Vetandets gräns är en epistemologisk fråga om vilken kunskap människan kan få och ha om allt runt omkring oss. Alla dessa ting som finns omkring oss, men även se på självet1 som objekt. Immanuel Kant skriver om kunskapens gräns i sin bok Kritik av det rena förnuftet och den 1400-tals Juris doktorn Nicolaus Cusanus2 skriver även han om vår vetandets gräns i sin bok ”Gudsseendet”.Det uppsatsen vill söka efter hos Kant och Cusanus är om människans tänkande har någon gräns. Det studiet söker är en större kunskap om vårt egna tänkande, vilket visar på en större kunskap om vår inre värld. ”Den primära världen” som påverkar allt handlande som människan gör i ”den sekundära världen”. Relevansen med detta studium är att människan kan få en mer detaljerad och fördjupad syn på människans tänkandes gränser.Under hela mitt vuxna liv har jag burit på frågan ”varför gör jag det jag gör?”. Under mitt första år som teologistuderande fick jag höra att Immanuel Kant anser att människan inte kan tänka utan tid och rum. Min naturliga reaktion blev att fråga, ”varför inte det?” och fick till svar att ”Det går men det är svårt”. Sedan den dagen har denna tanke varit ämne för reflektion.Detta studium vill se om det kan finna den bortre gräns som människans tänkande har, sin egna förståelse om sig själv och i slutändan kanske få en större kunskap om vad det är att vara en människa i denna tid och rum.

Syftet med denna mindre etnografiska studie är att utmana uppdelningen mellan matematik och estetikgenom att undersöka barns estetiska skapande och vilken matematiska möjligheter som uppstår underprocessen i barns möte med materialet. Detta med hjälp av deltagande observationer för att kunnaundersöka barns möte med matematik, estetik och material i en sammanflätad tillblivelseprocess däringet överordnar det ena eller det andra. Med hjälp av tidigare forskning, litteratur, metod och teorivisar resultatet i studien att matematiken är möjlig och en del i barns estetiska skapande. I empirin blirdet synligt att det inte endast är människan som är aktiv i skapandet av kunskap utan ävenmaterialiteter har agens och kraft att påverka oss i den dynamiska intra-aktion som uppstår. Slutsatsenmed studien blir att det inte går att göra tydliga uppdelningar av ämnesdiscipliner som matematik ochestetik, subjekt-objekt och teori-praktik utan allt är i rörelse av ständig tillblivelse.

AbstractOur life-experiences and our background form the way we act and the activities we are involved in. The overall purpose in this thesis has been to study what habits are to be found in different activities related to the outdoors and how these habits have been developed. Hopefully this work can contribute to a better understanding of the meaning of habits in our lives and thereby play a part in a further differentiated talk about habits and knowledge in society. The background and my theoretical approach has been three views of habits:In practice these patterns of habits are not separable so this approach should be seen as a way of making the development of habits clearer. Another purpose is to study how the following concepts can be related to habits: Reflection, master-apprentice, epistéme, techne, phronesis, interest and tacit knowledge. These habits and concepts constitute a background against which the results will be analyzed. The result originates from seven interviews with very experienced professionals. From the results of these interviews I have created short stories. This is a narrative method, a qualitative attempt that is built on life histories. In this case intention is to formulate an idea of how the way to different habits and knowledge are formed.The stories, i.e. the result, illustrates that all respondents, in one way or another, are affected by the social habit. The culture and the traditions that exist where you were born and where you live will influence habits, the way people think and what values they have creates circumstances for further development. The habit of action is also clearly described in the stories where experiences are an essential part of creating habits. To this habit of action, reflection must be added, a reflection related to the experienced actions. These reflections can help to develop and refine so new actions and challenges can be made. The stories also demonstrate that the relation master-apprentice develops habits. The apprentice learns from the master but the master also has the opportunity to learn by reflecting over why he or she acts in the way he or she does. The habit of knowledge by epistéme, techne and phronesis is also shown in the results. The dominating knowledge-form in these stories is techne, which can be described as know how. Phronesis, practical wisdom, can also be seen in some stories. The concept of phronesis is a question of doing the right thing at the right time considering3the unique situation thus the concept of phronesis involves an ethic dimension. Within the frames of phronesis signs of tacit knowledge can be seen, where the stories describe a kind of intuitive action. The result also indicates that interest is a major factor for creating habits and therefore interest is important for the development of knowledge.Finally I hope that this thesis can contribute to a deeper knowledge about habits and different kind of knowledge. My work can hopefully lead to a discussion or contribute to differentiation in the discussion about knowledge that is presented in today’s society. This is especially important to discuss in the university world where more and new knowledge is the foundation for development.Word for seeking: Habits, epistemology, forms of knowledge, reflection, master-apprentice, episteme, techne, phronesis, interest, and tacit knowledge.

