How could we organize as MUSHROOM(-mycelium) - is the structuring desire of my current delving. It is fictionalizing the human as something that is able to become something else through taking care. It is rooted in a broader matrix of questions of WHAT, HOW and WITH WHOM an artist (everybody is an artist, who wants to be an artist) CAN do when mushroomy processes like disintegration and co-dependence appear tangible for very distant bodies at the same time. How could we is creating a research on what has been already tried and what practices of shared imagination could emerge at the moment. It is also acknowledging a common place that defines 'we'. What would we gain and what would we lose by not mentioning the 'we'? It is also about access or sensibility to technologies of collective intelligence. It is also about embodiment of the others. organize to hope through time to take agency to handle, again, take care to invigorate connections to bio-mime, -play, -think as MUSHROOM(-mycelium) as a not yet known as an overly complex as a more than itself ? The diverging ideas around the allure of mycelial-like organization unveil a visceral surrender to the need of singular approaches, fixed maps or comfortable stories. Possible answers demonstrates a post-disciplinary sensitivity for choreographies of ceaselessness. / <p>The main place of my presentation has been the fairycircles.hotglue.me page.</p> / Fair-y circles, community baased mushroom learning network

Abstract The essay’s purpose, which is a qualitative study with an inductive approach, is to investigate how the concept of mystagogy is described. The goal of the study is to gain a deeper understanding of the concept of mystagogy. The study also wants to study and investigate whether it is possible to link mystagogics to the theoretical framework of lived religion.  Based on the purpose of the study and the goals, there are two research questions that will be addressed. The first question is about how mystagogics is described in a Swedish-language context and the second question is about how the seven dimensions of the theoretical framework of lived religion can be discovered in the material.  The study's results show that mystagogy described as teaching or as a pedagogy to make people believe. Mystagogy about people being led into what is mysterious, into the mystery, through teaching in different ways. But it is also about the fact that it is something that touches the heart, which makes the mystical indistinguishable from life. The mystagogic learning is about community, sharing and belonging, an environment and a context where there is an opportunity for spiritual deepening. A place where you get the opportunity to learn from each other. As for my second research question about whether it is possible to see any connection between mystagogics and Live Religion, the study shows that connection is most evident in four of the dimensions that Ammerman describes - spirituality, materiality, physicality and the story.

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Denna uppsats identifierar och studerar maktstrukturer och maktutövande i ettnyreligiöst samfund som betraktas innehålla sekteristiska drag. Samfundet som kommeratt tillämpas i uppsatsen är det omdiskuterade samfundet Familjen, tidigare benämndsom Guds barn. Det undersöks även hur Michel Foucaults maktteorier kan blitillämpade på dessa maktstrukturer och maktutövanden. Den teoretiska utgångspunktenutgår ifrån Foucault maktteorier, genom innehållsanalys med kvalitativ inriktning.Resultatet påvisar att det förekommer ett antal maktutövanden och maktstrukturer inomdet aktuella samfundet, vilket alla hade möjlighet att bli associerade med Foucaults synpå makt på olika vis.Det förefinns en tråd mellan de förekommande strukturerna i Familjen och Foucaultstanke- och synsätt angående makt, med klargöranden och redogörelser hur de associeraroch sammankopplar med varandra

In my paper I make a case for why more countries ought to adopt reciprocal free movement of people policies. Looking at the EU as an example of successful implementation of reciprocal free movement of people policies, I establish a model for such an agreement between countries. I consider the American countries as an example of a region that could benefit from adopting a reciprocal free movement of people policy. For the ethical basis of the argument I look at the eight principles for free and democratic peoples – focusing on the first, sixth, and eighth principles – John Rawls sets out in his book The Law of Peoples (1999). I use his principles as the groundwork for establishing the rights of citizens of a country, the obligations a government has to those people, and how nations ought to interact with one another. Rawls uses an Egalitarian framework for establishing the eight principles of justice. Further using Joseph Carens' analysis in "Aliens and Citizens: The Case for Open Borders" (1987) in which he applies Rawls' theory of the Original Position to a global scale to argue for open borders. Carens argues for completely open borders and states there is rarely a justifiable reason to restrict movement. While Carens' argument is more radical than what I'm arguing, it serves as a good base for the ethical case to remove restrictions to movement. My argument recognizes reasons why nations might want to maintain a degree of control over who enters their country and recognizes the practical obstacles to a country embracing open borders. A regionally based freedom of movement policy allows countries to recognize its citizens' right and the rights of citizens of member states to move freely while maintaining a level of national sovereignty by being selective about the countries they enter into an agreement with. I used American countries as a case study – granted a case could be made for many other countries to have such an agreement – because they resemble Europe around the time of adopting Article 45 in the level of market integration, shared identity and history, and on-going political tensions surrounding issues of immigration. The conversation of immigration shifts to one of free movement under a free movement of people policy. Immigration grants a person the full status of citizens, whereas, free movement grants a person a range of rights as a legal resident while still maintaining citizenship in their country of origin.

