Despite widespread efforts to reduce inequities in the science, technology, engineering, and mathematics (STEM) job market, huge disparities remain for both African Americans and women in those sectors of employment. Extant literature affirms that Black women encounter various challenges when pursuing STEM careers. More specifically, the research on Black women in engineering focuses primarily on their experiences in academia and does not include their experiences as undergraduates transitioning into the industry workforce. To address these gaps in the literature, this study explored the career goal-setting (CGS) processes of Black woman engineering majors (BWEMs) through qualitative inquiry. Using a phenomenological approach, the researcher implemented a two-interview sequence with five Black/African American women enrolled in their final year of a baccalaureate engineering program at a predominantly White institution (PWI) in the southeast. Possible selves theory (Lee and Oyserman, 2009; Strauss, Griffin, and Parker, 2012) served as the framework for the guiding research questions and interview protocol, which were designed to capture the essence of the participants' experiences as they respectively engaged in setting career goals. The findings revealed that the participants' CGS processes encompassed a series of cognitive steps, which included their thoughts about goal-setting in general, exploring engineering careers, making adjustments academically, finding an area of career specialization, and dealing with anxiety related to the challenges they encountered as engineering majors. In addition, possible selves theory was used to explain how the participants' understanding of their experiences in current contexts influenced who they wanted to become in future work conditions. / Doctor of Philosophy / This qualitative study explored the career goal-setting (CGS) processes of Black woman engineering majors (BWEMs). The researcher used phenomenological methods to specifically describe the participants' experiences as they took part in CGS. Five participants were included in the study who all identified as Black/African American women enrolled in their final year of an undergraduate engineering program at a predominantly White institution (PWI) in the southeast. Possible selves theory (Markus and Nurius, 1986; Strauss, Griffin, and Parker, 2012) helped to guide the main research question and the research sub-questions, which were based on Lee and Oyserman's (2009) three individual and contextual factors of past experiences, developmental contexts, and social contexts. The researcher conducted two interviews with each of the five participants. The findings revealed that the participants' CGS processes consisted of several mental steps, which included their thoughts about goal-setting in general, exploring engineering careers, making adjustments academically, finding an area of career specialization, and dealing with anxiety related to the challenges they encountered as engineering majors. In addition, possible selves theory was used to explain how the participants' understanding of their experiences in current contexts influenced who they wanted to become in future work conditions.

Imagining one’s physical activity (PA) possible self can lead to increased PA (e.g., Murru & Martin Ginis, 2010). This online experiment examined potential benefits of forming a self-regulatory PA possible self, which involves reflection on a PA possible self image and strategies to pursue this self. This intervention was compared to a standard PA possible selves intervention and a control condition in terms of impact on motivational, self-regulatory, and PA outcomes. Insufficiently active participants (n = 247) completed baseline measures, were exposed to the intervention or control procedures, and then completed outcome measures immediately and at two and four-weeks post-intervention. The mediational roles of action/coping planning in the intervention-PA relationships were explored. Results: ANCOVAs showed no differences on motivational or self-regulatory outcomes; action/coping planning were not mediators. The two intervention conditions, combined, led to significantly greater PA over the four weeks post-intervention than did the control condition (p. = .041).

Ce présent travail entend montrer comment Heidegger, à partir de 1927, renonce progressivement à toute pensée transcendantale, afin d’élaborer la conception d’un ethos fondamental. Nous insistons dans cette évolution sur le rôle de sa lecture de Schelling et en particulier des Recherches philosophiques sur l’essence de la liberté humaine en 1936 (mais aussi en 1927/28 et en 1941), lecture elle-même à concevoir dans le prolongement de son interprétation de la Métaphysique Θ 1-3 d’Aristote en 1931. Le premier pan de notre étude décrit et retrace les différentes étapes de l’abandon du transcendantal jusqu’à la fin des années 1930 : du pouvoir-être transcendantal à l’indigence transcendantale (fin des conditions de possibilité), puis de l’être comme possible à l’être comme im-possible (découverte du pouvoir (δύναμις) inhérent à l’être et fin de toute possibilisation). Dans un second pan, nous développons une partie plus systématique qui se conçoit comme un dialogue – et non comme une comparaison – établi entre les pensées médianes et tardives de Heidegger et de Schelling. Nous décelons en cela une convergence entre les deux auteurs dans leur conception d’un ethos, qui désigne une manière de séjourner au monde reposant sur la correspondance (Ent-sprechung) entre l’amour serein de l’homme et l’élément originaire de l’amour (l’être dans un cas, le Seigneur de l’être dans l’autre). Cet ethos est un ethos de l’im-possible, dans la mesure où s’il advient, il ne se laisse ni prévoir, ni programmer et ne répond à aucun horizon d’attente. C’est en cela qu’il permet le laisser-être de tous les étants comme ce qu’ils sont en propre. / In this dissertation I would like to show how Heidegger beginning in 1927 gradually distances himself from transcendental thought in order to work out the conception of a fundamental ethos. In this development in Heidegger’s thought I emphasize the role of his Schelling interpretation, specifically his lecture course on the Philosophical Investigations into the Essence of Human Freedom from 1936 (but also from 1927/1928 and 1941). This reading of Schelling can be understood in relation to his 1931 interpretation of Metaphysics Θ 1-3 of Aristotle. The first part of my investigation describes and sketches out the different stages within the abandonment of the transcendental until the end of the 1930s : from the transcendental ability-to-be to the « transcendental neediness » (the end of the conditions of possibility), and from Being as possible to Being as im-possible (the discovery of the capability (δύναμις) that underlies Being ; the end of any enabling). In the second stage of the investigation I develop a more systematic part as a dialogue – as opposed to a comparison – between the middle and late thought of Heidegger and Schelling. Through this dialogue I show a convergence of both philosophers in their conceptions of ethos : ethos is a habitation in the world, which is based on the « correspondence » between the released love of humans and the primordial element of love (which is on the one hand Being and on the other hand the « Lord of Being »). This ethos is an ethos of the Im-possible, because, if it occurs, it cannot be anticipated or planned out and it is not inscribed in any horizon of expectation. It thereby discloses the letting-be of beings as their own.

