Der Vortrag wurde zum 20. Todestag von Hannah Arendt, am 12.12.1995 gehalten.

I denna essä undersöker jag blickarnas betydelse i förskolan i relation till de yngsta barnen. För att få en kontrast som förtydligar och tillför mer komplexitet får mitt umgänge med hästar och ridning vara med. I min undersökning av blickarna utgår jag från en glidande skala mellan en varm mjuk blick och en kall hård blick. En klok erfaren pedagog vet vilken blick som passar när och kan snabbt läsa av olika situationer. Metoden för undersökandet blir egna erfarenheter, reflektioner över deltagande observationer där också barns teckningar blir ett medel för att få fatt på deras blickar på pedagogerna samt essäskrivandet. Essäskrivandet blir en undersökande metod som låter de egna reflektionerna, de deltagande observationerna och teorin bilda en väv av reflektioner och skapar nya tankar.  Det finns inte mycket forskning om blickens betydelse i förskolan, mer om hur vi använder blicken i olika sammanhang, både barn och pedagoger. Det finns studier om hur barn med funktionsnedsättningar som berör ögonkontakt agerar och om hur man använder blicken i olika situationer. Inom den praktiska kunskapens teori finns det forskning om blickar inom sjukvården som kan kallas kliniska men där de kombinerar faktakunskap med erfarenhet för att fatta kloka beslut. De teoretiska perspektiv som jag använder i min analys är filosofen Hannah Arendt och då främst hennes tankar om politiskt handlande och hur vi binds samman av en väv av relationer samt filosofen Maurice Merleau-Ponty och hans tankar om att jaget/subjektet och kroppen inte kan skiljas åt, vi är en kropp och vi har en kropp. Att kategorisera blickar är svårt och redan idén om den mjuka och den kalla blicken färgar tankarna. Med utgångspunkt i mitt material har jag valt ut några olika typer av blickar som man kan resonera runt, som också blir olika beroende på vilken som tar initiativet, barnet eller pedagogen. Jag låter blickarna speglas i omständigheter och mina valda filosofiska perspektiv samt mina erfarenheter med barnen men ibland också med hästar.  Blickar har betydelse både som de är direkt öga mot öga och som metaforer för ett sätt att förhålla sig till världen. Den här essän hoppas att kunna lyfta betydelsen av att diskutera hur vi använder våra blickar. / In this essay I examine the importance of the eyes in preschool in relation to the youngest children. To get a contrast that clarifies and adds more complexity, my interaction with horses and riding is included. In my examination of the gazes, I start from a sliding scale between a warm soft gaze and a cold hard gaze. A wise, experienced educator knows which gaze is suitable when and can quickly read different situations. The method of investigation becomes own experiences, reflections on participatory observations where children's drawings also become a means of catching their eyes on the educators and essay writing. Essay writing becomes an investigative method that allows one's own reflections, participatory observations and theory to form a web of reflections and create new thoughts. There is not much research on the importance of the gaze in preschool, more on how we use the gaze in different contexts, both children and educators. There are studies on how children with disabilities that concern eye contact act and on how to use the gaze in different situations. Within the theory of practical knowledge, there is research on gazes in healthcare that can be called clinical but where they combine factual knowledge with experience to make wise decisions. The theoretical perspectives that I use in my analysis are the philosopher Hannah Arendt and then mainly her thoughts on political action and how we are bound together by a web of relationships and the philosopher Maurice Merleau-Ponty and his thoughts that the self/subject and the body cannot be separated, we are a body, and we have a body. Categorizing glances is difficult and the very idea of the soft and the cold gaze colors the thoughts. Based on my material, I have selected a few different types of glances that you can reason around, which also become different depending on who takes the initiative, the child, or the educator. I let my eyes be reflected in circumstances and my chosen philosophical perspectives as well as my experiences with the children but sometimes also with horses. Glances are important both as they are directly face to face and as metaphors for a way of relating to the world. This essay hopes to highlight the importance of discussing how we use our gazes.

