This thesis aims to explore bodily anchored dimensions of meaning in relation to four different musical contexts. How does the body take hold of the music? How does the music take hold of the body? These questions intersect each other through providing different entry points, which aims to illuminate this phenomenon from different perspectives. Given the fact that these issues are intertwined, they cannot be separated, nor should they be. Instead, they should be understood in light of each other. The questions intersect each other, yet are not identical. This thesis uses a theoretical foundation inspired by Maurice Merleau-Ponty’s phenomenology of the body, along with Frede V Nielsen’s view of music as a universe of meaning, which provides a spectrum of experience possibilities. Four musical contexts are represented; a professional musician (Astrid, in her 60’s), a concertgoer and also a professional composer (Björn, in his 40’s), a professional DJ (Celia, in her 30’s), and a professional dancer (David, in his 20’s). The participants in this study have been observed in their contexts through participatory observations and video observations. The observations took place at an orchestra rehearsal (Astrid), a concert (Björn), a nightclub gig (Celia) and a dance rehearsal (David). The observations were proceeded by stimulated recall interviews as well as semi-structured interviews (two interviews per person). The collection of empirical data was concluded by a focus group where all four participants took part. The voices of the participants are heard through life stories that are built on the conducted interviews. Themes (essences) that describe the bodily anchored dimensions of meaning among the participants have emerged through phenomenologicalhermeneutical readings and analysis of their life stories and interviews. The study indicates that all four musical contexts share the bodily anchored dimensions of meaning, emanating from musical learning and knowledge. The four contexts also share experiences of aesthetic, emotional and existential relations to musicking. In addition, the room plays a significant role, together with body and communication. The musician and the DJ express the dual aspect of the body, e.g. to have and to be in a body, and also the distinction between a professional and a private body. The concertgoer/composer and the musician both highlight how the body can expose the person through stress, nervousness and habitus. The concertgoer/ composer also illustrates how language emanates from bodily gestures. When the body takes hold of the music, it occurs through an intentional act, through a reaching out in the world – an act of doing. When the music takes hold of the body, it involves becoming shaken, touched and, without notice, being struck by music – an act of being. Between doing and being, there is a gap – the flesh – that can be understood as our existence.

Aim. To describe and compare parishioners’ and minister’s 1) existential, spiritual and religious experiences, 2) expectations and conceptions regard-ing the Church and the ecclesial activities and 3) in theological terms reflect over these experiences and conceptions. Method. A random, stratified, sample was constructed relating to parishion-ers and ministers in 24 parishes in the Stockholm bishopric, concerning men and women in the ages 25-65. The educational level of parishioners, was comparable to the average of Stockholm residents. Results. Both parishioners and ministers described several existential and spiritual/religious experiences. It was not clear if there were any differences between the two groups concerning spiritual/religious experiences. Yet, their experiences were interpreted in different ways, inasmuch that ministers more often interpreted their experiences in confessional terms. Parishioners thought that religion could be expressed in many different ways. They considered the divine services to be too rigid and distant and wished that ministers should be on their own level and not set themselves above ordinary people. The ministers could be placed on an continuum from sender orientation to receiver orientation due to their expectations and con-ceptions regarding the Church and the ecclesial activities. Sender orientation means to primarily start with the Church statement of faith. Receiver orienta-tion means, to primarily start with the parishioners from their own world-view where religion can be expressed in many different ways. The ministers presented in total 48% sender orientation descriptions and 52% receiver ori-entation. Comparable figures for the parishioners were 5% sender orientation and 95% receiver orientation. Conclusions. There seems to be a tension between, on one hand the view of a Church with an aim to meet the existential and spiritual needs of the pa-rishioners, and on the other hand a Church with a primary mission to com-municate the Christian articles of faith. If half of the ministers have a direc-tion in which parishioners have no interest and do not ask for, this might be a problem for the Church.

