Magister Artium - MA / Die studie neem - in hoofstuk een - tot probleemstelling dat Karel Schoeman se outsider-karakters nie noodwendig draers van 'n eksistensieel-metafisiesie belewing is nie. Die karakters is nie, soos vry algeneem aanvaar word, te verklaar deur persoonlik-individualistiese karaktertrekke niw. Die outsider-karakter kan teruggevoer word tot die vertrouenskrisis tussen Afrikaner-skrywer en Afrikaner-hegemonie.

This study investigates how existential connectedness and pet attachment influence loneliness in pet owners. Existential connectedness is a relatively new concept that further explains the relationship between loneliness and pet attachment. Participants completed the Existential Isolation Questionnaire, the Lexington Attachment to Pet Scale, and the UCLA Loneliness Scale in order to explore whether higher attachment to a pet is related to decreased loneliness among pet owners with low existential connectedness. Participants with low existential connectedness and high pet attachment to a personal pet of their own had significantly lower loneliness scores than those participants with low existential connectedness and low pet attachment. The participants with high existential connectedness had lower levels of loneliness overall and showed no difference in loneliness scores between low and high pet attachment. This study advances the understanding of the complicated relationship between pet ownership and loneliness in pet owners.

Syrén, Susanne (2010). Det outsagda och ohörsammade lidandet. Tillvaron för personer med långvarig psykossjukdom och deras närstående (Being in the world with long term psychotic illness – the unspoken and unheard suffering), Linnaeus University Dissertations No 6/2010. ISBN: 978-91-86491-07-9. Written in Swedish with a summary in English. Aim: The overall aim of the thesis was to describe the lived experience of being in the world with long term psychotic illness. This is described from three perspectives; the perspective of persons diagnosed with long term psychotic disorder; the perspective of their relatives; and a family perspective. Method: Three studies were conducted guided by a reflective lifeworld approach grounded in phenomenology. The data were generated through individual, group, and family interviews. Data were analyzed for essential meanings of being in the world. Results: Persons with long term psychotic illness live in a borderland of paradoxes between the usual and unusual. For the ill persons the existence is incomprehensible and defenceless with feelings of not being at home in the body and in the world. They search for themselves in a care context that is contradictory, simultaneously good and hostile. These experiences are mostly unspoken, a struggle with doubts about having health or illness, what is good or evil, and about being usual or unusual. The relatives exist in a dilemma of the possible and impossible, a continual infinite struggle. Co-existing with their ill family member is a communion and a longing for togetherness is prominent. Relatives struggle with responsibilities for themselves and for their ill family member. In these unheard struggles the relatives yearn for participation in the formal care context. Family interviews with persons with long term psychotic illness and their relatives revealed a co-existence hovering between chaos and boredom while striving for a peaceful and quiet life. Thefamilies search for constancy and predictability in the presence of incomprehensible and threatening dangers. The experience of being a We balances the unshared meanings of being in the world and the loss of being able to experience and do things together. The experience of being a We keeps their individual existence and co- existence from falling apart.Conclusion: Persons with long term psychotic illness and their relatives have to withstand extensive existential suffering, which is unspoken and unheard. Formal caring should be existential caring, supporting the ill person’s comprehensibility and understanding of life, and feelings and experiences of being at home. Further, relatives should be acknowledged both as persons and carers and invited to participate in formal care. These results also point to the importance of strengthening feelings of togetherness and of being a We through systemic oriented existential conversations, where the ill person, their relative and a formal carer converse together.

Le consentement existentiel renvoie à un accord favorable que donne le Dasein après la compréhension du sens et de signification de ce qu’il est en train de vivre, de ses vécus, ses préoccupations dans le monde, de ses projections dans le temps, de ses projets. A travers ce travail nous avions découvert de manière pratique que ce consentement peut se faire soit à chaud quand il est en situation de crise (sous le poids de la maladie de façon aigue), soit à froid quand il n’est pas en crise. Nous avons également remarqué qu’une rencontre active est nécessaire à ce type de consentement. Cette rencontre suppose la possibilité d’échanges langagiers entre le patient et l’équipe soignante. Dans cette rencontre, sont importants les éléments de la vie quotidienne du patient, tous les détails de sa vie qui lui paraissent primordiaux en montant à sa conscience pour le moment et pour lesquels la maladie parait être une entrave que le traitement ou la prise en charge permettra de lever. Et le fait que cette rencontre est une condition première, ce consentement se heurte au mur qui marque ses limites. Car comment trouver ces sens et significations aux vécus du sujet, s’il refuse d’entrer en communication, s’il refuse de s’exprimer, s’il est très agité, s’il est en coma ? Chacun de ces aspects constitue des points qui restent encore à explorer du point de vue existentiel. / Existential consent refers to a favorable agreement given by Dasein after understanding the meaning and significance of what he is experiencing, his experiences, his preoccupations in the world, his projections in time, his projects. Through this work we have discovered in a practical way that this consent can be done either hot when it is in a crisis situation (under the weight of the disease acutely) or cold when it is not in crisis. We also noticed that an active encounter is necessary for this type of consent. This meeting assumes the possibility of language exchanges between the patient and the healthcare team. In this encounter are important elements of the patient's daily life, all the details of his life which seem to him primordial in rising to his conscience for the moment and for which the disease appears to be a hindrance that the treatment or the care Will lift. And the fact that this encounter is a first condition, this consent comes up against the wall that marks its limits. For how can we find these meanings and meanings in the life of the subject, if he refuses to enter into communication, if he refuses to express himself, if he is very agitated, if he is in a coma? Each of these aspects constitute points that still need to be explored from an existential point of view.