Diese Arbeit verbindet zwei Perspektiven, nämlich den Blick auf die soziale Praxis des digitalen Ungehorsams mit dem anhaltenden Diskurs über zivilen Ungehorsam in der politischen Theorie. Digitaler Ungehorsam entwickelte sich im Verlauf der Evolution digitaler Informations- und Kommunikationstechnologien in überraschendem Facettenreichtum: vom BTX Hack des Chaos Computer Clubs über den Widerstand der Cypherpunks für die weltweite Verbreitung von Verschlüsselung hin zu Anonymous, Aaron Swartz und Edward Snowden. Reload Disobedience plädiert für eine Revision des dominierenden Verständnisses von zivilem Ungehorsam und stützt sich dabei auf Theorien von Hannah Arendt, Michael Walzer und Etienne Balibar. Viele Beispiele in der Geschichte des digitalen Ungehorsams werden diesem neuen Verständnis durchaus gerecht, doch gibt es gleichzeitig Faktoren, die weitere Fragen aufwerfen: Kann ziviler Ungehorsam anonym sein oder automatisiert durchgeführt werden? Wie verändert sich das kollektive Handeln, das maßgeblicher Teil der Tradition zivilen Ungehorsames ist, durch die globale Vernetzung? Um diese und andere Effekte digitalen Handelns zu verstehen, diskutiert die Autorin die Entscheidungen der digital Ungehorsamen sowie Möglichkeiten und Grenzen digitalen Handelns im Kontext demokratie-theoretischer Überlegungen. Eine Kernthese der Arbeit ist, dass ziviler Ungehorsam in digitalen Formen potentiell eine neue Direktheit des Politischen erzeugen kann. Gleichzeitig muss sich diese Praxis einer besonderen Unsicherheit sowie neuen Risiken und Herausforderungen stellen, um dem demokratischen Geist des zivilen Ungehorsams unter neuen Bedingungen gerecht zu werden. / This work combines two perspectives, namely the social and activist history of digital forms of disobedience with the ongoing discourse around civil disobedience in political theory. In the course of the internet’s evolution, digital disobedience developed in a surprisingly multifaceted nature: From cases like the BTX Hack of the Chaos Computer Club, to the Cypherpunks and their effort to spread encryption, from Anonymous to Aaron Swartz or Edward Snowden. This work argues for a broader understanding of civil disobedience than the mainstream in political thinking suggests based on arguments from a radical democratic line of thinking, inspired by Hannah Arendt, Michael Walzer and Etienne Balibar. Many cases of digital disobedience meet the spirit of this new understanding, while at the same time their digital nature provokes a new set of questions as well. For instance the question, if civil disobedience may be anonymous or even automated. How does the internet change collective action which is often seen as a core element of the tradition of civil disobedience? The author discusses the choices and principles behind digitally disobedient action as well as the possibilities and limits of digital action in the context of democratic theory. She shows that civil disobedience in digital action even develops a new directness of encounter that adds a new potential to this delicate form of political action. Nevertheless, digital practices of civil disobedience are at the same time precarious and faced with new risks and challenges, like automation of and the risk of elitist tech-avant-gardes overriding the democratic spirit that civil disobedience is rooted in.

This study examines how masculinity is portrayed in podcasts. Our original material consisted of four episodes of C/o Hannah & Amanda and four episodes of Filip & Fredrik's podcast. We analyzed the programs both individually and in comparison to each other. Using a rhetorical analysis, we found that the perception of men in the podcasts conforms to societal norms. The theoretical basis underlying our analysis can be expected to strengthen our findings and made us also realize that the image of masculinity is constantly evolving.

The problem of understanding political foundings is situated at the nexus between political philosophy and political science. This thesis rethinks founding by asking both the philosophical question of how political order comes into being, and the political science question of how to understand particular founding moments. These two questions stimulate and structure a dialogue between the works of Leo Strauss, Hannah Arendt and Eric Voegelin. The approach of founding in all three has a common starting point: they begin from ordinary experience and outline a political science that is mindful of the phenomenality of political life. I show that Strauss’s return to ordinary experience is partial. By limiting political life to the normative claims raised in it and submitting them to philosophical judgment, Strauss moves too quickly beyond political phenomena. His account of founding, as a consequence, vacillates between understanding particular founding acts and conceiving the perfect founding moment in abstract thought. Arendt’s work decisively shifts the problem on the side of practical understanding. Yet, her ontological account of action as appearance subtly displaces her concern for understanding historical actions. I move away from approaching historical foundings as a mode of appearing in the world, by recovering an account of action as experience. On that basis, I suggest a hermeneutics of experience which approaches foundings in light of the quest for meaning. With Voegelin founding is recovered as a symbol that exists only in the quest of understanding. Founding occurs in the experience of struggle to restore a reality that has become symbolically opaque. This experience is shared by the philosopher and the political actor; therefore to understand moments of founding requires the interweaving, and not separation, of political philosophy and political science. At the end, the quest of understanding founding moments is neither derivative, nor preparatory, but encompassing the philosophical question of how order comes into being.

