The aim of this dissertation is to define and account for experiences of musical connectivity by exploring the relationship between joint musical action and social experience through a combination of ethnographic and empirical methods. Live sitar and tabla duo performance, in the Hindustānī tradition, forms the focus of the studies. Through its approach and scope, this research contributes to a broadening of knowledge and understanding of how people play music together, and experience varying feelings of 'togetherness' while doing so, from an interdisciplinary, non- Western perspective. The dissertation first considers the various musical and social concepts and behaviours that characterize Hindustānī performance. This is followed by an in-depth analysis of a commercial recording by master musicians Pt. Nikhil Banerjee and Zamir Ahmed Khan, in which the formal, rhythmic, and micro-temporal interactions are explored from a relational, socially-driven perspective. Lastly, qualitative and quantitative data collected through a case study carried out in Varanasi, India, involving close collaboration with expert informants Shyam Rastogi (sitar) and Sandeep Rao (tabla) together with the participation of five other local musicians are presented and discussed. Nine audio-visual performances were recorded, and performers were subsequently interviewed regarding aspects of their social experience whilst playing. Performances were then analysed in order to relate performers' musical interactions with their self-reported feelings of sociality, both generally and at specific moments of their performance. These various results are used to support a novel model of musical connectivity, based on (i) ethnographic insight gathered through fieldwork, (ii) formal and informal interviews with numerous Indian musicians, and (iii) the author's auto-ethnographic account of his practice as a sitar student. This model and the phenomenological insights that it presents are explored in detail in the concluding chapter.

Il s’agit pour partie d’un travail historique consacré à l’introduction de la phénoménologie en France, et au rôle qu’ont pu jouer à cet égard Levinas, Sartre et Ricœur. Le contexte de cette introduction est étudié pour faire ressortir l’unité d’un moment philosophique, celui d’une phénoménologie lue à l’aune d’une réception concomitante, celle de Kierkegaard. C’est ainsi que Levinas, Sartre et Ricœur se retrouvent dans le problème formulé par Camus, celui d’un insensé oblitérant l’action de l’homme dans le monde. Il s’agit donc pour une autre part de rendre compte de l’usage de la phénoménologie pour élucider les modes de l’agir humain. Il s’ensuit à la fois un cadre conceptuel partagé, autour des notions de contingence et de transcendance, et une démarche qui vise à épouser les contours du drame que l’insensé fait subir au sujet agissant. Mise à profit dans des directions variées, et souvent antagoniques, la phénoménologie guide à cette occasion une défense de la subjectivité par la mise en question de la subjectivité, avant d’ouvrir la voie à l’élucidation d’un ultime pouvoir du sujet, la narrativité. / This work is partly devoted to trace the history of the introduction of phenomenology in France and to investigate the role that Levinas, Sartre and Ricœur have played in it. The context of this introduction is studied with the aim of underlining the unity of a philosophical moment, the one of a phenomenology that is understood through the concomitant reception of Kierkegaard. In this context, Levinas, Sartre and Ricœur share the problem that was formulated by Camus, the meaninglessness that obliterates the action of man in the world. Therefore, this work is also devoted to set out the use of phenomenology that is intended to elucidate the modes of human action. It follows that they share a same conceptual framework, structured by the ideas of contingency and transcendence, and a same approach that intends to keep pace with the drama that the meaninglessness makes the acting subject play. Exploited in different and often antagonistic directions, the phenomenology guides a defense of subjectivity that proceeds with the questioning of subjectivity, until the elucidation of a last power of subject, the narrativity.

