In this investigation, I discuss how students can examine and reflect on themselves through aesthetic practice in various pedagogic situations. The field study took place over two months in the international settlement of Auroville in the south of India, where I visited schools and observed various pedagogical methods. In this study, I focus on two of these pedagogical methods: Play of Painting and Awareness Through the Body. In both, the body is considered an important part of the student’s learning and development. These experiences form the background for this investigation. I investigated Play of Painting and Awareness Through the Body through focussing on one lesson from each method. I describe how the methods are organised and practised in Auroville schools with observations, visual material, and interviews from my field study.  In this investigation, I use a phenomenological and aesthetic perspective together with a brief introduction to the theory of Integral Education. I believe that aesthetics can be used in many different ways in a school context. In this thesis, I use the term aesthetic practices to understand and study Awareness Through the Body and Play of Painting. I see these methods as two examples of how aesthetic practices and conditions for aesthetic learning processes with different ways of reflection can be encouraged in an educational environment.  The children in Play of Painting and Awareness Through the Body learn about themselves through the experience of practising aesthetics with their whole bodies and senses. Through creating conditions for aesthetic practice as in Awareness Through the Body and Play of Painting, children can reflect on themselves together with others.  The purpose of this investigation is to research how aesthetic practices can be used in pedagogic situations through the methods Play of Painting and Awareness Through the Body. I focus on how pupils can examine and reflect on themselves through aesthetic practice in these two methods.

This thesis is a reading of Jacques Derrida's critique of an ontology of touch, otherwise known as 'haptocentrism'. It takes as its focus Derrida's reading of Husserl's Ideen II in his book Le Toucher-Jean-Luc Nancy. This is a text that has received much less attention from commentators who focus on Derrida's relationship to phenomenology. Through this reading, we hope to fill an important gap in the critical literature on this subject. Through our reading, we hope to destabilise the concept of the body proper.

Submitted by Maike Costa (maiksebas@gmail.com) on 2016-07-04T12:50:04Z No. of bitstreams: 1 arquivo total.pdf: 1466014 bytes, checksum: bfa0417a544782d7cfb24f364fc2280d (MD5) / Made available in DSpace on 2016-07-04T12:50:04Z (GMT). No. of bitstreams: 1 arquivo total.pdf: 1466014 bytes, checksum: bfa0417a544782d7cfb24f364fc2280d (MD5) Previous issue date: 2015-05-07 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The Merleau-Ponty phenomenology’s, with the desire not to put the subject or the world as precedence to understand the relationship of being and living world, splits with the main philosophical currents of modernity, namely: intellectualism and empiricism. To overcome this, Merleau-Ponty resorts to notion of body lived and presents an approach about the perception always from the point of view of the perceiver. Thus, the being-in-the-world, located in their surrounding world, is constantly in relationship with this without distinguishable ever. The cogito, therefore, elevated to absolute by Descartes, reverts to “worldly” in this phenomenological philosophy, given that the thought no longer has the power to all “swallow” separate from the world. Being-in-the-world, in short, is to be in an experiential effectiveness, in which subject and world intertwined in a mutuality that form the unique experience possible. Finally, our work will focus on overcoming this phenomenology front of the egoic absolutism left by the intellectualism of Descartes. / A fenomenologia merleau-pontyana, com a preocupação de não pôr o sujeito ou o mundo como precedência para compreendermos a relação do ser e do mundo vivido, cinde com as principais correntes filosóficas da modernidade, a saber: intelectualismo e empirismo. Para esta superação, Merleau-Ponty lança mão da noção de corpo próprio e faz uma abordagem acerca da percepção sempre do ponto de vista daquele que percebe. Com isso, o ser no mundo, situado em seu mundo circundante, está em relação constante com este, sem distinguir-se nunca. O cogito, portanto, elevado a absoluto por Descartes, volta a ser “mundano” nesta filosofia fenomenológica, tendo em vista que o pensamento não detém mais o poder de tudo “deglutir” apartado do mundo. Ser no mundo, enfim, é estar situado numa efetividade vivencial, na qual sujeito e mundo entrelaçam-se numa mutualidade que forma a única experiência possível. Por fim, nosso trabalho versará sobre esta superação da fenomenologia frente ao absolutismo egoico deixado pelo intelectualismo de Descartes.

