This thesis is divided into two parts. Part One, entitle “Working Through Condensation” describes a type of practice, Part Two, entitled “The Tourist and the Tourist Tout”, unravels and explores what was discovered through that practice. The intersection of two personal discoveries have been formative in my art practice. The first relates to the Indian Hindu and Buddhist concept of formlessness found in certain Tantric cosmogonies. This began, for me, an interest in the phenomenon of emptiness as an ontological awareness of how “art” or “creativity” happens. The second event was the hearing of a phrase, which I call a found phrase. The phrase, “working through condensation”, suggested a metaphoric tool for conceptualising my practice, through an analogous use of the process of condensation. I was struck by a similarity between my conception of the above found phrase and Tantric cosmogeny. In Part One of this thesis, I develop a link between elements in Tanta cosmogony, the found phrase and the Situationist Internationalist practice of derive as a basis for practice. This thesis has been largely constituted by three research journeys to India, where the conception and results of this practice unfolded. / Doctor of Creative Arts (DCA)

Aotearoa-New Zealand received Christianity as part of the colonial/missionary matrix of nineteenth century European expansion. Consequently the form and content of faith was largely shaped by factors distant both in geography and symbolic resonance. Christian theology maintains a cultural dissonance, particularly from an emergent Pakeha cultural indentity. The quest for contextualisation has become a familiar one in post-colonial societies, though not as vigorously pursued in Western nations as in other parts of the world. Only recently has attention been paid to the possibilities of local theologies in New Zealand. C.S. Song�s suggests �Perhaps a poet can tell us how we should go about theology�. In this he is pointing to the necessity of contextual theology using domestic cultural product as an important source for theological reflection, encapsulating as it does local history and experience. James K. Baxter, one of New Zealand�s finest poets, was also a Catholic and social critic. In the last years of his life particularly, the major part of his writing, both poetry and prose, was concerned with his vision of a Christian humanism which might make a practical difference in the immediate context. He established a community at the small settlement of Jerusalem beside the Whanganui River, where he sought to give tangible expression to a mixture of radical Christian acceptance and Maori spiritual values. This thesis examines Baxter�s contribution to the task of contextual theology. In particular, it draws on a great deal of unpublished prose material, until now largely unexamined, from the late period of his life. This, together with the wider body of his writings, is used to investigate his religious thought and movement within it. After an introductory and methodological chapter, the thesis examines Baxter�s categorisation of the fragmented and spiritually bereft nature of Pakeha existence. It then seeks to follow the major themes of his own powerfully articulated responses to this condition, in a series of chapters introduced with Maori terms; a cultural connection which was important to Baxter. The investigation uncovers a commitment to a Christian humanism that recognises the immanence of Christ, and a rather startling manifesto which parallels the approach of Liberation Theology in a distinctly New Zealand context. The survey of Baxter�s religious thought concludes with a critical reflection on his themes. A final chapter considers the contribution which Baxter makes toward the challenge of contextual theology. Considering the relationship between poetic reflection and theology, it stops short of classifying Baxter as a theologian. Rather the argument is advanced that he has provided vital raw material to the ongoing task of local theology; his role is one of �funding� contextual theology symbolically. Baxter is significant in the development of theology in Aotearoa-New Zealand, both for his contribution and his encouragement to further reflection.

<p>Vår tids syn på teknik ser vi tydliga spår av i dagens filmer, och kanske framförallt superhjältefilmer. Där använder sig både hjältar och skurkar av avancerad teknik i sin kamp mot varandra. Men även synen på biologi avspeglas i dessa filmer, och det mest intressanta är när dessa ställs mot varandra. Vi har jämfört två av vår tids största hjältar, en som använder sig av teknik och en som har biologiska krafter, för att se vilka likheter och skillnader som finns. Hjältarna det rör sig om är Spider-Man och Batman.</p>

