This thesis explores alternative ways of staging music in preschool. The ‘preschool subject of music’ is approached as a social and cultural construct that is embedded in discursive negotiations. Participants in the study are 1-3 year-old children and their music pedagogues, working in the preschool on a daily basis. In three studies, the negotiation of a local music ‘didactic identity’ is examined by answering research questions related to three different discursive levels: (i) the micro-level of face-to-face interaction; (ii) the level of pedagogue’s conceptions; and (iii) the political/societal level. Study I examines the participants’ use of semiotic resources in their co-construction of musicking events. By means of micro-analyses of video-recordings it is shown that mobility in the room is essential for the children’s access to instruments and other artefacts, and for their possibility to influence music activities. Other crucial conditions concern the pedagogues’ responsive uptake and improvisatory approach, and that the activities are open to other forms of expression. Study II explores conceptions of the ‘child’ and conceptions of ‘music’ in four music pedagogues’ talk in a group interview. Different conceptions of the ‘child’ are seen to interrelate with certain ontological and functional conceptions of ‘music’ that involve diverse opportunities for children’s (bodily) agency. This analysis is made by means of discursive psychology. Study III examines the music practices from a political and philosophical perspective, using Hannah Arendt’s concept of the ‘public sphere’. This third perspective shows how this preschool’s music practices create a public sphere by seriously putting into practice equality and plurality as values and principles that increase the equality between children and adults. Age power structures are thereby challenged, and the children can be seen as citizens in the ‘here and now’, and not in some distant future when they are grown-ups. Also, the ‘preschool subject of music’ itself becomes a negotiated issue. Implications for preschool practice and preschool teacher education are discussed, and further research is suggested within other educational areas regarding how pedagogues’ interpretations of the concept of ‘children’s participation’ and ‘influence’ impact on specific preschool subjects, such as music. / <p>At the time of the doctoral defense, the following paper was unpublished and had a status as follows: Paper 2: In press.</p>

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Univ., Diss.--Wuppertal.

Made available in DSpace on 2016-06-02T20:12:15Z (GMT). No. of bitstreams: 1 3034.pdf: 1410114 bytes, checksum: df723a61b804574fc949e7eb50060874 (MD5) Previous issue date: 2010-02-19 / May it be possible, based on Hannah Arendt s thoughts, to think of a morality built on the perspective of the subject and not on submission to absolute and abstract norms, a subject that, even in his singularity, continues linked to the political realm? The pertinence of the interrogation is found in a both moral and political problem: the inability of those who lived under a totalitarian regime such as the Nazi to tell right from wrong. Human capacity to commit indignities and cruelties against other human beings, characteristic of the Nazi society, is the background from which the issue under study arose. Arendt s response derives from her perception of the absence of thinking, understood as a silent dialogue between me and myself and, consequently, be able to judge right from wrong, individually taking responsibility for the surrounding world one is an integral part of. It was clear to her that she should address the debate on morality. Thus, the investigation of contemplative activities and their relation with the sphere of action becomes imperious. The challenge Arendt proposes is to think of a morality that preserves individuality, both respecting it and connecting to the sphere of human action, in the attempt to come to terms with the perplexities the contemporary world had imprinted on her. It is in this sense that the term political morality is used, namely, that the subject thinks individually but the result of his thinking appears in the public sphere in the form of his judgment at the moment the citizen acts based on his own choices and not guided by any absolute and abstract principles and laws. Thus the individual would judge the question of right and wrong without reference to previously given absolute universals but the others: those who one wants to live with. Judging is connected to worldliness once the individual shows the world his opinions, thus constituting a singularity in the public space. The capacity of judging renders dignity to human beings as they can take part in such public space as singular beings: subjects. The human being is an agent, born to begin, free to begin, because he can choose. This beginning of something new is initiated in the realms of interiority, but only gains meaning and is actualized in the public realm together with many other I s. Therefore, the activities of the mind need appear and act in concert. / Seria possível pensar, com Hannah Arendt, uma moralidade construída na perspectiva do sujeito e não da submissão desse a normas absolutas e abstratas; sujeito que, mesmo da sua perspectiva singular , mantém-se efetivamente ligado ao mundo político? A pertinência da pergunta encontra-se nos problemas tanto moral quanto político dos quais ela surge: a incapacidade de homens e mulheres pertencentes às sociedades totalitárias nazistas distinguirem individualmente o certo do errado. A capacidade humana de cometimento de indignidades e crueldades contra a pessoa humana, característica da sociedade totalitária nazista, serve de pano de fundo do qual emergiu a problemática investigada. A resposta oferecida por Arendt decorre da percepção da fragilidade constatada na incapacidade ou recusa dos homens e mulheres que compunham a sociedade contemporânea a pensar, no sentido de exercício individual do diálogo silencioso do eu-comigo-mesmo e, por conseguinte, de julgar o certo e o errado, apresentando-se responsáveis individualmente pelo mundo que os rodeia e do qual são parte integrante. Faz-se evidente a necessidade de voltar-se para a discussão moral. Assim, a investigação acerca das atividades contemplativas e a relação dessas com a esfera da ação constitui-se premente. Pensar uma moralidade que preserva a individualidade, respeitando e ligando-se à esfera da ação humana, é o desafio que Arendt se propôs, na tentativa de responder às perplexidades que o mundo contemporâneo impôs. Nesse sentido é que se emprega a expressão moralidade política, noutras palavras, de que o sujeito pensa individualmente e o resultado desse pensar se estende ao mundo comum através do juízo no momento em que o cidadão age no mundo embasado nas suas próprias escolhas e não submetido e guiado por princípios e leis absolutas e abstratas. Assim, compreende-se que o indivíduo julgaria por si mesmo o que é certo e errado, sem referência a princípios universais absolutos previamente dados, mas tendo os outros como referência os outros com os quais se quer viver junto. Apresenta-se o julgar como ligado à mundanidade, uma vez que, ao julgar, o indivíduo expõe ao mundo suas posições, constituindo-se em singularidade no mundo público. A capacidade de julgar oferece dignidade aos seres humanos, pois podem participar do mundo público, apresentando-se como singulares, únicos, portanto, sujeitos. O ser humano é um ser de ação, nasceu para começar; é livre para começar, pois pode escolher. Esse começo, um novo nascimento, inicia na esfera da interioridade, mas só tem significado e se pode efetivar no seio do mundo público em que há muitos outros eus. Portanto, as atividades do espírito precisam aparecer e para aparecerem precisam estar em consonância com os outros.

