This study has been approached from a narrative counseling point of view, which is a product of the postmodern discourse. Counseling within this framework represents a fundamental new shift in counseling practices. Various theories and perspectives are being discussed in this study to explain the context to the reader in which narrative theory operates. Taking the above mentioned framework into consideration the researcher enters into discussions with an individual who has experienced restrictive narratives. Another point of departure of the researcher in this study is that the belief systems of individuals play a significant role in their lives. Narrative counseling with respect to counseling is therefore a very useful instrument in assisting people to understand how their lives are being shaped and influenced by means of their belief systems. Within the framework of the narrative counseling perspective a series of discussions took place with the client. The purpose of these discussions was to deconstruct the client problem saturated story or restrictive narrative into an alternative story of hope, free from the restrictions of the dysfunctional belief system. / This study has been approached from a narrative counseling point of view, which is a product of the postmodern discourse. Counseling within this framework represents a fundamental new shift in counseling practices. Various theories and perspectives are being discussed in this study to explain the context to the reader in which narrative theory operates. Taking the above mentioned framework into consideration the researcher enters into discussions with an individual who has experienced restrictive narratives. Another point of departure of the researcher in this study is that the belief systems of individuals play a significant role in their lives. Narrative counseling with respect to counseling is therefore a very useful instrument in assisting people to understand how their lives are being shaped and influenced by means of their belief systems. Within the framework of the narrative counseling perspective a series of discussions took place with the client. The purpose of these discussions was to deconstruct the client problem saturated story or restrictive narrative into an alternative story of hope, free from the restrictions of the dysfunctional belief system. / Thesis (M.A. (Sociology))--North-West University, Vaal Triangle Campus, 2005.

By framing his deconstruction of Plato’s Phaedrus and Timaeus as a response to Platonism, Jacques Derrida overlooks the possibility of a Platonic philosophy beyond dogma and doctrine. This thesis argues that Derrida’s deconstructions target a particularly Platonist abstraction of the dialogues, and thus, his critique relies on the underlying assumption that Plato defends the metaphysics of presence. Derrida attempts to show how the thesis that Being is presence undermines itself in both dialogues through hints of différance like pharmakon and khôra. To answer the Derridean critique, I analyze the hermeneutics of Derrida’s deconstruction of Plato and identify what in the dialogues lies beyond the limits Derrida’s reading, for example Derrida’s notable exclusion of ἔρως.

The purpose of this graduate work is to seek knowledge about how children’s right to participation and influence is interpreted and understood in a specific context and also to examine how this right can be conditioned and shaped by the pedagogical practice of early childhood education. The focus of this study has been to examine the arguments and attitudes towards the right to participation and influence as a pedagogical practice as it is understood in early childhood education. Additionally, I have been interested in studying the affordances and restrictions that early childhood educators experience when dealing with children´s right to participation and influence. The platform used for data collection is Facebook and the informants recruited were active participants in forums regarding democracy in preschool education. In the second phase of the study I conducted online focus groups with these participants. For the analysis of the material I have adopted a poststructuralist perspective, starting from Jaques Derridas philosophical texts and use of deconstruction. The results show the complexity in early childhood education´s democratic mission. What becomes clear is the importance for the teachers to adopting an open, ethical and democratic approach in order to make children´s right to participation and genuine influence possible in the everyday reality of early childhood education.

North American building design is predicated on the notion that there are only two sexes, genders, and sexualities. With the former presumed to be the biological determinant of the latter, male and female are constructed as anatomical, behavioural, and aesthetic opposites. Queer theory and gender studies literature, however, articulate embodiments, expressions and desires that are neither binary nor fixed. This design seeks to acknowledge these alternative inhabitations by appropriating an elite Winnipeg building, the Manitoba Club, for use as a gender diverse fitness club. Exploring concepts of the body, queer space, and deconstruction, this practicum design questions the dominance of binary discourses.

