This paper examines the metaphoric structures that underlie Chopin's major novel, The Awakening, as well as those underlying selected short stories. Drawing on the modern theory of metaphor described by Mark Turner, George Lakoff, and Mark Johnson, the author argues that conceptual metaphors are the structural elements that underlie our experiences, thoughts, and words, and that their presence is revealed through our everyday language. Since these conceptual structures are representative of human thought and language, they are also present in literary texts, and specifically in Chopin's texts. Conceptual metaphors and the linguistic forms that result from them are so basic a part of our thinking that we automatically construct our utterances by means of them. Accordingly, conceptual metaphor mirrors human thought processes, as demonstrated by the way we describe our experiences.

In this thesis, we begin with a personal inquiry into “How can I make a sustainable impact?” and return to the moment when we discovered sustainability. Drawing on our personal background and reflection, we are curious to know "What competences are required for a career in sustainability?" To answer this question, we build our research upon the concept of Action Competence which articulates the necessary abilities to engage in solving sustainability issues. The action-oriented competences consist of motivation, skill and knowledge, as well as confidence, which collectively enable individuals to take responsible actions. Based on this concept, we interview alumni of the Master's Programme in Sustainable Management of Uppsala University, Campus Gotland, and identify the aspects required in a sustainable career. The aim of the thesis is to provide a comprehensive framework for understanding the desirable characteristics of sustainability professionals. Our research provided empirical evidence supporting the concept of Action Competence, in which the individuals under study demonstrated a high level of motivation, relevant knowledge and skills, and moderate confidence. Based on this theory, we introduce "The Egg Model," comprising the elements of hope, curiosity, and community. These additional elements contribute to a holistic understanding of the essential competences for a successful career in sustainability. The implications of our research aim to make meaningful contributions to the field of sustainability management. Individuals, higher education institutions, and companies can enhance their competences to a sustainable future.

No description available.

No description available.

This thesis contends that youth from age twelve to twenty-five played a pivotal role in the revivals of the Second Great Awakening in New York and New England. Rather than merely being passive onlookers in these religious renewals, the youth were active participants, influencing the frequency, spread, and intensity of the Christian revivals. Relying heavily upon personal accounts written by youth and revival records from various denominations, this work examines adolescent religious experiences during the first half of the nineteenth century. Chapter 1 explores the impact parents had on youth religiosity, showing how the teaching and examples they saw in their homes built the religious foundation for young people. The next chapter discusses how the youth continued to build upon what they were taught in their homes by seeking for personal conversion experiences. This chapter contends that conversion experiences were the crucial spiritual turning point in the lives of young people, and explores how they were prepared for and reacted to these experiences. Chapter 3 outlines personal worship among the youth and describes the specific tactics that churches implemented in helping convert and strengthen the young. As churches used revival meetings and clergy-youth relationships to fortify these converts, young people implemented the same practices in helping their peers. Finally, chapter 4 utilizes revival records and Methodist church data to provide quantitative evidence of the widespread and crucial role that young people had in influencing revivals. Understanding the widespread impact of these youth on nineteenth-century revivals provides new insight into the ways in which young people impacted the greater social, religious, and culture changes sweeping across America at the time.

No description available.

Spirituality is a word in frequent use in contemporary society. In a broad sense it refers to the 'raison d'etre' of our existence, the meaning and values to which we ascribe. Everyone embodies a spirituality in this wider sense, whether it be nihilistic, materialistic, humanistic or religious. The present study evaluates the phenomenon of the Toronto Blessing in the light of spirituality in general and Christian spirituality in particular. By means of a broadly-based phenomenological methodology, the manifestations accompanying the Toronto Blessing are evaluated firstly, with respect to the Bible; secondly, with respect to the Hindu experience of 'Kundalini awakening'; and thirdly, in terms of neuroscience and certain psychological processes, such as hypnosis, mass hysteria, and the role of body and mind in creating spiritual experiences. Although Charismatics claim that the Toronto Blessing has a sound biblical foundation, no evidence to support this claim has been found. However, striking similarities are found between the manifestations of the Toronto Blessing and the techniques used in the 'Kundalini awakening' for the transference of energy. Finally, the major findings of this study support the conclusion that the Toronto Blessing is largely the result of psychological techniques. The possibility of Godly intervention is not totally excluded, but caution is urged, so as to be aware of extraneous factors that create similar manifestations. While it is agreed that the Toronto Blessing can be seen as an expression of spirituality in a broad sense, nevertheless it cannot be viewed as an expression of Christian spirituality in the Charismatic Movement. / Christian Spirituality, Church History and Missiology / D. Th. (Christian Spirituality)

