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[pt] Esta dissertação tem como objetivo proceder a uma análise da obra ficcional de Almada Negreiros, artista português polivalente, em uma perspectiva solar, otimista, na sua forma de reinventar o mundo, de reinventarse na trajetória de ingenuidade consciente que empreende. Apresenta a obra de Almada como um projeto existencial, no qual se descortinam as diversas possibilidades do sujeito em busca de sua unidade pessoal - encontro do eu consigo. O trabalho, também por força de uma sistematização, toma de empréstimo as metamorfoses do espírito - fase camelo, fase leão e fase criança - de Nietzsche, em Assim falava Zaratustra, correlacionando-as aos aspectos vivenciais do intelectual Almada - moderno por excelência. Discute questões cruciais relativas ao modernismo português: tradição e inovação, representadas por nomes de peso do movimento. Como pano de fundo, o espaço alternativo de Orpheu a conciliar contrários. Destaca o valor fundamental do romance de aprendizagem Nome de Guerra, obra que constrói o personagem Antunes e a ficcionalidade do sujeito Almada Negreiros, no enfoque do autoconhecimento. / [en] This thesis analyses the fiction of the Portuguese multiartist Almada Negreiros, marked by a solar perspective, optimistic in his way of reinventing the world and himself in the path of conscious naïveté he sets out on. His work is presented as an existential project in which the various possibilities of the subject in search of personal unity are unveiled: the self meets itself. For the sake of systematization, this study borrows the concept of metamorphoses of the spirit - the camel, the lion and the child phases - from Nietzsche`s Thus spoke Zarathustra, relating them to aspects of the existence of Almada Negreiros as intellectual and modern par excellence. It discusses crucial issues of Portuguese Modernism: tradition and innovation, represented by important participants in the movement. The background is the dissenting space of Orpheu, conciliating opposites. Emphasis is given to the fundamental role of Almada Negreiro`s Nome de guerra, a Bildungsroman that develops the character Antunes and the fictional aspect of the man Almada Negreiros, focusing on self-knowledge.

The paper examines the digital transformation of the education sector through the use of digital technologies, the development of a digital educational environment, and the use of artificial intelligence. The paper reveals the features of the existential approach to understanding personality, such as individuality, freedom, responsibility. The author examines the possibilities and problems of applying the principles of existential pedagogy, which include the possibility of choice, self-determination and self-knowledge in a digital educational environment with distance learning. / В работе исследуется цифровая трансформация сферы образования через использование потенциала цифровых технологий, развития цифровой образовательной среды, применения искусственного интеллекта. В работе раскрываются особенности экзистенциального подхода к пониманию личности, такие как индивидуальность, свобода, ответственность. Рассматриваются возможности и проблемы применения принципов экзистенциальной педагогики, которые включают в себя возможность выбора, самодетерминацию и самопознание в цифровой образовательной среде при дистанционном обучении.

