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Thesis (Ph. D.)--University of Sydney, 2007. / Title from title screen (viewed 28 March 2008). Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Philosophy, Faculty of Arts. Degree awarded 2007; thesis submitted 2006. Includes bibliographical references. Also available in print form.

Les techniques biologiques actuelles, en particulier celles qui concernent le génie génétique, sont devenues un domaine de discussion philosophique très actif. Elles soulèvent un nombre considérable d’inquiétudes dont le centre problématique réside dans cette interrogation : doit-on laisser à la technique la possibilité d’une fabrication intégrale de l’homme ? Les réponses habituelles avancées se heurtent soit aux problèmes philosophiques de l’essentialisme naturaliste, soit aux limitations des discours utopiques qui prônent l’arrivée du posthumain. Nous tenterons d’emprunter dans cette recherche une perspective différente, impliquant une double démarche conceptuelle : d’une part, une interrogation de l’image de l’homme à l’oeuvre dans les différents projets biotechniques ; d’autre part, la formulation d’une philosophie de la vie capable d’élucider la signification biologique et humaine de ces projets. Nous affirmerons à cet égard que l’image de l’homme-machine élaborée aux XVIIe et XVIIIe siècles trouve son accomplissement dans les biotechniques actuelles, dans lesquelles l’homme acquiert la condition de locus technicus par excellence. À l’intérieur de cet espace, il s’ouvre la possibilité d’une production technique de l’homme où les capacités normatives de la vie sont mises en question. Nous soutiendrons que les biotechniques s’offrent à l’homme comme une forme d’activité vitale paradoxale, dans la mesure où elles travaillent pour dépasser ou supprimer la polarité dynamique propre au vivant. Il s’agira donc d’analyser– à l’aune de Canguilhem – les fondements de la « fabrique » biotechnique et ses répercussions à l’égard de la valeur biologique de la vie. / Current biological techniques, in particular those concerning genetic engineering have become a veryactive domain of philosophical discussion. These raise a series of significant concerns amongst which thefundamental problem lies in the following issue: should we or should we not allow the technique toassume on its own human improvement in all its dimensions? The customary answers to such matter,encounter with either the philosophical problems of naturalist essentialism, or else, the limitations ofutopian discourses which advocate the virtues of the arrival of the post-human concept. In this research,however, we will attempt to answer through a double conceptual approach. On one hand, a questioningof man’s image, at work in the diverse biotechnical projects; and on the other, the formulation of aphilosophy of life capable of clarifying the human and biological significance of these projects. In thisregard, we will claim that the image of the man-machine outlined in the XVIIth and XVIIIth centuries isfully accomplished by present ongoing biotechnologies in which man acquires the condition of locustechnicus par excellence. This scenario opens up the possibility of a technical production of man, one inwhich life’s normative capacities are currently questioned. We will affirm that biotechnologies imply avital yet paradoxical form of activity insofar as these work towards surpassing or suppressing thedynamic polarity peculiar to living beings. Therefore, our approach will analyse – from the standpoint ofCanguilhem – the basis of the “biotechnical fabric” of the human body and its repercussions regardingthe biological value of life itself.

<p>The general aim was to explore philosophy of life, expectations and optimism in patients and spouses in two different cancer situations, and to determine whether these aspects had relevance for psychological distress and quality of life. The first situation was being newly diagnosed with advanced cancer. Data on philosophy of life, optimism and psychological distress were gathered on one occasion (I). In addition, changes in life were described using a qualitative approach in a sub-sample (II). The second situation was having completed curative cancer treatment. Data on expectations for the recovery period, optimism, psychological distress and quality of life were gathered on three occasions (III). Moreover, expectations and how these turned out were described using a qualitative approach in a sub-sample (IV). The results show that being diagnosed with an advanced cancer influenced aspects of patients’ and spouses’ philosophy of life, including that existential questions were common and were related to higher psychological distress (I). All experienced substantial mental changes in life, often also physical, practical and sometimes positive changes. Patients more often seemed to accept their situation and prepared themselves for death, whereas spouses had more difficulties in handling the situation (II). Patients who had completed curative treatment generally had higher expectations for the recovery period than did their spouses, and patients expectations were fulfilled to a lesser degree, however, this generally had little importance for psychological distress or quality of life (III). Patients’ expectation for their recovery period was generally that they would get well. For those whose recovery period had been tough, expectations were often unfulfilled, but they were often satisfied with their current life anyway owing to positive changes (IV). Being optimistic was the most beneficial for decreased psychological distress in both samples, as well as for better quality of life in the recovery group (I, III).</p>

