Thesis (Ph. D. in Political Science)--University of California. / Includes bibliographical references (leaves 426-461).

Thesis (Ph.D.) -- University of Rhode Island, 2009. / Typescript. Includes bibliographical references (leaves 201-207).

Thesis (Ph.D.)--Baylor University, 2006. / Includes bibliographical references (p. 242-254).

Dissertação(mestrado) - Universidade Federal do Rio Grande, Programa de Pós- Graduação em Educação em Ciências: Química da Vida e Saúde, Instituto de Educação, 2011. / Submitted by EDUARDO PENA (edupenaa@hotmail.com) on 2012-10-26T01:07:36Z No. of bitstreams: 1 O ENSINO DE CIÊNCIAS EM UMA INSTITUIÇÃO ESCOLAR.pdf: 1176301 bytes, checksum: 11d30a0c383ca5bc3501ed1e4edad770 (MD5) / Approved for entry into archive by Bruna Vieira(bruninha_vieira@ibest.com.br) on 2012-11-28T21:37:48Z (GMT) No. of bitstreams: 1 O ENSINO DE CIÊNCIAS EM UMA INSTITUIÇÃO ESCOLAR.pdf: 1176301 bytes, checksum: 11d30a0c383ca5bc3501ed1e4edad770 (MD5) / Made available in DSpace on 2012-11-28T21:37:48Z (GMT). No. of bitstreams: 1 O ENSINO DE CIÊNCIAS EM UMA INSTITUIÇÃO ESCOLAR.pdf: 1176301 bytes, checksum: 11d30a0c383ca5bc3501ed1e4edad770 (MD5) Previous issue date: 2011 / Este trabalho é fruto de uma investigação acerca do Ensino de Ciências em uma instituição escolar brasileira constituída por uma identidade cultural japonesa. Buscou-se analisar como as crianças dos Anos Iniciais percebem o referido ensino. O objeto de estudo analisado chama-se Escola Oshiman, localizado em São Paulo. O currículo desta escola é marcado por algumas atividades pertencentes à própria cultura japonesa. O corpus de análise da pesquisa refere-se a documentos oficiais dessa escola, como o Projeto Político Pedagógico e o Plano de Ciências dos Anos Iniciais; entrevistas com duas professoras da disciplina de Ciências e com alunos da 4ª série. Esse estudo desenvolveu-se no plano das discussões acerca das interlocuções entre o Oriente e Ocidente. Tendo em vista esses intercâmbios entre extremidades culturais, foram abordados de modo não comparativo, todavia, vislumbraram-se algumas condições de possibilidade para pensarmos acerca da ciência, da educação e da cultura. O autor que embasa esse estudo é especialmente Michel Foucault, propondo colocar em suspenso as verdades alicerçadas pela Ciência no Ocidente, bem como problematizar a constituição do sujeito e suas relações dentro da instituição escolar. Para o solo Oriental, embasou-se pelos entendimentos de Edward Said e de Ruth Benedict, entre outros que abrangem a cultura japonesa. Diante dessas perspectivas teóricas, selecionou-se os Estudos Culturais como marco epistemológico para o estudo. Nessa correnteza, buscou-se problematizar a partir desses discursos presentes nos documentos oficiais da escola e nas entrevistas. Realizou-se ainda, estudos acerca das infâncias, buscando entender como esses sujeitos infantis são fabricados por uma concepção marcadamente ocidental de fazer ciência e, por uma concepção oriental que perpassa suas identidades culturais. Nesse estudo evidenciou-se a constituição de sujeitos marcados por duas diferentes culturas: a brasileira e a japonesa concomitantemente. O Ensino de Ciências é tido como universal, de modo que as práticas estudadas são predominantemente pelo método científico. A ciência, ainda na atualidade, é pensada a partir de uma produção histórica pautada pela razão, validação e desenvolvimento. Verificou-se uma tradição científica ocidental, a partir de um processo histórico denominado de Era Meiji, período marcado pela ocidentalização do Japão. Destarte, entendeu-se a ciência mediada pelas compreensões do ambiente escolar e do currículo enquanto produtores de conhecimentos. A questão da cultura japonesa, por sua vez, apareceu dentro desse espaço escolar como um complemento as aprendizagens, sendo necessária para a perpetuação de uma comunidade imigratória. / This work is the result of an investigation on the teaching of Science in a Brazilian educational institution, which consists of a Japanese cultural identity. We sought to examine how children perceive the first years of their teaching. The study object analyzed is called Oshiman School, located in São Paulo. The school curriculum is highlighted by certain activities, which pertains to the Japanese culture. The corpus of the research refers to official documents of the school, such as the Pedagogical Political Project and the Plan of Sciences in the Early Years as well as interviews with two teachers of Science study field and with students of the 4th grade. The study comprises of discussions about the exchanges between the East and West cultures. Once the two extreme cultural interchanges were approached, even in a non-comparative manner, a few factors have enabled us for the thinking about science, education and culture. This paper is especially underlined by Michel Foucault, who proposed to place on hold the truths grounded on Science in the West culture in addition to problematizing constitution of the subject and their relationships within school. Regarding the Eastern land, this work is grounded on the understandings of Edward Said and Ruth Benedict, among others authors, which cover the Japanese culture. Given these theoretical perspectives as the Cultural Studies were selected as the epistemological research guide on the study. In this thinking, we sought to question both the basis of the speeches present in the school official documents and the interviews. We conducted further studies of the childhood, by seeking to understand how the subjects mentioned are manufactured by the conception of comprising Science within the distinguished Western manner and by an Eastern design, which pervades their cultural identities. In the study it is shown the constitution of subjects scored by two different cultures: the Brazilian and Japanese ones concurrently. The teaching of Sciences is regarded as universal, so that the practices mainly studied are by obtained by the scientific method. Science, even today, is regarded from a historical production that is guided by reason, validation and development. There had been a Western Scientific tradition arisen from a historical process called the Meiji Era that was a period marked by the Westernization of Japan. Therefore, it was considered to be part of Science, which was also mediated by understandings of the school environment and curriculum in addition to producers of knowledge. The issue of Japanese culture, in turn, appeared in this space as a complement for school learning; hence it is necessary for the perpetuation of a community of immigrants.

