<p>This is my thesis on the D-level at the university in Karlstad at the department for environmental science. It is an analysis of the idea of self-realisation in the deepecology movement.</p><p>The Norwegian philosopher Arne Naess is one of the profiles in the foreground of deepecology in the world. His teories is important for the development of how to look at ecophilosophical matters in the nordic countries.</p><p>i will therefor investigate his theories and see how Naess constructs the relation man-nature in his ecosophy T. The principle of self-realisation and identification is there the most important foundation for the antropocentric perspective.</p><p>In my analysis I use Martin Bubers philosophy of dialogue and his thoughts about relational concept of the self as tools for my investigation.</p><p>Ecophilosophy is an academic subject that touches a variety of fields of studies but has the collaboration between the subject of culture and nature as its base. Bubers concept of the self that highlights the third. Videlicet, the relation is a third aspect of the selfs constitution apart from the me and you.</p><p>I will also, as Buber does not notice power and hierarchy in his teory, try to integrate Val Plumwoods critique towards dualism in the thinking of western society as a complementing tool.</p><p>Plumwood points out, in her ecofeministic point of view, the importance of noticing difference as an important aspect of the problems in western thinking when it comes to the relationship between humanity-environment. To develop a non-dualistic thinking, according to Plumwood, it would take a critical analysis of all types of concepts that has been developed through the classic concept of logics reduktionistic discussion wich uses separation as a method.</p><p>Plumwoods conclusion is that to come to terms with the underlying powerstructures we have to examine the thinking itself.</p><p>Buber who is rooted in the jewish chassidism tradition has from a spiritual point of view examined aspects of the relationship between I and the other/world which touches Plumwoods theories.</p><p>By combining these two thinkers I want to formulate a more complex analysis of Arne Naess principle of self-realisation.</p>

This is my thesis on the D-level at the university in Karlstad at the department for environmental science. It is an analysis of the idea of self-realisation in the deepecology movement. The Norwegian philosopher Arne Naess is one of the profiles in the foreground of deepecology in the world. His teories is important for the development of how to look at ecophilosophical matters in the nordic countries. i will therefor investigate his theories and see how Naess constructs the relation man-nature in his ecosophy T. The principle of self-realisation and identification is there the most important foundation for the antropocentric perspective. In my analysis I use Martin Bubers philosophy of dialogue and his thoughts about relational concept of the self as tools for my investigation. Ecophilosophy is an academic subject that touches a variety of fields of studies but has the collaboration between the subject of culture and nature as its base. Bubers concept of the self that highlights the third. Videlicet, the relation is a third aspect of the selfs constitution apart from the me and you. I will also, as Buber does not notice power and hierarchy in his teory, try to integrate Val Plumwoods critique towards dualism in the thinking of western society as a complementing tool. Plumwood points out, in her ecofeministic point of view, the importance of noticing difference as an important aspect of the problems in western thinking when it comes to the relationship between humanity-environment. To develop a non-dualistic thinking, according to Plumwood, it would take a critical analysis of all types of concepts that has been developed through the classic concept of logics reduktionistic discussion wich uses separation as a method. Plumwoods conclusion is that to come to terms with the underlying powerstructures we have to examine the thinking itself. Buber who is rooted in the jewish chassidism tradition has from a spiritual point of view examined aspects of the relationship between I and the other/world which touches Plumwoods theories. By combining these two thinkers I want to formulate a more complex analysis of Arne Naess principle of self-realisation.

