Thesis (Ph.D.) - University of Queensland, 2004. / Includes bibliography.

Thesis (Ph.D.)--Ohio University, June, 2005. / Title from PDF t.p. Includes bibliographical references (p. 200-215)

Thesis (D.M.A.)--University of California, San Diego, 2007. / Title from 1st page of PDF file (viewed July 12, 2007). Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references (p. 121-124).

This thesis argues that Jean-Paul Sartre's early philosophy retained a recognizable inheritance from the Christian doctrine of original sin. On the standard reading, Sartre's most fundamental and attractive idea - the idea that brought him his reputation as 'the philosopher of his generation' - is freedom. But, as Sarah Richmond notes, Sartre's interest in phenomenology 'co-existed with and was an instrument for his wish to demonstrate the existence of human freedom, and his sense that the way to do this was by establishing an essential connection of consciousness with nothingness.' Taking Being and Nothingness as its primary exegetical focus, this thesis argues that the early, anti-humanist Sartre retained a recognizable descendant of the Christian doctrine of original sin in his concept of le néant. Previous scholars have noted the resemblance between Sartre's and Augustine's ontology: to name but one shared theme, both thinkers describe the human as the being through which nothingness enters the world. But no in-depth examination of this 'resemblance' has been made. Using historical, exegetical, and conceptual methods, my research demonstrates that Sartre's intellectual formation prior to his discovery of phenomenology included theological elements which are often overlooked by Sartre scholars - especially in the English-speaking philosophical community, where his phenomenological influences receive greater attention. The thesis therefore (i) outlines the French Augustinianisms by which, I argue, Sartre's account of the human as 'between being and nothingness' was informed; in order to (ii) undertake a close reading of Being and Nothingness, which shows (a) that the psychological, epistemological, and ethical consequences of Sartre's le néant closely resemble the consequences of its theological predecessor and (b) that his account of freedom can be read as an anti-theodicy; and finally (iii) to argue constructively that Sartre is a useful resource for contemporary hamartiology. In doing so it contributes to both Sartre scholarship and the theological sub-discipline of modern doctrine.

The problem of sexual difference remains a priority for feminists working within the continental tradition, with Luce Irigaray leading among those who affirm fundamental differences between masculine and feminine forms of subjectivity. I take up the problem of feminine subjectivity, but my approach is distinct from that of Irigaray in terms of method and focus. Irigaray primarily works to uncover the absence of a place for the expression of feminine subjectivity within Western discourse. Accordingly, she focuses on the critical analysis of major texts in the history of philosophy and psychoanalysis. By contrast, I construct a critique that operates as a positive account of feminine selfhood through a process of historical reflection anchored by an ontological and phenomenological orientation toward the development of culture. I build my critique of spirit through the philosophies of Henri Bergson, Friedrich Nietzsche, Johann Bachofen and especially the classicist Jane Ellen Harrison. With the exception of Bergson, these philosophers of culture are united by a phenomenological attendance to the domains of art, mythology and ritual. Bergson‟s philosophy, which deals more closely with nature than culture, supplies ontological insights which can be used to organize and deepen the phenomenological content available in the thought of the other figures. The dissertation synthesizes and critically expands the work of these individuals in order to produce a critique of spirit and the work of spirit in the genesis of Western patriarchy. I argue that this critique of spirit is the philosophical account of "soul." I argue that soul is a form of order constitutive of the feminine self, which is obscured by the dominance of spirit from classical antiquity forward.

Following clues suggested by Merleau-Ponty regarding Kantian intentionality, we lay out a phenomenological reading of Kant wherein aesthetic experience offers a unity of self and community, now and across time. What is new in our understanding is that the unity we articulate is not the abstract logical possibility of the rational idea, the community of ends and individuals as ends in themselves. Highlighting certain elements Kant addresses regarding work, education, and the genius, we will argue that it is not merely the abstract person working toward abstract ends that measures and directs our unity, but rather the concrete work of the concrete individual. It is only with the work of the individual that reason and nature can fulfill their trajectories by finishing. Finishing, as a unity of self and community, is a style that can show itself across a wide range of human comportments. Finishing is at once the concrete fulfillment of the essence and power of humanity, but in the individual and the individual’s work, and so also a soliciting invitation to all individuals, according to their universality, to do the same: become individual. No only does this reading loosen, but not set loose, Kant’s otherwise tight teleological ideology, but it also loosens, but not set loose, the bounds where we might find the concrete universal or exemplary individuation. This phenomenological reading of Kant allows for a more pliable, dynamic, and critical understanding of enlightenment and history than the rational idea alone allowed.