In a series of cinematic case studies, this thesis argues for a philosophically grounded concept of the 'European', a concept visualized and narrativized in a select canon of films from the tumultuous period in European history between 1989 and 1995. This concept is defined by an oscillation between the particular and the universal, situating Europe not in a geopolitical or territorial frame but instead as the interaction between utopian promise of universal tolerance and (self-)critical thought, and a historical actuality overdetermined by particularities: identity, nationality, ethnicity, gender, and class. A critical, self-reflexive and avowedly European group of films is examined: Faraway, So Close! (Wim Wenders, 1993), the Three Colours trilogy (Krzysztof Kieślowski, 1993-4), Ulysses' Gaze (Theodoros Angelopolous, 1995), and 71 Fragments of a Chronology of Chance (Michael Haneke, 1994) reflexively critique the institutional, territorial and historical basis of their 'European' status. This critique is performed in the handling of profilmic indexicality and the dramatic situations staged within that environment. In bringing the particular universal tension to the fore, this thesis argues that the European always already brings with it a historico-philosophical tension occluded in categories such as the global or transnational. Historical echoes, in which events of the post-1989 period appear to re-occur in the present, indicate how recent and ongoing European crises are haunted by the aftermath of the fall of the Berlin Wall, the collapse of Soviet-type socialism, and the expansion of European institutions. In that time, philosophical responses to the newly-emerging political and social conditions implicitly or explicitly evoked the power of visual cultures to initiate reflection on those conditions. Narrative films specifically offer an underappreciated resource on the intellectual concerns of the post-1989 moment, and on its galvanising influence on philosophical questioning of the European. This thesis offers a detailed examination of cinematic narratives in which this questioning is undertaken and by doing so offers intellectual resources for re-imagining the present moment of European crisis.

No description available.

This paper addresses the influence of a mechanistic world view of East-West relations. The "classic" model of mechanism orders reality into a relationship akin to a simple clock or pump. In the model, discrete and unmodifiable parts, with no natural functional relationship to each other, are balanced and engineered into functional unity. This study shows how "environmental" conditions at the international level (ambiguity, complexity, and prolonged conflict) limit the ability of policy makers to define objective limits to containment, influencing them instead to follow the universal application of the "logic" of mechanism--that any imbalance must be checked by the container.