Submitted by Maike Costa (maiksebas@gmail.com) on 2016-07-05T11:50:36Z No. of bitstreams: 1 arquivo total.pdf: 1459949 bytes, checksum: 8265ed7ee9fe7c988a0c7970ae31d488 (MD5) / Made available in DSpace on 2016-07-05T11:50:36Z (GMT). No. of bitstreams: 1 arquivo total.pdf: 1459949 bytes, checksum: 8265ed7ee9fe7c988a0c7970ae31d488 (MD5) Previous issue date: 2015-05-08 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This study it constitutes in a dissertation based on a bibliographic background in which was used as the main source the philosophy’s title ‘Phenomenology of Perception’ by Maurice Merleau-Ponty. Its aim is to analyze the concept of one’s own body and its related spatiality discussed in the mentioned work of the philosopher. At first, it is presented an issue concerning what is the concept of body perceived by physiology as a juxtaposed structure. On the other hand, Merleau-Ponty points to a new understanding of the body, not as constituted bodies, but as one’s own body that is able to recognize its very existence as a living subject, as it is situated in space and not just positioned into it. Trailing the sense of spatiality, Merleau-Ponty discusses about it not in the same wayas addressed by Geography, in which it is possible to think of locations, but still as a point in space where the subject can notice his own body, as perceiver subject. It is the experienced world, lived, in which the subject can recognize his own existence. The notion of space can’t be understood as isolated parts, but with modalities that are associated to the subject. Considering these concepts, it explores also other topics such as intentionality and motricity. The first as a tendency of the one’s own body "to go further" because of its intention to do so and the second as an extension of the body to be able to appropriate the phenomena perceived in order to understand them. It also discusses the concept of perceived world in which the perceiver subject perceives the phenomena and the world in perspective. In addition, he is not alone, as there are other perceiver subjects that carry a peculiarity of ‘I myself’ responsible for the redefinition of the world and the phenomena appropriation through perspectives. There is ‘I myself’ in others, but this can’t be broken into, what is known of it is just what is expressed, communicated. Hence, the importance of the language that is present throughout the discussion not only as verbal language, but as body grammar. / O presente estudo constitui-se em uma dissertação de mestrado fundada em um referencial bibliográfico em que foi utilizada como principal fonte a obra Fenomenologia da Percepção do filósofo Maurice Merleau-Ponty. Seu principal objetivo é analisar o conceito de corpo próprio e sua espacialidade discutida na citada obra do filósofo. A princípio, é apresentado um problema que é o conceito de corpo analisado pela fisiologia como uma estrutura justaposta. Em contrapartida, Merleau-Ponty aponta para uma nova compreensão de corpo, não como constituído de órgãos, mas como corpo próprio, ou seja, que é capaz de reconhecer sua própria existência como um sujeito vivo, pois ele é situado no espaço e não apenas posicionado nele. Tomando como fio condutor o sentido de espacialidade, Merleau-Ponty discorre sobre o mesmo não como um espaço abordado pela Geografia, em que é possível pensar em localizações, mas como um espaço de situação em que o sujeito possa perceber o seu próprio corpo, como sujeito perceptivo. É o mundo experimentado, vivido, no qual o sujeito consegue reconhecer sua própria existência. A noção de espaço não pode ser compreendida como partes isoladas, mas como situação, pois o corpo próprio habita o espaço de seu corpo. Considerando estes conceitos, adentra-se também em outros temas como: a intencionalidade e a motricidade. O primeiro como uma tendência do corpo próprio de se “dirigir para”, porque tem a intenção de fazê-lo, e o segundo como uma extensão do corpo de poder se apropriar dos fenômenos percebidos a fim de compreendê-los. Também é discutido neste trabalho o conceito de mundo percebido em que o sujeito perceptivo percebe os fenômenos e o mundo em perspectivas. Além disso, ele não está sozinho, pois existem outros sujeitos que carregam consigo uma particularidade de Eu segundo a qual este é responsável pela ressignificação do mundo e da apropriação dos fenômenos através de perspectivas. Existe o Eu de outrem, mas este não pode ser invadido, o que se sabe dele é apenas o que é expresso, comunicado. Eis a importância da linguagem que se faz presente em toda a discussão não apenas como linguagem verbal, mas como gramática corporal.

Syftet med föreliggande studie är att genom självobservation utforska på vilka sätt min sång kan förändras av regelbunden fysisk aktivitet. Processen har bestått av fysisk aktivitet fyra gånger i veckan på Lifestyle Fitness Arvika samt övningspass i sång två gånger i veckan på Musikhögskolan Ingesund. Studien utgår från det fenomenologiska perspektivet med inriktning mot livsvärldsperspektivet och kroppens fenomenologi som skapar möjligheten att fritt reflektera kring hur jag upplever, erfar och handlar i ett sammanhang. Datamaterialet består av loggboksanteckningar och videodokumentation. Resultatet presenteras i fem olika teman som beskriver vilka mönster som framkommer i självobservationen. Dessa teman är Kroppens stabilitet, röstens utveckling, sångprestationens disposition kontra fysisk aktivitet, rutinskapande och när inspiration och motivation träder fram. Resultatet visar på för- och nackdelar samt förutsättningar som fysisk aktivitet kan ha för sjungandet. / The purpose of this study is to explore through self-observation how my singing can be changed by regular physical activity. The process consisted of physical activity four times a week at Lifestyle Fitness Arvika as well as a practice session in singing twice a week at Ingesund Music School. The study is based on the phenomenological perspective focusing on the lifeworld and the phenomenology of the body, which creates the opportunity to freely reflect on how I experience, learn and act in a context. The data consists of logbook entries and video documentation. The result is presented in five different themes describing the patterns that emerge in self-observation. These themes are the body's stability, the voice's development, the song performance disposition versus physical activity, routines and when inspiration and motivation occur. The result shows the pros and cons as well as the effect that physical activity may have for singing.