No description available.

Thesis advisor: Marina McCoy / This thesis proposes that anxiety should be seen as a doorway to profounder human nature rather than a pathology to be cured, it is important to embody our courage to confront the anxiety and transcend from within. By looking at the Western existentialists, the existential question is raised regarding the latent and yet absolute existential anxiety in our lives. As Western existentialists have certain answers in their framework, the thesis also provides a fresh perspective combined with some Buddhists’ thoughts to present that the courage to be is a deep acceptance to the threats of non-being and our creative possibilities as human beings. / Thesis (BA) — Boston College, 2019. / Submitted to: Boston College. Lynch School of Education. / Discipline: Departmental Honors. / Discipline: Philosophy.

A thesis submitted to the Faculty of Commerce, Law and Management, University of the Witwatersrand, in fulfilment of the requirements for the degree of Doctor of Philosophy (PhD) Johannesburg, November 2015 / The purpose of this research is to explore the role of courage in leadership. A review of the relevant literature showed that leadership has been widely studied but is still not well understood while courage has scarcely been studied and is still diversely defined. It has been found that courage rarely has a place in leadership and management frameworks. Leaders in Mauritius were interviewed on their experiences of courage. As this research is of exploratory nature, a qualitative design was adopted and unstructured interviews were used. A Narrative Analysis of the transcripts was carried out in a two-step process: Stories were extracted from the interview transcripts in a deductive manner using a three-dimensional approach consisting of personal, social and temporal dimensions. The stories were then inductively analysed to derive meaning from them using thematic and performative analysis. This research has three main contributions. First, the manifestation of courage follows a cycle of four stages, starting from the Trigger Stage, followed by the Barrier Stage, Thoughts & Actions Stage and Ending Stage. Throughout the life of the leader, one cycle feeds the next cycle and so on. Furthermore, the contexts under which courage were displayed were: Change, Pro-Active Vision, Identity Tensions and Response. Second, the following drivers of courage were identified: the external drivers Greater Cause, Support, and Sacrificing Something, and the internal disposition courage drivers Positive & Forward Looking, Self-Consciousness, Calculated Risk-taking, Values & Beliefs, Emotional Balance & Control, Prior Experience, Perseverance & Focus, and Ownership & Independency. The internal courage drivers activated in the transition between the Trigger and Barrier stages were equivalent to “Courage to Be” while the external courage drivers activated between the Barrier and Thoughts & Actions stages were equivalent to “Courage to Act”. Furthermore, it was found that leadership skills act as mere facilitators of courage and courage drivers need to be present to drive courageous acts. It was also seen that some of the drivers of courage are very close to qualities of authentic leadership. Third, the research has made a methodological contribution in terms of the development of a systematic approach to the use of narrative analysis in management research. The implications from the findings are that courage development cannot be excluded from leadership development and can start in schools as well as in organisations as an on-going process, and that the methods of analysis developed in this research can be applied. / MB2016

Thesis (Ed.D.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / This study explores the ways a small group of girls, ages 11-13, spoke about courage over a two-year period. Using Aristotle's Nicomachean Ethics as a guide, the purpose of the present study is to discover how courage is present in the lives of a select group of girls, what their thoughts and perceptions are on courage, and how these thoughts and perceptions explain the operation of emotion and rationality in producing courage. This last question is based off Marcia Homiak's (1993) suggestion that Aristotle offers a way to explain how emotion and rationality operate together to develop positive, caring, independent and strong individuals. Differing from the predominant framework of Carol Gilligan's theory of an "ethic of care" in girls' developmental research, the present study uses and suggests that the practice of returning to the classical work of Aristotle offers a different approach to studying girls' development. The girls were interviewed in an effort to discover personal conceptions of courage, their thoughts on the relevance of intention, experience, emotion, sanguinity, and ignorance to courage, as Aristotle describes these terms, and how courage is present in their lives. The girls also performed an essay-writing task to clarify their thoughts. Several dominant themes resulted from this study. These included the participants stating that (1) a courageous act must stem from good intentions; (2) courage comes as a matter of experience or practice; (3) with enough practice courage can become a habit and thus part of your character; (4) while emotion is a precursor to courage, a courageous act cannot be done rashly and requires a degree of rationality to act in order to be considered true courage; and (5) their own recollections of acting courageously are in early development and thus far have been minimal. An additional finding was the degree to which participants found overly aggressive girls spur opportunities for courage. Implications for a model of active learning, character education, and further research on girls' development are suggested. / 2031-01-02

The aim of this study is to bring forward four teachers of Arts-education, their statements and reasoning concerning the condition and meaning of the subject of Arts-education along with their statements in relation to theory and earlier research, give voice and insight in their intentions according to what teaching of Arts-education should contribute to. The basis for the study is brought out of the dilemma that there, in the subject of Artseducation is “crowding of matter” in the nine-year compulsory school, difficulties in selecting the importance of various subjects and different opinions between teachers, due to curriculum being modified in accordance with the development in society. The earlier research that this study relates to shows how teacher’s opinion of different subjects varies. My questions concerning the subject are the following; How do four teachers of Arts-education reason concerning the condition and meaning of the subject of Arts-education? What are the teachers intentions according to what teaching of Arts-education should contribute to? What are the similarities and differences between the statements of the teachers in this study versus the teachers' statements according to previous research? To find answers on my issues and questions I have made interviews with four teachers of Arts-education and have then put their reasoning and statements against theories , which  all concerns the creative process. This study shows that these four teachers all have different opinions in how to educate, but not different opinions about what the results of  the subject should be and contribute to. Common to all four teachers is, out of their statements, more or less, it is possible to interpret discussion around the importance of the role of creativity for Arts-education. Three of the teachers also have a discussion in how they relate to modern society, similarities and differences, but also how they expand on a problematic issue. There are among the four teachers of Arts-education, in their reasoning, many similarities in what teachers according to earlier research, have said they value in the subject of Arts-education along with their intentions of education. There are also differences from earlier studies, and that is the fact that there are subtle distinctions in the discussion within the actual problem area. This could contribute with hypothetical knowledge to future research within the actual problem area. In statements from two of the teachers a new aspect arose, an aspect that has not been seen in earlier research, “way of thinking creative” and its meaning.