Specialpedagogen har etablerat en ny yrkesroll där det förespråkas goda relationer. Vi utgår ifrån mellanmänskliga relationer när vi vill förstå oss själva och varandra. Goda relationer utvecklas och skapas i mötet med andra. Syftet med vår studie är att belysa specialpedagogers upplevelser om hur de genom samtal som verktyg bygger relationer med förskollärare och grundskollärare och vilka förutsättningar de har för att ha samtal. Bubers dialogfilosofi har använts i den teoretiska tolkningen och som en del av definitionen av relation eftersom han ser på vad som händer i möten och samtal mellan människor. Enligt Buber (1997) innebär relation ett speciellt förhållande mellan Jag och Du. I studien genomförs en kvalitativ metod i form av djupintervjuer för att undersöka specialpedagogernas upplevelser utifrån syftet. Vi är inspirerade av en fenomenologisk ansats. En semistrukturerad intervjuguide användes i intervjuerna av sex specialpedagoger. Det vårt resultat visar är att specialpedagogerna har både lika och olika upplevelser om hur de genom samtal som verktyg bygger relationer med förskollärare och grundskollärare. Det är specialpedagogens organisering för samtal; tiden för samtal, närvaron för att kunna samarbeta med förskollärare eller grundskollärare och specialpedagogens samtalskompetens som framkommer i analysen. Vår studie bidrar med nya tankar om specialpedagogens verktyg att genom samtal bygga relationer med förskollärare eller grundskollärare och vilka förutsättningar de har för att kunna göra detta. I tidigare forskning har inte alla dessa tre delar: samtal, relationer och förutsättningar för detta, undersökts som en helhet. Vår analys och våra slutsatser visar att det finns ett behov av ett helhetsperspektiv.

<p>Denna uppsats är en explorativ studie ur relationistiskt perspektiv av vad som bidrar till välbefinnande och hälsa i vårdsammanhang. För att ange och beskriva relationella förhållanden har Martin Bubers dialogfilosofi använts som teoretisk modell. Grundrelationer som uppstår mellan Jag-Du eller Jag-Det och återfinns i dimensionerna, människa-det andliga, människa-människa, människa-natur. Denna filosofi har tillsammans med Katie Erikssons vårdteori i ”Vårdandets idé” använts i en hermeneutisk analys av praktiska vårdmöten. Utifrån dessa teorier har en jämförelse och därefter syntes varit utgångspunkt i analysarbetet. Vårdmötena skildrar vård ur olika perspektiv, patient, anhörigvårdare samt vårdpersonal, inom olika vårdsammanhang. Studien är subjektiv och inte generell i sin kvalitativa ansats men resultatet visar ändå på viktiga relationella samband som bidrar till upplevelser av hälsa och helhet i läkeprocessen. Det är viktigt att dessa relationsaspekter som resurs för läkedom får plats i vårdplaneringen utifrån Hälso- och sjukvårdslagens intentioner. Denna helhetssyn har dock inte funnits i tillräcklig utsträckning inom befintlig offentlig sjukvård på grund av ett endimensionellt biomedicinskt synsätt på människan som haft tolkningsföreträde inom denna under en längre period. Denna studie visar på det subjektiva värdet av den mångdimensionella synen på och bemötandet av människan, patienten inom vården. Detta medför möjlighet till upplevelse av helhet och delaktighet i läkeprocessen.</p>

<p>Mitt syfte med detta arbete är att försöka belysa den svårighet som både Jung och Buber såg för människan att finna helhet och äkthet i livet. Denna fråga är för mig högst aktuell i det samhälle jag lever i idag. Genom en uppdelning av tiden och rollerna har helheten gått förlorad vilket hotar att splittra människan. Risken är att hon alieneras till sig själv och andra människor. Denna alienering visas genom meningsförlust och en relativiserande hållning. Med Jungs respektive Bubers tankar vill jag jämföra deras slutsatser och därefter finna svar på det transcendentas (det heligas) roll för människans helhet och möjlighet att vara människa.</p><p>Frågor som jag vill försöka besvara:</p><p>- Skiljer sig Jungs Själv och Bubers eviga Du från varandra?</p><p>- Vad blir den praktiska skillnaden ifråga om individuationen?</p><p>- Hur relaterar femtiotalets konflikt dem emellan till de föregående frågorna?</p><p>- Vad kan vi idag lära oss av denna konflikt?</p>