Orientador: Marize Mattos Dall’Aglio-Hattnher / Resumo: Esta tese consiste em uma análise dos verbos do português brasileiro em estruturas apresentacionais não-existenciais, que são estruturas que ocorrem em ordem V+SN. A tese é orientada pelos preceitos de teorias funcionalistas, mais precisamente pela Gramática Funcional, de Dik (1997), pela estrutura da informação, de Prince (1981), pela classificação semântica dos verbos de Borba (1990, 1996) e pela ordem dos constituintes no português do Brasil proposta por Pezatti (2012a, 2014). Para a realização do estudo, utilizou-se um córpus de língua oral, com 48 entrevistas, nas quais foram levantadas ocorrências com estruturas verbais construída em ordem V+SN. Foram utilizados três critérios para a análise dessas estruturas: o critério morfossintático, no qual se verificou o grau de concordância entre o verbo e o SN posposto ao verbo, e a possibilidade de alteração da ordem V+SN; o critério semântico, no qual se verificou a classificação semântica e o aspecto do verbo, o papel e os traços semânticos do SN posposto, bem como o tipo de entidade representada por ele; e o critério pragmático, no qual se verificou o estatuto do informacional do SN posposto. Partindo da hipótese de que os verbos que compõem estruturas apresentacionais nãoexistenciais não compõem um grupo homogêneo, procurou-se investigar como se constroem as estruturas formadas por esses verbos e como cada verbo identificado no córpus se comporta morfossintática, semântica e pragmaticamente. A análise dos dados resultou na ... (Resumo completo, clicar acesso eletrônico abaixo) / Abstract: This thesis consists of an analysis of Brazilian Portuguese verbs in non-existential presentational structures, which are structures that occur in the V+SN order. This thesis is oriented by precepts of the functionalist theories, more precisely by Dik’s Functional Grammar (1997), Prince’s (1981) information structure, Borba’s (1990, 1996) semantic classification of the verbs and by the order of the constituents in Brazilian Portuguese proposed by Pezatti (2012a, 2014). The data came from an oral language corpus, with 48 interviews, in which the occurrences with verbal structures in the V+SN order were raised. Three criteria were used to analyze these structures: the morphosyntactic one, in which the agreement between the verb and the SN after the verb was verified, as well as the possibility of alteration of the V+SN order; the semantic one, in which the semantic classification and the aspect of the verb were verified, the role and the semantic features of the SN after the verb as well as the kind of the entity represented by it; and the pragmatic criterion in which the informational status of the postponed SN was verified. Assuming that the verbs in the non-existential presentational structures do not compose a homogeneous group, we tried to investigate how the structures formed by these verbs are created and how each verb identified in the corpus behave syntactically, semantically and pragmatically. The data analysis resulted in the identification of four types of presentat... (Complete abstract click electronic access below) / Doutor

In this thesis, I will discuss the conceptualization of existential loneliness in the early writings of the German psychiatrist and philosopher Karl Jaspers (1883-1969), especially his lecture “Einsamkeit” (1915/1916) and Philosophie (1932). I will try to elucidate the dynamics and processes involved in existential loneliness and its overcoming in existential communication. I will show that the shared objective world is the only medium for existential communication. The intersubjective encounter in the shared objective world is the occasion for the reciprocal taking/demanding responsibility, which will stimulate the inner dialectical movement of existential loneliness, i.e., between autonomy and authenticity. I will argue that existential loneliness is not something substantially negative or a disease that we must cure but a vital and creative process that makes us human. Blocking this process will have devastating consequences since it will impede the isolated person from being him/herself. Furthermore, I will discuss a few possible applications of the examined processes in human-robot interaction since the efficiency of the robots in helping humans overcome their existential loneliness will depend on their capacity to perform the processes discussed in this thesis.