Thesis (MPhil (Visual Arts))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: This dissertation aims to investigate, from a feminist perspective, representations of female sexuality in fairy tale text and illustrations. I conduct my analysis in the form of a case study of the Brothers Grimm’s The Handless Maiden as it appeared in the 1915 English edition of their Children and Household Tales. My investigation is prompted by the belief that fairy tales play an important role in the social construction of gender relations, a process known as ‘interpellation’ within contemporary feminist discourse. This due to the fact that fairy tales are some of the earliest narratives young children get exposed to and thus help shape their understanding of the world around them and their role as social beings in it. I start my investigation by looking exclusively at fairy tale text – The Handless Maiden by the Brothers Grimm - and how language gets used to construct a specific version of female sexuality; that which is silenced and without agency, thus repressive and problematic from a feminist perspective. Here I firmly situate my argument within a theoretical framework provided by contemporary feminist discourse with reference to the arguments of theorists Judith Butler and Luce Irigaray and their emphasis on the key role of language within processes of ‘interpellation’. I then move on to a discussion of fairy tale illustrations and the important role thereof to underscore, by making visible, the particular version of female sexuality implicit in the accompanying text. The next part of my investigation focuses on images of women in the photo-collages of the early 20th century German artist Hannah Höch. I posit these as exemplary of imagery with the potential to destabilize patriarchal notions of female sexuality. By means of this investigation I hope to provide a discursive framework in which to situate my own set of illustrations of the Grimm’s Handless Maiden, which I completed as part of the practical component of my submission for the current degree. The final part of my discussion focuses on my own illustrations of the Grimm’s Handless Maiden and here I will argue for my illustrations as a means to, not only destabilize notions of female sexuality implicit in the accompanying fairy tale text, but also a means to suggest other, alternative, readings of the nature of the female sexual subject position implicit in the text. / AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek die feministiese tentoonstelling van vroulike seksualiteit in sprokies se illustrasie en teks. My ondersoek analiseer die Broers Grimm se The Handless Maiden soos dit verskyn het in die 1915 Engelse uitgawegenaamd, Children and Household Tales. Hierdie ondersoek word gelei deur die aan-name dat sprokies‘n belangrike rol speel in die sosiale konstruksie van geslag verwantskappe, ‘n proses bekend as “interpellasie” in die diskoers van kontemporêre feminisme. Sprokies is van die vroegste narratiewe waaraan kinders blootgestel word en beïnvloed dus hul begrip van die wêreld, ondermeer hul sosiale rol daarin. My ondersoek begin met die fokus op The Handless Maiden se teksen hoe taal gekonstrueer word rondom ‘n spesifieke weergawe van vroulike seksualiteit. Vanuit ‘n feministiese oogpunt is hierdie seksualiteit problematies, aangesien dit as swygend en sonder agentskap aanskou word. Ek struktureer my ondersoek rondom die argumente van Judith Butler and Luce Irigaray, met klem op die rol van taal in die proses van “interpellasie”. Daarna skuif my fokusna ‘n diskoers omtrent sprokies se illustrasies en die belangrike rol van onderliggende vroulike sexualiteit wat teenwoordig is in die teks sowel as die illustrasies. My ondersoek lei dan na die vroulike figure in die foto-plakskildery van die vroeg 20ste eeuse Duitse kunstenaar, Hannah Höch. My ondersoek van vroulike figure staan dan as voorbeelde van die moontlikheid om patriargale neiging van vroulike seksualiteit te destabiliseer. Ek beoog dus om ‘n diskoers raamwerk te stig waarin ek my eie illustrasies van Grimm se Handless Maiden, wat ek as ‘n deel van my praktiese komponenet voltooi het vir my huidige tesis. Die finale deel van my tesis ondersoek my eie illustrasies van Grimm se Handless Maiden. Hier plaas ek my werk in die destabieliseering raamwerk van vroulike seksualiteit wat vanselfsprekend is in die sprokie en terselfde tyd alternatiewe lesings van die vroulike seksualiteits onderwerp bied.

In this study, I consider the possibility of extending Hannah Arendt's critiques of conformity and behavior and her insights on thinking and moral philosophy to Christian life and culture. With Arendt, I argue that the possibility to refrain from perpetrating great evils made possible by uncritical conformity resides within the activity of thinking itself, as she defines it. Furthermore, I argue, again with Arendt, that refraining from such evils is a moral decision which finds its ultimate standard in the self. Although she culls many helpful insights from religious traditions, Arendt refrains from extending her moral philosophy into any realm in which religion is considered to be the valid standard of what constitutes moral behavior. Instead, I argue, against Arendt, that Christians can, and perhaps should, develop a more mature understanding of religion and a more "covenantal" understanding of their relationship with the divine.

