Är Gud är död? Det påstod i alla fall Nietzsche vid förra sekelskiftet. Nu, när vi stigit in ett nytt sekel, och Nietzsche sedan länge är död, kan vi konstatera att för många på jorden är Gud i högsta grad levande. Här i Europa är det ändå tydligt att Gud, är på väg att tyna bort, särskilt i Sverige betyder Gud, religion och traditionella värderingar väldigt lite. Internationella undersökningar visar att vi svenskar är det mest sekulariserade folket i världen. Jung menade, för mer än femtio år sedan, att vi västerlänningar har tappat vår kapacitet för religiösa erfarenheter genom att vi har förlorat kunskap om vad religion ”egentligen” är, ett mänskligt grundbehov. Han menade att när människor är i livskriser kommer de närmare sin egen erfarenhetsgrund, då får de yttre historiskt och kulturellt burna symbolerna och myterna existentiell mening och bärkraft. De korresponderar med något inom människan, något givet. Måste man hamna i en livskris för att ta sina egna livsfrågor och andliga längtan på djupt allvar? Ja kanske, många som söker sin andlighet har drabbats av någon större kris i sitt liv. Syftet med denna uppsats är att försöka finna hur den ”vanliga” människan, som har hamnat i en livskris i Gävle, ser på andlighet och hur de har funnit andlighet. Jag använde en kvalitativ metod och jämförde med tre experter på området. Den slutsats jag har kommit fram till genom detta arbete är att andlighet är en underutnyttjad resurs, som kan mätta vår vardag, att den som vet ”varför man lever”, uthärdar nästan varje ”hur man lever”, alltså funnit livets mening.

This essay provides an attempt to reflect the notions of violence, right or law and fate in Benjamin’s Zur Kritik der Gewalt, in order to clarify his very dense historical-philosophical reflection on the constitutive relation between violence and law. In contrast to what is most often the case, this essay will not address the notion of divine violence in a direct sense, but mainly focus on Benjamin’s discussion on right and law. The complex of his historical reflection, his attempt to articulate what he calls the “historical function” not only of violence, but also of law, is crucially related to the notion of fate. First and foremost fate is what turns the suspicion of the perniciousness of this historical function into a certainty, actualizing its destruction as something obligatory in terms of divine violence, by deepening the analysis and revealing the fundamental relation between law and violence. By pointing out the function of violence within the sphere of law, Benjamin not only states that violence cannot be thought otherwise than in relation to this sphere, but also that the relation between law and violence has to be thought in terms of the “uncertainty of the legal threat”. The deepest meaning of both the “uncertainty” and “the legal threat” emerges from the “sphere of fate”, and by reflecting this notion this essay will try to outline the legal complex and the meaning of fate in terms of guilt, misfortune and judgement, and how it is constituted with reference to the notion of “bare life” – that is, the marked bearer of guilt. The complexity of the relation between violence and law shows itself in the circumstance that this “bearer” in terms of guilt also becomes the bearer of the relation itself, bearing the validity of law, or more precise, the being in force of law. This also conceptualizes law as a phenomenon of frontiers, in a double sense that will explain the meaning of guilt and fate in terms of infringement, but also the legal relation to violence understood as a line constituting an inside and an outside within the sphere of law itself. And this will also explain why the meaning of justification of violence – significantly related to fate and the phenomenon of this line – never can be understood ethically.

The purpose of this paper consists of examining the different ways of thinking about death and life beyond death conveyed in the game Grim Fandango Remastered. This was done by using a theoretical framework consisting of a self invented definition of death called "Bodily death". This definition consists of common notions about death such as cessation of life functions like movement, metabolism, respiration and overall cessation of brain functions. It also included cessation of vital processes, which includes the ability to make energy transfer, making reparations, for example by cell replication, as well as the waste system of the body.  Besides this, the study examines the prevalence of dualism, a conception that views the soul essential to the individual's mental state. Two kinds of dualism were investigated, simple dualism with the assumption that the individual is made up of the soul, and compound dualism, where soul and body are dependent on each other for the survival of the individual. The study also examined the prevalence of materialism, a mindset where the individual is comprised of a combination of things without life or consciousness, in other words an existence dependent of the body. The results showed mainly a view that was non agreeable with bodily death, as the characters had many life signs such as breathing, ability to move, nutrition, metabolism and other signs of functions that would not be possible without the brain's functionality. Furthermore as shown with sprouted, the death within death in the game which consisted of becoming overgrown with flowers, showed signs of life rather than bodily death, as flowers have the vital process of photosynthesis. The game also showed mainly ideas of ​ dualism as the characters often was referred as souls. The kind of dualism that occurred most however was compound dualism because the game often implied that characters died when their bodies became destroyed.