Mitt syfte med detta arbete är att försöka belysa den svårighet som både Jung och Buber såg för människan att finna helhet och äkthet i livet. Denna fråga är för mig högst aktuell i det samhälle jag lever i idag. Genom en uppdelning av tiden och rollerna har helheten gått förlorad vilket hotar att splittra människan. Risken är att hon alieneras till sig själv och andra människor. Denna alienering visas genom meningsförlust och en relativiserande hållning. Med Jungs respektive Bubers tankar vill jag jämföra deras slutsatser och därefter finna svar på det transcendentas (det heligas) roll för människans helhet och möjlighet att vara människa. Frågor som jag vill försöka besvara: - Skiljer sig Jungs Själv och Bubers eviga Du från varandra? - Vad blir den praktiska skillnaden ifråga om individuationen? - Hur relaterar femtiotalets konflikt dem emellan till de föregående frågorna? - Vad kan vi idag lära oss av denna konflikt?

Denna uppsats är en explorativ studie ur relationistiskt perspektiv av vad som bidrar till välbefinnande och hälsa i vårdsammanhang. För att ange och beskriva relationella förhållanden har Martin Bubers dialogfilosofi använts som teoretisk modell. Grundrelationer som uppstår mellan Jag-Du eller Jag-Det och återfinns i dimensionerna, människa-det andliga, människa-människa, människa-natur. Denna filosofi har tillsammans med Katie Erikssons vårdteori i ”Vårdandets idé” använts i en hermeneutisk analys av praktiska vårdmöten. Utifrån dessa teorier har en jämförelse och därefter syntes varit utgångspunkt i analysarbetet. Vårdmötena skildrar vård ur olika perspektiv, patient, anhörigvårdare samt vårdpersonal, inom olika vårdsammanhang. Studien är subjektiv och inte generell i sin kvalitativa ansats men resultatet visar ändå på viktiga relationella samband som bidrar till upplevelser av hälsa och helhet i läkeprocessen. Det är viktigt att dessa relationsaspekter som resurs för läkedom får plats i vårdplaneringen utifrån Hälso- och sjukvårdslagens intentioner. Denna helhetssyn har dock inte funnits i tillräcklig utsträckning inom befintlig offentlig sjukvård på grund av ett endimensionellt biomedicinskt synsätt på människan som haft tolkningsföreträde inom denna under en längre period. Denna studie visar på det subjektiva värdet av den mångdimensionella synen på och bemötandet av människan, patienten inom vården. Detta medför möjlighet till upplevelse av helhet och delaktighet i läkeprocessen.

The overall purpose of this study is to gain knowledge about dialogues in the setting of the preschool. The more in-depth purpose is to highlight what happens in dialogues between a teacher and a child when more children join the situation of interaction in which the dialogue is taking place. A further purpose is to attempt to understand what it is that influences change in the dialogue and what significance the actions of the teacher can have for this change. The study is based on several questions that concern interaction in preschools, who it is that initiates an increase in the number of participants in those situations that involve dialogue, and what happens with the dialogue when more children join and what causes the change in the dialogue. The study is based on video observations from a preschool; approximately 10 teachers and 50 children between the ages of one and six took part in the study. The situations that were observed and documented in video format were everyday activities (both indoor and outdoor) that were led at a nominal level by teachers. In total, 40 films were recorded. Film length was between one and 60 minutes. In 32 of the films, there was interaction between a teacher and several children, and 18 of these included dialogues between a teacher and several children. Dialogue is here given a specific significance and refers to the interaction that can be described in terms of presence, listening, reciprocity, and extending. This definition of dialogue derives from a combination of Martin Buber’s philosophy of dialogue and aspects of interaction that earlier research found to be significant for children’s learning. In two of the 18 films that showed dialogue, no other children became part of the situation of interaction; the remaining 16 films were transcribed; and both verbal and non-verbal events were made apparent in the transcriptions. Analyses of the recorded material and of the transcriptions were conducted using analytical terms borrowed from conversation analysis as well as the central term for this study dialogue.  The results demonstrate a complex practice and also demonstrate that dialogues in the sense given in this study take place between children and teachers. Situations of interaction also occur where dialogues take place in which a number of children join. It can be the child joining the situation of interaction who takes the initiative to an increased number of participants; however, it can also be the teacher or the child in the dialogue. The initial address can take place during a moment of transition in the interaction or at the same time as another participant is talking. The dialogue often changes when more children join the situation where the dialogue is taking place. The dialogue can end completely or be interrupted and resume. The results further demonstrate that the dialogue can continue without seemingly being affected by the fact that more children join. This happens when the child joining and the teacher in the dialogue interact in a non-verbal manner at the same time as the teacher is talking with the child in the dialogue. The dialogue can also be continued with more participants. Who takes the initiative, how the initial address occurs, and which content is given focus by the different participants are all factors that seem to affect what happens to the dialogue. How the teacher acts when more children join also appears to be significant in terms of what happens with the dialogue when more children join. In those situations where the teacher begins talking with a number of children about different subjects, the interaction ceases to be dialogic. When the teacher asks the joining child to wait, the dialogue is both interrupted and resumed, and on those occasions when the dialogue continues with more participants, the teacher listens to the joining child and the participants take turns speaking. / <p>Licentiatuppsatsen har författats inom forskarskolan "Utforskande lärprocesser och literacy: förskolebarns lärande i språk, matematik och naturvetenskap" som genomförts i samarbete mellan Stockholms universitet, Uppsala universitet, Umeå universitet och Högskolan i Dalarna.</p>

