immaterial territorialities of different temporalities, which in turn are conditioned by the intentionality of these farmers and other social subjects. In this way, these farmers print their actions through time and territorialize the space where they live, creating and transforming their territorialities and temporalities. / Os impactos ambientais ocasionados pela industrialização da agricultura colocam em questão o pacote modernizador, baseado na dominação de todas as formas de vida por meio da racionalidade econômica e instrumental. A Agroecologia e a agricultura orgânica, entre várias outras formas de alternativas ao modelo convencional de agricultura, surgem do cenário de crise da modernidade. Ao realizarmos estudos sobre estas formas de produção em alguns municípios do Sudoeste do Paraná, percebemos que as discussões em torno desta temática carecem ainda de um maior aprofundamento. Os municípios selecionados para esta pesquisa foram Itapejara d´Oeste, Salto do Lontra e Verê (PR), pois já possuem uma trajetória com a Agroecologia e a agricultura orgânica. Assim, tivemos condições de avançar nas discussões sobre a temática, propondo uma tipologia para diferenciar estabelecimentos rurais que praticam a agricultura orgânica, daqueles mais próximos aos ideários da Agroecologia e assim, aplicar essa tipologia com os agricultores dos três municípios. Também realizamos uma abordagem geográfica do assunto, buscando apreender ritmos, temporalidades, territorialidades e intencionalidades que caracterizam a Agroecologia e a agricultura orgânica desenvolvida nos municípios pesquisados. Para atingirmos estes objetivos, a metodologia consistiu em levantamentos bibliográficos de autores que abordam o conceito de agricultura orgânica e de Agroecologia, temporalidades, territorialidades e intencionalidades, e em sua aplicação em uma realidade empírica específica. Para tanto, realizamos entrevistas com um roteiro pré-estabelecido, com agricultores e representantes de instituições parceiras da produção orgânica e agroecológica de Itapejara d´Oeste, Salto do Lontra e Verê (PR). Os agricultores que praticam a agricultura orgânica e a Agroecologia estão inseridos em múltiplos territórios, decorrentes da sobreposição e coexistência de suas territorialidades materiais e imateriais e de diferentes temporalidades, que por sua vez, são condicionadas pelas intencionalidades desses agricultores, bem como de outros sujeitos sociais. Dessa forma, esses agricultores imprimem suas ações através do tempo e territorializam o espaço onde vivem, criando e transformando suas territorialidades e temporalidades.

Made available in DSpace on 2017-07-10T17:30:21Z (GMT). No. of bitstreams: 1 Suzana_Gotardo_Meira.pdf: 8400868 bytes, checksum: f5a20748dd8c58fd10206b2028e78111 (MD5) Previous issue date: 2013-07-02 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The environmental impacts caused by the industrialization of Agriculture is an argument to question the package, based on the domination of all life through economic and instrumental rationality. The Agroecology and organic agriculture, among other forms of alternatives to conventional agriculture, arises from the crisis of modernity. To carry out studies on these forms of production in some municipalities in the Southwest of Paraná, we realize discussions around this issue. The cities selected for this research were Itapejara d´Oeste, Salto do Lontra e Verê (PR), because they have some history with Agroecology and organic agriculture. So, we were able to make progress in discussions on the subject, proposing a typology to differentiate rural establishments who practice organic agriculture, those based on principles of Agroecology and apply this typology with farmers in the three municipalities. We also perform a geographical approach to the subject, seeking to seize rhythms, temporalities, territorialities and intentionality that characterize the Agroecology and organic agriculture developed in the cities surveyed. To achieve these objectives, the methodology consisted of bibliographic surveys of authors that discuss the concept of organic agriculture and Agroecology, and try to identificate internationalities and territorialities in a specific empirical reality. We conducted interviews starting from a pre-established screenplay, with farmers and representatives of partner institutions of the organic and agro-ecological production in Itapejara d´Oeste, Salto do Lontra and Verê (PR). Farmers who practice organic agriculture and Agroecology are entered into multiple territories, resulting from the coexistence of overlapping and their material and immaterial territorialities of different temporalities, which in turn are conditioned by the intentionality of these farmers and other social subjects. In this way, these farmers print their actions through time and territorialize the space where they live, creating and transforming their territorialities and temporalities. / Os impactos ambientais ocasionados pela industrialização da agricultura colocam em questão o pacote modernizador, baseado na dominação de todas as formas de vida por meio da racionalidade econômica e instrumental. A