This thesis describes the unique development and execution of a practice of improvisational dance through the lens of non-attachment. The ephemeral nature of dance as discussed by Maxine Sheets-Johnston is compared to a method of engaging the world with acceptance of what is without expectation or judgment as described in writings on various Eastern concepts of non-attachment through mindful practice. Parallels are noted between the aforementioned writings and works on non-attachment by Sahdra, Shaver, and Brown as well as Patanjali's Yoga Sutras to demonstrate the capacity of improvisational dance as a mode of practicing non-attachment. The author's experience in exploration through her own improvisational practice is compared with other movement practices stemming from eastern traditions interested in non-attachment as a mind-balancing pursuit. Progress toward non-attachment as a result of this committed practice is quantitatively demonstrated through the use of a Likert-style scaled questionnaire.

No description available.

A descriptive case study approach was used to learn more about the transitions experienced by women counsellor trainees. The transitions that counsellors-in-training face are multi-faceted and challenging. Information was sought about the ways counsellor trainees adapted to these challenges, particularly any methods that helped them be resilient or to grow during the transitions. Three women graduate students in the Masters program were interviewed in depth at three points in their counsellor Training- program entry, after pre-practicum, and end of practicum. The interviews used the “lenses” of narratives, self-defining memories (SDMs), and possible selves to understand the influence of the past, present and anticipated future on the women’s transition process. Using inductive analytic techniques, transcripts of the interviews were analyzed on a case-by-case basis, cumulating in a detailed narrative account of each woman’s unique experience in the transition over time. The bulk of the study is a description of the three very different journeys of the women participants. In addition, common themes and patterns across the cases were briefly noted and described. The case studies revealed a complex interaction between the women’s SDMs, current experiences, and possible selves. Their unique personal histories, strengths, and unresolved issues from the past were found to influence the types of challenges they faced or chose within the transition. The women’s possible selves and projected SDMs often reflected their current concerns, and foretold upcoming developments in their lives. Overly strong feared selves (imbalanced possible selves), which were associated with a feeling of threat and low self-confidence, interfered with one woman’s readiness to respond to the challenges presented by the transition. SDMs generated richly detailed narratives, were responsive to change and could, themselves, facilitate change. The research interview unintentionally also facilitated change. Participants welcomed the opportunity to discuss their experiences in greater detail than they had elsewhere; they felt supported during the interview, and found it helpful to create a context that they could use to make meaning of their experiences. Overall, participants found counsellor training more overwhelming, intense, and time-consuming than they had anticipated. At the start of training, these strongly motivated women, accustomed to independence and feeling competent, suddenly found themselves in a new environment being watched and assessed as they tried to acquire new skills. Their self-confidence dropped dramatically and they became uncomfortably focused on external direction and feedback. Initially, perseverance, determination and the strength of their dream to become a counsellor kept them pushing onwards with their graduate work. Gradually, as they began to accumulate successes in their training environment, and they reached out to peers for support (or their peers approached them for help), their fear of not belonging and their unreasonably high expectations for performance began to abate. The women’s confidence rebuilt as they came to realize they did belong, and could acquire the basic skills to be a counsellor. Once the women became more assured that they could handle the academic and counselling skills of the program, their efforts tended to shift from perseverance, survival, and meeting external demands to developing a more internal focus. They began to integrate the material in more personally meaningful ways and to sculpt more personal visions of their counselling goals. There was also a shift towards integrating the academic material with their practical counselling experiences, their values and their lifestyle choices. Although general patterns were observed across the case studies, the individual variations in the women’s experiences were far more striking than their commonalities. The unique personal histories, strengths, preferences, values, life circumstances, and perspectives of the women significantly influenced the type of transition they experienced. / Graduate

No description available.