No description available.

Th. doct.--Paris 4, 1996. / Bibliogr. p. 555-583. Index.

No description available.

Moral courage captures one's ability to do 'what is right' for 'the greater good' in situations where doing so involves personal danger, risks, or difficulties (Detert & Bruno, 2017; Rate, 2010). Recognizing the organizational and social benefits of moral courage, management researchers and practitioners alike encourage business students and employees to engage in morally courageous behaviours (Comer & Sekerka, 2018; Sekerka & Godwin, 2010). However, we lack the understanding of how others perceive and react to organizational members' acts of moral courage (Detert & Bruno, 2017). This dissertation examines how individuals react to displays of workplace moral courage. I argue that although by and large people do respond favourably towards employees who engage in workplace moral courage, the extent to which such responses are (un)favourable is dependent on characteristics of both the actor (i.e., gender) and the observer (i.e., social dominance orientation). I conduct three pilot studies and three hypotheses testing studies as part of my dissertation. The hypotheses testing studies include two experimental designs and one field-survey design and examine both peer- and supervisor responses to employees' acts of moral courage. While the effects of actor's gender and observers' social dominance orientation on observers' reactions towards workplace moral courage did not fully replicate across all three studies, the pattern of the findings was generally consistent.

A partir de 1982 Foucault attribue une place centrale à l’expérience qui noue transformation de soi et accès à la vérité. Dans cette perspective la vérité devient une expérience dans laquelle nous devons transformer notre existence pour accéder au vrai. C’est toute la problématique de la spiritualité et de sa relation à la philosophie qui est ainsi ouverte, redéfinissant la philosophie comme une expérience de transformation de soi à l’épreuve de la vérité. Notre objectif sera ici de montrer comment à travers le concept de parrêsia Foucault propose une nouvelle manière de problématiser la relation entre discours vrai et transformation de soi. Ce travail sur soi implique une remise en question constante, mais surtout elle implique une vigilance permanente à l’égard du monde, des autres et de soi-même. Il ne s’agit plus seulement là de s’inventer soi-même en réponse à l’assujettissement, mais d’avoir le courage de devenir autre, dans un monde autre. Cette relation entre vie et vérité implique de se mettre constamment en jeu, risquant toujours une déprise de soi nécessaire à l’émergence d’une vie autre : il s’agira donc pour nous de tracer les déclinaisons éthiques prises par ce courage de la vérité. La parrêsia comme une autre forme de penser le nouage entre subjectivité et vérité, une forme de subjectivation dans laquelle le sujet ne s’attache pas à la vérité de forme identitaire, mais par laquelle le sujet se met perpétuellement en jeu. Nous examinerons pour cela cinq formes, ou plutôt cinq moments de problématisation historique de la parrêsia analysés par Foucault dans ses deux derniers cours au Collège de France : la parrêsia dans les pratiques de soi antiques, la parrêsia et ses origines démocratiques, le moment de transition d’une parrêsia politique à une parrêsia éthique, la parrêsia socratique et finalement la parrêsia cynique. Ce parcours nous permet en même temps de montrer la relation établie par Foucault entre le concept de critique et celui de parrêsia. Nous verrons également comment par ce nouage s’ouvre en même temps la question du rôle de l’intellectuel ainsi que celle de la tâche de la philosophie, question sous-jacente et présente tout au long de ces derniers cours. / Starting in 1982, Foucault gave a central place to the experience that knots transformation of the self and access to truth. In this perspective, truth becomes an experience in which we should transform our existence to reach what is true. It is the question of spirituality and its relation to philosophy that emerges, redefining philosophy as an experience of transformation of the self as witness to the truth. Our objective will be to show how through the concept of parrêsia Foucault proposes a new way to think about the relationship between truth telling and transformation of the self. This transformation implies a constant questioning, but most of all, it implies a permanent vigilance with regard to the world, others and oneself. It is no longer only a question of inventing oneself in response to subjection, but to have the courage to become another, in another world. This relationship between life and truth implies constantly being at stake, necessarily risking a loss of self for the emergence of another life. Our aim will thus be to trace the ethical variations taken by this courage for truth. Parrêsia is another way of thinking about the knot between subjectivity and truth, a form of subjectification in which the subject does not attach to identity but by which the subject is has to continually reinvent itself. We will examine five forms, or rather, five moments of historical consideration of this concept of parrêsia analyzed by Foucault in his last two courses at the Collège de France: parrêsia in the ancient practices of the self, parrêsia and its democratic origins, the moment of transition from political to ethical parrêsia, socratic parrêsia and finally, cynical parrêsia. These five forms will also allow us to show the relationship established by Foucault between the concept of critique and that of parrêsia. We shall also see how this knotting reveals the questions of the role of the intellectual and the task of philosophy, two underlying questions present throughout his last courses.