This thesis is a hermeneutic phenomenological study of the concept of disclosure in maternity care contexts using the example of sexual orientation. There is a significant body of literature within psychology and sociology relating to the health and social purposes and consequences of disclosure. There is a further body of outcomes-focused evidence relating to disclosure of sexual orientation in health care. There is, however, little research undertaken into the disclosure of sexual orientation in pregnancy as an action with motive and purpose. This study aimed to address this issue. The study employed unstructured interviews with eight lesbian mothers, seven of whom were birth mothers and one was a social mother. The hermeneutic method used an iterative process of analysis integrating researcher pre-understandings, thematic analysis of individual interview transcripts and broader analysis of the individual interview data within the total interview data, exploring the parts within the whole. The aim was to identify the shared meaning of disclosure for the participants Data analysis resulted in five main themes: being invisible/visible; being upfront; being me; being entitled; being safe. An additional finding was the process of managing negativity through strategies such as rationalisation. Three encompassing concepts were identified: protection; power; and identity. Two motivations for disclosure were also identified: pro-action and altruism The thesis concludes that disclosure is a motivated and purposeful act which has real meaning and consequences. It makes extensive recommendations for midwifery practice including acknowledging the disclosure, understanding the legal complexity, and recognising the lesbian family. Recommendations for policy suggest having explicit and detailed policies that include information about how to be inclusive rather than only abstract concepts of inclusion. Recommendations for research include qualitative and quantitative research with midwives about attitudes and knowledge as well as research exploring the role of the social mother in promoting family health outcomes.

No description available.

郭靜婷. / "2007年9月". / 論文(哲學碩士)--香港中文大學, 2007. / 參考文獻(leaves 112-116). / "2007 nian 9 yue". / Abstract also in English. / Guo Jingting. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2007. / Can kao wen xian (leaves 112-116). / 摘要 --- p.2 / Abstract --- p.3 / 目錄 --- p.4 / 胡塞爾原著縮寫表 --- p.6 / 緖論 --- p.7 / Chapter 第一章- --- 胡塞爾超越論觀念論：一些誤解及初部疏理 --- p.12 / Chapter 1.1 --- 導言 / Chapter 1.2 --- 觀念論一般 / Chapter 1.3 --- 胡塞爾現象學的觀念論特色 / Chapter 1.3.1 --- 胡塞爾存在論及知識論並存的觀念論進路 / Chapter 1.4 --- 對胡塞爾現象學的誤會 / Chapter 1.4.1 --- 回到意識是內省 / Chapter 1.4.2 --- 建構即是創造 / Chapter 1.4.3 --- 「自我」作爲疏理胡塞爾哲學誤解的入路 / Chapter 1.5 --- 胡塞爾、康德、柏克萊：胡塞爾的觀念論跟傳統的觀念論的反差 / Chapter 1.5.1 --- 胡塞爾不是柏克萊的主觀觀念論 / Chapter 1.5.2 --- 胡塞爾「超越論觀念論」與康德的「超驗觀念論」 / Chapter 1.5.2.1 --- 「超絶」（transcendent)在康德及胡塞爾中的使用 / Chapter 1.5.2.2 --- 「超驗」/「超越論」（transcendental)在康德及胡塞爾中的使用 / Chapter 1.6 --- 小結 / Chapter 第二章- --- 從自然態度越出至超越論態度：現象學還原的核心地位 --- p.37 / Chapter 2.1 --- 導言 / Chapter 2.2 --- 現象學還原-自然存在論的逆轉 / Chapter 2.2.1 --- 在自然態度下進行的理論活動以及其問題 / Chapter 2.3 --- 現象學還原的兩個局面-世界的否定及世界的顯題式處理 / Chapter 2.3.1 --- 現象學還原的基本操作 / Chapter 2.3.2 --- 《觀念一》的進路 / Chapter 2.3.3 --- 《危機》的進路 / Chapter 2.4 --- 現象學還原的意義 / Chapter 2.4.1 --- 作爲一切事實科學的基礎 / Chapter 2.4.2 --- 重新認識吾人置身的世界 / Chapter 2.5 --- 小結 / Chapter 第三章- --- 純粹自我及經驗自我：在純粹意識及肉身中開展的建構 --- p.60 / Chapter 3.1 --- 導言 / Chapter 3.2 --- 純粹自我-意識作爲意義賦予的絶對存在 / Chapter 3.2.1 --- 作爲賦予對象及世界意義的絶對存在-「意向性」的考察 / Chapter 3.2.2 --- 「超越」對象以及經驗流的構成-「內在時間意識」的考 察 / Chapter 3.3 --- 經驗自我-「肉身」作爲主體性在世界的具體展現 / Chapter 3.3.1 --- 「肉身」的初部考察 / Chapter 3.3.2 --- 「肉身」與「知覺」 / Chapter 3.3.3 --- 「肉身」與空間性的建構 / Chapter 3.4 --- 小結 / Chapter 第四章- --- 客觀世界的建構：自我、交互主體性及世界的關係 --- p.83 / Chapter 4.1 --- 導言 / Chapter 4.2 --- 在世界中的自我-「人格自我」（personal ego) / Chapter 4.2.1 --- 人格主義態度的優先性 / Chapter 4.2.2 --- 動機作爲「人格自我」的最大特點 / Chapter 4.3 --- 他人的建構-自我越出個人領域的第一步 / Chapter 4.3.1 --- 「他人」問題的重要性 / Chapter 4.3.2 --- 「同感」（empathy)作用-《笛卡兒式的沉思錄》的進路 / Chapter 4.4 --- 交互主體性與世界的建構 / Chapter 4.4.1 --- 交互主體性的建構性運作 / Chapter 4.4.2 --- 精神世界的建構 / Chapter 4.4.3 --- 作爲一個共同體的世界 / Chapter 4.5 --- 小結 / 總結 --- p.104 / 中外詞彙對照表〈德、英、中） --- p.109 / 參考書目 --- p.112