Diss. Umeå : Umeå universitetet, 2005. / Recension: RIG, 2006:3, s. 161-163.

Syftet med denna studie var att syntetisera äldre personers erfarenheter kring användning av digital teknik samt dess betydelse för äldres delaktighet i vardagen. Studien är en metasyntes som utfördes genom en systematisk sökning av kvalitativ vetenskaplig litteratur och dess analys. Litteratursökningen genomfördes i fyra databaser och resulterade i 12 vetenskapliga artiklar som ingick i studien. Dataanalysen inleddes med en kvalitetsgranskning av artiklarna och avslutades med en syntes av datan som svarade på studiens syfte. Syntetisering ledde till 34 första nivåns teman samt tre andra nivåns teman; 1. Upplevd nytta och viljan av att använda digital teknik i äldres vardag. 2. Teknikens påverkan ger känsla av gemenskap och ökat stöd för delaktighet. 3. Upplevd begränsning och bristande vilja av användning av digital teknik. Andra nivåns teman lyftes upp och resulterade i två tredje nivåns teman; 1. Äldre entusiaster omfamnar teknikens möjligheter för känslan av trygghet och delaktighet i vardagen trots utmaningar kring dess användning. 2. Upplevelse av egna existensen i livet utanför teknikens värld och hinder för eller möjligheter till delaktighet i ett digitalt samhälle. Resultatet påvisade varierande erfarenheter av användning av digital teknik. Äldre personer lyfte upp stora möjligheter att engagera sig i samt att klara vissa vardagliga aktiviteter med hjälp av digital teknik. Positiva erfarenheter som dominerade i studierna var äldres möjlighet att kommunicera med vårdgivare och myndigheter samt att vara delaktig i sociala liv. Utöver detta visade sig att vissa äldre ansåg att digital teknik var onödig i deras liv, vilket berodde på brist på intresse eller svårigheter att hantera den. Att inte kunna eller att inte vilja hantera digital teknik har lett till upplevelse av utanförskap och minskad delaktighet i samhället. / The purpose of this study was to synthesize older people's experiences of using digital technology and its significance in their participation in everyday life. The study is a Meta-synthesis that was performed through a systematic search of qualitative scientific literature and it’s analysis. The literature search was conducted in four databases and resulted in twelve scientific articles that were included in the study. The data analysis began with a quality review of the articles and ended with a synthesis of the data that answered the purpose of the study. The synthesis led to 34 first-level themes as well as three second-level themes;            1. Perceived benefit and willingness to use digital technology in the everyday lives of the elderly, 2. The impact of technology provides a sense of community and increased support for participation, 3. Perceived limitation and unwillingness to use digital technology. Second level themes were highlighted and resulted in two third level themes; Older enthusiasts embrace the possibilities of technology for the feeling of security and participation in everyday life, despite the challenges surrounding its use. 2. Experience of one's own existence in life outside the world of technology and obstacles or opportunity to participate in a digital society. The results demonstrated varying experiences of using digital technology. Older people highlighted great opportunities to get involved in and to manage certain everyday activities with the help of digital technology. Despite functional limitations and physical barriers, there is potential to perform errands digitally. Positive experiences that dominated the studies were elderly's opportunity to communicate with healthcare providers and agencies but also opportunity to participation in their social life. In addition to this, it turned out that some older people felt that digital technology was unnecessary in their lives, which was due to lack of interest or difficulties in dealing with it. Not being able or unwilling to handle digital technology has led to the experience of exclusion and reduced participation in society.