Agroecologia e a agricultura orgânica, entre várias outras formas de alternativas ao modelo convencional de agricultura, surgem do cenário de crise da modernidade. Ao realizarmos estudos sobre estas formas de produção em alguns municípios do Sudoeste do Paraná, percebemos que as discussões em torno desta temática carecem ainda de um maior aprofundamento. Os municípios selecionados para esta pesquisa foram Itapejara d´Oeste, Salto do Lontra e Verê (PR), pois já possuem uma trajetória com a Agroecologia e a agricultura orgânica. Assim, tivemos condições de avançar nas discussões sobre a temática, propondo uma tipologia para diferenciar estabelecimentos rurais que praticam a agricultura orgânica, daqueles mais próximos aos ideários da Agroecologia e assim, aplicar essa tipologia com os agricultores dos três municípios. Também realizamos uma abordagem geográfica do assunto, buscando apreender ritmos, temporalidades, territorialidades e intencionalidades que caracterizam a Agroecologia e a agricultura orgânica desenvolvida nos municípios pesquisados. Para atingirmos estes objetivos, a metodologia consistiu em levantamentos bibliográficos de autores que abordam o conceito de agricultura orgânica e de Agroecologia, temporalidades, territorialidades e intencionalidades, e em sua aplicação em uma realidade empírica específica. Para tanto, realizamos entrevistas com um roteiro pré-estabelecido, com agricultores e representantes de instituições parceiras da produção orgânica e agroecológica de Itapejara d´Oeste, Salto do Lontra e Verê (PR). Os agricultores que praticam a agricultura orgânica e a Agroecologia estão inseridos em múltiplos territórios, decorrentes da sobreposição e coexistência de suas territorialidades materiais e imateriais e de diferentes temporalidades, que por sua vez, são condicionadas pelas intencionalidades desses agricultores, bem como de outros sujeitos sociais. Dessa forma, esses agricultores imprimem suas ações através do tempo e territorializam o espaço onde vivem, criando e transformando suas territorialidades e temporalidades.

O propósito deste trabalho é examinar a recolocação e a transformação da questão da harmonia entre linguagem, pensamento e realidade na segunda fase da produção filosófica de Wittgenstein. A fim de cumprir esse propósito, discutem-se, no primeiro capítulo, a formulação dessa questão na fase inicial de sua reflexão, que culmina no Tractatus logico-philosophicus, e sua vinculação com as concepções de filosofia e método apresentadas nesse livro. Em seguida, discutem-se as modificações de tais concepções a partir do início da década de 1930 e a necessidade de reformulação da questão examinada. No segundo e terceiro capítulos, comentam-se as duas principais facetas que ela assume na segunda fase da produção de Wittgenstein: 1. o exame de alguns trechos dos manuscritos do chamado período intermediário e das seções 428-465 das Investigações filosóficas revelam sua vinculação com a noção de intencionalidade e noções correlatas; 2. o exame dos textos dedicados à noção de seguir regras, sobretudo as seções 185-242 das Investigações, permite reconsiderar as relações entre as regras e a prática de sua aplicação. Esse percurso visa mostrar, por um lado, que, mesmo depois do abandono do projeto do Tractatus, Wittgenstein ainda considera filosoficamente legítima a questão da harmonia entre linguagem, pensamento e realidade, desde que posta em outros termos; e, por outro lado, que as relações entre nossas formas de representação e a realidade são mais complexas do que pensara. / The aim of this work is to examine the replacement and transformation of the question of the harmony between language, thought and reality in the second phase of Wittgensteins philosophical production. In order to fulfill this aim we discuss in the first chapter the formulation of the question in the initial phase of his reflections, which culminates in the Tractatus logico-philosophicus, and its connection with the conceptions of philosophy and method presented in the book. Then, we discuss the modifications in these conceptions since the beginning of the 1930s and the necessity of reformulating the question we approach. In the second and third chapters we comment on the two main sides of the question in the second phase of Wittgensteins production: 1. the examination of some passages of the manuscripts of the so-called middle period and of the §§428-465 of the Philosophical Investigations reveal its connection with the notion of intentionality and correlated notions; 2. the examination of the texts dedicated to the notion of following a rule, mainly the §§185-242 of the Philosophical Investigations, allows to reconsider the relations between the rules and the application practices. This path is intended to show, on the one hand, that even after the abandonment of the Tractarian project, Wittgenstein still considers the question of the harmony between language, thought and reality as a legitimate philosophical question, provided that it is put in other terms; and, on the other hand, that the relations between our forms of representation and reality are more complex than he once thought.

