The topic of my research is the lived experiences of eight psychotherapists and counsellors who consciously work with unusual phenomena as it arises in the therapeutic encounter. Unusual phenomena in this thesis refers to felt experiences which are considered to be beyond the everyday in the Cartesian paradigm and are often referred to as spiritual and/or mystical phenomena. Exploring these phenomena brings to light the potentialities in the vastness of consciousness which is considered to be an integral aspect of human existence in the thesis. I chose Heidegger’s hermeneutic phenomenological methodology for the research because it gives credence to the many and varied possibilities and potentialities both in particular lived experiences and in human existence as a whole. Van Manen’s lived existential provides the framework in which the participants’ experiences are explored. What emerged from the research is that unusual phenomena are not unusual for the participants. Although such phenomena are less visible and therefore less familiar in the everyday world, they are recognizable through their consistent presentation. This includes the participants having a powerful sense of ‘knowing’ which is all-encompassing and is beyond familiar landmarks such as the linear models of time and space. The participants bring their ‘knowing’ into the everyday world through embodiment and through their acknowledgment of the interconnectedness of existence. The expression of interconnectedness is experienced by the participants as lovingness, from which the ability for immediate healing in their therapeutic work becomes apparent. The participants’ accounts show a capacity for accessing the subtleties of human existence which emerge in the phenomenological process as the forgotten feminine of consciousness. The feminine of consciousness is a term used to describe a fundamental state of ‘being’ in contrast to the everyday masculine principle of ‘doing’. The research has implications for psychotherapy and counselling as it illuminates the need for a holistic approach which acknowledges the multidimensionality of human existence.

Syftet med denna uppsats är att undersöka och tolka relationen mellan koncepten natur och kultur, så som de är hanterade i Henry David Thoreau’s Walden; or. Life in the Woods (1854) och Into the Wild (1996) av Jon Krakauer, med hjälp av en ekokritisk analys. Båda dessa böcker är baserade på verkliga händelser och upplevelser, och handlar om två individer som valde att lämna samhället bakom sig för att i stället leva ett enkelt liv i naturen. Några av motiven de hade för att göra detta innefattar ett missnöje med samhällena i vilka de levde, en längtan efter extraordinära upplevelser, och en önskan att hitta medel att förbättra jaget. Jag kommer föreslå att de båda huvudkaraktärerna delar åsikter och tankar om naturen och dess relation till deras respektive kulturer. Vidare kommer jag föreslå att några av dessa åsikter och tankar kan och bör implementeras i det svenska skolväsendet i syfte att åstadkomma en mer hållbar syn på naturen och dess relation till kultur och samhälle. Jag kommer föreslå en möjlig metod för att genomföra detta, vilken är inspirerad av Greg Garrard’s lektionsplan ”Three Hours to Save the Planet!”, som finns inkluderad i The Handbook of Sustainability Literacy: skills for a changing world (ed. Arran Stibbe, 2009).

Ecological restoration projects provide the opportunity for individuals to reconnect with the natural environment. However, the actions and approaches of some ecological restorationists should be brought into question. The concern is that while restoration projects often feature a great deal of public input, hard engineering and site manipulation, they are still based on human-centered priorities. Several scholars in the emerging field of Buddhism and Ecology have applied Buddhist teachings to studies in ecology to advocate a selfless, interconnected approach between humans and ecosystems. However, there has been no work devoted to interconnectedness between Buddhism and the practice and promise of ecological restoration. In this thesis we follow the path of the Buddha, Bhikkhu Buddhadasa and the practitioners and philosophers of ecological restoration to discover if Buddhadasas’ teachings and interpretations of paţicca-samuppāda (dependent origination) and anattā (no-self) will be able to help restorationists approach ecological restoration in a more interconnected and selfless way.

The topic of my research is the lived experiences of eight psychotherapists and counsellors who consciously work with unusual phenomena as it arises in the therapeutic encounter. Unusual phenomena in this thesis refers to felt experiences which are considered to be beyond the everyday in the Cartesian paradigm and are often referred to as spiritual and/or mystical phenomena. Exploring these phenomena brings to light the potentialities in the vastness of consciousness which is considered to be an integral aspect of human existence in the thesis. I chose Heidegger’s hermeneutic phenomenological methodology for the research because it gives credence to the many and varied possibilities and potentialities both in particular lived experiences and in human existence as a whole. Van Manen’s lived existential provides the framework in which the participants’ experiences are explored. What emerged from the research is that unusual phenomena are not unusual for the participants. Although such phenomena are less visible and therefore less familiar in the everyday world, they are recognizable through their consistent presentation. This includes the participants having a powerful sense of ‘knowing’ which is all-encompassing and is beyond familiar landmarks such as the linear models of time and space. The participants bring their ‘knowing’ into the everyday world through embodiment and through their acknowledgment of the interconnectedness of existence. The expression of interconnectedness is experienced by the participants as lovingness, from which the ability for immediate healing in their therapeutic work becomes apparent. The participants’ accounts show a capacity for accessing the subtleties of human existence which emerge in the phenomenological process as the forgotten feminine of consciousness. The feminine of consciousness is a term used to describe a fundamental state of ‘being’ in contrast to the everyday masculine principle of ‘doing’. The research has implications for psychotherapy and counselling as it illuminates the need for a holistic approach which acknowledges the multidimensionality of human existence.