Tidigare forskning visar att höga nivåer av andlighet kan associeras med bättre psykiskt välbefinnande och lägre nivåer av psykiska besvär. Meningsfullhet framhävs som en av nyckelkomponenterna i detta sammanhang, och framtida forskning uppmanas till att utforska bakomliggande mekanismer ytterligare. En begräsning i det aktuella forskningsläget är att majoriteten av studierna har utförts i samhällen med en stark religiös anknytning, och att ingen forskning har kunnat hittas som utforskar sambanden i det mer sekulariserade Sverige.  Denna studie syftar till att analysera eventuella samband mellan mening i livet, psykisk hälsa och trosuppfattning i en svensk kontext, för att undersöka huruvida sekularisering som samhällsförändring bör beaktas inom socialt arbete. Studiens forskningsfrågor besvarades via en enkät, och utgick från ett bekvämlighetsurval där respondenterna tillfrågades att delta i undersökningen på en offentlig plats i en av Sveriges storstäder.    Studiens resultat visar att andlighet inte kan relateras till bättre psykiskt välbefinnande, men att meningsfullhet ökar psykiskt välbefinnande och att ju högre grad av andlighet som skattas desto mer upplevelse av meningsfullhet i livet. Dessutom visar resultatet att majoriteten av undersökningens respondenter har en personlig anknytning till en andlig dimension oavsett trosuppfattning.   Utifrån studiens resultat dras slutsatsen att sekularisering i det svenska samhället inte minskar behovet av att adressera existentiella och andliga frågor inom socialt arbete. Studien indikerar en potentiell koppling mellan andlighet, meningssökande och psykiskt välbefinnande, vilket underbygger att det kan vara fördelaktigt att integrera dessa komponenter i socialt arbete för att kunna erbjuda ett mer omfattande och heltäckande stöd, och för att bättre bemöta individuella behov i ett samhälle som genomgår ökad sekularisering. / Previous research shows that high levels of religiosity/spirituality can be associated with better mental well-being and fewer mental health issues. Meaningfulness is highlighted as one of the key components in this context, and future research is encouraged to further explore underlying mechanisms. A limitation in the current research landscape is that the majority of studies have been conducted in communities with a strong religious affiliation, and no research has been found that explores these relationships in the more secularized Sweden. This study aims to analyze possible relationships between meaning in life, mental health, and belief systems in a Swedish context, to investigate whether secularization as a societal change should be considered within social work. The study's research questions were answered through a survey, based on a convenience sample where respondents were asked to participate in the survey at a public place in one of Sweden's major cities. The study's results show that religiosity/spirituality cannot be related to better mental well-being, but that meaningfulness increases mental well-being and that the higher the level of religiosity/spirituality assessed, the more experience of meaningfulness in life. Furthermore, the results show that the majority of the survey's respondents have a personal connection to a spiritual dimension regardless of their belief system. Based on the study's findings, the conclusion is drawn that secularization in Swedish society does not reduce the need to address existential and religious/spiritual questions within social work. The study indicates a potential link between religiosity/spirituality, the search for meaning, and mental well-being, which supports the integration of these components into social work to provide more comprehensive and holistic support, and to better meet individual needs in a society undergoing increased secularization.

<p>Abstract</p><p>This paper is about the philosophies created by Henry David Thoreau (1817-1862) and Friedrich Nietzsche (1844-1900). The purpose is to show the high degree of similarities between Thoreau’s and Nietzsche’s philosphy.</p><p>At first glance, it seems far-fetched to suggest an affinity between them; the differences in style and choice of subjects, have most certainly contributed to the fact that very few comparisons so far have been made. There is no evidence that one experienced any influence over the other, neither writer seems to have been aware of the other. Also their different areas of use during the 20th century, may have influenced the almost total lack of search for affinity. Thoreau’s philosphy has often been used by environmentalist movements, while Nietzsche has been connected to a wide range of various strivings, such as totalitarian regimes, individualistic artists and post-modern thinkers.</p><p>But if one disregard these facts, look beyond the differences, and break down their texts in search for their most fundamental opinions, one will see that Nietzsche and Thoreau shared a number of concerns. They were both ciritical to many aspects of the modern civilisation, espacially the way of life it encouraged. It was a life style, deep rooted in an obstructive tradition, that did not take the very essential conditions of life into consideration. This was both Thoreau’s and Nietzsche’s opinion, and their philosophies represent a willingness to re-establish a way of life that ignores all traditions hostile to life.</p><p>Both of them criticize the religion and its moral of work, the modern science, and many institutions of the modern society – the schools and the prisons for example. But they also praise things, things they claim to have a value in contrast to the modern way of life – the simple things. Both Thoreau and Nietzsche praise the solitude life style, the silent walking in the wilderness, the simple but healthy food, as well as some intellectual stimulus, especially good litterature and music. All these simple things contribute to Thoreau’s and Nietzsche’s opinion of life; it should be looked upon with the eyes of a child. Life should be like a play.</p><p>The title of this paper is Philosphers of the Rooster and the Morning. The title suggests the similarities I have found between Thoreau’s and Nietzsche’s philosophies. They both announce an awakening. For them, a new morning has broken, and this paper shows the similar circumstances they give credit for their awakening.</p>