Spirituality is a word in frequent use in contemporary society. In a broad sense it refers to the 'raison d'etre' of our existence, the meaning and values to which we ascribe. Everyone embodies a spirituality in this wider sense, whether it be nihilistic, materialistic, humanistic or religious. The present study evaluates the phenomenon of the Toronto Blessing in the light of spirituality in general and Christian spirituality in particular. By means of a broadly-based phenomenological methodology, the manifestations accompanying the Toronto Blessing are evaluated firstly, with respect to the Bible; secondly, with respect to the Hindu experience of 'Kundalini awakening'; and thirdly, in terms of neuroscience and certain psychological processes, such as hypnosis, mass hysteria, and the role of body and mind in creating spiritual experiences. Although Charismatics claim that the Toronto Blessing has a sound biblical foundation, no evidence to support this claim has been found. However, striking similarities are found between the manifestations of the Toronto Blessing and the techniques used in the 'Kundalini awakening' for the transference of energy. Finally, the major findings of this study support the conclusion that the Toronto Blessing is largely the result of psychological techniques. The possibility of Godly intervention is not totally excluded, but caution is urged, so as to be aware of extraneous factors that create similar manifestations. While it is agreed that the Toronto Blessing can be seen as an expression of spirituality in a broad sense, nevertheless it cannot be viewed as an expression of Christian spirituality in the Charismatic Movement. / Christian Spirituality, Church History and Missiology / D. Th. (Christian Spirituality)

Notre analyse porte sur la notion d’éveil au sein du Sûtra de Vimalakîrti. Premièrement, nous présentons et comparons les modèles d’éveil exposés dans ce texte, soit la figure du bouddha et – surtout – celle du bodhisattva; nous analysons leurs deux grands traits caractéristiques, c’est-à-dire la connaissance transcendante et les méthodes habiles, puis élaborons leur rôle par rapport à l’éveil. Il apparaît d’emblée que la connaissance transcendante est une connaissance non discursive de la réelle nature de toute chose et qu’elle est une condition nécessaire à l’éveil, alors que les méthodes habiles – aussi appelées expédients salvifiques – constituent la myriade de moyens rusés et provisoires conçus et employés par les bouddhas et bodhisattva dans le but d’amener les êtres ignorants à l’éveil et d’ainsi les libérer de l’attachement et de la souffrance. Dans le second chapitre, nous caractérisons l’état de conscience de l’éveillé à l’aide de notions telles la non-dualité, la non-discrimination et la non-pensée, puis présentons la conception de la pratique méditationnelle soutenue dans notre sûtra. Nous montrons que l’état d’éveil est un état de conscience non discriminateur au sein duquel l’identité personnelle et les phénomènes – ou la dualité sujet-objet – sont reconnus comme étant des illusions ou, plus précisément, des constructions mentales et langagières. Ainsi, la méditation apparaît comme étant une méthode habile provisoire dont les buts sont essentiellement la déconstruction du paradigme dualiste de la pensée discursive et la réalisation qu’il n’existe, ultimement et paradoxalement, aucune réelle entrave à l’éveil et aucune pratique méditationnelle nécessaire à l’expérience de l’éveil. / Our analysis pertains to the notion of awakening in the Vimalakîrti Sûtra. Firstly, we present and compare the models of awakening exposed in this text, namely the figure of the buddha and – especially – that of the bodhisattva; we analyze their two major characteristic traits, that is to say transcendent knowledge and skillful means, and elaborate on their relation to awakening. We quickly find that transcendent knowledge is a non discursive knowledge of the real nature of all things and that it is a necessary condition to awakening, whereas skillful means – also called salvific expedients – constitute the myriad of clever and merely provisory means conceived and used by buddhas and bodhisattva in order to bring all ignorant beings to awakening and thus to liberate them from attachment and suffering. In the second chapter, we characterize the state of consciousness of the awakened through notions such as non-duality, non-discrimination and no-mind, and present the conception of meditational practice upheld in our sûtra. We show that the state of awakening is a non discriminating state of consciousness in which personal identity and phenomena – or the subject-object duality – are recognized as illusions or, more precisely, as mental and linguistic constructions. Meditation thus appears to be a provisory skillful mean, the goals of which are the deconstruction of discursive thought’s dualist paradigm and the realization that, ultimately and paradoxically, there exist no real obstacles to awakening and no necessary meditational practice to the experience of awakening.