Doctor of Philosophy / People gather. Everywhere. They gather to witness. To tell and to listen to stories. To show what was done, and how what is to be done might best be done. To perform the necessary procedures to make sure the gods are glorified and the world continues to be made as it should. To dance, to heal, to marry, to send away the dead, to entertain, to praise, to order the darkness, to affirm the self. People are gathering. As they always have—everywhere. Doctors, lawyers, bankers and politicians don evening wear to attend performances in which people sing in unearthly voices in languages they do not understand, to sit in rows, silent, and to measure the appropriate length of time they should join with each other in continuing to make light slapping noises by striking the palms of their hands together to show their appreciation at the end of the performance. One hundred thousand people gather on the last Saturday of September every year in a giant stadium in the city of Melbourne, Australia at the “hallowed turf” of the Melbourne Cricket Ground, to watch 36 men kick, punch and catch an oval shaped ball with each other, scoring points by kicking it between long sticks planted in the ground. The gathered multitude wears the same ritual colours as the men playing the game. They cry out, stand and sing anthems. This game is played and understood nowhere else in the world, but in the Melbourne cultural calendar it is the most important day of the year. It is what makes Melbourne Melbourne. Before the whitefella came, aborigines from the clans of the Yiatmathang, Waradjuri Dora Dora, Duduroa, Minjambutta, Pangerang, Kwatt Kwatta—the wombat, kangaroo, possum, Tasmanian tiger, echidna, koala and emu, would gather on the banks of the Murray River, near what is now the twin cities of Albury/Wodonga to organize marriages, perform initiations, to lay down weapons, to dance, to settle debts and disputes, to tell stories, to paint their bodies, and to request permission from the Yiatmathang to cross the river and make the climb to the top of Bogong High Plains in late spring, to feast on the Bogong moths arriving fully grown after their flight from Queensland, ready to be sung, danced and eaten. On the island of Sulawesi, a son of a family bears the responsibility of providing the largest possible number of buffalo to be sacrificed at the funeral of his father. A sacrifice which will condemn the son to a life of debt to pay for the animals which must be slaughtered in sufficient number to affirm the status of his family, provide enough meat to assure the correct distributions are made, and assure that his father has a sufficiently large herd in Puya, the afterworld. Temporary ritual buildings for song and dance must be constructed, effigies made, invitations issued. Months are spent in the preparations. And then the people will arrive, family, friends, colleagues and tourists, in great numbers, from surrounding villages, from Ujung Pandang, from Jakarta, from Australia, from Europe, from the USA, to sing, dance, talk, look and listen. And if the funeral is a success, the son will gain respect, status and honour for himself, and secure a wellprovided journey to the afterlife for his father. In a primary school playground, in an outer suburb of any Australian city, thirty parents sit in a couple of rows of metal and plastic chairs on a spring afternoon to watch their own and each other’s children sing together in hesitant or strident voices, in or out of time and tune versions of well-known popular songs praising simple virtues are applauded; the younger the children, the greater the effort, the longer and louder the applause. Some of these people are the same doctors, bankers and lawyers who had donned evening wear the night before at opera houses, now giving freely of the appreciative palm slapping sound held so precious in that other environment. And they will gather and disperse and regather, at times deemed appropriate, at the times when these gatherings have always occurred, these lawyers, doctors, sons, mothers, sports fans, when and where they can and should and must, to sing, to dance, to tell stories, to watch and listen, to be there with and among each other bearing witness to their faith, their belief, their belonging, their values. But what, in these superficially disparate, culturally diverse and dispersed groups of people, what draws them, what gathers an audience, what gathers in an audience, and what in an audience is salient for the audience members? What gathers, what gathers in an audience?

The thesis explores the nature of organization and governance by applying a method of intentionality analysis as elaborated by the Canadian philosopher and theologian, Bernard Lonergan, in his two monumental works, Insight – a study of human understanding, and Method in Theology. The project arose from the writer’s own experience in management education and consultancy. Admittedly, intentionality analysis has not been a major theme in the management literature. However, the late Sumantra Ghoshal drew attention to the consequences of neglecting the dimension of intentionality in business education and management theory, such consequences as unethical practices and even the collapse of corporations, as was the case with Enron. In a paper published by the Academy of Management Learning and Education in 2005, Ghoshal raised a number of crucial and epistemological questions, though he offered no easy answers. In the effort to rise to Ghoshal’s challenge, this thesis argues that Lonergan’s method of intentionality analysis opens new ways to approach the theory and practice of management. It thereby suggests a model relevant to all managerial tasks. Hence, it repeatedly stresses the value of asking questions and of attending to data. It indicates what is involved in the understanding of a given situation, in the making of judgments based on experience, and in the deciding on particular courses of action. In so doing, the thesis clarifies a number of intricate epistemological questions, while emphasising throughout, the vital role of self-knowledge and self-possession. The thesis is essentially a step-by-step discussion of the various elements in intentionality analysis in the context of corporate management. Hence, for the sake of brevity, it designates its “intentionality analysis method” with the acronym, IAM (and in reference to organisational operations, IAMO). To illustrate various aspects of intentionality analysis for the purposes of management education, the author draws on exercises previously used in his involvement in executive workshops. The usefulness of the IAM developed in this thesis is highlighted by comparing and contrasting it with selected management theories on learning and strategy as found in the writings of, for example, Belbin, Janis, Kegan, Revans, Argyris, Nonaka, Takeuchi, Senge, Mintzberg, Ansoff, Lewis and Jaques. The project concludes with a discussion of the pedagogical challenges involved in presenting such material to managers, with reference to some contemporary developments in business education.