Text in Afrikaans / Die objek van studie in hierdie proefskrif is ietwat ongewoon. Die studie is outobiografies en is gegrond op die aanname dat daar tussen die psigoterapeut, sy geskiedenis, die wetenskap (etnografie en tweede-orde kubernetika) en die klient(e) 'n unieke patroonverband bestaan. Die psigoterapeut in die platteland het weens afstand of finansies nie altyd die voorreg om supervisie van 'n eksterne supervisor te ontvang nie. In so 'n situasie kan selfsupervisie, deurdat dit 'n proses van selfontdekking is, 'n belangrike rol in die psigoterapeut se selfontwikkeling speel. Selfsupervisie plaas die klem op die psigoterapeut as persoon en as terapeut; oor wie hy is, waar hy vandaan kom en waarheen hy binne die psigoterapeutiese proses op pad is. Vir enige psigoterapeut is dit belangrik om na 'n hoer vlak van psigoterapie te streef. Hierdie strewe impliseer 'n proses van selfondersoek, delwing, selfevaluasie en disseksie. Hierdie proses is aan die hand van dagboekinskrywings gedoen, waar die psigoterapeut sy daaglikse ervarings en gebeurtenisse vanuit die verlede interpreteer het. Dit plaas die psigoterapeut as hoofspeler, met sy familiegeskiedenis en huidige interpersoonlike opset as inherente deel van sy mondering, op die voorgrond. In hierdie proses word die psigoterapeut sentraal geplaas met die klem op eie verantwoordelikheid met betrekking tot die proses van selfsupervisie. Die probleme wat deur hierdie persoonlik gekleurde, wetenskaplike studie aangespreek word, is probleme wat die psigoterapeut deur middel van sy selfsupervisie ge1dentifiseer het. So 'n selfondersoek lei tot 'n diepere selfkennis wat die psigoterapeut tot voordeel van homself, sy gesinsisteem en klientsisteem kan gebruik. Hierdie studie is 'n poging om 'n nuwe wyse van navorsing te identifiseer. Dit is omvattend en lei tot persoonlike vervulling asook diepere selfkennis en is 'n man waardeur ander psigoterapeute ook hulself en hul werelde kan ontdek. Dit is 'n stadige en pynlike proses. Hoofstukke 1 tot 4 is die teoretiese, wetenskaplike beredenering van die studie en hoofstukke 5 tot 12 is 'n uitbeelding van die geskiedenis van die psigoterapeut. Hoofstuk 13 plaas selfsupervisie as selfevalueringsmetode binne die psigoterapeutiese beroep. / The object of this study somewhat unusual. The study is an autobiography based on the assumption that there exists an unique patterned connection between the psychotherapist, his history, science (ethnography and second-order cybernetics), and his clients. Due to distance or financial problems, a rural psychotherapist cannot experience the privilege of supervision with an external supervisor. In such a situation selfsupervision could play an important role in the self-development, because it includes a search of self that will lead to more effectiveness in psychotherapy. Self-supervision focuses on the psychotherapist as a person and therapist, who he is, where he comes from, and in what direction he, as a psychotherapist, is developing within the psychotherapeutic process. It is important to any psychotherapist to strive towards a higher level of psychotherapy. This implies a process of selfinvestigation, dissection and self-evaluation. This process was conducted by means of diary entries in which the psychotherapist interpreted his daily experiences and events in terms of his past. This places the psychotherapist, with his family history and current interpersonal situation, as intrinsic parts of himself, in the foreground. In this process the psychotherapist takes centre stage with emphasis on his responsibility concerning the process of self-supervision. The problems addressed by this personally coloured, scientific study, are problems that the psychotherapist identified through the process of self-supervision and introspection. Such introspection leads to a deeper personal knowledge which the psychotherapist can use to his own benefit but also to the benefit of his family and client system. This study is an attempt to identify a new way of research. It is comprehensive and leads to personal fulfilment and deeper self-knowledge and is also a method by which other psychotherapists could discover themselves and their worlds. It is a slow and painful process. Chapters 1 to 4 comprise of the theoretical rationale of the study and chapters 5 to 12 depict the history of the psychotherapist. Chapter 13 situates self-supervision as a method of self-evaluation in the profession of psychotherapy. / Psychology / D. Litt. et Phil.

Although it is relatively easy to study and learn about a practice discipline in the safe environment of an academic institution, it is far more complex to make sense of what has been learned when faced with the real world of practice. Practitioners need to think on their feet and have to find new ways of managing complex problems which do not fit directly into the theoretical frameworks learned in a more formal setting. Knowledge of what the various disciplines say is not in itself sufficient, experiential knowledge is necessary. The key to learning in the experiential domain is critical reflective practice and emancipatory learning, which empower practitioners to explicate their implicit theories. If autonomy is the goal of professional education, the key is to help adult learners to distance themselves from their own values and beliefs in order to entertain more abstract modes of perception. The purpose of this inquiry was therefore, to construct a model for facilitation of critical reflective practice, based on thorough analysis of the main concepts (critical thinking and reflection), related viewpoints, models and theories; and the data gathered and analyzed during, the naturalistic inquiry. The inquirer sought to. develop each participant through Socratic & Learning Through Discussion (Dialogical) Technique, Critical Incident Reporting and participation in Critical Reflective Exercises. The constructed model for facilitation of critical reflective practice evolved from empirical observations, intuitive insights of the inquirer and from deductions combining ideas from several fields of inquiry. The model for facilitation of critical reflective practice postulates that practitioners have the inherent potential to change from auto-pilot practice to critical reflective practice. The purpose of the model is the facilitation of heightened awareness of the self, to enable health care professionals to consciously meet community needs and expectations. The desired outcome is transformative intellectuals who will strive to empower others to become critical reflective learners and practitioners. / Health Studies / D.Litt. et Phil. (Nursing Science)