Imagining one’s physical activity (PA) possible self can lead to increased PA (e.g., Murru & Martin Ginis, 2010). This online experiment examined potential benefits of forming a self-regulatory PA possible self, which involves reflection on a PA possible self image and strategies to pursue this self. This intervention was compared to a standard PA possible selves intervention and a control condition in terms of impact on motivational, self-regulatory, and PA outcomes. Insufficiently active participants (n = 247) completed baseline measures, were exposed to the intervention or control procedures, and then completed outcome measures immediately and at two and four-weeks post-intervention. The mediational roles of action/coping planning in the intervention-PA relationships were explored. Results: ANCOVAs showed no differences on motivational or self-regulatory outcomes; action/coping planning were not mediators. The two intervention conditions, combined, led to significantly greater PA over the four weeks post-intervention than did the control condition (p. = .041).

Le consensus a pour finalité d’éliminer le conflit. Il aimerait pouvoir sacraliser de nouvelles normes dans une société en crise de rituel. Hélas, la réalité nous montre que l’étoffe du consensus est tissée de soumission librement consentie, de nécessités et de jeux de pouvoir très liés aux plaisirs immédiats. A force d’habitude, l’exigence de consensus change le remède en poison. Le consensus sonne le glas de l’éthique. En cherchant l’unité, le consensus diabolise le conflit et cherche expressément à l’éliminer du fait de son chaos apparent. Le dissensus, lui, en mettant la parole en tension, assure le lien fécond du vivreensemble. La dualité est la clef naturelle qui rationalise la sociabilité des contraires. Le dissensus privilégie l’association des différences pour assurer la représentation de chacune d’entre elles. Ce n’est qu’à partir d’une heuristique naturelle et holiste de l’altérité que le sujet peut se développer en tant que soimême et différent. De cette façon, un « double-je » se construit, capable à la fois de dire courageusement « me voici », face à la menace potentielle de l’autre mais surtout capable de ce même courage pour palier la vulnérabilité de cet autre quand ses forces de résistance l’abandonnent. Le dissensus signe l’émancipation et le dépli du sujet visant le dépassement de soi. La réussite de cette démarche d’ipséité se confirme quand la puissance de déploiement se met au service de la vulnérabilité d’autrui en termes de sollicitude. Ce travail essaie de proposer le dissensus comme un conflit sain et nécessaire, garant d’une éthique d’ouverture, une voie d’excellence pour ceux qui sont concernés par ce que l’homme peut offrir de meilleur : un soin / Finality of consensus is to eliminate conflict. It tries to sacrilize news Norms in a rituals crisis Society. Reality shows that consensus material is woven of submission freely agreed, of necessities and power games closely linked to instantaneous pleasures. By dint of habits, consensus demand substitute Poison for Remedy; consensus sounds Ethics kneel death. Consensus demonizes conflict by seeking unity, and explicitly seeks with elimination of it, regarding its visible chaos. A contrario, Dissensus assures ethics blow of the ‘living-together’ concept by fertile speech link. Duality is the natural solution, which rationalizes opposites’ sociability. Dissensus privileges differences coexistences, rather than weakest shakeout. Subject can build himself up by his self fulfillment, and as a different man, only from a natural and holist heuristic otherness. Thereby, a ‘double-I’ build itself, able to say courageously ‘Here I am’ to other one’s potential threaten, and especially able to face other one’s vulnerability with the same courage, when his resistance forces give-up. Dissensus signs subject emancipation and opening, aiming at going beyond of oneself. Displaying process goes thought an ipseity reasoning, which emerges from otherness, free itself from the latter, to finally return to it, in solicitude terms: live with, against and for other one. This work tries to show Dissensus as a sound and required conflict which guarantees an opening Ethics, an excellence way for the ones who are concerned by the best thing a human being can offer : a Care