A vivência do câncer é considerada uma experiência de forte impacto psicológico para os doentes e suas famílias, pois mobiliza sentimentos de profundo sofrimento em qualquer um de seus estágios. Em qualquer fase do trajeto percorrido pelo doente na denominada ‘jornada do câncer’, necessidades especiais de cuidados surgirão. Os procedimentos, condutas e rotinas terapêuticas, embora existam para restabelecer e promover o bem-estar do doente, são freqüentemente percebidos como ameaçadores, agressivos e invasivos, aumentando os sentimentos de vulnerabilidade e fragilidade humanas. Neste contexto, esta investigação se propôs a compreender como a pessoa vivencia a experiência de estar doente de câncer, cuidando-se e sendo cuidada. De natureza qualitativa, a metodologia adotada foi de inspiração fenomenológica, a qual serviu de referencial para tomar o ser-no-mundo-com-câncer, interrogá-lo e descrevê-lo em sua essência. Os colaboradores da pesquisa foram oito usuários cadastrados no Grupo de Apoio a Pessoas com Câncer (GAPC), da cidade de Maringá (PR). A coleta de dados foi realizada mediante entrevistas abertas realizadas em seus domicílios e nas dependências da instituição. De seus discursos foram apreendidas unidades de significado que serviram de orientação para a análise da existencialidade do paciente oncológico, possibilitando uma síntese compreensiva do fenômeno do Cuidado. Esta compreensão pautou-se na fenomenologia ontológica de Heidegger, prioritariamente, na proposta em sua obra Ser e Tempo. Compreendeu-se que as vivências dos doentes apresentam-se em uma unificação temporal na qual o presente com a doença é construído por ressignificações do passado e por um permanente questionamento temeroso e angustiado quanto ao futuro. O nexo que emerge dessa tripartição temporal é o Cuidado, que se manifesta como estrutura originária, permitindo ao ser doente projetar sua existencialidade a partir da facticidade da doença. Na existência cotidiana, o Cuidado aparece ao doente como preocupação consigo próprio e como preocupação dos outros em relação a ele, e nesta última observa-se o papel relevante dos familiares e dos profissionais de saúde. Neste modo de ser cotidiano, as manifestações de cuidado ora surgem como solicitude, ora como cuidado deficiente. No primeiro caso, toma-se a experiência com a doença como oportunidade para novos aprendizados e conquista de novos valores; no segundo, a doença é vivenciada como manifestação de deterioração e perda de autonomia e individualidade. Conclui-se que o Cuidado, enquanto estrutura ontológica originária do ser-no-mundo, pode se constituir em um referencial de ricas possibilidades para se pensar as ações em saúde nos âmbitos privado e institucionalizado. / Living with cancer is considered an experience of strong psychological impact for the sick and their family, considering that it involves deep suffering at any of the stages. In every step of the way, along the so called ‘cancer journey’, the sick will eventually require special care. The procedures, conducts and therapeutic routines, despite being aimed at reestablishing and promoting the well-being of the sick, are usually perceived as threatening, aggressive and invasive, which tend to increase the human feelings of vulnerability and fragility. In this context, this study is aimed at understanding how a person deals with the experience of being cancer-sick, caring and being cared for. The qualitative nature of the study and the phenomenological inspiration of the methodology adopted served as reference to approach the world lived by the sick, question it and describe it in its essence. The research participants were eight members of the Support Group for the Cancer Sick (GAPC – Grupo de Apoio a Pessoas com Cancer), in Maringa, state of Parana, Brazil. Data collection was conducted by means of open interviews at the participants’ homes or within the institution premises. From their talks, units of meaning could be apprehended, which served as orientation to analyze the oncologic patient existentiality, and allowed for a comprehensive synthesis of the Care phenomenon. Such understanding is based on the ontological phenomenology of Heidegger, particularly the one proposed in his work Being and Time. In this sense, the sick living experiences are presented in a temporal unification, in which the present, with the disease, is built upon a ressignification of the past and a continuous questioning, fearful