The goal of this thesis is to influence a re-evaluation of self conceptions in America in order to influence an alternative relational understanding of one’s self and others. This thesis begins based on the premise that individualism is a prominent aspect of American societies meaning its member’s understandings of their selves are self-centered, often non-empathetic, and in general more concerned with their own lives than that of others. The first half of this thesis is dedicated analyzing the American situation through an analysis of the sources of individualism and proving that individualism is actually an illusion that individuals falsely believe in. American Pragmatists John Dewey and George Herbert Mead are primarily discussed to offer a more socially oriented understanding of the self that begins the process of this thesis in defending a relational model of selfhood. The second half of this thesis introduces Ancient Chinese philosophy where the relationally constituted model of self is thoroughly fleshed out. An analysis of Confucian and Daoist philosophy is given to explain those traditions unique vocabulary and drastic differences from traditional Western theories of morality and self-understanding. The third half of this thesis uses an hybrid self conception derived from a combination of Pragmatist and Chinese thought to argue the Philosophy For Children (P4C) pedagogical model is the medium in which Americans can learn to re-evaluate their selves starting with educating their children. P4C is shown to be itself a model of relationality where children begin from younger ages to be more other-focused, empathetic, and communally involved.

<p>This thesis explores bodily representations in Late Iron Age Scandinavia (400–1050 AD). Non-human bodies, such as gold foil figures, and human bodies are analysed. The work starts with an examination and deconstruction of the sex/gender categories to the effect that they are considered to be of minor value for the purposes of the thesis. Three analytical concepts – masks, miniature, and metaphor – are deployed in order to interpret how and why the chosen bodies worked within their prehistoric contexts.</p><p>The manipulations the figures sometimes have undergone are referred to as masking practices, discussed in Part One. It is shown that masks work and are powerful by being paradoxical; that they are vehicles for communication; and that they are, in effect, transitional objects bridging gaps that arise in continuity as a result of events such as symbolic or actual deaths.</p><p>In Part Two miniaturization is discussed. Miniaturization contributes to making worlds intelligible, negotiable and communicative. Bodies in miniatures in comparison to other miniature objects are particularly potent. Taking gold foil figures under special scrutiny, it is claimed that gold, its allusions as well as its inherent properties conveyed numinosity. Consequently gold foil figures, regardless of the context, must be understood as extremely forceful agents.</p><p>Part Three examines metaphorical thinking and how human and animal body parts were used in pro-creational acts, resulting in the birth of persons. However, these need not have been human, but could have been the outcomes of turning a deceased into an ancestor, iron into a steel sword, or clay into a ceramic urn, hence expanding and transforming the members of the family/household. Thus, bone in certain contexts acted as a transitional object or as a generative substance.</p><p>It is concluded that the bodies of research are connected to transitions, and that the theme of transformation was one fundamental characteristic of the societies of study.</p>

This dissertation argues that Gyekye, in his idea of communitarianism, has a contribution to make towards the understanding of the socio-political structures of multicultural communities in Africa. Gyekye's construct of metanationality, in relation to his communitarian ethics, addresses the socio-political and cultural problems confronting multicultural communities, with particular reference to Nigeria. In an attempt to achieve his idea of a "metanational state", Gyekye claims that: (1) "personhood" is partially defined by a communal structure; (2) equal moral attention should be given both to individual interests and community interests; (3) it is necessary to integrate the "ethic of responsibility" with "rights"; (4) members of the nation-state should be considered equal; (5) in order to achieve nationhood in a multicultural community, it is essential to move beyond "ethnicity" and (6) in an attempt to form a national culture, attention should be drawn to "the elegant" aspects of cultures of various ethno-cultural communities. / Philosophy, Practical and Systematic Theology / M.A. (Philosophy)

This work focuses on the themes of old age, ageing and dementia. It seeks to explore how people who are caring for a loved one with dementia construct their ideas about the illness and how their experience of caring translates into their ideas about old age and ageing. These themes are discussed against the background of the third age, active ageing and the social imagination of the fourth age as conceived by Gilleard and Higgs. The thesis shows how the respondents form their ideas about their own old age in the context of third age culture, what aspects of old age they consider most important, and conversely what constitutes for them an image of a bad old age. At the same time, this thesis captures the respondents' experience of caring for their parent and how they construct ideas about this illness on the basis of this experience. The specific aspects of the disease of dementia are discussed in the context of key elements of the social imaginary of the fourth age and its most debated concepts, including the concept of personhood. The problematic aspects of the disease are reflected in the experience of caring for a loved one with dementia, and reflected in the fear of the disease in terms of their impact on the relationship with the parent, the nature and need for care.