L’État de droit peut se définir comme un système institutionnel dans lequel la puissance publique est soumise au droit. Cette notion, a été redéfinie au début du vingtième siècle par Hans Kelsen comme : « un État dans lequel les normes juridiques sont hiérarchisées de telle sorte que sa puissance s’en trouve limitée ». Un tel système qui pose la soumission des patients à la règle, présuppose outre la légitimité de ses agents, la traduction objective de la normativité qui en est issue. Pour autant il appert de l’observation des dispositifs qui en résultent, des anomalies structurelles et fonctionnelles dont les effets cliniques constitutifs d’un syndrome, pointent les dysfonctionnements d’un espace juridictionnel essentiellement abandonné aux individualités. En conséquence, les interactions entre les agents et les patients (justiciables, défendeurs, demandeurs) ne sauraient être dissociées de l’analyse de ces manifestations spécifiques au droit continental, notamment français contemporain. C’est donc, après avoir procédé à l’identification du syndrome et à l’analyse du « concept dispositif », fait le constat d’un paradoxe régulatoire constant et relevé les signes cliniques des affections, que nous en avons déduis les vecteurs. Toutefois, le constat qui en est résulté conduisait, soit à considérer le phénomène inéluctable et à l’intégrer, soit à en rechercher les causes originelles et les voies susceptibles d’en atténuer les effets. Par suite, c’est à l’aune d’un paradigme constant, propre au droit continental, qu’après avoir relevé les effets et identifié les causes des affections ainsi révélées par le syndrome du dispositif, que nous avons imaginé le concept de résidualisme. Partant, après en avoir aperçu tant les fondements que la stratégie, nous en avons recherché les premières pistes susceptibles d’en réduire la portée et de conduire à l’élaboration d’un dispositif « assisté », visant tant à obtenir l’adhésion effective des agents et des patients, qu’à décharger le juge d’une responsabilité normative qui n’est pas la sienne. / The two bodies of the judge and the syndrome of the device: study on the causes of the normative incompleteness, legal scope and its other consequences in contemporary French continental law.The rule of law can be defined as an institutional system in which the public authority is subject to the law. This notion has been redefined in the early twentieth century by Hans Kelsen as: "a State in which legal standards are prioritized so that its power is limited. Such a system that asks patients to the rule submission, presupposes the legitimacy of its agents, in addition to objective translation of normativity which from. So far it appears from the observation devices resulting, structural and functional abnormalities with the constituent clinical effects of a syndrome, that point the dysfunctions of a jurisdictional space essentially abandoned to individualities. As a result, the interactions between agents and patients (litigants, defendants, plaintiffs) cannot be separated from the analysis of these events specific to the continental law, including contemporary french. It is therefore, after identification of the syndrome and the analysis of the 'system concept', made the observation that for a constant regulatory paradox and noted the clinical signs of disease, that we examined the vectors. However, the observation that resulted was driving, consider the inevitable and to integrate it, either search for the original causes and ways to mitigate the effects. Accordingly, it is in the light of a paradigm of constant, clean to the continental law, after having noted the effects and identified the causes of disease as revealed by the syndrome of the device, we have created the concept of residualism. Therefore, after to have seen both the foundations that the strategy we sought in the first tracks likely to reduce the scope and lead to the development of a "guided" device, both aiming to get effective accession of agents and of the patients, to unload the judge of a normative responsibility is not hers.

