Varying theories have been presented about the relationship of emotional intelligence to transformational leadership. The present study examines the extent to which a self report measure of emotional intelligence, based upon an ability model, can predict each of the four components of transformational leadership. This study further considers the extent to which the quality of a leader-follower dyad's Leader-Member Exchange relationship can moderate the relationship between emotional intelligence and transformational leadership. Study results demonstrate that emotional intelligence is related to several components of transformational leadership, and that both the quality of the Leader-Member Exchange relationship and the tenure of the follower can moderate the relationship between emotional intelligence and some of the components of transformational leadership.

The present study examines the extent to which emotional intelligence is related to transformational leadership within mentoring relationships. One hundred and twelve faculty members responsible for mentoring doctoral students completed the Schutte Self Report Inventory of Emotional intelligence, as well as measures of empathy, self awareness, and self confidence. Transformational leadership ratings for each professor were provided by the doctoral student(s) who were advised by him or her. Study results indicate that emotional intelligence can predict several aspects of transformational leadership, including charisma and inspirational motivation. The predictive power of emotional intelligence was, in several cases, explained by the personality construct of empathy.

A phenomenon explored in the field of the cognitive neuroscience of morality is moral sensitivity, which is a collective name for a subjective experience related to the ability to detect and respond to morally relevant cues in a given social situation. This thesis will review the underlying neural mechanisms of moral sensitivity and three key components: Empathy, moral disgust and moral intuition, also called moral “gut-feeling.” Initially, the thesis provides a basic explanation of what moral sensitivity entails and the primary observations of which brain regions are often associated with moral sensitivity. Studies show that emotion and cognition seem to be essential to the experience of moral sensitivity, which will be further emphasized by reviewing the chosen key components. Research on morality and empathy suggests that the affective and the cognitive components of empathy each are essential to moral sensitivity. The second key component, moral disgust, describes how moral sensitive people react to violations to society by being motivated to keep away from social interactions with poor moral influence. Research on the third key component explains how moral sensitivity can be affected by moral intuitions, here moral “gut-feelings,” depending on the closeness and emotional salience in a given situation.

This body of work is the culmination of a two year investigation into the role of electronically enhanced apparel and artefacts in providing empathetic linkage between people who do not share physical space. The research draws from the diverse fields of philosophy, communications theory, neuropsychology, presence technologies and technologically advanced textiles, and proposes that a nexus of these disciplines may provide significant opportunities for enhancing the user interactivity of garments and artefacts. Remote emotional connection is investigated through the creation of sensor embedded garments and artefacts that have been developed in collaboration with a fashion designer and an electronics engineer. The prototypes encourage remote empathetic connection through the real-time transference of heartbeat. The exegesis is structured into five chapters which consider remote presence, flexible consciousness, the architecture of empathy, plasticity in sense perception and the development of prototypes. The project chapter focuses in the development of and testing of a rnage of garments and artefacts thatt conduct presence information between remotely located people. The garments sense, process, transmit and receive the heartbeat signal (ECG). They are enabled with ECG sensors, signal processing equipment, small vibration motors and radio transceivers which allow users to 'feel' the heartbeat of a remote friend/lover/relative as vibration through their garment. The prototypes aim to enrich the remote communications experience through reintroducing an embodied, tactile dimension that is present in face-to-face communication. A range of user testing trials are discussed in the thesis which have been undertaken to assess the impact of the garments at a conscious and a non-conscious level. Conscious experiences were gauged through qualitative testing by way of interviews and unsolicited written reactions. Non-conscious physiological ractions were assessed by recording ECG throughout user-testing periods. This data has been processed by using HRV (heart rate variability) analysis software, running on MatLab.

<p>En enkätundersökning genomfördes på 306 gymnasieelever. Syftet var att undersöka samband mellan empati/personal distress och bassjälvkänsla/förvärvad självkänsla. Studien visade att respondenter med hög förvärvad självkänsla har hög empati och personal distress. De med hög bassjälvkänsla känner mycket empati om den förvärvade självkänslan är hög. Respondenter med hög bassjälvkänsla och låg förvärvad känner dessutom lägre empati än de som har lågt i båda självkänslotyperna. De med hög bassjälvkänsla har låg personal distress. De kvinnliga respondenterna hade högst empati, personal distress och förvärvad självkänsla, medan de manliga hade högst bassjälvkänsla. Om det var självkänsla eller erfarenheten av att tidigare ha befunnit sig i en liknande situation som i studien väckte empati diskuteras.</p>

<p>Läroplanen är föränderlig över tid och har kunnat återspegla sin samtid samhällets rådande grundintentioner. Piaget, Dewey och Vygotskij har alla påverkat den svenska läroplanens utformning på olika sätt och skapat olika förutsättningar och svårigheter för individen och dennes utveckling. En undersökning som byggde på 15 lärares upplevelser fokuserade på huruvida den senaste läroplanen skapade problem för eleverna och hur de i så fall uttrycktes. Resultaten visade att läroplanen i sig inte var den avgörande, utan att yttre faktorer såsom media, samhällets struktur och föräldrar hade en större betydelse för hur eleverna fungerade i skolan. Flera lärare kommenterade nya fenomen som råare attityder mellan flickor, lustbarn och starkt präglad individualism vilka alla kan ses som vidare underlag för framtida forskning.</p>