American philosopher and theologian, John M. Frame (1939—) is respected as one of the most outstanding systematic theologians in our day. Likely due to the fact that he is still living, academic scholarship on Frame is virtually non-existent. Still, his writings demand engagement especially in the light of his distinctive Lordship theology, and its unique core idea: perspectivalism, also known as the lordship principle. The aim of this present research is thus to define precisely what “lordship” means to Frame. Deciphering this meaning requires more than explication, but also interrogative interaction. The research will thus begin with a biblical-theological evaluation of the Framian idea of lordship in dialogue with the eminent, Dutch theologian, Abraham van de Beek. It then moves to an evaluation of how perspectivalism affects Frame’s views on ethics, apologetics, and theology of culture. The research in these areas will scrutinize Frame’s corpus as well as examine his views in colloquia with thinkers with shared interests. Because these disciplines are linked in Frame with other areas of his thought, the data also include explications and appraisals of his work in ontology and epistemology. Frame’s lordship principle is linked with a particular methodology. He sums the whole of God and his involvement with his creation according to three perspectives (hence perspectivalism). Those are God’s control, authority and presence. Frame sums the human response to these perspectives according to three related ideas: the existential, normative, and existential. God’s perspectival interaction with his creation, and the human response, by both Christian and non-Christian alike, leads Frame to original outcomes in dogmatics, which are explored in this work. The finding of this research demonstrates a theological approach that bridges both essential and constructive interests. That is to say that, on the one hand, Frame’s method is guided solely by the voice of Scripture while, on the other hand, his lordship principle presents historic Reformed theology afresh in ways previously undiscovered. Frame’s original approach may well set the stage for an awakening of Reformed thought. It is hoped that this seminal work will spark such a revival in theology. / PhD (Dogmatics), North-West University, Potchefstroom Campus, 2015

American philosopher and theologian, John M. Frame (1939—) is respected as one of the most outstanding systematic theologians in our day. Likely due to the fact that he is still living, academic scholarship on Frame is virtually non-existent. Still, his writings demand engagement especially in the light of his distinctive Lordship theology, and its unique core idea: perspectivalism, also known as the lordship principle. The aim of this present research is thus to define precisely what “lordship” means to Frame. Deciphering this meaning requires more than explication, but also interrogative interaction. The research will thus begin with a biblical-theological evaluation of the Framian idea of lordship in dialogue with the eminent, Dutch theologian, Abraham van de Beek. It then moves to an evaluation of how perspectivalism affects Frame’s views on ethics, apologetics, and theology of culture. The research in these areas will scrutinize Frame’s corpus as well as examine his views in colloquia with thinkers with shared interests. Because these disciplines are linked in Frame with other areas of his thought, the data also include explications and appraisals of his work in ontology and epistemology. Frame’s lordship principle is linked with a particular methodology. He sums the whole of God and his involvement with his creation according to three perspectives (hence perspectivalism). Those are God’s control, authority and presence. Frame sums the human response to these perspectives according to three related ideas: the existential, normative, and existential. God’s perspectival interaction with his creation, and the human response, by both Christian and non-Christian alike, leads Frame to original outcomes in dogmatics, which are explored in this work. The finding of this research demonstrates a theological approach that bridges both essential and constructive interests. That is to say that, on the one hand, Frame’s method is guided solely by the voice of Scripture while, on the other hand, his lordship principle presents historic Reformed theology afresh in ways previously undiscovered. Frame’s original approach may well set the stage for an awakening of Reformed thought. It is hoped that this seminal work will spark such a revival in theology. / PhD (Dogmatics), North-West University, Potchefstroom Campus, 2015

No description available.

BAKGRUND: Att uppleva existentiellt lidande är en naturlig del av att vara människa. Att lindra lidande ingår i sjuksköterskors ansvarsområde. En god kommunikationsförmåga krävs för att skapa ett samtal som lindrar lidandet. SYFTE: Att belysa sjuksköterskors erfarenheter av att möta patienter med existentiellt lidande. METOD: Litteraturbaserad studie grundad på fjorton kvalitativa vetenskapliga artiklar. RESULTAT: Ur analysen av datamaterialet framkom tre kategorier såsom: Strävan mot lindring, hinder för ett adekvat professionellt yrkesutövande och professionell och personlig påverkan med nio underkategorier. KONKLUSION: När sjuksköterskor får utbildning och kunskap i hur existentiellt lidande kan hanteras blir de betydligt bättre på att tillgodose patienters behov av detta. Avsaknad av tydliga regelverk, som betonar vikten av att se patienters existentiella lidande, gör att den delen av omvårdnaden hamnar i skymundan. / BACKGROUND: To experience the existential suffering is a natural part of being human. To relieve suffering is part of nurses' responsibility. It requires good communication skills to create an encounter to alleviate the suffering. OBJECTIVE: To elucidate nurses' experiences of meeting patients with existential suffering. METHOD: Literature-based study, based on fourteen qualitative research articles. RESULTS: Three categories emerged from the analysis: Striving towards alleviation, barriers to adequate practicing professional and professional and personal impact with nine subcategories. CONCLUSION: When nurses are educated and get the knowledge about how existential suffering can be managed, they become much better at meeting the needs of patients. Lack of a distinct regulatory framework which emphasizes the importance of recognizing patients' existential suffering, puts that part of caring in the background.