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Ce travail vise à mettre en avant une éthique du futur à l’ère des technologies du vivant à partir de la biologie philosophique de Hans Jonas en passant au crible a priori les fondements des technosciences. Jonas estime que le problème n’est pas la technique elle-même qui soit en cause mais l’identité qu’elle accorde à l’homme dans cette logique instrumentale envahissante, en d’autres termes, le matérialisme réductionniste. Le problème aussi n’est pas les effets visibles inquiétants et désastreux de la technique mais l’ontologie qu’elle inspire. Outre les manifestations réelles de destruction qu’elle génère, c’est l’être qu’elle confère ou plus exactement dont elle prive l’homme qui est catastrophique. L’homme finit par se considérer comme un fond exploitable. Il s’agira donc de formuler une éthique qui a pour soubassement une biologie philosophique qui récuse une anthropologie mécaniste d’inspiration matérialiste, une ontologie du pas-encore qui fonde les sciences modernes. Réduire l’homme à des lois physico-chimiques, c’est violer notre individualité. Le métabolisme est la preuve de notre individuation. Dans la matière, gît l’esprit. Au-delà de l’anthropomorphisme qui se dégage, l’homme est le seul animal symbolisant doué d’une conscience réflexive. Une responsabilité politique s’impose pour protéger l’intégrité et l’image de l’homme à l’ère des technologies du vivant qui espèrent améliorer ou modifier l’espèce humaine. Mais cette responsabilité politique qui promeut « un marxisme désenchanté » ne tardera pas à renforcer voire devenir une rationalité instrumentale et idéologique à l’image du lyssenkisme. Une autre responsabilité s’impose : une responsabilité scientifique formulée par Charles De Koninck qui interpelle et invite les scientifiques à ne pas sacrifier l’être humain par leurs recherches sur l’autel des subventions financières, du dualisme au relent matérialiste. La science, dans son élan est invitée à tenir compte du facteur « humain ». Cette responsabilité scientifique va au-delà des règles de bonnes pratiques et déontologiques des comités et des expertises scientifiques. Elle nécessite une éducation scientifique pour une science citoyenne pour éviter une science aveugle et idéologique. Bref, à partir de ces paradigmes, nous voulons montrer que les rêves de l’amélioration, de l’augmentation des performances de l’espèce humaine sont des chimères. / This work intends to highlight the ethics of the future in the era of technologies of the living being starting from Jonas and after scrutinizing in the first place the foundations of technosciences that is the emerging reductionism. Just like Heidegger, Jonas is of the view that the problem is not technology itself that it should be blamed but the identity it grants man in that overwhelming instrumental logic, in other words, reductionist materialism. The issue is neither the alarming, disastrous and visible effects of technology but the ontology it generates. Beside true manifestations of destruction it generates, it is the being it confers, or more specifically from which it deprives man who is catastrophic. It is important henceforth to evaluate that reductionist science in terms of a philosophical biology that will become basis to ethics and evaluation criterion for convergent technologies. It is about ethics that has philosophical biology for basis, which challenges materialism-inspired mechanist anthropology, a not-yet ontology that founds modern sciences. Reducing man to laws that rule Physics is violating our individuality. Metabolism (the other name for ontology in Jonas’s terms) is evidence of our individuation. Beyond the anthropomorphism that appears, man remains the only symbolizing animal, the only one to be gifted with introspective consciousness. From that symbolic dimension proceeds culture along with phenomena of self-consciousness. A political responsibility becomes imperative from that philosophical biology to protect man’s integrity and image in the era of technologies of the living that intend to improve or modify human race on the behalf of perfectibility and from processes of reductionist mechanism. But that political responsibility that promotes “a disillusioned Marxism” will not be long in reinforcing, even becoming an instrumental and ideological rationality in the image of lyssenkism. Another form of responsibility becomes imperative: a scientific responsibility framed by Charles De Koninck who calls out to and invites scientists to not give up the human being through their research on the altar of financial subsidies, materialist stench dualism. Science, in its speed is invited to take into account the “human” factor. That scientific responsibility goes beyond behaviorist and deontological rules of scientific committees and expertise. It requires a scientific education for a citizen-based science in order to avoid a blind and ideological science. In a nutshell, from those paradigms, we intend to show that dreams of improvement and increase of achievements of human race are mere illusion.