本研究希望以鄂蘭的政治思想的研究途徑作為討論的對象，試圖從方法論的角度循著鄂蘭自己的反思歷程，來釐清鄂蘭對政治理論的貢獻。首先在第二章中說明她在極權主義的研究中所產生的理解問題，以及鄂蘭如何對政治哲學傳統以及現代社會的科學化努力進行強烈地批判。第三章我們將看到鄂蘭對實踐生活的重新考察，藉由重新找回政治行動的意義與重要性，鄂蘭同時也發現了行動難以消解的困境，成為了新的政治思想亟需克服的重要問題。第四章則是聚焦「說故事」（storytelling）的討論上，將討論說故事的主要功能以及以說故事為政治思想途徑的一些問題。

This essay will present a discussion about why critical thinking is crucial for student’s long-term development with the subject religion and science in high school religion as an example of how this can be fulfilled. Three different theories will be applied in this essay in order to form a comprehensive discussion. The three different theories presented in the theoretical framework are, John Dewey ‘s pragmatism, Hannah Arendt’s Natality and Paulo Freire’s Marxist theory. The subject religion and science was only recently added to the most updated curriculum, which has led to teachers taking it more seriously. Prior to that it was only a topic, which could or could not have been excluded. Now that it is included in the curriculum, new teaching approaches and learning strategies are necessary because of its density. The relationship between religion and science has several different perspectives and attitudes meaning that student’s can freely adapt their own because basically, no opinion or answer is wrong. Student’s can analyze, think critically and then develop his or her own understandings of the topic. The teacher must remain unbiased when teaching this topic so student’s can eventually develop his or her own creative views and opinions on the subject being studied. The schools curriculum emphasizes the fact that student’s are to develop his or her own creative opinions in life that will eventually contribute to society. The curriculum also stresses the importance of developing critical thinking and the ability to reflect. Critical thinking is a useful skill for all subject and matter and life however, it is not something that can develop on its own. Through reflection, and sufficient amount of guidance, the student’s ability to think critically will develop and progress into life long knowledge. Moreover, new knowledge that is reflected upon and critically analyzed will be memorized competently.

Made available in DSpace on 2015-04-14T13:55:05Z (GMT). No. of bitstreams: 1 427823.pdf: 408542 bytes, checksum: 2a89eceaf16f9f9596ccad07761cf568 (MD5) Previous issue date: 2010-12-14 / A presente disserta??o ? uma an?lise da obra de Hannah Arendt, retratando o seu pensamento em rela??o aos conceitos do mal e da moralidade, partindo dos questionamentos sobre a incompreens?vel forma totalit?ria de governo ocorrida na Alemanha nazista, que n?o s? trouxeram os horrores da viol?ncia humana, mas os questionamentos filos?ficos perceb?veis e influenciadores de uma ?poca pol?tica din?mica e amea?adora. O trabalho ir? mostrar a forma como a autora utiliza a hist?ria do antissemitismo e totalitarismo para fazer as rela??es filos?ficas da quebra da tradi??o e da pol?tica atual moderna. A abordagem do mal, para Arendt, inicia no momento da nega??o da liberdade pelo totalitarismo, o qual considera fundamento b?sico da conceitualiza??o de pol?tica. Com essa aus?ncia de liberdade pelo totalitarismo, verificou-se a invers?o do conceito de pol?tica, caracterizada pela for?a, tendo o poder desp?tico como resultado e a consequente perpetua??o do movimento pelo terror. O mal, conforme a autora afirma, ocorre pela aus?ncia do pensar, ent?o encontra no ju?zo reflexionante de Kant, o conceito que mais se aproxima de sua interpreta??o da forma??o de um ju?zo livre. O Estudo reflete tamb?m, sobre a mentira e a propaganda ideol?gica de massa, sua base para a invers?o dos valores morais. Valores esses, que Arendt demonstra n?o encontrar sustenta??o, nem na religi?o, nem nos princ?pios kantianos, levando a autora a buscar, ent?o, os princ?pios socr?ticos. Com esses conceitos da autora o trabalho far? uma rela??o com modelos atuais e com governos democr?ticos que permite um liberalismo econ?mico e pol?tico, oportunizando a posse desse espa?o pelos indiv?duos quando os princ?pios morais desvirtuam-se da forma p?blica.