Cette étude de philosophie comparée propose une herméneutique de l’idée de soi à partir d’une analyse de la dimension ascétique de la question « quel soi ? », qui se manifeste à travers les disciplines de libération mises en place par les traditions du Portique et du Zen. Déclinée sous différentes formes, cette question constitue la pierre angulaire des pratiques de soi propres aux deux traditions. Il apparaît que sa principale fonction est celle d’orienter l’idée de soi, eu égard à une polarité soi ↔ non-soi, afin de parvenir à la condition du sage, celle d’un accord libérateur avec une nature originelle commune à tous. Ainsi, au lieu de désigner simplement un fondement ontologique – réel ou supposé – l’idée de soi joue alors bien plutôt un rôle de vecteur, qui, selon son orientation,permet ou non d’actualiser cet accord. Par la prise en compte comparative du rôle de la négation (détachement) de soi, cette étude cherche donc à élargir le spectre des processus de subjectivation ou des pratiques de soi et, ainsi, de mettre au jour un aspect assez négligé par l’histoire occidentale de la subjectivité. Par là même, cette thèse permet de mieux comprendre comment une (méta)physique stoïcienne du plein peut être à même de penser la négation (détachement) de soi et, inversement, comment une métaphysique bouddhiste de la vacuité peut développer une pensée de la subjectivité morale et de la responsabilité / This study in comparative philosophy offers a hermeneutics of the idea of self. It explores the ascetic dimension of the question “what self?” apparent across the various disciplines of liberation developed by the Stoic and Zen traditions. In its diverse guises, this question is the cornerstone of specific practices of the self within these traditions. As such, its main function is to guide the idea of self, with regard to the polarity self ↔ non-self, in order to achieve the status of the sage, which represents a kind of harmony with an original nature that is common to all individuals. Therefore, rather than simply designating an ontological foundation – real or alleged – the idea of self has the role of a vector, which, depending on its orientation, allows one to actualise (or not) this harmony. Through comparative analysis of the role of negation (detachment) of the self, this study seeks to broaden the spectrum of the processes of subjectification or practices of the self and, thus, to bring to light an aspect that has been somewhat neglected by the Western history of subjectivity. In doing so, this thesis enables better understanding of how the full-bodied (meta)physics of the Stoics is able to think the negation (detachment) of the self and, conversely, of how the Buddhist metaphysics of emptiness can develop an idea of moral subjectivity and responsibility

Text in Afrikaans / Die objek van studie in hierdie proefskrif is ietwat ongewoon. Die studie is outobiografies en is gegrond op die aanname dat daar tussen die psigoterapeut, sy geskiedenis, die wetenskap (etnografie en tweede-orde kubernetika) en die klient(e) 'n unieke patroonverband bestaan. Die psigoterapeut in die platteland het weens afstand of finansies nie altyd die voorreg om supervisie van 'n eksterne supervisor te ontvang nie. In so 'n situasie kan selfsupervisie, deurdat dit 'n proses van selfontdekking is, 'n belangrike rol in die psigoterapeut se selfontwikkeling speel. Selfsupervisie plaas die klem op die psigoterapeut as persoon en as terapeut; oor wie hy is, waar hy vandaan kom en waarheen hy binne die psigoterapeutiese proses op pad is. Vir enige psigoterapeut is dit belangrik om na 'n hoer vlak van psigoterapie te streef. Hierdie strewe impliseer 'n proses van selfondersoek, delwing, selfevaluasie en disseksie. Hierdie proses is aan die hand van dagboekinskrywings gedoen, waar die psigoterapeut sy daaglikse ervarings en gebeurtenisse vanuit die verlede interpreteer het. Dit plaas die psigoterapeut as hoofspeler, met sy familiegeskiedenis en huidige interpersoonlike opset as inherente deel van sy mondering, op die voorgrond. In hierdie proses word die psigoterapeut sentraal geplaas met die klem op eie verantwoordelikheid met betrekking tot die proses van selfsupervisie. Die probleme wat deur hierdie persoonlik gekleurde, wetenskaplike studie aangespreek word, is probleme wat die psigoterapeut deur middel van sy selfsupervisie ge1dentifiseer het. So 'n selfondersoek lei tot 'n diepere selfkennis wat die psigoterapeut tot voordeel van homself, sy gesinsisteem en klientsisteem kan gebruik. Hierdie studie is 'n poging om 'n nuwe wyse van navorsing te identifiseer. Dit is omvattend en lei tot persoonlike vervulling asook diepere selfkennis en is 'n man waardeur ander psigoterapeute ook hulself en hul werelde kan ontdek. Dit is 'n stadige en pynlike proses. Hoofstukke 1 tot 4 is die teoretiese, wetenskaplike beredenering van die studie en hoofstukke 5 tot 12 is 'n uitbeelding van die geskiedenis van die psigoterapeut. Hoofstuk 13 plaas selfsupervisie as selfevalueringsmetode binne die psigoterapeutiese beroep. / The object of this study somewhat unusual. The study is an autobiography based on the assumption that there exists an unique patterned connection between the psychotherapist, his history, science (ethnography and second-order cybernetics), and his clients. Due to distance or financial problems, a rural psychotherapist cannot experience the privilege of supervision with an external supervisor. In such a situation selfsupervision could play an important role in the self-development, because it includes a search of self that will lead to more effectiveness in psychotherapy. Self-supervision focuses on the psychotherapist as a person and therapist, who he is, where he comes from, and in what direction he, as a psychotherapist, is developing within the psychotherapeutic process. It is important to any psychotherapist to strive towards a higher level of psychotherapy. This implies a process of selfinvestigation, dissection and self-evaluation. This process was conducted by means of diary entries in which the psychotherapist interpreted his daily experiences and events in terms of his past. This places the psychotherapist, with his family history and current interpersonal situation, as intrinsic parts of himself, in the foreground. In this process the psychotherapist takes centre stage with emphasis on his responsibility concerning the process of self-supervision. The problems addressed by this personally coloured, scientific study, are problems that the psychotherapist identified through the process of self-supervision and introspection. Such introspection leads to a deeper personal knowledge which the psychotherapist can use to his own benefit but also to the benefit of his family and client system. This study is an attempt to identify a new way of research. It is comprehensive and leads to personal fulfilment and deeper self-knowledge and is also a method by which other psychotherapists could discover themselves and their worlds. It is a slow and painful process. Chapters 1 to 4 comprise of the theoretical rationale of the study and chapters 5 to 12 depict the history of the psychotherapist. Chapter 13 situates self-supervision as a method of self-evaluation in the profession of psychotherapy. / Psychology / D. Litt. et Phil.