Cette thèse traite des processus psychiques en jeu lors de l’éveil de coma, nommés par l’auteur travail de l'éveil.Elle s’appuie sur une expérience de travail clinique auprès de patients, pendant la période de coma et lors de leur éveil, sur la durée de leur hospitalisation en réanimation adulte.Elle propose de penser le coma et l'éveil comme processus, et non comme état, engendrant des mouvements psychiques et corporels, nécessitant un accompagnement constant et ne pouvant être pensés hors des lieux dans lesquels ils se déroulent. En découle une construction théorico-clinique d’une méthodologie du positionnement du psychologue clinicien chercheur dans une unité de soin somatique très médicalisée.Dans ce travail, il est question de la reprise des processus de symbolisation lors de l'éveil du patient dans un processus d'échoïsation au fonctionnement du service.Le modèle ainsi dégagé souligne la nécessité de penser l'éveil de coma sous l'angle de la subjectivité et de l'intersubjectivité, au travers de la rencontre et du tressage des éléments somatiques, psychiques et énergétiques, sur la scène d’un service de réanimation, et ouvre sur trois voies : l’éveil, l’état végétatif chronique et ses différentes déclinaisons, ou la mort.Le coma est ici considéré comme faisant partie du parcours du patient, de son histoire de vie, et non comme une rupture de la continuité.Le modèle proposé attire particulièrement l’attention sur la question des stimuli, de l’historicisation, du délire, du fond hallucinatoire du psychisme et du rapport à l’autre dans sa dimension de sujet comme vecteurs de l’éveil dans une double composante : éveil vers la vie ou éveil vers la mort. / This thesis adresses the psychic processes that take place during the awakening from coma, named by the author “Work of awakening”. It is based on a work experience in a clinic, with patients in a state of coma and in the phase of their awakening, during their hospitalization period in adult intensive care. It proposes to think the coma and the awakening as a process, and not as a state, that can generate psychic and physical movements, that necessitate a constant assistance and that cannot be thought outside the places where they happen. From there can be elaborated a theoretical and clinical methodology of the role of the clinical psychologist researcher in a very medicalized unit of somatic care.This work deals with the re-start of processes of symbolisation during the awakening, in a an echoing process to the functionning of the departement. The model proposed in this work therefore underlines the necessity to consider the awakening from coma from a subjective and intersubjective point of view, through the meeting and the linking of somatic, psychic and energy elements during the reanimation. It opens to three possible paths : the awakening, the chronic vegetative state and its various declinations, or death. Coma is considered here as part of the patient’s life and not as a rupture in continuity. The model proposed draws attention in particular to the issues of stimuli, of historicisation, of delirium, of the hallucinatory depth of psychism and of the relation to the other in its dimension of subject, as vectors to the awakening either towards life or death.