Revolutionary goals of Indigenous movements against colonial oppression during historic periods of insurgency are complicated by the fact that Indigenous women continue to suffer at the hands of those who claim to be the oppressed. Rukiah S. Kertapati describes Indonesia’s movement for independence from Dutch rule in Kedjatuhan dan Hati, while contemporary literature, such as Eden Robinson’s “Queen of the North” examines the oppression of Indigenous peoples of Canada. Women’s interests in intervening in the momentum of revolutionary violence may be interpreted in different ways – from subversive, to reactionary, to dissenting. However, women’s literary voices resist the impact of colonial oppression by illuminating the need for social change that emerges with awareness, combines emotion with intelligence, and recognizes the political relevance of personal experience. / Graduate

Focusing on a lived and practiced tolerance, this thesis sets out to explore questions concerning education for tolerance, and, specifically, how teachers and educators can prepare students to become tolerating subjects in their everyday encounters with others. Taking its point of departure in real and fictional classroom situations, the overall purpose of the study is to explore the ethical and transformative potential inherent in education for tolerance. The theoretical frame of the study is deconstruction and the philosophical writings of JacquesDerrida. The purpose of the thesis is accomplished in three movements. The first aims to show why teachers and educators need to redirect their attention in the classroom if the ethical and transformative potential that lies in education for tolerance is to be taken seriously. Instead of focusing on the tolerated and “deviating” other, it proposes that the tolerating subject should be the center of attention. The second movement aims to prepare the ground for a deconstructive reading by mapping different contemporary discourses of tolerance. Three distinct but interrelated dilemmas of tolerance are identified: the dilemma of welcoming, the dilemma of drawing boundaries, and the dilemma of bearing or enduring the otherness of the other. The third movement aims to show how a deconstructive reading of the dilemmas of tolerance can help teachers and educators to perceive and relate otherwise to the tolerating subject in education. For this, I turn to Derrida’s deconstructions of three concepts that are vital for our understanding of tolerance: hospitality, justice and mourning. The final section of the thesis discusses some educational implications deriving from the study. It is argued that if we look at the tolerating subject through the experience of its deconstruction, we also come to see education for tolerance otherwise. What this altered perspective can mean for education is articulated within the framework of what is calleda pedagogy of tolerance. / <p>Kommer ev. att publiceras på förlag.</p>

The objective of this study was to investigate the feasibility of using salvaged timber from deconstructed buildings in Turkey. The intention was to show that the re-use of &lsquo / waste&rsquo / materials, while decreasing the cost of construction also preserves the environment from wasteful and extensive use of natural resources. It is hoped that the findings of such a study will encourage professionals to use second hand timber components in Turkey. In order to deal with the waste problem and to save our planet the re-use of construction materials from economic, environmental, social, and historic points of views should be pursued. This research incorporated information about the re-use of timber, including ongoing projects around the world, as reported by the International Council for Research and Innovation in Building Construction (CIB) Task Group on Deconstruction (TG39), a local survey of individuals, organizations, and businesses that are related to the recycling and reuse of building materials. Local deconstruction works, recovery and re-use of timber elements and components were investigated on the basis of information obtained from the demolition contractors in Bentderesi locality in Ankara, a salvaged materials market. iii Moreover the study aimed to observe how used timber components are recovered from a demolition project. By observing the demolition of a building the author was able to determine the problems in recovering timber with the least damage. The findings of the investigation indicated that the architects and the building industry can play an important role to increase recovery rates and conditions of used timber components in construction, considerably. Instead of using nails for timber joints bolted connections should be preferred since they allow demounting and re-use with minimum damage during the deconstruction process. At the same time defects in timber due to extensive and unnecessary nailing can also be avoided. The decision on type of deconstruction, time and cost estimation, worker ability and sensitivity during disassembly influence the success of deconstruction. Tools and machinery used both on the work site and in the UBMs selling area have direct effects on the condition of recovered materials.

This thesis is based on two readings on death. The first one is Martin Heidegger&rsquo / s Being and Time chapter two, part one and the second one is Jacques Derrida&rsquo / s Aporias. The first reading is based on the phenomenological analysis of death. The line of argument of Heidegger is figured out. The second reading is based on Derrida&rsquo / s deconstruction of Heidegger&rsquo / s account of death in Being and Time. The thesis and the conclusion part is based on the idea that, on death, these philosophers are fundamentally similar and radically different. This is shown by the comparison of these philosophers.