and anguished, towards the future. The sense emerging from this tripartition of time is Care, which manifests itself as an ordinary structure and allows the sick-being to project his existentiality from the facticity of the disease. In the quotidian existence, Care is perceived by the sick both as a preoccupation with himself and as a preoccupation of the others in relation to his condition. In the latter, the role of family and health professionals is particularly relevant. In this quotidian way of being, care manifestations appear either as solicitude, or as deficient care. Regarding the former, the experience with the disease is taken as an opportunity for new learning and for conquering new values. As for the latter, the disease is experienced as a manifestation of deterioration and loss of autonomy and individuality. The conclusion is that Care, as an ontological structure that originates being-in-the-world, can constitute a rich reference of possibilities to reflect on health actions within private or institutionalized environments.

Há algumas décadas atrás o câncer infantil era considerado uma doença fatal. A partir do desenvolvimento de técnicas cirúrgicas, da quimioterapia e da radioterapia, gerando um aumento no número de crianças que sobrevivem ao câncer, vem ocorrendo um direcionamento da atenção para o viver com câncer, assim como para as necessidades psicossociais da criança curada. O presente estudo teve por objetivo compreender, através de uma análise fenomenológica, a visão de futuro da criança em etapa final de tratamento de câncer. Optou-se pela modalidade de pesquisa qualitativa, na perspectiva da Fenomenologia na ótica de Yolanda Forghieri, para a compreensão das situações vivenciadas. Foram realizadas seis entrevistas com crianças entre oito e treze anos, em retorno ambulatorial com a seguinte questão norteadora: Agora que você está finalizando seu tratamento, eu gostaria que você me contasse o que pensa em relação ao seu futuro As entrevistas foram gravadas e transcritas na íntegra, seguida de uma leitura ampla para apreensão de unidades de significado. A partir das convergências e divergências das unidades de significados encontradas nos relatos, emergiram as categorias de análise. A análise interpretativa desvelou que quando o tratamento está terminando e a criança já se encontra sem os sintomas da doença, ainda permanecem por algum período, as antigas referências utilizadas na época do tratamento. Temporalizam o passado, sobre o que já viveram e fazem previsões do que poderá acontecer no futuro, rememorando o período do tratamento. Expressam o desejo de retomar sua aparência física anterior, suas atividades que foram interrompidas ou dificultadas pela doença. Demonstram a importância dos vínculos afetivos em sua vida, a sua relação com o mundo humano. No entanto, em alguns momentos as crianças saem do papel de doentes para serem os cuidadores de seus cuidadores, de seus pais. Quando realmente sentem-se estandono- mundo as crianças vivenciam um libertar-se de um tratamento sofrido, sentindo-se capazes de lançar-se ao futuro. Ao longo de todo esse processo elas defrontam-se com o paradoxo vida e morte e conseguem manter uma visão positiva de futuro, almejando a retomada do projeto de vida saudável com sua amplitude de possibilidades. Trazem a presença de Deus como fonte de apoio e superação. Conclui-se que o adoecer com câncer é um processo gerador de dor e sofrimento para a criança e para seus familiares, mas desvela outras facetas da realidade, possibilitando novos olhares acerca dos recursos de enfrentamento das crianças, ampliando os horizontes de intervenções na área da saúde. / Some decades ago cancer in children was considered a deadly disease. The development of surgical techniques, chemotherapy and radiotherapy increased the number of children who survived the disease, fact that has brought attention to living with cancer as well as to the pshycosocial needs of the cured children. The present study had the aim of understanding the future vision of children at the final stage of treatment through phenomenological analysis. Qualitative research was choosen to understand the lived situations, in the perspective of Phenomenology in Yolanda Forghieri\'s view. Six interviews were made with children between eight and thirteen years of age, in their hospital appointments