<p>Föräldrar kan ha olika typer av uppfostringsstil gentemot sina barn: auktoritär, auktoritativ och släpphänt. Den auktoritativa föräldrastilen har enligt tidigare forskning visat sig påverka sannolikheten för hög empati hos barnen. Syftet med denna studie var att undersöka betydelsen av olika föräldrastilar för individens empatiska förmåga. En enkätstudie utfördes med en kombination av ett mätinstrument för föräldrastilar, <em>Parental Styles Dimensions Questionnaire (PSDQ) samt en för empati, <em>A Questionnaire Measure of Emotional Empathy (QMEE). Deltagarna var 191 gymnasiestudenter från tre olika skolor i Mellansverige. Resultatet visade att föräldrastil har betydelse för empati, men endast den auktoritativa föräldrastilen visade sig ha ett signifikant samband med empati, särskilt hos män. Detta tolkades som att ju mer auktoritativa föräldrarna är desto mer sannolikt är det att barn har en hög nivå av empati. </em></em></p>

A prominent hypothesis in literary studies is that readers, especially those that are fully immersed, engage empathically with fictional characters. This dissertation provides a critique of the Cartesian assumptions embedded in contemporary (cognitive scientific) models of empathy and then goes on to provide an alternative account of empathy based on especially Husserl’s and Heidegger’s phenomenology. According to this alternative, empathy does not establish but rather discloses in reflection an already present intersubjectivity from which it is derivative. It is also held that readers who are fully empathically engaged in a literary text lose self-awareness. I provide a critique of this view and present a Husserlian model according to which full engagement with the other and continuation of a certain kind of self-awareness occur simultaneously. This phenomenological alternative is based on the notion that an experiential self-givenness or “mineness” accompanies all my experiences and is prior to any objectifying forms of self-awareness. I then critique Cartesian models of (self-)reflection and self-modification in literary reading and with the help of Heidegger suggest a phenomenological model within which the distinction between modification of beliefs and the modification that is inherent in experiencing becomes understandable as contingent on the form of ontological interrogation that Merleau-Ponty terms “radical reflection”. Finally, I present a series of empirical studies investigating whether the preceding theoretical distinctions are borne out in the experiences of actual readers of literary texts concerned with human finitude. Phenomenological methods, (Kuiken, Schopflocher, and Wild; Kuiken and Miall, “Numerically Aided Phenomenology”) were employed to 1) identify several distinct types of reading experience, 2) spell out how one of those types instantiates ‘existential reading’ as conceived here, and 3) provide convergent and discriminant validation of this type of reading experience. Of particular interest was whether a form of existential reading can be understood as an event during which readers engage the text through a form of empathic engagement that is grounded in an a priori intersubjectivity, that retains an experiential self-awareness or “mineness” simultaneously with empathic engagement, and that supports a non-Cartesian form of “radical reflection” that opens onto an ontological consideration of finitude.

In recent years, sentimentalist care ethics has been developed and defended as a normative ethical theory alongside and in opposition to Kantian liberalism. Carol Gilligan introduced the idea of a woman’s moral perspective that emphasizes maintaining relationships and responding to need, and saw it as a different way of framing moral issues. Care ethics is no longer associated only with women, and it is presented as a theory for both men and women that has its own distinctive accounts of ethical notions like justice and autonomy. These accounts have developed from analyses of injustice towards women and uncaring attitudes that they face in patriarchal societies, but ironically, care ethics has failed to discuss women’s anger at their own mistreatment, and their inability to deal with that anger. This notable lacuna in the care ethics literature is of philosophical importance because analyzing the phenomenon of women’s anger uncovers epistemic issues that have not been addressed. I discuss these epistemic issues in order to strengthen care ethics from within and extend it into other areas of ethics. My goal is to make care ethics a real contender among normative ethical theories and a truly feminist ethic.

Läroplanen är föränderlig över tid och har kunnat återspegla sin samtid samhällets rådande grundintentioner. Piaget, Dewey och Vygotskij har alla påverkat den svenska läroplanens utformning på olika sätt och skapat olika förutsättningar och svårigheter för individen och dennes utveckling. En undersökning som byggde på 15 lärares upplevelser fokuserade på huruvida den senaste läroplanen skapade problem för eleverna och hur de i så fall uttrycktes. Resultaten visade att läroplanen i sig inte var den avgörande, utan att yttre faktorer såsom media, samhällets struktur och föräldrar hade en större betydelse för hur eleverna fungerade i skolan. Flera lärare kommenterade nya fenomen som råare attityder mellan flickor, lustbarn och starkt präglad individualism vilka alla kan ses som vidare underlag för framtida forskning.