Although it is relatively easy to study and learn about a practice discipline in the safe environment of an academic institution, it is far more complex to make sense of what has been learned when faced with the real world of practice. Practitioners need to think on their feet and have to find new ways of managing complex problems which do not fit directly into the theoretical frameworks learned in a more formal setting. Knowledge of what the various disciplines say is not in itself sufficient, experiential knowledge is necessary. The key to learning in the experiential domain is critical reflective practice and emancipatory learning, which empower practitioners to explicate their implicit theories. If autonomy is the goal of professional education, the key is to help adult learners to distance themselves from their own values and beliefs in order to entertain more abstract modes of perception. The purpose of this inquiry was therefore, to construct a model for facilitation of critical reflective practice, based on thorough analysis of the main concepts (critical thinking and reflection), related viewpoints, models and theories; and the data gathered and analyzed during, the naturalistic inquiry. The inquirer sought to. develop each participant through Socratic & Learning Through Discussion (Dialogical) Technique, Critical Incident Reporting and participation in Critical Reflective Exercises. The constructed model for facilitation of critical reflective practice evolved from empirical observations, intuitive insights of the inquirer and from deductions combining ideas from several fields of inquiry. The model for facilitation of critical reflective practice postulates that practitioners have the inherent potential to change from auto-pilot practice to critical reflective practice. The purpose of the model is the facilitation of heightened awareness of the self, to enable health care professionals to consciously meet community needs and expectations. The desired outcome is transformative intellectuals who will strive to empower others to become critical reflective learners and practitioners. / Health Studies / D.Litt. et Phil. (Nursing Science)

Rembrandt's use of light in his self-portraits has received an abundance of scholarly attention throughout the centuries--and for good reason. His light delights the eye and captivates the mind with its textural quality and dramatic presence. At a time of scientific inquiry and religious reformation that was reshaping the way individuals understood themselves and their relationship to God, Rembrandt's light may carry more intellectual significance than has previously been thought. Looking at Rembrandt's oeuvre of self-portraits chronologically, it is apparent that something happened in his life or in his understanding that caused him to change how he used light. A distinct and consistent shift can be observed in the location and intensity of light to the crown of the forehead. This change indicates that light held particular significance for Rembrandt and that its connection to the head was a signifier with intentional meaning. This meaning could have developed as a result of Rembrandt's exposure to and interest in the contemporary theological and philosophical debates of the seventeenth-century Netherlands, particularly those relating to the physical and eternal nature of the soul stemming from the writings of René Descartes. The relative religious and intellectual freedom of the Dutch Republic provided a safe place for Descartes to publish and defend his metaphysical ideas relating to the nature of the soul and know-ability of God through personal intellectual inquiry. The widespread disturbance to established thought caused by his ideas and methods sped their dissemination into the early seventeenth-century discourse. Rembrandt's associations with the educated elite, particularly Constantijn Huygens and Jan Six, increases the probability that he knew of this new philosophy and had the opportunity to consider its relevance to his own quest for self-knowledge. With his particular emphasis on self-exploration and expression, demonstrated through his prolific oeuvre of self-portraits, and his inclination toward emotive, complex, and interdenominational religious works, it follows that Rembrandt would be eager to embrace Descartes' metaphysics and demonstrate his awareness through his self-portraits. Light on the forehead becomes a metaphor for enlightenment and is the key to reading Rembrandt's late self-portraits through the lens of Cartesian influence.