with the following guiding question: Now that you are ending your treatment, I would like you to tell me what you think about your future. The interviews were taped and transcripted in full, followed by a broad reading. After this, convergences and divergences were verified and categories of analysis arose. Interpretative analysis revealed that when the treatment is ending and the child no longer has the symptoms of the disease, old references used at the time of treatment still continue to exist for a while. They talk about the past and what they have been through and make predictions of what might happen, remembering the time of treatment. They express the will of looking physically like they used to before the treatment, of taking back activities that had been interrupted or made difficult because of the disease. They showed the importance of affectionate bonds in their lives, their relation with the human world. Nevertheless, in some moments, the children leave the role of sick people to be the carers of their carers, their parents. When they really feel being in the children\'s world, they experience a freeing process from a hard and painful treatment, feeling able to think about the future. Along the whole process, they face the paradox life and death and can manage to keep a positive view of the future, willing to return to their life projects and all the wide range of possibilities that their health can bring. They report spirituality in the presence of God as a source of support and overcoming strenght. Becoming sick with cancer is a process that generates pain and suffering for the child and their family but reveals other sides of reality, making new insights into the resources of facing the disease by the children possible and extending the horizons of interventions in the health area.

Esta pesquisa traz como ponto de partida minhas experiências poéticas como bailarina da dança denominada Contato Improvisação; experiências estas que vão ao encontro de um corpo sensível, expressivo e sobretudo criativo, a partir do qual é possível a vivência da própria subjetividade no aqui e agora de cada relação e de cada situação. Assim, através deste mergulho em experiências corporais do Contato Improvisação, desenvolvo reflexões e questionamentos acerca de três eixos temáticos centrais: as supostas dualidades corpo-mente, habitual-criativo e eu-outro. Para dar respaldo a esta pesquisa, encontrei ressonâncias em autores como Merleau-Ponty na fenomenologia e Winnicott na psicanálise (além de Marion Milner e Gilberto Safra, entre outros) que convergem, cada um à sua maneira, para a compreensão de que a constituição do self se fundamenta no corpo e na relação com o outro (Winnicott), e de que é importante ao ser humano ter a vivência de ser o próprio corpo e de ser-no-mundo (Merleau-Ponty), desembocando na possibilidade de vivência da criatividade. Como desdobramento desta pesquisa, deixo que estas reflexões tragam questionamentos a respeito da prática clínica, abordando a experiência corporal, a criatividade e a relação paciente-terapeuta, a partir de breves relatos de algumas experiências que vivi no atendimento de pacientes. Assim, nesta dissertação, faço uma leitura do Contato Improvisação a partir de Merleau-Ponty e Winnicott, sem a pretensão de reduzir esta dança aos conceitos destes autores, mas sim como uma tentativa de colocar em palavras um pouco deste universo que é mais corporal, sensorial e poético; e quem sabe poder aprender um pouco sobre maneiras mais criativas de se relacionar com o próprio corpo, com o outro e com o mundo. Em uma espécie de dança entre o Contato Improvisação, Winnicott e Merleau-Ponty, o texto vai se constituindo a partir destes encontros e diálogos, para poder deixar surgir novas criações e novos voos na discussão dos temas desta dissertação / This researchs starting point are my poetic experiences as a dancer in the tecnique called Contact Improvisation. Such experiences meet a sensible body, expressive and creative above all, from which it becomes possible to live ones own subjectivity in the here and now of every relationship and situation. By means of this dive into the body experiences of Contact Improvisation, I develop thoughts and questions on three central topics: the alleged dualities body-mind, customary-creative and self-other. To give basis to