Our understanding of the physical world has evolved drastically over the last century and the microstructure described by subatomic physics has been found to be far stranger than we could previously have envisaged. However, our corresponding model of experience and its structure has remained largely untouched. The orthodox view conceives of our experience as made up of a number of different simpler experiences that are largely independent of one another. This traditional atomistic picture is deeply entrenched. But I argue that it is wrong. Our experience is extraordinarily rich and complex. In just a few seconds we may see, hear and smell a variety of things, feel the position and movement of our body, experience a blend of emotions, and undergo a series of conscious thoughts. This very familiar fact generates three puzzling questions. The first question concerns the way in which all these different things are experienced together. What we see, for example, is experienced alongside what we hear. Our visual experience does not occur in isolation from our auditory experience, sealed off and separate. It is fused together in some sense. It is co-conscious. We may then ask the Unity Question: What does the unity of consciousness consist in? The second question is the Counting Question: How many experiences does a unified region of consciousness involve? Should we think of our experience at a time as consisting in just one very rich experience, in a handful of sense-specific experiences, or in many very simple experiences? How should we go about counting experiences? Is there any principled way to do so?The third and final question, the Dependency Question, concerns the degree of autonomy of the various different aspects of our unified experience. For example, would one's visual experience be the same if one's emotional experience differed? Is the apparent colour of a sunset affected by the emotional state that we are in at the time? I offer a new answer to the Unity Question and argue that it has striking implications for the way that we address the Counting Question and the Dependency Question. In particular, it supports the view that our experience at a time consists in just one very rich experience in which all of the different aspects are heavily interdependent.

Temporality has been given attention in HCI research, with scholars arguing that temporal aspects in function-oriented graphical user interface are overlooked. However, these works have not adequately addressed practical approaches to manifest time in the design of such. This paper presents an approach for implementing temporal metaphors in the design of graphical user interface. In this design research, I materialize temporal metaphors into material qualities, in order to manifest time into the design of graphical user interface and shape the experiences of such designs. I argue that the design of temporal metaphors may express traces of time in graphical user interface differently from contemporary designs. I discuss implications and significance of unfolding experience over time. In conclusion, this design research, by articulating the experiences of its design works, sheds new light on the meanings of expressing temporal metaphors in the design of graphical user interface.

Die Echtzeitmusikszene ist eine zeitgenössische Musikszene, die Mitte der 1990er in Berlin entstanden ist. Seitdem entwickelte sie sich in eine umfangreiche, musikalisch vielfältige, lokale, aber auch extrem internationale Musiker-Community, mit dem Schwerpunkt auf improvisierter und experimenteller Musik. Der Begriff ‚Echtzeitmusik‘ markierte zunächst die Abgrenzung der jungen von der älteren Generation der Berliner Improvisatoren. Die jüngeren Musiker entwickelten bald eine besondere Klangästhetik sowie die Praxis des Improvisierens, was oft als ‚Berlin Reductionism‘ bezeichnet wird. Sich selbst identifizierten sie vor allem mit dem Begriff ‚Composer-Performer‘. Die musikalischen Entwicklungen in der Echtzeitmusik Szene lassen sich innerhalb der Traditionen der Freien Improvisation einerseits und der Cageschen Kompositionstheorie andererseits kontextualisieren. Ausserdem wurden die Entstehung der Szene, ihre Entwicklung und Existenz stark von den einzigartigen räumlichen, sozialen und ökonomischen Bedingungen in Berlin nach der Wende beeinflusst und bestimmt. Die Echtzeitmusik Szene ist ein Beispiel für ein hoch autonomes Feld der Kulturproduktion, in dem das sogenannte symbolische Kapital (Reputation) die wichtigste Kapitalart und ein Machtmittel darstellt. Die Verteilung des symbolischen Kapitals in der Szene manifestiert sich in einer auf den ersten Blick versteckten Hierarchie. Die Mitglieder der Szene teilen eine gemeinsame symbolische Ebene und nehmen an einem klar strukturierten und organisierten Szeneleben teil. Sowohl soziale als auch musikalische Handlungen der Szeneakteure zeigen gewisse Gemeinsamkeiten und Regularitäten, die mit Bourdieu’s Habitus-Begriff erklärt werden. Der Szenediskurs spielt eine wichtige Rolle in den Prozessen der Identifikation, Distinktion und Gemeinschaftsbildung, als auch in der Regulierung der Praxis in der Szene dadurch, dass es als ein Orientierungspunkt für die Insider, aber auch für die Aussenstehenden dient. / The Echtzeitmusik scene is a contemporary music scene that emerged in Berlin in the mid-1990s and evolved into an extensive and musically diverse local, yet extremely international community of musicians, who are involved in improvised and experimental music. The term ‘Echtzeitmusik’, literally meaning ‘real-time music’, marked the distinction between the younger and older generation of Berlin improvisers. The younger musicians had soon developed a specific sound aesthetic and approach to improvising, often labeled as ‘Berlin Reductionism’, and identified themselves as ‘composer-performers’. The musical developments in the Echtzeitmusik scene can be contextualized within the traditions of both Free Improvisation and John Cage’s compositional theory; on the other hand, the scene’s emergence, development and existence have been strongly influenced by the unique spatial, social and economic context of the post-wall Berlin from the early 1990s until today. The Echtzeitmusik scene is an example of a highly autonomous field of cultural production, in which the most important type of capital and means of “power” is the so-called symbolic capital (reputation), based on the musicians’ cultural capital (e.g. musical skill and individuality) and even more on their social capital (social relations). The distribution of symbolic capital within the scene is manifested in its, at first sight hidden, hierarchy. The members of the scene share a common symbolic level and take part in a clearly structured and organized scene-life. Both social and musical actions of the scene’s members show commonalities and regularities, which are explained by Bourdieu’s concept of habitus. The scene’s discourse plays an essential role in the processes of identification, distinction and community-making, as well as regulating the practice within the scene, by serving as a point of orientation on the inside and towards the outside.