Dans un contexte où la reconnaissance de droits légaux à certaines entités non humaines apparaît comme une évolution juridique de plus en plus plausible, ce mémoire se veut une exploration de la littérature philosophique et juridique en faveur de l’octroi de la personnalité juridique aux animaux. Tout d’abord, nous offrirons un bref tour d’horizon historique de la notion de personne et pourrons constater que si celle-ci a fortement été associée à l’autonomie morale dans l’histoire du droit et de la philosophie, cette définition de la personnalité souffre d’importantes incohérences lorsque vient le temps de justifier l’extension de la personnalité aux êtres humains dépourvus de cette autonomie morale. C’est le cas, par exemple, des enfants, des êtres humains plongés dans le coma, des handicapés mentaux ou encore de certaines personnes âgées. Nous pourrons également constater que le geste qui consiste à octroyer des droits légaux à ces individus tout en refusant de reconnaître ces mêmes droits aux animaux repose sur des bases théoriques fragiles qu’il convient de revoir l’aide d’une analyse approfondie des théories des droits des animaux proposées depuis les années 1970. Ces théories, et plus particulièrement celles proposées par Peter Singer, Tom Regan et Gary Francione, feront l’objet d’un examen qui permettra de faire ressortir leurs forces et faiblesses respectives. Enfin, dans le dernier chapitre de ce mémoire, nous nous pencherons sur le rôle que peuvent jouer les appels aux droits moraux dans l’attribution de droits légaux. Nous y brosserons aussi une esquisse des différentes formes de personnalité juridique et de statut politique que pourraient se voir octroyer les animaux non humains. / In a context where the recognition of legal rights to certain nonhuman entities appears to be an increasingly plausible legal development, this master’s thesis proposes an exploration of the philosophical and legal literature in favor of granting legal personhood to animals. First, I will provide a brief historical overview of the notion of “person.” I will also note that, while it has been strongly associated with moral autonomy in the history of law and philosophy, this definition of personhood suffers from substantial inconsistencies in justifying the granting of legal personhood to non-autonomous human beings. It is the case, for instance, of children, comatose human beings, the mentally disabled, and the elderly. We will also see that granting legal rights to these individuals while refusing to recognize these same rights to nonhuman animals is based on fragile theoretical foundations that need to be rectified with a thorough analysis of the theories of animal rights proposed since the 1970s. These theories, specifically the ones put forward by Peter Singer, Tom Regan, and Gary Francione, will be examined to identify their respective strengths and weaknesses. Finally, the final chapter of this research will examine the decisive role that appeals to moral rights can play in granting legal rights to animals. It also outlines the various forms of legal personhood and political status that might be attributed to nonhuman animals.

<p>This dissertation argues for a number of theses related to responsibility, norm psychology, and personhood. Although most of the papers argue for “standalone” theses, in the sense that their truth does not depend the truth of the others, the five papers collectively illustrate a broader view of humans as (a) responsible agents who are (b) self-governing and (c) equipped with a capacity for norms, and whose agency (d) centers on dynamic responsiveness to corrective feedback. Drawing on this broader picture, the dissertation sheds light on ethical questions about our social practices and technologies, as well as descriptive questions about the nature of substance use disorder. </p> <p>Most centrally, the dissertation argues that forward-looking considerations are relevant for responsibility, not merely because the consequences of our responsibility practices are desirable, but primarily because of a connection which I argue exists between relationships, norms, and learning. On the view I defend, an agent is a responsible agent only if she can learn from being held responsible, so as to regulate herself according to norms of which she presently falls short. I argue that, if it were not for the capacity of humans to learn from <i>social corrective feedback</i>, such as normative responses like praise and blame, humans would be unable to participate in norm-governed relationships and communities. It is in virtue of their participation in these relationships and communities that humans are subject to interpersonal norms, such that they can fulfill or violate these norms and be praiseworthy or blameworthy for doing so. So, without the kind of learning that makes participation in these relationships a possibility, humans could never be praiseworthy or blameworthy for anything that they do. </p> <p>The dissertation also argues that human norm psychology has implications for how we should relate to “social robots”—artificial agents designed to participate in relationships with humans. I argue that, like humans, social robots should be equipped with a capacity to recognize and respond to normative feedback. Lastly, the dissertation resists a common narrative about addiction as being a form of akrasia in which agents act against their own better judgment. While this is certainly a central aspect of many cases of addiction, I argue that it fails to appreciate the ways in which addiction sometimes interacts with a person’s identity and goals, especially in cases where the agent believes that the things she values would not be feasible if she did not continue to engage in addictive behavior.</p>

No description available.