In various parts of Ethics, Spinoza explains both the existence and the necessity of the existence of things, like God, through their perfection(Proofs and Scholium to theorem 11 of part 1 and Scholium 2 for Theorem 33 of part 1). In this paper I attempt to elaborate on the suggestion made by Don Garrett, in Spinoza's Necessitariansim (2018), that Spinoza might have thought that no other world is possible but the one that expresses the greatest possible perfection. I will show that Spinoza's understanding of perfection is intimately connected with "Spinoza's PSR" and his understanding of casuality, to make Garrett's suggestion more probable. The paper is motivated by Koistinen's concerns, in Spinoza's Proof of Necessitarianism (2003), that Garrett's suggestion is too weak to entail necessitarianism. I'll show that Koistinens presented concerns can be rebutted and that the explication for the perfection of the world or "system of finite modes" that he ascribes to Garrett is flawed because it doesn't reflect how Spinoza uses the notion of perfection in Ethics. / <p>Höstterminen 2023</p>

Jag har genom denna studie undersökt mentorskapets påverkan för pastorer i Equmeniakyrkan. Frågeställningarna arbetet utgår från handlar om ifall mentorskap kan bidra till en mer hälsosam arbetssituation för pastorer. Som metod har jag utgått från en kortare enkät samt strukturerade intervjuer av fem pastorer och två mentorer. Jag använder mig av två teorier, Töres Theorell och Robert Karaseks krav-, kontroll- och stödmodell samt Kathy E. Krams teori om karriärsrelaterat mentorskap och psykosocialt mentorskap. Uppsatsens slutsats lyder att forskning samt intervjuerna pekar på att mentorskap främjar pastorers hälsa.

This essay takes it’s approach in the role of the Serpent in the Garden story based on the Jewish and Christian tradition’s view of the Serpent in that narrative. The question the study is based on is whether the Serpent has changed character from the creation of the Garden story until about 400 years AD in Christian tradition. My conclusion in this reception-historical analysis of the Serpent is that it has different meanings in Jewish and Christian tradition. The Gnostic texts that began to emerge a couple of hundred years BC were not recognized in the Jewish tradition, while in the Christian tradition they lived with the interpretations, which is not least seen in the Book of Revelations, which is canon in the Christian tradition today. Augustine uses the Book of Revelation’s interpretations of the Serpent, where the Serpent is Satan, which the Gnostic texts write and the Book of Revelation is influenced by. Augustine is so wrapped up in the fact that the Serpent is Satan that he misses what it says in the most important and introductory sentence of Genesis 3:1.  My conclusion is that because God created the Serpent, and therefore the Serpent can not be Satan because God is not evil. The dualistic worldview that emerges from God does not appear in the text, but the Christian interpretations of the Serpent have departed from the text, while the Jewish tradition has remained in the text’s view of the Serpent. The Serpent is not Satan based on Genesis 3.

Denna uppsats beskriver hur processen har gått till när allmänbikten introducerades i Syrisk-ortodoxa kyrkans liturgi under sent 1900-tal. Uppsatsen identifierar historiska källor som omnämner och har infört allmän bikt i den Syrisk-ortodoxa liturgin. En identifiering av motivet till införandet av den allmänna bikten ges samt en analys av dess plats i liturgin och förslag för framtida åtgärder gällande den allmänna bikten.

Uppsatsen behandlar i vilken utsträckning som de fem olika varianterna av det ontologiska gudsbeviset presenterade av Anselm, Descartes, Malcolm, Plantinga respektive Gödel är rimliga.