Apžvalgoje aptariamas autoriaus plėtojamas psichoterapi¬nės gru¬pės modelis egzistencinės psichoterapijos paradigmoje, vadinamas egzistencinio patyrimo grupe. Jis remiasi egzistencine žmogaus kaip būtiespasaulyje (čia-būties) sam¬rata. Psichoterapijos proceas remiasi dviem svarbiausiais grupės dalyvių gyvenimo analizės orientyrais. Pirmasis – siekimas suprasti dalyvių problemas svarbiausių gyvenimo pasaulio matmenų – fizinio, socialinio, psichologinio ir dvasinio – kontekste. Antrasis – dalyvių gyvenimo sunkumai tyrinėjami egzistencinių duotybių (universaliųjų egzistencijos sąlygų) plotmėje. Kaip svarbiausios išskiriamos šios duotybės: „įmestis į pasaulį“; santykiai su kitais; gyvenimo baigtinumas; laisvė ir atsakomybė; nerimo būsena; prasmė ir beprasmybė; laiko išgyvenimas. Egzistencinio patyrimo grupėje psichoterapinis darbas remiasi bendro grupės gyvenimo kūrimu ir dalyvių sunkumai aptariami būtent šio proceso kontekste. Apžvalgoje aptariami svarbiausi grupės funkcionavimo bruožai bei darbo būdai. Taip pat aptariama terapeuto laikysena egzistencinio patyrimo grupėje, kuri yra reikšminga psichoterapinio darbo dalis. / The review discusses a model of working with psychotherapeutic groups based on existential psychotherapy paradigm which is developed by the author and called „existential experience group“. Its main concept is the idea of human being as being-in-the world (being-there). The process of psychotherapy has two major directions, first being an attempt to understand problems of participants in the context of main dimensions – physical, social, psychological and spiritual – of human life world, and second, exploration of participants’ life difficulties in the context of existential „givens“ (universal conditions of existence). The following „givens“ are described as essential: „thrownness“ in the world, relations to others, finiteness of life, freedom and responsibility, anxiety, meaning and meaninglessness, experience of time. Psychotherapeutic work in the existential experience group is based on development of common group life, and difficulties of participants are discussed and analyzed within its context. The text reviews basic features of the group life and ways of work in it. Also considered is the position of the therapist in an existential experience group, as it is a greatly significant part of the psychotherapeutic process.

This research reports on a project concerned with the relationship between the person and the environment in the context of achieving a contemplative or existential state – a state which can be experienced either consciously or subconsciously. The need for such a study originated with the desire to contribute to the design of multicultural spaces which could be used for a range of activities within the public and the personal arena, activities including contemplation, meditation and prayer. The concept of ‘sacred’ is explored in the literature review and in primary interviews with the participants of this study. Given that the word ‘sacred’ is highly value-laden and potentially alienating for some people, it was decided to use the more accessible term ‘contemplative’. The outcomes of the study inform the practice of interior design and architecture which tends currently to neglect the potential for all spaces to be existentially meaningful. Informed by phenomenological methodology, data were collected from a diverse group of people, using photo-elicitation and interviews. The technique of photo-elicitation proved to be highly effective in helping people reveal their everyday lived experience of contemplative spaces. Reflective analysis (Van Manen 2000) was used to explore the data collected. The initial stage of analysis produced three categories of data: varying conceptions of contemplation, aspects of the person involved in the contemplation, and aspects of environment involved in contemplation. From this, it was found that achieving a state of contemplation involves both the person and the environment in a dialectic process of unfolding. The unfolding has various physical, psycho-social, and existential dimensions or qualities which operate sequentially and simultaneously. Two concepts emerged as being central to unfolding: ‘Cleansing’ and ‘Nothingness’. Unfolding is found to comprise the Core; Distinction; Manifestation; Cleansing; Creation; and Sharing. This has a parallel with Mircea Eliade’s (1959) definition of sacred as something that manifests itself as different from the profane. The power of design, re-contextualization through utility and purpose, and the existential engagements between the person and environment are used as a basis for establishing the potential contribution of the study to interior design. In this way, the study makes a contribution to our understanding of how space and its elements inspire, support and sustain person environment interaction – particularly at the existential level – as well as to our understanding of the multi-dimensional and holistic nature of this interaction. In addition, it points to the need for a phenomenological re-conceptualisation of the design/client relationship. In summary, the contributions of this research are: the exploration of contemplative experience as sacred experience; an understanding of the design of space as creating engagement between person and environment; a rationale for the introduction of a phenomenological approach to the relationship between designer and clients; and raising awareness of the spiritual in a holistic approach to design.