Denna masteravhandling är en undersökning av min professionsidentitet som administratör vid en konstnärlig högskola, där jag utforskar vilka handlingsutrymmen som finns för mina erfarenheter och mitt omdöme som statlig tjänsteman. Mitt syfte är att undersöka vad som formar och styr medarbetares roller och positioner på en konstnärlig högskola, både för de som verkar inom verksamhetsstödet och de som verkar inom kärnverksamheten. Hur uppfattar de sin egen och andras professionsidentitet och uppdrag? Finns det andra faktorer, än yrkeskategori, som påverkar medarbetarnas omdöme och handling och vad kan det i så fall utgöras av? Finns det sociala strukturer på såväl makroplan som inom individuella professionsidentiteter som påverkar den enskildes uppfattning av lojalitet och plikt inom sitt statliga uppdrag på en konstnärlig högskola? Vilka möjligheter och handlingsutrymmen har den enskilde medarbetaren att tillföra sina egna erfarenheter och omdömen?   I min masteravhandling framgår att en diskrepans kan uppstå mellan uppdraget och de egna föreställningarna om yrkesidentiteten. Det är faktorer som kan upplevas som en outtalad maktkamp, ett spänningsfält, mellan framför allt den konstnärliga kärnverksamheten och det förvaltande verksamhetsstödet. De teoretiker jag använder mig av i analysen är framförallt Hannah Arendt och Pierre Bourdieu. I min analys lyfter jag fram vikten av att utrymme ges för den kritiska reflektionen i den enskilda medarbetarens yrkesutövning. / This master's thesis is a study of my professional identity as an administrator at an art college, where I explore the scope for action for my experiences and my judgment as a government official. My purpose is to investigate what shapes and governs employees' roles and positions at an artistic university, both for those who work in business support and those who work in core business. How do they perceive their own and others' professional identity and mission? Are there factors other than occupational category that affect employees' judgment and action, and if so, what do they consist of? Are there social structures on a macro level, as well as within individual professional identities, that affect the individual's perception of loyalty and duty within his or her state assignment at an artistic university? What opportunities and scope for action does the individual employee have to add their own experiences and assessments? In my master's dissertation it appears that a discrepancy can arise between the assignment and one's own ideas about professional identity. These are factors that can be experienced as an unspoken power struggle, a field of tension, between the artistic core business and the administrative business support, above all. The theorists I refer to in the analysis are mainly Hannah Arendt and Pierre Bourdieu. In my analysis, I highlight the importance of providing space for the critical reflection in the individual employee's professional practice. / <p>Författaren är anställd som Utbildningsadministratör vid Institutionen för scenkonst. Stockholms konstnärliga högskola.</p>