This particular telling and retelling from a living narrative inquiry (Clandinin & Connelly, 2000) into the early experiences of three high school science teachers – Beth, Joel, and Christina – explores the emergent inquiry landscapes constructed as we implemented a renewed, decolonizing, science curriculum in Saskatchewan founded on a philosophy of inquiry and on a broader, more holistic definition of scientific literacy, both Western and Indigenous. This inquiry draws on an ontology of lived experience (Dewey, 1938) and, more subtly, on the borderland of narrative inquiry and complexity science in order to illustrate the emergence and coming to knowing (Delandshire, 2002; Ermine, as cited in Aikenhead, 2002) of our identities in a way that avoids the reduction in complexity of our experiences. While my initial wonders persisted throughout the research as I lived alongside Beth, Joel, and Christina for two years, they diffracted into the contextualized wonder: how do we share a philosophy of inquiry with each other and with our students? As such, this inquiry is a sharing about our own identities, about our own agency, about identity work, and about which experiences we choose to (re)engage with as we attempt to (re)find the narrative diversity, both individual and collective, necessary to shift from enacted identities to 'wished-we-could-enact' identities. This exploration of our 'mo(u)rning stories', early experiences from our shifting identities after stepping through the liminal and onto emergent inquiry landscapes, or our 'stories to relive with' provides a language and context to our shifting identities and hence, to science education, as we move towards a more holistic and humanistic form of scientific literacy for all our students. What emerged through the enmeshing of our landscapes and through the construction of voids in existing practices, followed by deformalizations in assessment and planning, was the development of a way of sharing our philosophy of inquiry and hence, our shifting identities. The artifacting and sharing of our contextualized inquiry experiences highlighted the rich assessment making, and curriculum making experiences (Huber, Murphy & Clandinin, 2011) we shared with our students and highlighted a view of assessment as a relationship. As we told and retold our stories to relive with, our identities shifted towards those more akin to facilitator and anthropologist and away from sage and engineer/architect.

