The aim of this essay is to examine the interpretation of the qur’anic word ummi by analysing how the term was interpreted by medieval muslim scholars in juxtaposition to the interpretation of the contemporary shiite muslim scholar Husayn Tabataba’i. The essay utilises a method of close-reading based on the given definition of the method by Grenholm and focuses on the medieval interpretation of the word ummi as researched in Sebastian Günthers academic article Muḥammad, the Illiterate Prophet as well as the given interpretation of Tabataba’i in Tafsir al-Mizan. The prophet Muhammed is described in the Qur’an as al-nabi al-ummi, an epithet often understood as ”the illiterate prophet”. By analysing the various exegetical interpretations of term ummi, the thesis hopes to reach a conclusion regarding the literacy or illiteracy of the islamic prophet in addition to elucidate what the meaning of ummi might be on a general level. The essay departs from the theoretical understanding of prophethood and the Qur’an as describe in shiite tradition, thus regarding the doctrinal affinity of  Tabataba’i in examining his interpretation.  The essay concludes that the perception of the prophet Muhammed being illiterate is a rather contemporary notion not shared by medieval muslim exegetical scholars. Husayn Tabataba’is exegesis in Tafsir al-Mizan suggest a different interpretation of the word ummi providing clarification and coherent explanation in his reading of the term.

The aim of the study is to investigate students' self-rated health in relation to existential aspects. With a salutogenic approach, the study builds on theories of existential health, attachment-theory, object relation theory and alexithymia. The study examines how the health promotion Existential health conversations affected the students self-rated health, school as a supporting arena as well as the self-rated ability of the youth to identify and verbalize existential feelings. The focus interviews have also been analysed using the World Health Organization [WHO] instrument for measuring health-related quality of life [HRQL] related to spiritual, religious and personal beliefs [SRPB]. To be able to identify the young people's self-rated ability to identify and verbalise existential feelings, the study has chosen to operationalise the theory of alexithymia, primarily inspired by the "Toronto Alexithymia Scale" [TAS20]. The study is a mixed-methods study based on 94 questionnaires and 6 focus interviews with the students and school health team who participated in Existential health conversations. The material for the self-rated health questionnaire is presented comparatively and the focus interviews are used to nuance that result. The approach “cognition, affection and action” was used for both research issues and serves as the theoretical bridge for the research questions in the study's abductive phase. The study found that a large group of students experienced Existential health conversations to be strengthening, and there was a large group of youth that experienced self-rated lack of ability of the youth to identify and verbalise existential feelings. The conclusion of the study states that schools must continue to work on putting this aspect of health in focus with the concept of existential health.

In this essay, I go through the stories that are about Sara, or Saraj, from Genesis 11 through Genesis 23 with the goal of finding out what theology we can read from the character Sara. The central elements of the theology conveyed through Sarah are how God relates to Sarah and Sarahs role in the promise of a people and a land, the promise that Abraham receives in Genesis 12. Sarah has only lines in three stories; Genesis 16, 18 and 21 so these chapters form the basis of most of the study. Other stories where Sara is included will only be treated briefly. In Genesis 16, which is about the conflict with Hagar, I come to the conclusion that the story intends to answer the question why Abraham does not have children through another woman. Furthermore, I argue that Sara is the character who initiates the story and despite her hesitant actions is a positive character from God's perspective. In Genesis 18, which is about when Sarah meets God, she is at the center of the story and is portrayed as a person considered by God. In Genesis 21, Sara is both the character at the center of the story and the one who initiates the conflict in the second part of the story. Here, too, she is portrayed as a person considered by God. Common to all the stories is that the consequences of the stories always mean that Sara is the chosen one to give birth to the promised son. Furthermore, Sara is portrayed as a person with human reactions and feelings that God understands and takes into account. Through her, the promise of a people is fulfilled and the promise of a land also begins with her.

Den här uppsatsen är en jämförande textanalys av Paul Tillichs ontologiska element och Jonna Bornemarks paktivitetsbegrepp utifrån Bornemarks beskrivning av graviditetserfarenheten i Jag är himmel och hav: en filosofisk undersökning av graviditet, liv och jagets gränser. Målet för jämförelsen är utforska deras gemensamma utgångspunkt i avgrunden som livets kreativa djupdimension. Utifrån jämförelsens resultat skissar författaren en skapelseteologi som närmar sig Catherine Kellers creatio ex profundis.

