No description available.

Psychological, sociological and feminist models of understanding domestic violence have contributed to the development of interventions that seek to raise awareness, keep women safe, and help them to create new lives for themselves and their families. Research literature has extensively paid attention to the ways in which women both live with and move away from domestic violence, documenting how they employ strategies of survival and resistance. The research methods employed to investigate domestic violence includes a range of quantitative and qualitative methods with particular emphasis placed upon enabling women to tell their stories in as authentic a way as possible. This thesis adds to the literature by considering how women construct what will be referred to as transitional stories of domestic violence, within which they imagine their future selves and develop the means to become what they hope for. The methodology used is original within the study of domestic violence in its synthesis of arts-based, feminist and participatory methods. The adopted epistemology sought to value the use of embodiment and imagination in the construction of knowledge, both of which are considered to be situated. The use of an arts-based method is chosen to enable a different way for women to tell their stories about their response to living with and transitioning away from domestic violence. The evaluation of this methodology shows that it is a valid form of enabling women to have the embodied subjectivity of their experiences and imagination witnessed in a way that complements the written and spoken word, whilst better allowing the physical and metaphorical quality of their stories to come to the foreground. Following a feminist agenda, attention is paid to the influence of gender upon the researcher’s findings, and upon the participants’ and researchers’ reflexive engagement with the research process. The research shows that the home has special significance for women as they transition away from domestic violence and plan for their future. The home becomes a physical manifestation and container for women’s hopes and fears for a harmonious future that often incorporates the desire for the return to the idea of a complete family. Relationships with family, friends and services are shown to be both enablers of women’s agency and resistance. Those same relationships are also shown to be capable of acting as barriers to women’s positive transitional journeys. The findings show that attention needs to be placed upon the appearance of women’s agency within the everyday tasks of creating and maintaining a home and managing relationships as they move away from domestic violence. The findings also point to the need for services to work harder on empowering women, both by adequately listening to the stories told about their pasts and hopes for the future, and by helping them to achieve their plans through challenging the limitations imposed by policies and economics.

Assertions about metaphysical modality (hereafter modality) play central roles in philosophical theorizing. For example, when philosophers propose hypothetical counterexamples, they often are making a claim to the effect that some state of affairs is possible. Getting the epistemology of modality right is thus important. Debates have been preoccupied with assessing whether imaginability—or conceivability, insofar as it's different—is a guide to possibility, or whether it is rather intuitions of possibility—and modal intuitions more generally—that are evidence for possibility (modal) claims. The dissertation argues that the imagination plays a subtler role than the first view recognizes, and a more central one than the second view does. In particular, it defends an epistemology of metaphysical modality on which someone can acquire modal knowledge in virtue of having performed certain complex imaginative exercises.

This dissertation is a study in philosophy of education and focuses on the moral dimensions of an individual’s formation, and on how reading fictional literature can contribute to the process of formation. The point of departure is the notion that education contains – or should contain – moral dimensions and thus contributes to the formation of individual life and a life shared with others. The study revolves around the philosophical works of Iris Murdoch (1919-1999) and what she calls “moral transformation” - a task and a striving towards realism and unselfishness. The study is concluded by a discussion of how Murdoch’s thinking contributes to the understanding of formation within philosophy of education. It is argued that Murdoch’s ideas about moral transformation can be summarised in four theses and that these show that transformation is a process of profound individual change. The theses are in short: 1) imagination supports moral transformation by allowing the individual to understand the world in a more realistic way, 2) attention supports transformation by directing the individual towards the good, 3) unselfing is a moral state of consciousness and a transformative process that leads towards unselfishness. The ego is subdued and the individual opens up to the influence of his or her surroundings, 4) reading fictional literature supports the moral transformation of the individual if the text has a quality of imagination. The study shows that Murdoch’s work can make an important contribution to the understanding of formation within the philosophy of education: With the idea of moral transformation as a point of departure the study develops questions of the individual’s formation by highlighting individuality and imagination. Moral transformation means gaining a deeper presence in one’s relationships, and it is a continuous process of discovering the world that the individual needs to endeavour to maintain. It is a striving towards unselfing.

Recent functional neuroimaging evidence suggests that recalling autobiographical memories, imagining fictitious autobiographical episodes, and taking the perspective of another person activate a similar network of brain regions. Results from the two studies presented here provide further evidence of this common neural network. Previous evidence also suggests that recalling autobiographical memories from a first person or from a third person perspective can influence the way in which those memories are experienced as well as the brain regions that are engaged; however, the effect of perspective on imagining autobiographical events remains unclear. Results from Study 1 indicated that brain regions implicated in both remembering and imagining were differentially engaged during these tasks depending on whether a first person or a third person perspective was taken. In addition, while recalling autobiographical memories from a third person perspective can result in the feeling that a past self is more like another person, imagining oneself in the position of another person can result in the feeling that that person is more similar to oneself; this suggests a possible link between perspective in memory and social perspective taking. In Study 2, we identified several brain regions exhibiting a pattern of increasing or decreasing activation as a function of whether socially interactive events were recalled from a first person perspective, by imagining oneself as one's partner, or from a third person perspective (i.e., as a function of distance from one's own perspective). Together, our findings suggest that perspective plays an important role in the way in which brain regions that are part of this common neural network are engaged during memory, imagination, and socially interactive tasks.