Ecological restoration projects provide the opportunity for individuals to reconnect with the natural environment. However, the actions and approaches of some ecological restorationists should be brought into question. The concern is that while restoration projects often feature a great deal of public input, hard engineering and site manipulation, they are still based on human-centered priorities. Several scholars in the emerging field of Buddhism and Ecology have applied Buddhist teachings to studies in ecology to advocate a selfless, interconnected approach between humans and ecosystems. However, there has been no work devoted to interconnectedness between Buddhism and the practice and promise of ecological restoration. In this thesis we follow the path of the Buddha, Bhikkhu Buddhadasa and the practitioners and philosophers of ecological restoration to discover if Buddhadasas’ teachings and interpretations of paţicca-samuppāda (dependent origination) and anattā (no-self) will be able to help restorationists approach ecological restoration in a more interconnected and selfless way.

This thesis explores what an aesthetic judgment would be if we take existence to be non-duallyinterconnected. Interconnectedness and aesthetic judgment does not seem to be compatible becauseaesthetic judgment seems to depend on, at least, the dualism of the beautiful and the ugly and that ofsubject and object. In contrast, interconnectedness can not accept these dualisms.Zen philosopher Dōgen provides a non-dually interconnected framework that allows for aestheticjudgments in an interconnected view of existence. Zen philosophy concludes that we can both havedualism and non-dualism and that the ideas do not cancel each other out but deal with differentaspects of existence. Dualism with a centric view where existence is viewed from a standpoint andthus is restricted by a perspective, and enlightenment, where existence is perceived non-duallyinterconnected, can coexist. Because Aesthetic judgments are dependent on dualism, they must takeplace on the centric plane of existence. However, because, in enlightenment, everything is seen asBeautiful, it can not reveal much about an object’s beauty. Instead, the aesthetic judgment revealssomething about the standpoint taken in judgment. In light of this reformulation of the meaning ofaesthetic judgments, aesthetics will become phenomenological no matter if you deal with howcentric or enlightened ways of existence reveal themselves. Whether your focus is on aestheticjudgments, appreciation, or artistic practice, you will always deal with aesthetic experiences.

The purpose of this study is to investigate the motives of young women choosing to interact with Swedish female influencers on Instagram, and these young womens, the followers, attitudes to sponsored material. The theories chosen as relevant for this study are “parasocial theory” as well as “perceived interconnectedness”. Both theories subject the relationship between a media personality and their fans. A content analysis was chosen to look at the difference in likes and comments on influencers sponsored as well as non-sponsored posts on Instagram. Furthermore, to increase the understanding, a survey was sent out to a collection of the followers who had commented on the relevant posts. This provided knowledge regarding followers' attitudes towards sponsored as well as non-sponsored posts. This empirical material was then analyzed using the method of content analysis. The main results of the study showed that the non-sponsored posts uploaded by the influencers were more appreciated by their followers, since 1 these non-sponsored posts generated more likes and comments from the followers. Furthermore, the respondents to the survey replied that they were often supportive of the influencers, and followed them as well as commented on their posts when they were inspired by them, wanted to support them, wanted to make their own opinions heard, or when the posts felt genuine and personal. The results are important as well as relevant for future studies, as well as for both influencers and companies willing to use influencers for marketing.

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This paper explores the relationship between Chinese rare earth metals (REMs) and the industries in the U.S and Europe that heavily rely on them. The study uses the EGARCH(1,1)-ARMA(1,0) process for conditional volatility and incorporates it into VAR(8) framework for forecast error variance decomposition to evaluate the static and dynamic volatility spillovers using daily data from the 2nd of January 2018 to the 3rd of March 2023. The liaison of risk management is also consolidated through the incorporation of Value at Risk and Event Study. Our findings indicate that the volatility interconnectedness between the Chinese REMs market and computer and electronics, electric vehicle, and wind energy industries exhibits relatively low volatility spillover to and from each other. Value at Risk measures suggests complexity in assessing the potential short-term losses for REM equity, leading to difficulties in risk management. Establishing and utilizing a derivatives market could be beneficial for future notice. However, the study also highlights that severe geopolitical risk or conflict could enable extreme levels of financial risk due to the global supply dominance of the Chinese quasi-monopolistic construct and the elements' overall criticality in the sustainable energy transition. The study also highlights the infeasibility of Western nations decoupling themselves from the Chinese REM supply. Various factors such as the pace of advancement in sourcing alternatives, technological advancements, and recycling technology are the main drivers of ineligibility. The forecasted global demand for REMs is also expected to increase significantly, primarily driven by the renewable and sustainable energy transition worldwide, further straining the possibility of independence. Therefore, the pace of advancement of these factors must collectively supersede that of the forecasted demand to mitigate the risk. Keywords: Rare Earth Metals, Interconnectedness, Conditional Volatility, Risk Management, Value at Risk, Event Study.

In this thesis, I develop a method that will help you, understand, and solve deep disagreements. In forming my method I draw on Zen Buddhist philosophy. In chapter one my understanding of deep disagreement is presented. Deep disagreements is seen as being caused by underlying metaphysical fundamental beliefs and/or worldviews. My method hinges on three concepts, interconnected, conventional centric, and ultimate reality. In the process of explaining these concepts important Zen Buddhist ideas are explored. By exploring which of these three categories a view or argument engages with you will be able to avoid deep disagreements because the types of beliefs that cause deep disagreements are made transparent. In the second chapter, I first analyze an argument against theism and for naturalism and show that there is a deep disagreement at play in that argument. In using my method you can see that the conflict is not a conflict. I then analyze animism and show that animism does not need to be in opposition to naturalism and that both can coexist. In the third chapter, a meta-analysis is made. The main advantage of my method is that it tries to understand and place all types of views into a bigger picture. This makes my method unifying. I also show that there is a wide range of areas in which this method could be used. It could be used in many situation of disagreement.