This thesis addresses a major trend (what might be termed a “post-Buddhism”) within contemporary Western Buddhist thinking, and hence practice, emphasising the epistemic, existential and ethical autonomy of self as it engages with the Asian Buddhist traditions. Aligning its enquiry with a corresponding hermeneutic of the Buddha‘s biography in his “second renunciation” (his social-psychological and praxiological relinquishment of the structures of religious authority) it focuses on the work of contemporary Western dharma teachers Stephen Batchelor, David Loy and Alan Clements. Their respective emphases of agnostic doubt, ontological groundlessness, and existential-ethical autonomy are investigated in turn, alongside a corresponding reading of the Buddha‘s praxis prior to his enlightenment. Of interest to academic Buddhist Studies, this analysis introduces potential re-theorisations of the meta-epistemic nature of Buddhist praxis and the phenomenology of self and Buddhist ‘non-self’ as it/they engage with both Buddhist and Derridean deconstructive (contemplative and intellectual) praxis. It also considers a re-contextualisation of Buddhist ethics as it is influenced by the deconstructive and ethical strategies of Derrida and Levinas, as well as a (native but under-explored) Buddhist ‘ethics of non-duality.’ (All of these themes might be seen as more or less implicit also in the work of Western Buddhist theorists such as Roger Jackson, John Makransky, José Ignacio Cabezón, Alan B. Wallace, John Pickering and so on, and their deconstructionist counterparts in John Caputo, Robert Magliola, Steven Laycock, Carl Olson and others.) The thesis concludes with a general theorisation of the newly-inflected models of Buddhist enlightenment, praxiology and ethical engagement that necessarily emerge from such a shift of emphasis: a post-secular, non-hierarchical trans-religious culture of self-determination both within and without tradition. The Buddha‘s enlightenment itself emerges as a heterogeneous culture of human freedoms rather than a form of univocal religious transcendence. Similarly, Batchelor, Loy and Clements’ concerns around authenticity can be seen as productive elements of an evolving model of Buddhism within Western culture: one that in paradoxically grounding itself in ‘groundlessness,’ returns to the meta-religious roots of Gotama Buddha‘s own socio-historic transformation of the (religious and other) conditions of his time. Such a transformation becomes characterised by a greater attention to the contingencies of the unique self and its environment, knowledge-acquisition and its constructed character, justice and ethical ambiguity, and the indeterminacy of normative religious claims.

This thesis addresses a major trend (what might be termed a “post-Buddhism”) within contemporary Western Buddhist thinking, and hence practice, emphasising the epistemic, existential and ethical autonomy of self as it engages with the Asian Buddhist traditions. Aligning its enquiry with a corresponding hermeneutic of the Buddha‘s biography in his “second renunciation” (his social-psychological and praxiological relinquishment of the structures of religious authority) it focuses on the work of contemporary Western dharma teachers Stephen Batchelor, David Loy and Alan Clements. Their respective emphases of agnostic doubt, ontological groundlessness, and existential-ethical autonomy are investigated in turn, alongside a corresponding reading of the Buddha‘s praxis prior to his enlightenment. Of interest to academic Buddhist Studies, this analysis introduces potential re-theorisations of the meta-epistemic nature of Buddhist praxis and the phenomenology of self and Buddhist ‘non-self’ as it/they engage with both Buddhist and Derridean deconstructive (contemplative and intellectual) praxis. It also considers a re-contextualisation of Buddhist ethics as it is influenced by the deconstructive and ethical strategies of Derrida and Levinas, as well as a (native but under-explored) Buddhist ‘ethics of non-duality.’ (All of these themes might be seen as more or less implicit also in the work of Western Buddhist theorists such as Roger Jackson, John Makransky, José Ignacio Cabezón, Alan B. Wallace, John Pickering and so on, and their deconstructionist counterparts in John Caputo, Robert Magliola, Steven Laycock, Carl Olson and others.) The thesis concludes with a general theorisation of the newly-inflected models of Buddhist enlightenment, praxiology and ethical engagement that necessarily emerge from such a shift of emphasis: a post-secular, non-hierarchical trans-religious culture of self-determination both within and without tradition. The Buddha‘s enlightenment itself emerges as a heterogeneous culture of human freedoms rather than a form of univocal religious transcendence. Similarly, Batchelor, Loy and Clements’ concerns around authenticity can be seen as productive elements of an evolving model of Buddhism within Western culture: one that in paradoxically grounding itself in ‘groundlessness,’ returns to the meta-religious roots of Gotama Buddha‘s own socio-historic transformation of the (religious and other) conditions of his time. Such a transformation becomes characterised by a greater attention to the contingencies of the unique self and its environment, knowledge-acquisition and its constructed character, justice and ethical ambiguity, and the indeterminacy of normative religious claims.