The study shows how to create a deeper understanding of the educational practice by using intra-active theory and analysis. We have let the five-year-olds at two preschools mark places on the premises which they perceive as rowdy/conflicted. These sites have since been observed and analysed with a focus on how environmental factors make up the situation and the thoughts that are possible to think there. The study has shown that the intra-active analysis method is an effective tool to make visible how educators, children and material combine to create environments with different charge. We have also been able to show how intra-active analysis gives a value to unregulated environments of preschool; how the theory offers an argument for disorder many times can be a prerequisite for children themselves to get space to define what creation can be.

This essay analyzes the doctrines of the revival preacher E.W. Kenyon (1867-1948), such as perfect health, faith and positive thinking. Two of his late works from 1941 and 1942 is analyzed and contextualized referring to the contemporary New Thought movement, Christian revival movements and religious pragmatism in America during the late 19th century continued into the 20th century. Kenyon’s anthropology, his soteriology and epistemology is showed to be pneumocentric in a way that can be compared with the New Thought movement, but also has connections to Christian revival theology and Christian mysticism. Nevertheless, Kenyon’s theological system is eccentric compared with Christian faith, but it is also divergent from New Thoughts rejection of the atonement of Christ. Kenyon’s doctrine of perfect health and the possibility for a Christian to experience completely divine healing through faith is explained by his eccentric theological system. Therefore it is suggested that Kenyon is a predecessor of positive thinking dressed in a mix of Christian doctrines, New Thought ideas and a pragmatic adaptation of psychological and religious pragmatism.

This essay consists of a comparative study of the ontological argument for the existence of God asformulated by St. Anselm of Canterbury and René Descartes. The comparative analysis itselfconsists of two parts. Firstly, a comparative study of the argument itself, and an examination of theunderlying metaontological commitments that form the basis of the respective arguments, whichare then likewise contrasted. The stated purpose is to examine whether two versions of theontological argument that appear to be similar may have an underlying framework that makes themfundamentally fundamentally distinct in a way that is not immediately apparent. The analysis foundthat this was the case, and that there are significant differences in how the argument is formulated.This is of interest especially as these two thinkers wrote in and were influenced by widely differingcultural, intellectual and academic contexts, which may be reflected in their work. Ontologicalarguments for the existence of God as a phenomenon is a metaphysical argument that seeks toprove that God exists without relying on empirical and observational evidence. Rather, one seeksthrough these ontological arguments to show that the existence of God is self-evident.With Anselm and Descartes this happens in a seemingly very similar yet fundamentally differentway. The results of this study demonstrate differences that appear primarily in the starting point forthe respective discourses, as well as in the methodology that is applied. Anselm bases his discourseon a distinctly neoplatonic foundation regarding the highest good, which he later extrapolates to amore comprehensive reasoning regarding the distinction between different natures according togreatness, of which goodness is one such greatness. Descartes, on the other hand, anchors hisdiscourse in scholastic philosophy and especially the idea of the causal principle of transference,especially in relation to human consciousness and the idea or the concept of God which manifeststherein. These results have been achieved primarily by examining Anselm's arguments based onsecondary sources that relate both directly and indirectly to his ontological argument, which in itssimplicity otherwise consists almost in its entirely of a self-evident descriptive definition of whatGod is. However, the differences that emerge are not of such a degree that a division of these twoargument into different categories can be made with a high degree of confidence. On the otherhand, it is of interest to analyze these underlying frameworks for ontological arguments in order toalso be able to analyze the potential influence or impact of various contextual aspects such as place,time and prevailing academic culture as this essay attempts to do.

This thesis addresses the objective of formulating a moral-philosophically credible media ethics by encompassing two main dimensions: the examination of existing media-ethical models and the integration of sustainable arguments through utilizing eco-religious epistemology to overcome identified challenges. By incorporating eco-critical perspectives within the Media ecology tradition, which studies media as environments, the thesis proposes a creative intersection between established media theories and a theological tradition that tackles profound questions about humanity's place in the world. The initial section of the thesis analyzes moral-philosophical concepts within the media ethics frameworks proposed by three ethicists; Susanne Wigorts Yngvesson; Clifford G. Christians and Sandra L. Borden. While all three endorse universal values, they offer distinct frameworks for both understanding the ontology of universals and how these are contextualized in the journalistic community. Christians' moral epistemological theories,particularly regarding the ethics of being and Proto-norms have generated significant controversy and scholarly debate on the necessity and intellectual credibility of defending universal values in media ethics. Critical perspectives from this discourse are presented and evaluated as a complement to the analysis of Christians' media-ethical model. In exploring sustainable moral-philosophical arguments, the thesis suggests that moral claims can exhibit both universal and contextual characteristics. It suggests that a media-ethical model should integrate universal values with a communitarian perspective on journalists'moral responsibility. However, understanding the interplay between the contextual and universal dimensions of ethical values requires engaging in critical moral-philosophical theory. In addition, critical perspectives on technology and ideas of space and time need to be addressed in new ways. Thus, eco-religious epistemology, as advocated by ethicist and theologian Whitney Bauman, is proposed as a creative means to understand moral-philosophical questions regarding space/time, contextualism/universalism, and technology within media ethics.