Avec le même vocabulaire, Samuel Beckett construit un même univers tant dans ses romans quedans ses pièces de théâtre : Molloy, Murphy, Malone meurt, En attendant Godot, Fin de partie, Oh les beaux jours,La Dernière bande, etc. Pour créer un même monde obscur, il s’appuie sur un langage qui s’anéantit sitôtqu’il s’établit. Si pour Joyce, la création verbale est d’ordre poétique, celle de Beckett est tout autre. Ilopte pour un style abstrait, une phrase grise, sans relief lyrique, dénuée de grâce et de poésie. Une phrasepauvre, à la limite de rien.Ainsi nous allons d’abord révéler quelques techniques littéraires auxquelles Beckett a eu recours :Organisation et structure de l’oeuvre, Procédés narratifs, Constantes dramaturgiques.Après l’étude de la caractéristique formelle des écrits de Beckett, nous tenterons de dévoiler leprocessus de négativité générale qui constitue le sens profond de l’oeuvre de Beckett et qui s’affirme deplus en plus dans l’oeuvre dramatique.Ensuite nous mettrons en relief quelques techniques littéraires utilisées par Beckett dans Fin departie : La diversité d’idées, La participation du lecteur et/ou spectateur, Les procédés narratifs.Enfin, nous analyserons les personnages de cette pièce qui agissent sans buts et motifs précis. Nousessaierons de comprendre ce qu’ils sont (identité) ce qu’ils veulent (désirs) et ce qu’ils font (actions).Ainsi, nous mettrons en exergue leurs caractéristiques, la nature de leurs relations avec eux-mêmes et lesautres. Nous comprendrons alors dans quel monde d’absence ils se trouvent projetés. Pour conclure,nous analyserons la notion de temps et d’espace qui forme un axe fondamental de Fin de partie. / With the same vocabulary, Samuel Beckett builds the same universe in its novels or in her plays:Molloy, Murphy, Malone dies, While waiting for Godot at the End of part, Oh the beautiful days, The Last band, etc.He creates the same dark world and he leans on a language which perishes as soon as it becomesestablished. If for Joyce, the verbal creation is essentially of poetic order, that of Beckett is completelyother. He opts for an abstract style, for a grey sentence, without the slightest operatic relief, divested ofany grace as any poetry. A poor sentence.So is we will first reveal some literary techniques important to which Beckett resorted:Organization and structure of the work; The narrative processes; Dramaturgic constants.After the study of the formal characteristic of Beckett, we are going to try to reveal the processof general negativity which establishes, in our opinion, the deep sense of the work of Beckett and whichasserts itself more and more in the dramatic work.Then we accentuate some literary techniques to which Beckett resorted in the End of part: Thediversity of ideas; The participation of the reader and/or the spectator; Them proceed narrative.Finally, we shall analyse the characters of this play who seem to act without purposes and precisemotives. We shall try to understand that they are (identity) that they want (desires) and what they aredoing (actions). So, we shall highlight their characteristics, the nature or their relations with themselvesand the others. We shall understand then in which world of absence they are thrown. To conclude, weshall analyse the notion of time and space which trains a fundamental axis of the End of part.