Este trabalho discute valores pedagógicos associados ao corpo na tradição oriental, em diálogo com o pensamento filosófico do Ocidente. Discute uma concepção abrangente de corpo, sugerida pela antiga palavra japonesa Mi () em relação com a Cerimônia do Chá (Chanoyu)(), uma instituição que, de certo modo, resume em si a visão oriental de educação (Zen, Tao, ritos, corpo na educação etc.). Este é precisamente o método da antropologia filosófica segundo Josef Pieper (método que assumimos nesta tese): já que não se dá acesso direto ao ser do homem, mas só por caminhos indiretos, a partir de instituições, linguagem (comum) e seus modos de agir. Além do Chanoyu (neste trabalho, mera referência e não uma proposta curricular), a língua japonesa oferece também importantes indicações para a Antropologia: particularmente a palavra Mi, que aponta para um corpo expandido, relacional, e transcendente (em oposição ao corpo fragmentado, isolado proposto pela moderna filosofia ocidental desde Descartes , realidade estanque na dicotomia mente/corpo). O Chanoyu remete ao Chado (caminho do chá) (), todo um estilo de vida, com seus valores pedagógicos: voltar-se e abrir-se para o Outro, generosidade, reverência, criatividade e espontaneidade, sintonia com a natureza, ligação com a sabedoria histórica, contemplação etc. Também esses valores só podem ser acessados de modo indireto. E são especialmente importantes quando a maior parte de nossa cultura escolar contemporânea ocidental (tendência que se faz presente também no moderno Oriente) enfatiza e estimula habilidades e objetivos racionais, obtidos por meio de procedimentos operacionais, deixando pouco espaço para os valores tradicionais do Oriente: dom, voz média, ritos, educação do fingir (na qual o corpo age sobre o espírito) etc. (valores que também pertencem à tradição ocidental antiga e medieval: examinamos o caso de Tomás de Aquino). A educação propiciada pela experiência integrada: corpo que pensa mente que sente, emerge em contínua interação humana e em face da natureza. Daí a conexão com os principais valores do Chado: harmonia ( wa), respeito ( kei), pureza ( sei) e tranquilidade ( jaku). Além do wabi. Ao discutir esses temas, uma ferramenta metodológica importante nos é dada pelo pensamento confundente. Nossas conclusões apontam para uma concepção de educação na qual a dicotomia mente / corpo deve ser substituída por uma educação integrada para um ser integrado. O Chanoyu oferece um caminho. / This dissertation discusses pedagogical values in Eastern Tradition compared to Western Philosophy of Education. A comprehensive conception of body suggested by the ancient Japanese word Mi () is examined in association with Tea Ceremony (Chanoyu) (), an institution which, in a certain way, epitomizes Eastern focus (Zen, Tao, rites and education, body and education etc.). Precisely this is the anthropological method according to Josef Pieper (model which we assume): since there is no direct access to human being itself, but only by indirect means, examining institutuions, common language and ways of acting is required. Besides the Chanoyu (and in this dissertation, Chanoyu is just a reference: we do not propose Chanoyu in brazilian schools), Japanese common language also offers important hints on Anthropology: specially the word Mi, for the expanded body, the relational body, transcendent body (in opposition to the fragmented, isolated body of the modern western Philosophy since Descartes , separated by the mind/body dicothomy from the whole of human reality). Chanoyu is associated to Chado (), the way of tea, with its pedagogical values: turning and opening to the other, generosity, creativity and spontaneity, linked with history, living in tune with nature, beholding etc. These values also can be accessed only trough an indirect way. And are specially important today, when the most part modern Western School Education (and even the Modern Eastern world) stresses and encourages skills and behaviour goals, to be obtained by means of established operational procedures and there is little room for Eastern traditional way: gift, middle voice, rites, pretending education (in which body influences spirit) etc. (although Ancient and Medieval Western Tradition we examine the case of Thomas Aquinas fostered these values too). Education through integrated experience, thinking body - feeling mind, emerging in continuous human interaction and facing nature. And so the main principles Chado set forward: harmony ( wa), respect ( kei), purity ( sei), and tranquility ( jaku); are still central to Chanoyu, tea ceremony. Wabi is also examined. In discussing such matters, confounding thinking (Ortega y Gasset) is another important methodological tool. Our conclusions point to a conception of education in which mind / body dicothomy must be replaced by an integrated education for an integrated being. Chanoyu shows a way.

A continuing interest in the relationship between the 'decorative' and the 'technological' is a key area that underpins the author's artistic practice. This paper surveys the historical links between the production of applied and decorative art and the emergence of associated technologies as it relates to the author's Art practice. The focus is on Asia's influence on European applied and decorative arts as resulting from the trade relationship evolved over many centuries. Particular emphasis is placed on the period between 17th-19th centuries and with specific reference to textiles. This trade relationship affected European taste, the supply and demand of luxury goods, and introduced technological developments, which in turn had a marked effect on the European social and cultural environment. A brief comparison is made with contemporary trade and production relationships between the West and developng nations, particularly in the East-looking at parallels in trade patterns and systems, which were laid down during 17th-19th century period and are still present today. / Master of Arts (Hons) Contemporary Art

ABSTRACT / Doctor of Education