<p>This phenomenological study of John Banville’s fiction exhibits the way in which <i>Doctor Copernicus</i>, <i>Kepler, The Newton Letter</i>, and <i>Mefisto</i> persistently present air as a constituting factor. Air occurs as a phenomenological oasis permitting constitution to effectuate disclosure <i>ex nihilo</i>. As a self-constituting field of forms rather than as a system or arrangement of signs, <i>Doctor Copernicus</i> promotes a vision of reality that bypasses a world of scientific or aesthetic representation where objective or subjective deciphering has precedence over immediate revelation as immanent showing. In <i>Kepler</i>, air’s <i>aseity </i>marks a process of constitution intense enough to erase any sense of separation between the flight-paths of discovery and the thing discovered—thus producing the impression of an intriguing parity between the constituting and the constituted. Phenomena of aviation outline the experience of air’s constituting capacity as a prehuman directedness with no source outside itself. The scientist is drawn into an airborn or airborne allure recasting his life in more profound ways than those made available in cosmological inquiry. By means of the slightness of its constituting touch, air is shown as giving birth to apparently insignificant phenomena highlighting an explorability that cannot be defined in terms of mathematical models or logical postulations. In <i>The Newton Letter</i> penurious phenomena gain ascendancy over the scientist through a process defined as <i>autochthonous substantiation</i>. As in <i>Mefisto</i>, the destructive power of accidental fire reduces material and immaterial worlds to an empirical nothing where air, almost indistinguishable from that emptiness, becomes a form of saying facilitating recovery, or the semblance thereof. Finally the study elucidates the phenomenon of <i>monozygotic gemination</i> in <i>Mefisto,</i> a constituting force that allows a phantom brother or phantom limb to function as a regenerating resource rather than as a missing entity.</p>

This phenomenological study of John Banville’s fiction exhibits the way in which Doctor Copernicus, Kepler, The Newton Letter, and Mefisto persistently present air as a constituting factor. Air occurs as a phenomenological oasis permitting constitution to effectuate disclosure ex nihilo. As a self-constituting field of forms rather than as a system or arrangement of signs, Doctor Copernicus promotes a vision of reality that bypasses a world of scientific or aesthetic representation where objective or subjective deciphering has precedence over immediate revelation as immanent showing. In Kepler, air’s aseity marks a process of constitution intense enough to erase any sense of separation between the flight-paths of discovery and the thing discovered—thus producing the impression of an intriguing parity between the constituting and the constituted. Phenomena of aviation outline the experience of air’s constituting capacity as a prehuman directedness with no source outside itself. The scientist is drawn into an airborn or airborne allure recasting his life in more profound ways than those made available in cosmological inquiry. By means of the slightness of its constituting touch, air is shown as giving birth to apparently insignificant phenomena highlighting an explorability that cannot be defined in terms of mathematical models or logical postulations. In The Newton Letter penurious phenomena gain ascendancy over the scientist through a process defined as autochthonous substantiation. As in Mefisto, the destructive power of accidental fire reduces material and immaterial worlds to an empirical nothing where air, almost indistinguishable from that emptiness, becomes a form of saying facilitating recovery, or the semblance thereof. Finally the study elucidates the phenomenon of monozygotic gemination in Mefisto, a constituting force that allows a phantom brother or phantom limb to function as a regenerating resource rather than as a missing entity.

