At present it is usual that there is an effort in primary schools to shift a part of the responsibilities off the teacher on the students. Didactic styles enable the teachers to put their students into new roles and so the students are forced to solve new situations under different conditions. This is how the teachers can react effectively in educating the students by leading them from passive perception to creativness. The work gives information about using teaching operative styles during teaching physical education in primary schools in Příbram district.

Submitted by Celso Magalhaes (celsomagalhaes@ufrrj.br) on 2017-06-19T12:46:55Z No. of bitstreams: 1 2016 - Iasmim Cristina Martins da Silva.pdf: 945572 bytes, checksum: cb9a721c611d3dd80c53ca9fd008054a (MD5) / Made available in DSpace on 2017-06-19T12:46:55Z (GMT). No. of bitstreams: 1 2016 - Iasmim Cristina Martins da Silva.pdf: 945572 bytes, checksum: cb9a721c611d3dd80c53ca9fd008054a (MD5) Previous issue date: 2016-03-02 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior - CAPES / To Schopenhauer, a genius is characterized by the surplus of the faculty of knowing, which allows these individuals to have immediate access to the Idea through the intuitive contemplation, while a pure being of the knowledge. However, this potentiality amplifies the genius? will, when the status of individual is retaken. According to the philosopher, the surplus of the faculty of knowing may take two guidances, which exclude themselves: the objective guidance, when one is freed from the bondage of the will, or the indirect guidance, occasion when the surplus is available to the individual guidance. As a consequence of the surplus, the genius either neglects suffering or suffers radically. This work intends to present the following hypothesis: the genius goes through existential drama that greatly surpasses the natural suffering inherent to other people. Thereunto Torquato Tasso, Goethe?s work, was utilized, since it has been mentioned by Schopenhauer / Para Schopenhauer, o que caracteriza o g?nio ? o excedente da faculdade de conhecer (genialidade) que lhe possibilita acesso imediato ? Ideia por meio da contempla??o intuitiva, enquanto puro sujeito do conhecimento. Todavia, esta mesma potencialidade amplifica a vontade do g?nio, quando este retoma a condi??o de indiv?duo. Segundo o fil?sofo, o excedente da faculdade de conhecer pode tomar duas orienta??es, excludentes entre si: a orienta??o objetiva, quando ele se torna livre da servid?o da vontade, ou a orienta??o subjetiva, ocasi?o em que o excedente se coloca a servi?o da vontade individual. Por conta dessas duas orienta??es do excedente, o g?nio ora se abst?m do sofrimento, ora sofre de maneira extremada. O presente trabalho pretende apresentar a hip?tese de que o g?nio vivencia um drama existencial, que ultrapassa sobremodo o sofrimento natural inerente aos outros homens. Para tanto, objetiva-se recorrer ? obra Torquato Tasso do Goethe, citada pelo pr?prio Schopenhauer.

D.Litt et Phil. / The main objective of this study was to investigate the effect of a contemplation meditation intervention aimed at developing great compassion on the psychological well-being of a group of adolescents. A supporting aim of this study was to elucidate conceptualisations of psychological well-being and contemplation meditation (Mahayana Buddhist analytical meditation and placement meditation) theory. The subjects of happiness and well-being have been focused upon in the East for thousands of years in philosophical theorisation and methodology (e.g. Buddhism) (Gyatso, 1995, 2000, 2001a, 2002a, 2005, 2007, 2010). In the West, although comparatively lagging behind, there has been increased interest in these topics since the advent of positive psychology (Compton, 2005; Peterson & Seligman, 2004; Ryff & Singer, 2008). In the past two decades, Eastern wisdom has also become more incorporated into Western psychology. For example, mindfulness meditation has been extensively integrated into Western stress reduction and clinical therapies (e.g. Kabat-Zinn, 1982, 2003, 2009; Schroevers & Brandsma, 2010). Less is known, however, about other forms of meditation, particularly contemplation meditation. Specifically, Mahayana Buddhist theory explains that contemplation and meditation on compassion and wisdom leads to permanent inner peace and optimal happiness, which has largely been overlooked in psychology. Furthermore, regarding Western positive mental health interventions, there is still limited research on how to foster well-being specifically in adolescents. Moreover, Huebner and Diener (2008) have noted that subjective well-being research in adults exceeds subjective well-being research in youth. Additionally, there is minimal research on psychological well-being as understood from the eudaimonic perspective, in comparison to hedonic subjective well-being (Keyes, 2009). The present study thus attempts to expand knowledge on increasing psychological well-being in adolescents by also drawing on Eastern theorisation and methodology.

