This thesis focuses on Astrid Lindgren and film tourism in the Vimmerby region in Sweden. Lindgren introduced her imagined worlds in her books and films, which was inspired by her personal experience of growing up in Vimmerby. Film location sites and other film tourism places around Vimmerby indicate the relationship between the imagination of the author and the local region. This thesis draws on the concept of imagination and Stijn Reijnders research about Places of the Imagination, as well as Abby Waysdorf and Reijnders research on film tourism as an imaginative experience. By focusing on these sites and the advertisement, the main research question is what experience these sites offer for the film tourist and how they present the local identity and imagined world by Lindgren. This thesis introduces a new approach called imaginative archaeology. It describes film tourism as an archaeological reconstruction of imagination and the imagined world, that is presented on screen. As a result, the film tourism sites offer an archaeological reconstruction. The film sites can be seen as archaeological sites, the tourism sites in Vimmerby provide traces of Lindgren’s imagination, the theme park can be seen as an open-air museum and the film museum offers a museum experience for the film tourist.

In the vigorous discourse of prophetic preaching in contemporary homiletic fields, especially Brueggemann’s prophetic preaching has strongly influenced preachers, as well as scholars. His work manifests the counteraction between two imaginations – the dominant and alternative imaginations - in the assurance of the transforming and liberating power of the scripture itself, through the conceptualization of imagination and the work of the Holy Spirit. In this context, this study is positioned in the homiletic field of the reformed tradition. In a large sense, it attempts to investigate prophetic preaching in an empirical and interpretive as well as a normative and pragmatic way. The aim of this investigation is to illustrate the interrelationship between imagination and the work of the Holy Spirit in prophetic preaching, and consequently to initiate normative, practical principles in a strategic model for contemporary preaching. To achieve these aims the study explores the ontology and epistemology of prophetic preaching. It identifies problems in the understanding of homiletic praxis, and at the same time examines the definition and history of prophetic preaching. Moreover, to respond to the question of why Brueggemann’s conceptualization regarding imagination has been highlighted, this study conducts an investigation into the available literature relating to Brueggemann’s prophetic imagination. A balanced interpretive and faithful perspective based on a reading of the whole Scripture is consistent throughout Brueggemann's oeuvre and his focus on application based on the transformational message in praxis is remarkable. Normative markers in prophetic preaching, deduced from an exploration and exegesis of specific texts in Luke and Acts, consequently bring about practical principles for application to prophetic preaching. The practical principles are formulated as follows: D (Direction-Diagnosis of the Reality); IEP (Imaginative Embossing of Problems of the Reality); S (Proclamation of the Gospel aiming at Solution); and IP (Imaginative practice). With the use of these principles, example sermons are analyzed and a new sermon for prophetic preaching is written. The results of this study are expected to provide the preacher with a strategic model to bring prophetic preaching into practice. Lastly, the ontological and epistemological exploration attempted in this study has made a contribution in describing a thicker and more developed definition of prophetic preaching. In conclusion, prophetic preaching itself should achieve the following aim: to be a presentation of God’s voice, spoken to the preacher and the listeners with the subjective help of the Holy Spirit's working in message transformation. / MTh (Homiletics), North-West University, Potchefstroom Campus, 2015