the research, I found resonance in authors such as Merleau-Ponty of phenomenology and Winnicott of psychoanalysis (in addition to Marion Milner and Gilberto Safra, among others), who, each at their own way, converge around the idea that the self is grounded on the body and on the relationship with others (Winnicott), and that it is important for the human being to experience being the own body and being-in-the-world (Merleau-Ponty), thus enabling the experience of creativity. As an extension of this research, I have let those thoughts raise questions about the clinical practice by addressing concepts such as the body experience, creativity and patient-therapeut relationship on the basis of a brief reporting of some experiences that I had with patients. Therefore, in this dissertation I address the Contact Improvisation having Merleau-Ponty and Winnicott as basis, without the intention of placing this dance technique under the concepts of those two authors, but as an attempt of putting into words a small part of this more corporeal, sensorial and poetic universe, and maybe learn more about alternative ways of relating to ones own body, the others and the world. In the form of a dance between the Contact Improvisation, Winnicott and Merleau-Ponty, the work builds up from such encounters and dialogues to give room to new creations and new approaches to the topics of the present dissertation

The cost of textbooks has continued to increase, and the financial effect on students in higher education is significant. Numerous studies have been done to learn more about student and faculty perceptions toward Open Educational Resources (OER) use. Recent studies confirm that most instructors would use OER in order to alleviate the financial burden placed on students; however, OER adoption rates do not reflect this belief. In my study I sought to better understand what instructors experience when they search for OER. In this phenomenological study, I interviewed faculty who expressed a desire to use OER and to capture their lived experiences of adopting and adapting OER. I would like to better understand what is working well for these faculty and what challenges exist as they seek to find and adopt OER and identify possible solutions that could improve OER adoption rates. I learned that there is a desire to use OER to reduce the financial burden that textbooks impose on students, but that there is very little understanding on where to find quality OER and tools that are needed to adapt it. Future research may focus on ways to improve the process of finding and customizing OER so that it can be an alternative to expensive textbooks.

abstract: This thesis examines the jazz jam session’s function in the constitution of jazz scenes as well as the identities of the musicians who participate in them. By employing ritual and performance studies theories of liminality, I demonstrate ways in which jazz musicians, jam sessions, and other social structures are mobilized and transformed during their social and musical interactions. I interview three prominent members of the jazz scene in the greater Phoenix area, and incorporate my experience as a professional jazz musician in the same scene, to conduct a contextually and socially embedded analysis in order to draw broader conclusions about jam sessions in general. In this analysis I refer to other ethnomusicologists who research improvisation, jazz in ritual context, and interactions, such as Ingrid Monson, Samuel Floyd, Travis Jackson, and Paul Berliner, as well as ideas proposed by phenomenologically adjacent thinkers such as Gilles Deleuze, Martin Heidegger, Maurice Merleau-Ponty, and Karen Barad. This thesis attempts to contribute to current jam session research in fields such as ethnomusicology and jazz studies by offering a perspective on jam sessions based on phenomenology and process philosophy, concluding that the jam session is an essential mechanism in the ongoing social and musical developments of jazz musicians and their scene. I also attempt to continue and develop the discourse surrounding theories of liminality in performance and ritual studies by underscoring the web of relations in social structures that are brought into contact with one another during the liminal performances of their acting agents. / Dissertation/Thesis / Masters Thesis Music 2019