Thesis advisor: John . Makransky / “The body” has become a major focus of intellectual inquiry across academic disciplines over the last fifty years. The interest in the body has also intensified with recent advances in studies of materiality, affect, technology, and neuro and cognitive sciences. In Christian theology, works on the body have also grown rapidly. My aim in this essay is to make a contribution to contemporary Christian theological discussions on the nature and role of the human body by turning to Edith Stein’s writings on contemplation and engaging a comparative theological study of a particular Tibetan Buddhist meditation tradition called lojong (Tib. blo sbyong). The core issue that I address is the lack of practical traction between theologies of the body and a person’s actual relationship with her body in a life of Christian formation. Christian theology has not provided an adequate model of the body that can concretely inform Christian experience of the body and guide Christian practice. I argue that Stein’s extensive work on the body in both philosophical phenomenology and ascetico-contemplative theology can make a particularly important contribution to addressing this issue. However, Stein’s theory of the body has limitations that point to deeper issues in the ontology and anthropology she inherits from the Western Christian tradition. I argue for a comparative theological study of non-Christian sources that conceive the body in ways that shed new light on her view of the body. The current theological literature shows three broad approaches to constructing a theology of the body: re-appropriating neglected sources within the Christian tradition; appropriating concepts and methods from academic disciplines outside Christian theology; or a combination of the two. Yet, these approaches fall short of elucidating how theoretical work on the body should concretely affect bodily experience and practice. In addition to these approaches, there is a need to study theological sources that employ models where the body is better integrated into the anthropology and contemplative framework. I turn to Tibetan Buddhist lojong to reflect on how the points of convergence and divergence between lojong and Stein can help us develop a model of the body that addresses the lacunae in Christian theology of the body. I examine the underlying ‘subtle body’ model operative in lojong texts and argue for explicitly using a subtle body model in Christian contemplation. / Thesis (PhD) — Boston College, 2019. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Architecture is a field inherently connected to art. The artist cancreate pieces that purposefully challenge our emotional states. Often,the architect is merely responsible for supplying the canvas. Theseemotional challenges, often conveyed by art, can frequently be left assecondary in architecture.In big cities society is constantly changing at a high pace.According to the Swedish Social Insurance Agency (2020), thepopulation stresses more and more, which leads to mental illnessthrough exhaustion. That, in turn, leads to long-term sick-leaves andunemployment. We have little time for self reflection and introspectionand during the remaining hours of our days the media steer us indirections of their own. Our minds are crowded with ideas and needsthat are not inherently ours that further increase toxic societal norms.The relation between our bodies, our minds and our directenvironments has a great impact on our mental well-being. Architectureand spatial design have the ability to inspire and influence humanbehaviour. So, the spaces in which we spend most of our time couldhelp us become mentally stronger and reduce stress levels.In order to explore how to create these kinds of builtenvironments, Virtual Reality (VR) can be used as a tool to test spatialexperiences that would emulate real life situations and trigger realemotional reactions. After surveying the field of VR research andperforming VR experiments, a virtual space was designed. This VRexperience was to act as a summary of the exploratory stage of theproject, acting as a precursor to the architecture set in the real world.The reality-based project is located on site in centralStockholm, in connection to areas where stress levels are recordedto be among the highest. In this building, visitors could pause for ashort time, being surrounded by an architecture that triggers positiveand beneficial emotional responses, ultimately contributing to a moresocially sustainable city.

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

The poetics of an architecture of a moment is explored through design of a contemplative room (wherin the geometric transformation of a cubic base to a cone) demonstrates the rhythmn and proportion of the construction of the room and the relative motion of the sun in the space. The relationship of the sun rays on the walls of the room passing through a reflecting pool are shown using demonstrative and constructive means of descriptive geometry as both the design generator and poetic expression.The composition of the buildings reveals the play of light on form. / Master of Architecture / An exploration to understand the relationship of architecture and the material sensible world. The work seeks to reveal that through the tangible architectural strategies of form, structure, material and light, the intangible qualities of architecture are defined.