This qualitative action research was activated at the junction between three sites of operation of modern power: the site of the woman in the family, religious and cultural power discourses and the professional discourses of therapy. Using an action research design for this study focused the research on reaping benefits in real terms for the research participants. The researcher applied a postStructuralist, feminist and narrative approach to the phenomenon of failed personhood as manifested in the lives of two White Afrikaans women. Narrative therapy methodologiElS, steeped in a religious studies ethic were valuable guides on the therapy-as-research journeys, ensuring the exposure and deconstruction of dominant cultural and religious power discourses. In the course of the therapeutic and research journeys, various narrative therapy methodologies were used with positive effect on the life world of the participants. These methodologies included the externalisation of problems and the discovery of unique outcomes that constitute alternative, preferred life stories that contradict problem-saturated life stories of failed personhood. The research participants engaged in individual and communal conversations, relanguaging their self-narratives and religious narratives as part of the coconstruction of their preferred identities of moral agency and hope. Support networks were created for the research participants, Mara and Grace, to strengthen their new self- and religious narratives and to dislodge the power of the normative cultural and religious discourses of rugged individualism. In one instance, the researcher incorporated the healing power of South African bush veld, by inviting a group of women on a series of expeditions into the wilderness as part of Mara's journey. fn Grace's narrative, we utilised the modern technologies of the internet to connect her with a virtual response team and the Anti-Anorexia/Anti-Bulimia League. Storytelling and reflecting conversations formed the basis of the therapy-asresearch processes. The research participants extended therapy conversations beyond the therapy room, by actively participating in their therapy-as-research journeys. In line with narrative approaches, the researcher encouraged them to honour their skills and knowledges on their journeys: Mara extended her therapy by making resistance quilts while Grace assimilated her art, poetry and resistance writing into her healing process. / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)

This is a study of coming to know what it is to be Paamese. The work seeks to present an anthropological understanding of ontological concerns that constitute a Paamese perception of subjectivities. I take my lead from Paamese perceptions that the internal capacities of subjects or “things” (e.g. persons, villages, islands, and movement itself) are revealed through relations with others. This correlates with anthropology’s methodology of testing its analytical strategies through the ethnographic practices of others in order to reach more accurate representations. Paamese, as is common elsewhere in Vanuatu and Melanesia, have an extremely fluid attitude towards sociality and easily accommodate urban dwelling without leaving Paama behind. I suggest that a nuanced multi-positioned approach in which several aspects of Paamese sociality are considered from a point of limitation employed by Paamese to focus an event, such as a marriage exchange, will present a better understanding of how these subjectivities, that is Paamese people and Paama Island, adhere such that they do not part company wherever they go. Paamese suggest that each event should be considered as if following a single branch in the canopy of a tree – a scalable perception that offers the promise that a multi-faceted approach will reveal a replicable form. I take this approach to specificity seriously and employ a looping aesthetic, measi, adapted from Paamese sand-drawing in order to consider the shifting concerns expressed by Paamese perceptions of out (place), āmal (agnatic clans), sise (road), vatte (origin), ara (blood) and asi (bone). I suggest that these, parts, can be considered together as a holography for how to come to know what it is to be Paamese.

This thesis seeks to show that Charles Williams makes a significant contribution to theology, and it demonstrates the nature of that contribution. A pattern of theological themes centering on the Incarnation, emphasizing the humanity of Christ, is repeated throughout his works. For Williams, human beings are images of the coinherent Godhead. His theological anthropology further develops through his understanding of imaging, as shown for instance in the Incarnation, and in Dante's characterization of Beatrice as a God bearer. His view of images is built from Coleridge's understanding of the nature of a symbol. This picture of imaging is widely applied, first and foremost to relationships of love, seen as potential incarnate images of grace. Williams seeks to extend his picture to all relationships and, further, to whatever man must do to go beyond himself to an encounter with God. He believes that man is responsible for his brother, in practice by bearing his brother's burdens, with substitutionary acts of vicarious love. A further part of his thinking then views people as living in coinherent relationships, and the universe as a web of coinherent relations. He draws his examples of natural coinherent relations from the world of commerce with its exchange and substitution of labors and from the child living within its mother, and builds a picture of what he calls the City, a broader coinherent society. Coinherence begins and flows from the Trinity and the Incarnation and then is found in relationships between God and man: in the Church, in the future City of God, and in all Creation. The Fall brings about the breakdown of the coinherence of God and man and man and man, and that breakdown is a central characteristic of sin. Williams believes that a regenerated coinherence in Christ brings about a renewal of mankind.