Two central questions are raised: at a college level, what should be our educational goals and methods in the realm of moral development? and, what curricular or instructional model is most logically consistent and ethically acceptable with the mission and philosophy of liberal education? The major purpose of this study is to answer these questions and develop one reasonable, clearly defined model of college-level moral education.;As a normative inquiry into the goals of moral education, this philosophical study rests on the assumption that statements of moral value can be rationally understood and taught and is guided by an awareness of the major findings in social scientific research on moral development and education and practical use of the conceptual analysis of educational terminology.;In order to answer the central questions, it is argued that the ideal of liberal education (its inherent logical and ethical criteria as well as a developed set of explicit curricular goals) can help determine legitimate curricular goals and methods that are focused on moral development. An extended definition of liberal education is developed through reference to widely accepted historical statements and examination of contemporary principles and goals.;Five contemporary models of undergraduate moral education are next identified and described in detail: values clarification, wholistic, humanities, normative ethics, and cognitive-developmental. The specific criteria for liberal education are then critically applied, evaluating the respective strengths and weaknesses of each model. It is argued that the normative ethics and cognitive-developmental models are most closely connected with the historical aims and contemporary goals of liberal education.;The study concludes with a detailed analysis of the two selected models. Reasons for their integration are developed, pedagogical methods and resources which emerge from their combination are outlined, and a summary of this approach to selecting and developing an acceptable model of college-level moral education is offered. In closing, it is stated that college students can legitimately be taught to reflect on morality, to be committed to the rational analysis and selection of moral values and lifestyles, and to act in accordance with their convictions.

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Jacques Derrida's lecture entitled "How to Avoid Speaking: Denials", given in Jerusalem in 1986, responds both to those who subsume his project within negative theology and to those that ignore their interrelation. The former fail to see that while negative theology is oriented towards ineffable union with the divine, deconstruction radically denies the possibility of this union. The latter, however, read negative theology solely in the context of this ineffable union, ignoring the possibility of a second apophatic language whose critique of language is itself so radical that it engages in a paradoxcical self-critique that denies, if not union itself, at least the possibility of speaking about union. This second, concurrent language has a distinct family resemblance to Derrida's own deconstructive project, for it embraces the radically negative denials of differance. This study will first present a critique of those who offer either an affirmative or negative answer to the question "Is deconstruction a form of negative theology?", arguing instead that Derrida denies all answers. Its final step will analyze the similarities between negative theology's escape from the silence of pure denial--prayer--and Derrida's own means of escaping the silence summoned when he asks: "How to avoid speaking?"

Thesis (Ph. D.)--University of Queensland, 2001. / Includes bibliographical references (leaves 326-349).

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Permission from the author to digitize this work is pending. Please contact the ICS library if you would like to view this work.

The Uyghurs are a Muslim population in the Xinjiang province in Northwest China. They have been agitating for independence almost since the formation of the PRC. Like many minorities in Central Asia, the Uyghurs have a long history that includes much violence. Significantly, the Uyghur have not embraced Islamic fundamentalism in any meaningful way. Though there are limited examples of fundamentalism in Xinjiang, the population as a whole does not support it, even though their goals of independence are the same. The reason the Uyghurs have not embraced fundamentalism is because their sense of nationalism is stronger, relatively speaking, than their Islamic identity. The Uyghurs' nationalism, as well as their unique Islamic identity, was forged by a millennium of struggle, self-determination, oppressive rule, and external influence -- among many other factors. These forces have culminated in a modern Uyghur identity, one that values self-determination above all else. / US Navy (USN) author.

The purpose of this inquiry is to investigate the relatively under-researched and under- developed nature of positive change and transformation that is sudden and abrupt, as defined by the term epiphany. A review of the literature across the disciplines of sociology, literary studies, education and psychology pertaining to epiphanies revealed a modest and disparate body of knowledge. As yet only two studies to date have developed and tested a conceptual framework describing and explaining epiphanies, both situated in the theoretical perspectives of developmental, clinical, cognitive and behavioural psychology. Due to the sparseness of the epiphanic literature, a thorough review was undertaken, producing a set of six core characteristics, which were tested and interpreted from a self-identity existential perspective. Existential philosophy and psychology provide an understanding of human experiences based on personal meaning and the essential realities of the human condition. In order to encapsulate an existential theory of knowledge, a narrative approach to methodology was employed to collect, analyse and interpret participants' epiphanies, from which three main conclusions were drawn. Firstly, an epiphany is a profound illumination of the inauthentic and authentic modes of self-identity, which provide the impetus for a more honest and courageous encounter with the conditions of existence. Secondly, the participants' life-stories illustrate that an epiphany is a valid experience as indicated by support for the set of six core characteristics developed from the literature. Lastly, an epiphany is an intentional experience made significant and enduring by the ascription of personal meaning.