The general aim was to explore philosophy of life, expectations and optimism in patients and spouses in two different cancer situations, and to determine whether these aspects had relevance for psychological distress and quality of life. The first situation was being newly diagnosed with advanced cancer. Data on philosophy of life, optimism and psychological distress were gathered on one occasion (I). In addition, changes in life were described using a qualitative approach in a sub-sample (II). The second situation was having completed curative cancer treatment. Data on expectations for the recovery period, optimism, psychological distress and quality of life were gathered on three occasions (III). Moreover, expectations and how these turned out were described using a qualitative approach in a sub-sample (IV). The results show that being diagnosed with an advanced cancer influenced aspects of patients’ and spouses’ philosophy of life, including that existential questions were common and were related to higher psychological distress (I). All experienced substantial mental changes in life, often also physical, practical and sometimes positive changes. Patients more often seemed to accept their situation and prepared themselves for death, whereas spouses had more difficulties in handling the situation (II). Patients who had completed curative treatment generally had higher expectations for the recovery period than did their spouses, and patients expectations were fulfilled to a lesser degree, however, this generally had little importance for psychological distress or quality of life (III). Patients’ expectation for their recovery period was generally that they would get well. For those whose recovery period had been tough, expectations were often unfulfilled, but they were often satisfied with their current life anyway owing to positive changes (IV). Being optimistic was the most beneficial for decreased psychological distress in both samples, as well as for better quality of life in the recovery group (I, III).

Abstract A Study on the Application of Chuang-tzu¡¦s philosophy of life to Modern Life Chuang-tzu¡¦s philosophy of life is the wisdom of transcending sufferings and enjoying peace and stability both physically and spiritually. "The perfect man ignores self; the divine man ignores achievement; the true Sage ignores reputation." is the most ideal realm of human life. In order to reach the realm, one needs cultivation and fulfillment activities. ¡§have no need to depend on anything and have a happy excursion ¡¨,¡§I and everything therein are One¡¨, ¡§accept the natural course and sequence of things and live in obedience to it¡¨, ¡§fall in line with nature¡¨, and ¡¨ in morality, a guide¡¨are the core of Chuang-tzu¡¦s thought. Modern people lose their life significance. As a result, they feel dejected and depressed. If Chuang-tzu¡¦s philosophy of life is applied to educating modern people¡¦s mind, it will help people transcend suffering and liberate themselves from constraints. Education problems in Taiwan are complicated. If Chuang-tzu¡¦s philosophy of life is applied to dealing with education problems, the problems will be solved effectively. Now environmental disaster threatens the whole of civilization and endangers the lives on earth. If Chuang-tzu¡¦s philosophy of life is applied to solving environmental disaster, people will yield the sense of harmony with the world and there will be full of vitality on earth. Therefore, if Chuang-tzu¡¦s philosophy of life is applied in modern life, it will help us to transcend suffering, solve education problems, and deal with environmental disaster effectively. We should not only cherish it but also put it into practice. key words: Chuang-tzu, Chuang-tzu¡¦s philosophy of life, life suffering, education problems, environmental disaster

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The grounds for asserting that parents of all cultures can be held responsible and accountable for the care and education of their children derive from sources such as the primordial nature of humanity, the precepts of state statutes and international protocols that refer to educational issues and the tenets of scripts that apply to adherents of a particular philosophy of life - for example the Bible as the guide for parents who subscribe to a Christian philosophy of life. The issue of parental say in formal education as provided for in current education legislation is perhaps not an entirely unique development. In this thesis the development of the concept of parental responsibilities and rights in relation to formal schooling in South Africa during the Colonial period was investigated. An attempt was made to determine what Colonial parents - who were predominantly Protestant Calvinist and who consequently subscribed to a Christian philosophy of life - did to ensure that their children's formal education met with their approval and fulfilled their expectations. A further aspect examined related to the identification of the specific issues in education that these parents believed they should be afforded the right to regulate in order to ensure that their children's formal education - as an extension to their primary education - conformed with the fundamental principles of their philosophy of life. The research affirmed the significance a philosophy of life holds for the perception of what it is that constitutes authentic education. It can consequently be concluded that parental involvement in formal schooling should not be seen as intrusion in a realm beyond the jurisdiction of the parent, but as cases of judgement, discernment and selection dictated by the parent's philosophy of life. / Educational Studies / D. Ed. (History of Education)

The grounds for asserting that parents of all cultures can be held responsible and accountable for the care and education of their children derive from sources such as the primordial nature of humanity, the precepts of state statutes and international protocols that refer to educational issues and the tenets of scripts that apply to adherents of a particular philosophy of life - for example the Bible as the guide for parents who subscribe to a Christian philosophy of life. The issue of parental say in formal education as provided for in current education legislation is perhaps not an entirely unique development. In this thesis the development of the concept of parental responsibilities and rights in relation to formal schooling in South Africa during the Colonial period was investigated. An attempt was made to determine what Colonial parents - who were predominantly Protestant Calvinist and who consequently subscribed to a Christian philosophy of life - did to ensure that their children's formal education met with their approval and fulfilled their expectations. A further aspect examined related to the identification of the specific issues in education that these parents believed they should be afforded the right to regulate in order to ensure that their children's formal education - as an extension to their primary education - conformed with the fundamental principles of their philosophy of life. The research affirmed the significance a philosophy of life holds for the perception of what it is that constitutes authentic education. It can consequently be concluded that parental involvement in formal schooling should not be seen as intrusion in a realm beyond the jurisdiction of the parent, but as cases of judgement, discernment and selection dictated by the parent's philosophy of life. / Educational Studies / D. Ed. (History of Education)