<p> </p><p>A person with borderline personality disorder, which is a mental illness, can be described as emotionally instable. As a relative of a person with borderline personality disorder one often feels a sense of despair, anxiety and fear. The essay’s purpose was to get an understanding of what it means to be a relative of a person with borderline personality disorder. We wanted to see the relative’s relationship from two perspectives, both from the relative’s perspective and from the professional’s perspective. The essay was a qualitative study with a phenomenological approach. The results were structured into five themes. These were: Growing up, To be diagnosed, Life with borderline, The present, and The future. The results were analyzed against coping. A qualitative analysis was conducted. The results showed that life as a relative of a person with borderline personality disorder in many cases can be stressful. For example, they adapted their own life very much. Blame from the healthcare system and from the surrounding environment seemed to be a prominent feature of the family.</p><p> </p> / <p> </p><p>En person med borderline personlighetsstörning, som är en psykisk sjukdom, kan beskrivas som emotionell instabil. Som anhörig till en person med borderline personlighetsstörning kan man känna oro, rädsla och förtvivlan. Uppsatsens syfte var att få förståelse för hur det är att vara anhörig till en person med borderline personlighetsstörning. Anhörigskapet studeras från två perspektiv: dels från anhörigas och dels från professionellas. Uppsatsen var en kvalitativ studie och hade en fenomenologisk ansats. Resultatet strukturerades i fem teman: Uppväxt, Att få diagnosen, Livet med borderline, Nutid och Framtid. Resultatet analyserades mot copingbegreppet. En kvalitativ analys genomfördes. Resultatet visade att livet som anhörig till en person med borderline personlighetsstörning i många fall kan vara påfrestande då de till exempel fick anpassa sitt eget liv. Skuldbeläggande från sjukvården och från omgivningen verkade vara en återkommande erfarenhet.</p><p> </p>

A person with borderline personality disorder, which is a mental illness, can be described as emotionally instable. As a relative of a person with borderline personality disorder one often feels a sense of despair, anxiety and fear. The essay’s purpose was to get an understanding of what it means to be a relative of a person with borderline personality disorder. We wanted to see the relative’s relationship from two perspectives, both from the relative’s perspective and from the professional’s perspective. The essay was a qualitative study with a phenomenological approach. The results were structured into five themes. These were: Growing up, To be diagnosed, Life with borderline, The present, and The future. The results were analyzed against coping. A qualitative analysis was conducted. The results showed that life as a relative of a person with borderline personality disorder in many cases can be stressful. For example, they adapted their own life very much. Blame from the healthcare system and from the surrounding environment seemed to be a prominent feature of the family. / En person med borderline personlighetsstörning, som är en psykisk sjukdom, kan beskrivas som emotionell instabil. Som anhörig till en person med borderline personlighetsstörning kan man känna oro, rädsla och förtvivlan. Uppsatsens syfte var att få förståelse för hur det är att vara anhörig till en person med borderline personlighetsstörning. Anhörigskapet studeras från två perspektiv: dels från anhörigas och dels från professionellas. Uppsatsen var en kvalitativ studie och hade en fenomenologisk ansats. Resultatet strukturerades i fem teman: Uppväxt, Att få diagnosen, Livet med borderline, Nutid och Framtid. Resultatet analyserades mot copingbegreppet. En kvalitativ analys genomfördes. Resultatet visade att livet som anhörig till en person med borderline personlighetsstörning i många fall kan vara påfrestande då de till exempel fick anpassa sitt eget liv. Skuldbeläggande från sjukvården och från omgivningen verkade vara en återkommande erfarenhet.

Abstract This paper is about the philosophies created by Henry David Thoreau (1817-1862) and Friedrich Nietzsche (1844-1900). The purpose is to show the high degree of similarities between Thoreau’s and Nietzsche’s philosphy. At first glance, it seems far-fetched to suggest an affinity between them; the differences in style and choice of subjects, have most certainly contributed to the fact that very few comparisons so far have been made. There is no evidence that one experienced any influence over the other, neither writer seems to have been aware of the other. Also their different areas of use during the 20th century, may have influenced the almost total lack of search for affinity. Thoreau’s philosphy has often been used by environmentalist movements, while Nietzsche has been connected to a wide range of various strivings, such as totalitarian regimes, individualistic artists and post-modern thinkers. But if one disregard these facts, look beyond the differences, and break down their texts in search for their most fundamental opinions, one will see that Nietzsche and Thoreau shared a number of concerns. They were both ciritical to many aspects of the modern civilisation, espacially the way of life it encouraged. It was a life style, deep rooted in an obstructive tradition, that did not take the very essential conditions of life into consideration. This was both Thoreau’s and Nietzsche’s opinion, and their philosophies represent a willingness to re-establish a way of life that ignores all traditions hostile to life. Both of them criticize the religion and its moral of work, the modern science, and many institutions of the modern society – the schools and the prisons for example. But they also praise things, things they claim to have a value in contrast to the modern way of life – the simple things. Both Thoreau and Nietzsche praise the solitude life style, the silent walking in the wilderness, the simple but healthy food, as well as some intellectual stimulus, especially good litterature and music. All these simple things contribute to Thoreau’s and Nietzsche’s opinion of life; it should be looked upon with the eyes of a child. Life should be like a play. The title of this paper is Philosphers of the Rooster and the Morning. The title suggests the similarities I have found between Thoreau’s and Nietzsche’s philosophies. They both announce an awakening. For them, a new morning has broken, and this paper shows the similar circumstances they give credit for their awakening.