<p>This 15 point level essay intends to carry out an ideological critic of the scientific humanism; the main question the essay asks is: do the Humanists practice a rational dialog. In able to find an answer to this question have I developed an analyze scheme that show what the skilful demagogue should avoid, if he have an interest in practicing a rational dialog. The essay shows that, when it comes to debating their most important issues, the Humanist does not practice a rational dialog. The Humanists deny that other forms of humanism than the one they practice exists, according to their beliefs´ humanism must contain an atheistic attitude to the world. When it comes to the Humanists debates concerning religion they accentuate those parts of the bible that they believe is destructive for mankind, these arguments have no rele-vance and are therefore not rational.</p>

No description available.

<p>The purpose of this study is to examine discussions held by politicians and experts concerning the concepts Christian ethics and western humanism. I will examine the argumentation for and against the concepts Christian ethics and western humanism, which finally ended in a resolution of using these concepts in the curriculum Lpo/Lpf 94. In this study I am using a qualitative method to examine how different opinions and views are expressed in two different committee reports, initiated by the Ministry of Education, as well as protocols from the debate in the Swedish Parliament.</p><p>I will attempt to elucidate the political views of these concepts, which will become an integral part of the base of values in the curriculum. Results show that the politicians are unanimous regarding the content itself, but disagree of the thought of establishing the base of values in Christian ethics. But the discussion is ambiguous because the opinion of the politicians is that the concepts, especially Christian ethics, stand for general human values. That is why they can agree to use the concept Christian ethics and western humanism in the base of values, because it is historically established in Sweden. Therefore they also can agree using these concepts together with the regulation that education is to be non-confessional.</p>

“A Body Politic to Govern: The Political Humanism of Elizabeth I” is a study that examines the influence between the virtues and thoughts of the political humanists of the Italian Renaissance, and the political persona of England’s Elizabeth I. In order to do this I have dealt with questions concerning how Elizabeth constructed literary works such as letters and speeches, as well the style in which she governed England. I have studied Elizabeth’s works and methods within their literary and historical contexts. This has included the examination of the works of relevant humanist contemporaries such as her own advisors, Members of Parliament, and fellow monarchs. In the course of my research I have traveled to libraries and archives in the United States, England, and Scotland to study original manuscripts when possible as well as microfilm copies of the originals in other cases. My focus was to examine the literary works of Elizabeth I within their historical contexts in order to see what possible influence might be discernible from contemporary humanist as well as classical sources. In this dissertation I demonstrate a discernible influence between the thoughts and virtues of political humanism upon the public presentation of Elizabeth I’s political persona. Elizabeth exemplified the virtues of political humanism through her dedication to the vita activa, amor patriae, and service to the greater good of her realm. In so doing I argue that Elizabeth presented herself as a prince stressing her classical education and divine-sanction as the authority by which she ruled England’s government and church.

Thesis (doctoral)--Jyväskylän yliopisto. / Summary in Finnish. Includes bibliographical references (p. 213-230).

No description available.

The purpose of this study is to examine discussions held by politicians and experts concerning the concepts Christian ethics and western humanism. I will examine the argumentation for and against the concepts Christian ethics and western humanism, which finally ended in a resolution of using these concepts in the curriculum Lpo/Lpf 94. In this study I am using a qualitative method to examine how different opinions and views are expressed in two different committee reports, initiated by the Ministry of Education, as well as protocols from the debate in the Swedish Parliament. I will attempt to elucidate the political views of these concepts, which will become an integral part of the base of values in the curriculum. Results show that the politicians are unanimous regarding the content itself, but disagree of the thought of establishing the base of values in Christian ethics. But the discussion is ambiguous because the opinion of the politicians is that the concepts, especially Christian ethics, stand for general human values. That is why they can agree to use the concept Christian ethics and western humanism in the base of values, because it is historically established in Sweden. Therefore they also can agree using these concepts together with the regulation that education is to be non-confessional.