The overall purpose of this study is to gain knowledge about dialogues in the setting of the preschool. The more in-depth purpose is to highlight what happens in dialogues between a teacher and a child when more children join the situation of interaction in which the dialogue is taking place. A further purpose is to attempt to understand what it is that influences change in the dialogue and what significance the actions of the teacher can have for this change. The study is based on several questions that concern interaction in preschools, who it is that initiates an increase in the number of participants in those situations that involve dialogue, and what happens with the dialogue when more children join and what causes the change in the dialogue. The study is based on video observations from a preschool; approximately 10 teachers and 50 children between the ages of one and six took part in the study. The situations that were observed and documented in video format were everyday activities (both indoor and outdoor) that were led at a nominal level by teachers. In total, 40 films were recorded. Film length was between one and 60 minutes. In 32 of the films, there was interaction between a teacher and several children, and 18 of these included dialogues between a teacher and several children. Dialogue is here given a specific significance and refers to the interaction that can be described in terms of presence, listening, reciprocity, and extending. This definition of dialogue derives from a combination of Martin Buber’s philosophy of dialogue and aspects of interaction that earlier research found to be significant for children’s learning. In two of the 18 films that showed dialogue, no other children became part of the situation of interaction; the remaining 16 films were transcribed; and both verbal and non-verbal events were made apparent in the transcriptions. Analyses of the recorded material and of the transcriptions were conducted using analytical terms borrowed from conversation analysis as well as the central term for this study dialogue.  The results demonstrate a complex practice and also demonstrate that dialogues in the sense given in this study take place between children and teachers. Situations of interaction also occur where dialogues take place in which a number of children join. It can be the child joining the situation of interaction who takes the initiative to an increased number of participants; however, it can also be the teacher or the child in the dialogue. The initial address can take place during a moment of transition in the interaction or at the same time as another participant is talking. The dialogue often changes when more children join the situation where the dialogue is taking place. The dialogue can end completely or be interrupted and resume. The results further demonstrate that the dialogue can continue without seemingly being affected by the fact that more children join. This happens when the child joining and the teacher in the dialogue interact in a non-verbal manner at the same time as the teacher is talking with the child in the dialogue. The dialogue can also be continued with more participants. Who takes the initiative, how the initial address occurs, and which content is given focus by the different participants are all factors that seem to affect what happens to the dialogue. How the teacher acts when more children join also appears to be significant in terms of what happens with the dialogue when more children join. In those situations where the teacher begins talking with a number of children about different subjects, the interaction ceases to be dialogic. When the teacher asks the joining child to wait, the dialogue is both interrupted and resumed, and on those occasions when the dialogue continues with more participants, the teacher listens to the joining child and the participants take turns speaking.