This thesis is focusing on the lived experience of dementia. Both living with a partner as well as living alone. There is no unequivocal picture of how it is to live with dementia and few studies have been carried out in homes of afflicted persons. A deeper understanding of how it is to live with dementia can be a good starting-point for caring and the organisation of care.    The aim of this thesis is to describe, clarify and explain the lived experience of dementia from a lifeworld theoretical point of view. Another aim is to illuminate how decision makers look upon persons with dementia, their life and their care. Interviews and observations have been used to collect data. Participating informants have been couples with one partner suffering from dementia, persons with dementia living alone, politicians, administrators and social workers. Data was analysed with a phenomenological and a hermeneutical approach.   To live as a couple where one part has dementia (study 1) implies to live in a heteronomous existence where both the person with dementia and the partner become strangers in a world that should be the most well-known and familiar. The couple’s existence is narrowed and controlled by the impact of the dementia disease and the existence  is characterised of hopelessness and homelessness.   To live alone with dementia (study 2) means to live with a broken identity when the person with dementia gradually loses the memory of himself and his life. It becomes a life where the world of the individual is reduced to a quiet background that does not demand attention. The person with dementia does not longer know how he or she should relate to the world. The existence is characterised by a strong sense of loneliness and only a vague knowledge of the situation. The person with dementia longs for other people and gets a sense of boredom in the existence.   The comprehensive interpretation (study 3) shows that life with dementia is characterised by a gradual loss of meaning in life due to a disturbed intentionality. With disturbed intentionality the person with dementia gets increasingly more difficulties in understanding the meaning of the use of everyday objects. The person with dementia fights this and tries to create meaningfulness in the existence – something which gets very difficult and strenuous in time, since even the easiest everyday chores have to be thought through to make sense and even to be accomplished. The effort can in time become overpowering for the person with dementia who then stops doing the chores and becomes passive.   Politicians, administrators and social workers (study 4) are well aware that dementia gives suffering to the afflicted and the partner. The care is not designed to meet their needs for home care, and the decision makers don’t know how to change this. The person with dementia becomes like an object when the social workers don’t includes them in a dialogue about their needs and care. The partner is left alone in solving difficult problems and in making difficult decisions.   The theory of intentionality can help the professionals in the care of persons with dementia. By helping the cared-for-person to ‘stretch the intentional threads’ the caregivers can give the person a possibility to be rooted in the world. A care that supports intentionality and identity and reaches all the way in to the homes of the person with dementia would improve their situation and increase their well-being. This is possible when engaging the person in every-day chores that promote meaning. This kind of care contributes to the possibility for the person with dementia to be rooted in language, time and space.

Conceptual change is one of the most important influences in modern educational research and this theoretical framework can be used for empirical research aimed at improving our common knowledge about learning as well as developing new theories and practices within the education system. In its very basic meaning, conceptual change can be explained as a person who during the course of the learning experience changes their initial conception of a phenomenon (such as a object or a concept) from one specific point of view to another. The aim of this study is to map out the differences and similarities between two seemingly opposite movements within today’s pedagogical research community. Within phenomenography a constitutionalist approach to learning is used, which means that the conceptions formed by students are considered to be an internal representation of the individual’s interpretation of their own knowledge in relation to their surroundings. The intentional analytical approach suggests that contextualisation is necessary for conceptual change to take place, for the student to be able to interpret the assignment or task at hand and then incorporate that in meaningful activity that will lead to a successful learning process. Both the intentional and the phenomenographic approach agree that it is the meaning of a task that is important in the learning situation, but the differences lie in the ways of distinguishing what this meaning consists of as well as the means of finding out what the meaning is to an individual. / Begreppsutveckling är en av de viktigaste influenserna inom det pedagogiska forskningsområdet. Denna teoretiska inriktning innebär att man genom empirisk forskning studerar lärande och dess kontext. Detta kan sedan bidra till vår kunskap om vad som påverkar lärprocessen samt hur denna skulle kunna användas i utvecklingen av nya didaktiska metoder och verktyg. Begreppsutveckling kan förstås som teorier om hur en individ, genom övning och reflektion ändrar en grundläggande uppfattning om ett fenomen eller objekt från en specifik uppfattning till en annan. I den här litteraturstudien, kommer jag att försöka kartlägga två skilda sätt att anta utmaningen att undersöka hur lärande genom begreppsutveckling kan förstås och tolkas, nämligen fenomenografi och intentionell analys. Fenomenografi är utvecklat med en konstitutionell ansats till lärandet, där man menar att de koncept som individen använder formas genom interna representationer av den egna tolkningen av omgivningen samt hur det egna konceptet relaterar till omgivningen. Intentionell analys å andra sidan menar att begreppsutveckling uppstår när individen kontextualiserar uppgiften genom meningsskapande processer i relation till omgivningen och att detta beskriver lärprocessen. Den gemensamma nämnaren för båda dessa perspektiv är att det är meningsskapandet för individen som är nyckeln till lärandet. Skillnaden mellan dem märks i synen på lärandet i de meningsskapande processerna där man närmar sig betydelsen av denna process som den ter sig för den lärande individen.