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This essay deals with the issue how to obtain a wider understanding regarding the value of critical thinking and dialogue in philosophy teaching at upper secondary school? This main question has been investigated with the guidance of Hannah Arendt. The conclusion is: Critical thinking and dialogue is a prerequisite for knowledge and knowing. The essay also deals with reasons why critical thinking and dialog no longer can be carried out in everyday schooling. The answer is that schools in Sweden slowly have been transformed into a commercial market, where customer satisfaction and the loyalty to the powers- that- be, and in many cases profitability are driving values. During the corresponding period, the teacher's practical professional skills have been degraded

This essay proposes an understanding of transformation (förvandling) as a bridging between body and soul through active imagination. The act of active imagination is upheld as an act of the spirit, in the sense of being a mediator between body and soul. Three different theories grounded in the philosophy of Aristotle will be put together in order to explore this process of transformation. Although based on theory, this essay will be embodied through examples from the dance-aesthetic butoh.

I den här vetenskapliga essän vid Centrum för praktisk kunskap har jag undersökt min känsla av kluvenhet och frustration i mitt yrke som gymnasielärare i svenska. Dessa känslor gestaltas i två möten med elever, ett möte med en klass då jag presenterar ett nytt romanprojekt och ett med eleven Lilly som inte hinner med att lära sig i sin egen takt, utan tvingas ta bort kurser för att orka med.     Frustrationen och kluvenheten har sitt ursprung i en känsla av att inte kunna vara den lärare jag vill. Det grundar sig i att vara i konflikt med den kunskapssyn och det språk som finns i läroplanen GY11 och att värna om det skönlitterära språket och den kunskap som skönlitteraturen ger. Genom att undersöka begreppet fronesis med hjälp av Aristoteles och Fink hittar jag analogier med hur skönlitteraturen fungerar i läsaren och även hur fronesis fungerar i läraren som fostrare av goda medborgare. Med hjälp av filosofen Gadamer ser jag tolkningen av text som en väg till kunskap och den hermeneutiska dimensionen av fronesis. Vidare tar jag även hjälp av författarens Knausgård och litteraturprofessorn Toril Mois syn på skönlitteraturen som ett sätt att bli uppmärksam på språket, världen, livet och sig själv. Även här hittar jag fronetiska drag hos skönlitteraturen.      Essän utmynnar i en idé om att skönlitteraturen har något fronestisk över sig. Den framhåller också att skönlitteratur har en viktig plats i svensk skola för att vi ska få vara erfarande och kunskapande subjekt och inte endast mätbara objekt. / In this scientific essay at the Center for Practical Knowledge, I have investigated my feeling of ambivalence and frustration in my profession as a high school teacher of Swedish. These feelings are embodied in two encounters with students, one with a class where I present a new novel project and one with the student Lilly, who does not have time to learn at her own pace and is forced to drop courses to keep up.    The frustration and ambivalence originate from a feeling of not being able to be the teacher I want to be. It is rooted in a conflict with the knowledge perspective and language found in the GY11 curriculum, and the need to value the literary language and knowledge that literature provides. By examining the concept of phronesis with the help of Aristotle and Fink, I find analogies with how literature functions in the reader and also how phronesis functions in the teacher as a nurturer of good citizens. With the help of the philosopher Gadamer, I see the interpretation of text as a path to knowledge and the hermeneutic dimension of phronesis. Furthermore, I also draw on the author Knausgård's and literature professor Toril Moi's views on literature as a way to become attentive to language, the world, life, and oneself. Here, too, I find phronetic features of literature.    The essay culminates in an idea that literature has something phronetic about it. It also emphasizes that literature has an important place in Swedish schools so that we can be experiencing and knowledge-creating subjects and not just measurable objects.

Uppsatsen undersöker med hjälp av en hermeneutisk närläsning och en komparativ studie likheter och skillnader mellan ortodox och hinduistisk syn heliga bilder och statyer. Undersökningen har tre jämförelsepunkter: framställning, form och funktion. Undersökningen utgår från två böcker, Pavel Florenskijs Iconostasis. (1996) och Darśan, det gudomliga skådandet  av  Diana L. Ecks (1996). Resultatet visar att det finns många likheter i valet av material och hur gudabilderna framställs. I båda traditionerna finns kanoniska skrifter som ger riktlinjer som efterföljs. Det kan handla om vilka material som används samt vem som får framställa gudabilderna.  Det finns även likheter i form och funktion där gudabilden i båda traditionerna vördas och hedras och anses vara vad den rumänska religionsvetaren Mircea Eliade kallar hierofanier. Det heliga manifesterar sig i dessa bilder. En skillnad är att det i hinduismen är guden själv som tar boning i bilden medan den kristna ikonen bara har en symbolisk koppling till helgonet, visserligen finns en ontologisk koppling mellan bilden och den avbildade men det det är inte guden som tar plats i den. Två möjliga utvecklingar av materialet hade varit att ta med C G Jungs arketyper i resonemanget samt att även jämföra med den tibetanska buddhistiska ikonografin.