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5 Tématem diplomové práce je fenomén lidské práce a její vztah k životnímu prost edí a p írod v rámci r stov orientovaného kapitalismu. První ást práce pomocí fenomenologické analýzy inných modalit, jak je nacházíme v díle Vita Activa Hannah Arendtové, odpovídá na otázky Co je to lidská práce? Jak se lidská práce liší od zhotovování? Jaký je vztah t chto inných modalit k p írod a životnímu prost edí? Druhá ást analýzy je zam ena na historické prom ny práce v období novov ku, jež se p ekrývá s nástupem pr myslového kapitalismu. Poslední ást pak analyzuje fenomén práce v soudobé environmentální sociologii - role práce v teorii b žícího pásu výroby (Allan Schnaiberg) a teorie akumulace kapitálu (J. B. Foster). Klí ová slova: práce, zhotovování, Hannah Arendtová, fenomenologie, kapitalismus, p íroda, b žící pás, ekonomický r st, akumulace, planetární meze, Alain Schnaiberg The aim of the thesis deals with the phenomenon of human work and its relationship to the environment and nature in the context of growth-oriented capitalism. The first part of the thesis includes phenomenological analysis of the two basic modalities: labor and work, which can be found in the Hannah Arendt's book The Human Condition. Second part of theses descirbe the crossing of those modalities during the modern times. In this part I try to...

The Political Thought of Karl Jaspers - Abstract The aim of the dissertation was to interpret the thinking of Karl Jaspers as an endeavour to clarify the connecting lines between the basic characteristics of human being and its historical and political dimensions. In the book we reconstructed Jaspers' spiritual development from systematic-theoretical research to the engagement of a public intellectual. As his main legacy are shown the importance of the inseparability, of a mutual cultivation and prove of philosophical foundation and historical being as well as exploration. Jaspers is presented as an important participant in the discussions about the problems of German society from the 1930s to the 1960s, whose contribution laid not in a philosophically "more abstract" analysing of problems, but in discovering that social and political being cannot do without philosophical self-reflection of man, of the structure of human existence and knowledge and of the principial values derived from it. In his confrontations with the situation of German culture, politics and society, Jaspers enriched the public debate by cultivating the philosophical and methodical consciousness. He emphasized the distinctions between the nature and instruments of the different spheres of human spirit (of sciences, religion, philosophy...

Glossarartikel über die Philosophin und Professorin für politische Theorie Hannah Arendt mit besonderer Berücksichtung ihrer Positionen zur Frauenfrage

Dieser Aufsatz verfolgt drei Linien, die sich ineinander verweben.  Erstens bilden Michail M. Bachtins Begriffe ‚Außerhalbbefindlichkeit‘, ‚Dialogizität‘, ‚Polyphonie‘ und ‚Intertextualität‘ wie auch einige von Bachtin beschriebenen genretypischen Romanhelden den Ausgangspunkt für Überlegungen zu Franz Kafkas Texten Der Heizer, Das Urteil, Die Verwandlung und Brief an den Vater sowie zu Briefen und Tagebuch­aufzeichnungen. Es handelt sich dabei um Untersuchungen zu dem Themenkomplex ‚Macht, Schuld und Liebe‘. Zweitens wird Franz Kafkas Kritik gegen die bürgerliche Moral und das patriarchalische Machtstreben geschildert. In diesem Zusammenhang wird der Psychoanalytiker Otto Gross präsentiert. Franz Kafkas Beziehung zu Otto Gross und die Rolle Kafkas im Kontext der Psychoanalyse werden beleuchtet. Zudem werden Franz Kafkas Neugestaltung der persönlichen Beziehungen und sein Eintreten für eine freiheitliche Pädagogik beschrieben. Drittens wird, ausgehend von Franz Kafkas Lesen von Texten von Franz Werfel und  Jonathan Swift, wie auch von seiner Begegnung mit dem Dadaisten Raoul Hausmann, über Kafkas Einstellung zum Lesen und Schreiben und über seine dialogische Praxis reflektiert. Bei diesem Gewebe, das auch Bezüge zur Nachkriegszeit beinhaltet, wird deutlich, dass sich Bachtin und Kafka in einem gemeinsamen europäisch-russischen Kontext bewegt haben, und dass Franz Kafkas Literaturverständnis auffallende Ähnlichkeiten mit Michail Bachtins Theorien aufweist.  Innerhalb von diesem Kontext haben sich Kafka, Bachtin und Gross für eine Kultur eingesetzt, welche die autoritären, monologischen Machtstrukturen unterwandert, indem sie freiheitliche Beziehungen und dialogische Literatur gestaltet.