Summaries in English and Afrikaans / In die tesis word die modernistiese en laat/postmodernistiese reduksionistiese benaderings in die Adventiste wêreld nie bloot afgewys nie, nie net omdat dit deel van ons ervaring is nie maar ook omdat die reduksies wat in die moderne en laat/postmoderne tyd ontstaan het in ʼn gemodifieërde sin die boustene is van ʼn hermeneutiese benadering wat poog om holisties en in multiverse sin oorvleuelend te werk met die antieke, moderne en laat/post moderne benaderinge. In ʼn hermeneutiek wat holisties oorvleuelend en multivers integrerend aan die gang is, vorm die vierledige opset van die handelinge en beweginge van God, die menslike bewustelike self, medemens(e) as die ander mens en die natuurlike kosmiese wêreld ʼn misterie van vierledig aktiewe teenwoordighede wat nie-vermengd saambestaan maar tog ontsettend naby aan mekaar is as die voortgaande ervaringskaart van elke konteks en situasie. Juis die uitmekaar ruk van die vierledige aktiewe teenwoordighede inonservaringswêrelde vorm die agtergrond vir moderne teologisme met God alleen speler van die spel, psigologisme met die bewustelike menslike self as die kaptein van sy siel en die meester van sy lot, humanisme waarin die mensheid as kollektiewe menswees die enigste roerder van die menslike brousel in die geskiedenis is en naturalisme waarin die natuurlik kosmiese omgewing die naturaliserende ordeningsagent van die kosmiese chaos is. Wat radikaal deur ʼn holisties oorvleuelende en multiverse integrerende aanpak sny, is dat die vierledige teenwoordighede gedra word asook ingebou is in wat in die Bybels-historiese tydslyn vorendag kom as die vier prominente dade van God se voortgaande skepping, versoening in Jesus Christus, alomvattende vernuwing deur die Gees en voleindende volmaking tot in die aanbreek van die nuwe hemel en die nuwe aarde. Binne die omraming van ʼn hermeneutiek wat holisties oorvleuelend en multiversintegrerend werk, word algemene moderne en postmoderne benaderinge oor tekse, teorieë, menslike handelinge en die natuurlike kosmiese gebeurtenisse beskryf. Terwyl die moderniteit – en ook die postmoderniteit – uitgaan van die hoofsaaklik opponerende verskille tussen sinmakende beskouinge word hier gepoog om eers die oorvleuelingsareas refleksief te betrek en daarna aandag gee aan die verskille. Die drie breë benaderinge wat hoofsaaklik beskryf word is die van fundamentalistiese spieëling, liberale interpretasie en die konsinlike onderhandeling van tekse, teorieë, menslike handelinge en natuurlik kosmiese gebeure.Juis teen hierdie agtergrond word diverse SDA omgangspatrone met die Bybel, ervaringe in die kerklike arena en alledaagse ervaringe in ʼn draaikolk van multivers oorvleuelende en differensiërende refleksiwiteit beskryf. / In the thesis Adventist approaches making use of modernist and late/postmodernistic reductionist philosophies are not rejected out of hand. Not only are the reductions which emerged in the modern and late/modern era part of our experience but they are in a modified sense the building blocks of a hermeneutical approach in which an attempt is made to work in an overlapping holistic and multiverse way with approaches of the ancient world, modernity and late/post modernity. In a hermeneutics that operate holistically with overlaps and in a multiverse integrative sense, the quadruple setting of actions and movements of God, the conscious human self, neighbour(s) as the other human and the natural cosmic world forms a mystery of foursome active presences that do not exist together in a mixed sense but are very close to each other as the continuous experiential map of every context and situation. The dislocation of the foursome active presences in our experiential worlds forms the backdrop of modern theologism in which God is the sole player in the game, psychologism with the conscious human self as the captain of his or her soul, humanism in which humanity as the collectiveness of being human is the only stirrer of the human concoction in history and naturalism in which the natural cosmic environment is the only naturalistic agency that arranges the cosmic chaos. Cutting radically through the holistic overlapping and multiverse integrative approach is that the foursome presences are carried and built into what come to the fore in the biblical historical timeline as the four grand acts of God of continuous creation, reconciliation in Jesus Christ, all embracing renewal through the Holy Spirit and fulfilling fulfilment as in the dawn of the new heaven and the new earth. Within the embrace of a hermeneutics which works with overlaps in a holistically and integrating in a multiverse sense general modernist and late/post modern approaches regarding texts, theories, human doings and natural cosmic events are described. While modernity – and late/post modernity - depart from mainly opposing differences between sense making views the attempt is made here firstly to engage oneself in a reflexive sense with the areas of overlapping and only then to pay attention the differences. The three broad approaches mainly described are that of fundamentalist mirroring, liberal interpretation and consensual negotiation of texts, theories, human doings and natural cosmic events. It is against this background that diverse SDA engagement patterns with the Bible, experiences in the arena of the church and everyday experiences is described in a vortex of holistic overlapping and multiverse integrative reflexivity. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)

The thesis deals with philosophical aspect of Dzhgchen, which is the core of the Yungdrung Bon traditon. It is very special spiritual tradition because of it's very special nondualistic view of man and universe. First part deals with the history and division of it's teachings and it's Dzogchen lineages. Next part focuses on explanation of differences in views of sutra, tantra and Dzogchen, mainly from the standpoint of the view of base, path, fruit, emptiness, clarity, conscioussness and mind and it's nature. Next part provides translation of the text Twelve little tantras and it's deep explanation. Last part, and most important one, focuses on philosophical examination of some key aspects of Dzogchen, mainly on it's view of autenticity of mindnature. This part also compares Pramenides's fragments with some key points of view of Buddhism and Dzogchen, which may lead to some unexpected conclusions about man's thinking and the problem of it's intentionality.