The purpose of this thesis is to re-assert beauty as a fundamental and essential value within contemporary Christendom as it exists within a postmodern culture. Once a strong and meaningful concept within Christian belief, beauty has been lost over the passage of two millennia. This thesis examines the loss of beauty as a meaningful concept in western Christian belief, and offers a re-evaluation of the concept particularly within the postmodern world. Drawing together the fundamental concerns of postmodern society and the contribution that beauty is able to make from within the Christian context, this thesis demonstrates that "beauty" speaks to contemporary concerns and meets its deepest needs. Here, beauty, understood as the relational aspect of forms conceived by God, and offered to humanity as gift, is shown to overcome the affective sterility that has overtaken western society as an effect of enlightenment thought. An examination of the concept of beauty, particularly in the works of Thomas Aquinas, Jonathan Edwards and Gerard Manley Hopkins serves as a basis to posit a definition of beauty that is consistent with Christian beliefs without violating its unique content. Tracing the loss of beauty in western Christian thought and in western culture at large, and recognising the absence of a similar phenomenon within the Orthodox and Eastern Catholic Churches, suggests that the genius of these eastern traditions is their refusal to minimise the notion of "mystery" that stands at the heart of Christian revelation. The western Church then, is called to refocus on the centrality of the "mystery" inherent in her life. To this end, contemplation is proposed as the avenue wherein the believer experiences an intimate and transforming encounter with the Triune God which leads to the fruition of unique personhood that increasingly takes form as the "beauty of holiness." / Christian Spirituality, Church History and Missiology / D. Th. (Christian Spirituality)

Le psychanalyste Pierre Legendre propose une vision structuraliste du rapport de l'homme à l'image. Notre projet est de partir de cette réflexion fondatrice pour ensuite l'enrichir du concept de dynamisme -en se fondant sur des cultures autres qu'occidentales – qui viendra se substituer à celui de structure. Plus généralement, notre travail a pour objet de déconstruire certains stéréotypes liés à la relation entre l'homme et l'image dans le souci de restaurer une vision psychanalytique englobant la relation éthique (de 'je' à l'autre), sociale (de 'je' aux autres) et spirituelle (de 'je' au Tout Autre)qui correspond à une vision plus holistique de la cure psychanalytique mais sans la trahir. / Pierre Legendre adopts a structuralist point of view in his studies. Our project is to establish – with the help of different cultures – a position more dynamics to deconstruct three sorts of stereotypes : – First, the stereotype as an obstacle between me and the others (social dimension) ; – the stereotype as a hitch between me and the Other (spiritual dimension) ; – and, finally, stereotype as an obstacle between me and me. As we can see, this question is deeply ethical and concerns the roots of the psychoanalysis.

Cette thèse cherche à connaître le bonheur tel que Bobin conçoit et projette dans son œuvre. Pour ce but, l’approche bachelardienne nous a servi à définir dans l’œuvre de Bobin un élément symbolique pour le bonheur : la flamme. Pour traiter la question du temps et sa complexité, très liée à notre question principale, les réflexions de Bachelard, de Bergson et de la physique moderne sur le temps sont prises en référence ainsi que la « logique du contradictoire » (de Lupasco). Les images plus attachées à l’intellect sont analysées suivant les travaux d’Henry Corbin et définies comme « images-corps-réalités ». Elles témoignent d’un regard mystique chez Bobin. Une tendance vers la géopoétique pour acquérir l’Unité du monde s’ajoute aussi à ce regard. Et une langue d’« anima/animus » et un processus de la production du sens, « hélice du sens », interviennent pour traduire l’intransmissible en fragments. Cela rend l’écriture de Bobin « fragmentaire », ce que nous avons désigné comme un nouveau genre : « poésie-prose » mystique. / This thesis looks at happiness as perceived and shown in Christian Bobin's works. For this purpose, we used the approach of Bachelard to define Bobin’s symbolic element of happiness: the flame. To deal with the problem of time and its complexity, involved in our main problem, we applied theories of Bachelard, Bergson and those of modern physics, as well as the “logic of the contradictory” (of Lupasco). The images associated with intellect are analyzed based on Henry Corbin's works and are defined as “image- body-reality”. They testify of a mysticism which tends to “geopoetic” and the Unity of the universe. A language of “anima / animus” and a process of production of meaning, “the helix of sense” intervene to translate the Intransmissible in fragments. It makes the writing of Bobin fragmentary which we underlined as a new genre: mystic “poetry-prose”.