No description available.

This dissertation offers a re-evaluation of the role of the imagination in Jean- Jacques Rousseau’s 'Emile: or On Education' (1762) and Christoph Martin Wieland’s 'Geschichte des Agathon' (1794). My central claim is that both novels develop a pedagogy of the imagination in order to overcome the dilemmas of Cartesian dualism, that is, to form a beautiful soul in whom sensuality and reason, the body and the spirit, coexist in harmony. I demonstrate that both texts highlight the important but potentially damaging role played by the imagination in the development of religious thought, moral sentiments, and sexuality. The texts suggest that while a malformed imagination results in materialism, egotism, libertinism, and despotism, a well-formed imagination provides the foundation for natural religion, cosmopolitan enthusiasm, sentimental love, and a just political constitution. Consequently, I argue that for Rousseau and Wieland, harnessing the power of the imagination becomes the key to reconciling human nature and civil society. In addition to elucidating the role of the imagination in 'Emile' and 'Agathon', this dissertation also contributes to an understanding of the intellectual affinities between Rousseau and Wieland more generally. In preparation for the comparative reading of 'Emile' and 'Agathon', I survey Wieland’s private and public responses to Rousseau and contend that although the two authors differ significantly in their narrative and philosophical approach, they nevertheless share similar moral and political ideals. Both authors acknowledge the ability of the imagination to drive a wedge between the individual’s natural inclinations and moral duties, causing fragmentation of the self and society in turn. Yet the imagination, the motor of cultural progress, is not only the source of man’s alienation, it is also the remedy for his dividedness. If properly harnessed, the imagination can cease to be the cause of human depravity and become the basis of peaceful human relations, both at the level of the individual and that of society as a whole. In conclusion, I propose that the role of the imagination in forming the beautiful soul has consequences for the collective, and that we can read the moral constitutions of Emile and Agathon as negotiating the possibilities of various political constitutions, including that of a democratic state. / Thesis (Ph.D, German) -- Queen's University, 2012-10-15 17:47:42.944

Permission from the author to digitize this work is pending. Please contact the ICS library if you would like to view this work.

This thesis offers a critical interrogation of the relationship between and co-production of bodies, texts and spaces. It introduces and develops the concept of the embodied imagination through the philosophy of Spinoza and recent Spinozist thinkers as a way of informing a materialist account of the production of experience. The embodied imagination, as material and affective, can supplement a Foucauldian account of subjectivation through its ability to offer an account of experience ‘after the subject’ – of experience as the surface effects of the movement of affect through and across bodies, texts and spaces that are productive of transsubjective social imaginaries. This can contribute to a fuller account of subject production and to a formulation of embodied politics based on a political analytic of feeling. These conceptual arguments are mobilised through exemplars from ethnographic fieldwork based on the geographical concerns of landscape, embodied practice and place imaginaries. In particular, I point to specific outdoor practices, techniques and regimes that, in their imbrication in certain imaginaries, contribute to a sense of place and belonging. Through a ‘thoroughly materialist’ approach to these concerns, bodies’ involvement in material relations with other bodies and with the world are shown to be central to experience-production. I argue too that this approach can expose the relations of power that produce the very materialities of bodies, and as such can shed light on the politics of the nonrepresentational and its centrality to the production of embodied subjectivities. In doing so, a postfoundational sociology of embodied experience is formulated that operates according to a politics of radical contingency. This postfoundational perspective foregrounds an ontology of the encounter over presence: an ontogenetic account of the emergence of bodies, texts and spaces from their material imbrication in a world charged with affective resonance.

The main purpose of this study is to examine how preschool children experience dance. Starting from the child's experiences and perceptions, I also want to investigate in which manner the child's creativity and learning are promoted through dancing. A qualitative approach was chosen to the study and the information was gathered through observations and open interviews with participating children. In order to understand and interpret children's experiences, a hermeneutic and phenomenological stance was taken. Data were analysed using Vygotsky's, Winnicott´s and May´s theory of play and creativity together with Dewey’s theory of experience and learning as points of view. The results indicate that dance created a forum and an opportunity for children to act out and express their creativity and learning. The children's curiosity was awakened by body movement, which allowed them to develop their creative and practical skills in an expressive, aesthetic manner. Dance enabled the children to establish a sensitive relationship and intensive interaction with each other and the surrounding world.