Le terme « temporalité » définit la question de l’être comme la primauté de l'Être-vers-la-mort (le temps de l’être depuis la naissance jusqu’à sa mort) et la nécessité de l'Être-tendant-vers-le-possible (le temps d’être, de faire). Avant que la mort ne soit absence et donc sentiment de manque, de perte, qui pousse les personnages à aller au-delà des confins avec les morts, l’être est confronté à ses obsessions, ses échecs et ses rêves, ses cauchemars et ses désirs. C’est une souffrance existentielle se manifestant par l’incertitude, le regret, le remords et, surtout, des crises d’identité dues à l’impossibilité pour l’homme de se connaître soi-même. De sa fragmentation, sa division et cet immense désir d’unité qui le possède découle la forte présence de la pluralité, de la recherche du double, cet autre, peut-être vraiment autre, différent, ou frère, ou miroir, qui ne se laissera jamais rattraper. Pourtant, c’est dans ce sens qu’il lui faut chercher si l’homme veut recueillir de minuscules pièces de son puzzle intérieur. C’est la pensée douloureuse (élément pour comprendre le monde) du temps d’un être qui, après avoir constaté que le vide immense a désormais pénétré tous les domaines de l’existence humaine et du monde, trouve sa propre marche à suivre pour se sortir de sa caverne intérieure dans la constitution fondamentale de l'Être-Soi-même tabucchien, à savoir un Être-tendant-vers-le-possible au quotidien. Parce qu’il n’y a pas d'être-au-monde possible sans la préoccupation de tout ce qui est à-portée-de-la-main, notre auteur s’interroge sans cesse, intervient sur tous les fronts et à tous les niveaux de son vécu. / The term temporality defines the question of the human being as the primacy of the being-going-towards-death (the time span of the human being from birth to death) and the necessity of the-being-going-towards-the-possible (the time of being/doing). Before death becomes absence and thus a feeling of lack, of loss, which drives people to go beyond the limits with the dead, the human being is confronted with his obsessions, his failures and his dreams, his nightmares and his desires. It's an existential suffering shown through incertitude, regret, remorse and, above all, identity crises, because it is impossible for man to know himself. From its fragmentation, division, and the immense desire for unity which possesses him, results the strong presence of plurality, the search for one's double, this other, perhaps really other, different, or brother, or mirror, which can never be caught. Nevertheless it is in this direction that man must search if he is to gather the tiny pieces of his interior puzzle. It is painful reflection (element for understanding the world) on the time span of a being who after observing that the great emptiness has penetrated all areas of human existence and the world, finds his own path to follow out of his interior cave in the fundamental constitution of the Tabucchian being-oneself, that is to say a being-tending-towards-the-possible every day. Because there is no being possible in the world without concerning oneself with what is close at hand, our author questions himself from all angles and at all levels of his existence.

Doctor of Education / Educational Leadership / Trudy A. Salsberry / Today’s teachers must not only be content experts, they must be reflective practitioners competent in both theory and complex learning processes. They must prove capable of constructing classrooms to meet the diverse needs of each child within a culture of global competition and high stakes testing. Beginning teachers are more effective when they enter classrooms with a strong identity and sense of self as teacher. Unfortunately, there is limited understanding of teacher candidate identity development and limited research on effective preparation strategies to strengthen the complex process. A two-staged instrumental-intrinsic case study was developed to collect and analyze candidate possible self-strategies. The investigation gave voice to an often-neglected source of insight, teacher candidates. The theory of possible selves, as proposed by Marcus and Nurius (1986), served as a framework for interviews conducted with thirteen candidates from a private institution in the Midwest. The researcher utilized results from previous applications of the theory to teacher education and extended findings by employing the strategy development process (Ibarra, 1999), an aspect previously unapplied to teacher preparation. Research findings provided insight into participants’ past memories and present motivations. While passive observation appeared to play a minor role in participant strategies, there was a heavy reliance upon future collegial support. Participants also valued intentional effective clinical mentors and suggested structured opportunities to promote dialogue and feedback. Results aligned with previous research that identified modeling of effective instructional strategies as essential to teacher educator quality. However, an additional attribute emerged, affective modeling. Participants attributed affective traits and actions of teacher educators to personal perceptions of collegiality and student-centered instruction. Findings support the utilitarian, investigative, and evaluative qualities of the theory of possible selves. The applied theoretical framework allowed for the assessment of participants’ knowledge, skills, and dispositions, aided in the identification of perceived preparation needs, and served as an appraisal of preparation program effectiveness. The collection and analysis of candidates’ hopes, fears, and process strategies served to inform teacher educator practice and increased understanding in regards to external and internal influences that shape professional identity development.

No description available.

Doctor of Philosophy / Department of Educational Leadership / Royce Ann Collins / Significant numbers of women drop out of GED preparation programs. This phenomenological study used interviews and demographic surveys to learn how 12 women perceived their experiences of dropping out of GED programs. Possible selves theory and McClusky’s theory of margin provided the theoretical framework for this research. Possible selves theory examined how women’s past, present, and future selves were considered in their experience of the phenomenon, while theory of margin was used to look at the network of challenges and supports present in their lives. This study found that at the time the women dropped out of GED programs: (a) they no longer believed they could achieve their desired future selves, (b) past choices continued to adversely affect them, (c) their burdens far exceeded their resources, (d) they identified the status quo as their feared possible selves, and (e) they believed that having a tutor would have enabled them stay in GED classes. The study recommends: (a) introducing theory of margin and possible selves to students as tools for taking stock and planning for educational success, (b) forming community volunteer tutoring networks, and (c) recording dropout numbers within GED programs to illustrate the need for additional funds. This population is marginalized because they become invisible to society and GED preparation programs when they stop attending.