Text in German / Die gesellschaftliche Situation ändert sich stetig. Während früher alte Menschen zu Hause von ihren Familien gepflegt wurden, übernehmen heutzutage oft Altenpfleger diese schwere Aufgabe. Betrachtet man die Altenpflege, so lässt sich erkennen, dass die Pflege alter, kranker oder im Sterben liegender Menschen für die Mitarbeiter physisch und psychisch sehr belastend ist. Angesichts dieser Tatsache, besteht die Notwendigkeit ein differenziertes Personalentwicklungskonzept, das biblisch diakonische Grundprinzipien widerspiegelt, zu formulieren. Die vorliegende Arbeit zeigt deren Möglichkeiten und Potentiale auf. Sie untersucht und beschreibt entsprechende Prinzipien, unter anderem anhand des Ansatzes H.U.M.O.R. und des Modells „Pflege den Pflegenden". Diese Konzepte wurden im „Luise-Schleppe-Haus und Schloss", einer der traditionsreichsten Altenhilfeeinrichtungen Baden-Württembergs entwickelt. Die Darstellung und Untersuchung dieser Konzepte, sowie die Sichtung weiterführender Literatur eröffnet neue Perspektiven für die Personalentwicklung in der Altenhilfe. Der christlich ethische Aspekt von Führung wird berücksichtigt. Auf der Basis der erarbeiteten Prinzipien der Mitarbeiterentwicklung gibt die Masterarbeit Anregungen für die Praxis. Formerly elderly people were taken care of at home by their families. Nowadays this difficult task is often assigned to professional nurses. In closer analysis of their task it becomes evident that helping the very old, ill and dying people constitutes a physical and mental strain. This necessitates the development a differentiated concept of human resource development that reflects the fundamental Biblical diaconal principles. This dissertation analyses the opportunities and potentials of such a concept. It researches and describes appropriate principles, amongst others the approach of H.U.M.O.R. and the model of Care for Caregivers (Pflege den Pflegenden). These concepts were developed in the "Luise-Schleppe-Haus und Schloss", a geriatric facilities in Baden-Württemberg, Germany, of long standing. The analysis combined with further literature opens up new perspectives for the human resource development in the care for the elderly and the ethical aspects of leaderhship in this context. / Systematic Theology and Theological Ethics / M. Th. (Christian Leadership in Context)

Text in German / Die gesellschaftliche Situation ändert sich stetig. Während früher alte Menschen zu Hause von ihren Familien gepflegt wurden, übernehmen heutzutage oft Altenpfleger diese schwere Aufgabe. Betrachtet man die Altenpflege, so lässt sich erkennen, dass die Pflege alter, kranker oder im Sterben liegender Menschen für die Mitarbeiter physisch und psychisch sehr belastend ist. Angesichts dieser Tatsache, besteht die Notwendigkeit ein differenziertes Personalentwicklungskonzept, das biblisch diakonische Grundprinzipien widerspiegelt, zu formulieren. Die vorliegende Arbeit zeigt deren Möglichkeiten und Potentiale auf. Sie untersucht und beschreibt entsprechende Prinzipien, unter anderem anhand des Ansatzes H.U.M.O.R. und des Modells „Pflege den Pflegenden". Diese Konzepte wurden im „Luise-Schleppe-Haus und Schloss", einer der traditionsreichsten Altenhilfeeinrichtungen Baden-Württembergs entwickelt. Die Darstellung und Untersuchung dieser Konzepte, sowie die Sichtung weiterführender Literatur eröffnet neue Perspektiven für die Personalentwicklung in der Altenhilfe. Der christlich ethische Aspekt von Führung wird berücksichtigt. Auf der Basis der erarbeiteten Prinzipien der Mitarbeiterentwicklung gibt die Masterarbeit Anregungen für die Praxis. Formerly elderly people were taken care of at home by their families. Nowadays this difficult task is often assigned to professional nurses. In closer analysis of their task it becomes evident that helping the very old, ill and dying people constitutes a physical and mental strain. This necessitates the development a differentiated concept of human resource development that reflects the fundamental Biblical diaconal principles. This dissertation analyses the opportunities and potentials of such a concept. It researches and describes appropriate principles, amongst others the approach of H.U.M.O.R. and the model of Care for Caregivers (Pflege den Pflegenden). These concepts were developed in the "Luise-Schleppe-Haus und Schloss", a geriatric facilities in Baden-Württemberg, Germany, of long standing. The analysis combined with further literature opens up new perspectives for the human resource development in the care for the elderly and the ethical aspects of leaderhship in this context. / Systematic Theology and Theological Ethics / M. Th. (Christian Leadership in Context)