This study aims to examin how the production of knowledge is intrinsic to the production of power in the New Materialist Process theology of Catherine Keller. The object of critical examination is the theology of Keller and her essay; ”Tingles of Matter, Tangles of Theology: Bodies of the New(ish) Materialism,” from her book Intercarnations: Exercises in Theological Posibility (2017). Keller’s essay will be analyzed through Linda Alcoffs, Alison Baileys and Sara Ahmeds epistemological critical theory of how power produces knowledge and vice versa.  Keller’s theology will be examined based on the study points of analysis on texts of Alcoff, Bailey and Ahmed: subjectivity, making of knowledge, epistemology, making of ignorance, power and authenticity/purity. The study shows that Keller’s notion of apophatic matter has the effect of producing knowledge practices about the object. When the object is obscured from the subject in Keller’s theology, a theological analysis of power and the subject’s position in producing knowledge through theology, is prohibited. By analyzing Keller's notion of entanglement through Ahmed’s thinking, it is shown that the subject is presupposed as free, white and independent. Entanglement among human beings exists as bodily physicality for Keller. Social and economic factors are, thus, made irrelevant for the existence of knowledge and relations between humans. Life situations that are, for example, violent or in position of dependence are incompatible with the reality constituted in entanglement. The subject’s knowledge as socially situated and possibly part of structural power, is also made irrelevant in entanglement-thinking. Thus, the study shows that through the reading of Alcoff, Bailey and Ahmed, theology has the ability to constitute knowledge making practices, that forms the subject’s production of knowledge and ignorance.

Evidence-based practice [EBP] have had a large influence on social work since the 1990s and has received both praise and criticism among professional social workers. New demands on social work practice following EBP has also influenced the professional identity of social workers. This essay has sought to examine how previously published research describes the development of the discussion around evidence-based social work and how this discussion is connected to both the identity of the discipline of social work as well as the professional identity of social workers. Previous research has shown that the professional identity of social workers is multifaceted and ambivalent, especially in relation to research, knowledge and EBP. This research overview has its theoretical stance in social constructivism and critical theory. The overview has been constructed through a thematical analysis of included research which has combined both qualitative and quantitative research. The main results of this study indicate that the implementation of EBP in social work has brought both organizational and epistemological tensions within the profession to light. The results also indicate a view among professionals that the model of EBP is too narrow to incorporate the dynamic practice of social work. Because of this, social workers have started to develop their knowledge base to include more research evidence and scientific language rather than incorporating EBP in their everyday practice. The result also indicates that social workers have somewhat reconstructed their professional identity to incorporate these new demands on social work practice.

Syftet med arbetet är att undersöka eventuella vinster med att använda anonyma digitala enkäter i filosofiundervisningen i gymnasieskolan. Utgångspunkten är vissa elever kan vara mindre benägna att delta muntligt under filosofilektioner jämfört med lektioner i andra ämnen, vilket delvis kan kopplas till att eleverna upplever att de riskerar att utsättas för epistemisk orättvisa i form av vittnesorättvisa. Undersökningen har genomförts i samband med en lektionsserie i epistemologi som genomfördes på en VFU-skola. Tre olika datainsamlingsmetoder har använts: semistrukturerade gruppintervjuer med syfte att undersöka vilka hinder elever upplever i filosofiundervisningen och huruvida anonyma digitala enkäter kan hjälpa dem att övervinna dessa, två kvantitativa flervalstest med syfte att testa elevernas epistemologikunskaper före och efter lektionsseriens genomförande samt en deltagande klassrumsobservation med fokus på metodens hjälp i den formativa bedömningen. Resultatet visar att anonyma digitala enkäter har god potential att fungera som ett stöd i filosofiundervisningen i förhållande till de olika utmaningar som diskuteras i arbetet. / The purpose of this study is to investigate potential benefits of using anonymous digital surveys in Swedish upper secondary school philosophy education. The study assumes that some students may be less inclined to participate orally during philosophy lessons compared to lessons in other subjects, which can partially be linked to students perceiving a risk of being subjected to epistemic injustice in the form of testimonial injustice. The study was conducted in conjunction with a series of lessons on epistemology, which were taught at a placement school. Three different data collection methods were used: semi-structured group interviews aimed at exploring the obstacles students experience in philosophy education and whether anonymous digital surveys can help them overcome these obstacles, two quantitative multiple-choice tests aimed at assessing students' knowledge of epistemology before and after the lesson series, and a participatory classroom observation focusing on the method's benefits for formative assessment. The results indicate that anonymous digital surveys have good potential as a benefit within philosophy education in relation to the various challenges discussed in the study.