In the vigorous discourse of prophetic preaching in contemporary homiletic fields, especially Brueggemann’s prophetic preaching has strongly influenced preachers, as well as scholars. His work manifests the counteraction between two imaginations – the dominant and alternative imaginations - in the assurance of the transforming and liberating power of the scripture itself, through the conceptualization of imagination and the work of the Holy Spirit. In this context, this study is positioned in the homiletic field of the reformed tradition. In a large sense, it attempts to investigate prophetic preaching in an empirical and interpretive as well as a normative and pragmatic way. The aim of this investigation is to illustrate the interrelationship between imagination and the work of the Holy Spirit in prophetic preaching, and consequently to initiate normative, practical principles in a strategic model for contemporary preaching. To achieve these aims the study explores the ontology and epistemology of prophetic preaching. It identifies problems in the understanding of homiletic praxis, and at the same time examines the definition and history of prophetic preaching. Moreover, to respond to the question of why Brueggemann’s conceptualization regarding imagination has been highlighted, this study conducts an investigation into the available literature relating to Brueggemann’s prophetic imagination. A balanced interpretive and faithful perspective based on a reading of the whole Scripture is consistent throughout Brueggemann's oeuvre and his focus on application based on the transformational message in praxis is remarkable. Normative markers in prophetic preaching, deduced from an exploration and exegesis of specific texts in Luke and Acts, consequently bring about practical principles for application to prophetic preaching. The practical principles are formulated as follows: D (Direction-Diagnosis of the Reality); IEP (Imaginative Embossing of Problems of the Reality); S (Proclamation of the Gospel aiming at Solution); and IP (Imaginative practice). With the use of these principles, example sermons are analyzed and a new sermon for prophetic preaching is written. The results of this study are expected to provide the preacher with a strategic model to bring prophetic preaching into practice. Lastly, the ontological and epistemological exploration attempted in this study has made a contribution in describing a thicker and more developed definition of prophetic preaching. In conclusion, prophetic preaching itself should achieve the following aim: to be a presentation of God’s voice, spoken to the preacher and the listeners with the subjective help of the Holy Spirit's working in message transformation. / MTh (Homiletics), North-West University, Potchefstroom Campus, 2015

Prediking is 'n dialoog. Dit dompel die preek in 'n direkte krisis. Wat kan die prediker doen om hierdie dialoog te bevorder? Die deelnemers in die erediens word kortliks bespreek. God spreek met die prediker deur die teks. Die prediker moet hierdie teks aan die hoorder in die erediens oordra. Om die oorspronklike teks te verstaan het daar drie hoofstrome in die tradisionele hermeneuse ontstaan: Krities-histories, Tekskrities en Hoorders hermeneutiek. Die probleem is egter nie opgelos nie. Hoe kan die prediker die boodskap effektief aan die hoorder oordra? Daar word voorgestel dat die kreatiewe proses gebruik word in die voorbereiding van die preek. Die breinkaart kan gebruik word om die teks en hoorder van die teks, beter te verstaan. Hulpmiddelle moet gebruik word om die teks aan die hoorder oor te dra. Hier word die gebruik van literatuur en drama bestudeer. / Preaching is a dialogue. This states the current problem of preaching. How can the preacher improve this dialogue in the sermon? The participants in the sermon are shortly discussed: The preacher listens to the text. God speaks through the text. The preacher must communicate this text to the listener in the sermon. Three major streams have evolved in the tradisional hermeneutics: Critical-historical, Textual and Listeners hermeneutics. There is however, still a problem. How does the preacher present this message effectivly to the listener? It is suggested that the creative process must be considered in preparing a sermon. The mind map can be used to understand the text and listener of the text better. More aids can be used to reach the listener effectivly. In this thesis the use of literature and drama in the preparing and delivering of the sermon will be studied. / Practical Theology / M.Th. (Practical theology)

Thesis (MA (Psychology))--University of Stellenbosch, 2005. / The current study investigates intercultural differences in suggestibility between Black, Coloured and White students at a South African university using the Creative Imagination Scale (CIS), (Wilson & Barber, 1978). The CIS and a short biographical questionnaire measuring embeddedness in traditional culture were administered to three samples (N=20 each) from students belonging to the above cultural groups. Statistical tests were applied to determine the effects of ethnicity, cultural embeddedness and gender on CIS scores. The results indicate that these three dimensions do not significantly impact on CIS scores. Implications of the results obtained are discussed and ensuing recommendations for future related research are made.

No description available.

Extensive computer use is creating a society where its citizens are communicating outside the norm of real life. These diversions from real life communication behavior have been named the Online Disinhibition Effect (ODE). The effect is a psychological model that is structured with different types of elements which can be triggered by different communication mediums. There are two sides of the effect; a benign, where compassion and a reveal of emotions are more likely, and a toxic, where anger, frustration and threats are in focus. In the online video game industry, ODE is active, but as the medium is different than regular internet use the effects are different as well. This paper looks at how online video games are affected by ODE. By using the most current disinhibition model made by Suler and looking at modern cyberpsychology in online games, this paper found eight features that have the possibility to decrease disinhibition amongst users. This paper concludes with a warning that games are becoming more immersive and without the proper authority features, games will increase their disinhibition effect amongst its users.

This thesis investigates Søren Kierkegaard’s (1813-1855) reception of the writings of Johann Georg Hamann (1730-1788). I focus on four specific topics. In chapter one I examine Kierkegaard’s early reception of Hamann which I argue provides the basis for Kierkegaard’s conception of his own authorial task. In particular, I examine concepts of humour and systematicity and the centrality of the figure of Socrates. Central to my argument is a contrast between Kierkegaard’s reception of Hamann and that of Hegel’s review. In chapter two I show that Kierkegaard develops an argument against speculative philosophy and its claims to have achieved the absolute beginning. I argue that Kierkegaard appeals to Hamann’s critique of Kant which centres around the possibility of a priori cognition and the dependency of reason on language. I contend that Kierkegaard takes up Hamann’s critique in order to show that the absolute beginning which speculative philosophy claims to have achieved in the form of pure thinking is unachievable because of the dependency of thought on language. Chapter three examines the conception of selfhood in Hamann and Kierkegaard. I address their views of the self as unified and their critique of alternative conceptions of selfhood which undermine this unity. I show that Kierkegaard’s arguments in relation to despair and forgetfulness share important similarities with Hamann. Chapter four explores Kierkegaard’s critique and repair of post-Kantian reflection theory. I demonstrate that Kierkegaard proceeds to provide a minimal view of the self achieved through reflection which finally encounters its own limits in its own self-knowledge. I propose that Kierkegaard presents this as Socratic ignorance and that his model for outlining the limits of self-knowledge stems from Hamann. I develop my argument by arguing that for Hamann and Kierkegaard self-knowledge is only available through divine revelation.

In this dissertation I argue for using John Dewey's scholarship in ethics, progressive education, and public discourse as a framework for teaching rhetoric for civic engagement. By "civic engagement" I mean working to discover, address, or confront issues of public importance through discourse. In the first part I establish Dewey as a point of reference for progressive revisions of curriculum in rhetoric at the undergraduate level. Using data gathered from a sample of undergraduate institutions, I argue for an increase in courses that reflect classical interests in performance of argument and critical analysis of text as essential skills for civic engagement. In the second part I describe what such revisions may look like as we consider teaching argument as a back and forth process, deliberation as a key component of rhetorical literacy, and critical analysis of literature as an aid to civic imagination. This dissertation contributes to the continuing interest in the way rhetorical education can help students develop transferable skills, attitudes, and interests that will make them effective and ethical agents in their professional and civic lives.

Ką, kodėl ir kaip slepia žmogus? Kas yra paslaptis? Kas slepiasi už pačios paslapties? Ar gali būti, kad žmoguje esantys slėpiniai ir pačio žmogaus paslaptys yra Būties paslapties kartotė? Ar galima analizuojant žmogaus paslaptis ką nors sužinoti apie Būtį? Būties stoka įgalina mus laužyti taisykles, dekonstruoti vaidmenis, nusižengti sociumo įstatymams. Būties trokšdami išbandome visus kelius, o bandymų destruktyvią informaciją užkasame kaip vaikiškus sekretus. Žmogus slepia Nerimą. Nerimas slepia Niekį. O “gryna Būtis ir grynas Niekis yra tas pats.”. / What, why and how does a man hide? What is a secret? What hides behind the secret itself? Can it be that the secrets within a human being and the secrets of a man are the repetition of the secret of Being? Is it possible to find out anything about Being by analyzing the secrets of man? The lack of Being empowers us to break the rules, to deconstruct the roles, to violate the laws of the social. While wishing for Being we try out all the ways, and we cover up the destructive information of the attempts as childish secrets. A man hides Anxiety. Anxiety hides Nothingness. “Pure Being and pure Nothing are the same.”.