Within the field of theological aesthetics, this project assesses the divide between theological accounts of art and the re-emergence of religious imagery in modern and contemporary art. More specifically, American Protestant theologians and their accounts of visual art will be taken up as a representative set of contemporary theological inquiry in the arts. Under this category, evaluation will be made of three diverse traditions in American Protestant thought: Paul Tillich and Liberal Protestantism, Francis Schaeffer and the Neo-Calvinists, and the open evangelical accounts of Nicholas Wolterstorff and William Dyrness. With respect to modern and contemporary visual art, this evaluation judges the degree to which theologians have understood the primary concepts and dominant narratives of various modernisms and postmodernisms of art since the end of the nineteenth century, recognised the watershed moments in the lineage of the twentieth century avant-garde, and acknowledged the influence of critical theory not only upon the contemporary discourse in aesthetics and art production but also in the social reception of art. In tracing the re-emergence of religious imagery in modern and contemporary art, this project takes up three diverse traditions: the Crucifixions of Francis Bacon and the memento mori art of Damien Hirst, the ‘re-enchantment’ of art in the work of Joseph Beuys, and the art of ‘False Blasphemy’ associated with lapsed Catholics like Rober Gober and Andres Serrano. By assessing what theologians have written concerning visual art and the surprising return of certain religious imagery in modern and contemporary art, this study will intimate a new way forward in a mutually beneficial dialogue for art and religious belief.

This diploma thesis focuses on the conceptual expressions, that reflect the landscape. This thesis is also trying to imply the possible genesis of these artistic approaches. After the general definitions of terms and introduction, the thesis examines the various topics, which was related to the landscape and it's anti-mimetic visual representation since the late sixties. Another part of the work focuses on Milos Šejn, an artist with a very specific, physical relationship to nature and at the same time a former head of The Studio of Conceptual art of the Prague Academy of Fine Arts, where many of his students were somehow related to nature. I chose four artists, who passed on Šejn's studio and on the basis of their work and available documents, I will try to show, how this new generation have reflected the landscape. If they were inspired by czech artists or by foreign examples, that were not available in the Czech Republic for a long time.

En tant que phénomène social, le sacré se manifeste à partir d'un médium, de sorte que la sacralité est conditionnée par les matérialités. L'émergence d'un nouveau médium signifie ainsi l'apparition de nouveaux imaginaires mystiques. Ce travail de recherche s'interroge donc sur les aspects mystiques de l'imaginaire contemporain dévoilés par les médias et les réseaux numériques. Notre stratégie de recherche consiste, dans un premier temps, à engager une approche archéologique des médias, examinant trois différents objets en tant qu'artefacts mystiques : l'écriture, la relique et l'électricité. Cette approche, en s'intéressant à la façon dont chaque médium engendre une fantasmagorie différente, illumine la compréhension de l'imaginaire mystique découlant d'un habitat stratifié en multiples couches. Ensuite, nous examinons certains aspects de la mystique numérique à partir de l'opposition de deux régimes d'imaginaire provoqués par deux écologies matérielles. Premièrement, à l'époque du PC et des interfaces informatiques, il y a l'émergence d'un imaginaire mystique transcendant, cristallisé dans l'image du cyberespace et caractérisé par un nouvel angélisme. Deuxièmement, avec l'introduction des réseaux sans fil et des dispositifs mobiles, l'image d'un environnement réticulaire animiste caractérisé par un retour du paganisme se renforce. Une des formes de cet imaginaire mystique immanent est le technochamanisme, notre terrain de réflexion pour comprendre l'actuel réenchantement du monde marqué par la synergie entre la technique et l'archaïque. / The sacred, as a social phenomenon, manifests from a medium, so the sacredness is conditioned by materialities. The emergence of a new medium means, consequently, the emergence of new mystical imaginaries. This research examines the mystical aspects of the contemporary imaginary unveiled by the media and the digital networks. Our research strategy consists, at first, of engaging a media archaeological approach, examining three different objects as mystical artifacts: the writing, the relic and the electricity. This approach, by focusing on how each medium engenders a different phantasmagoria illuminates the understanding of mystical imaginary arising from a habitat constituted of multiple strata. Then we examine some aspects of digital mysticism from the opposition of two regimes of imaginary caused by two material ecologies. Initially, in the era of PC and computer interfaces, there is the emergence of a transcendent mystical imaginary crystallized in cyberspace image and characterized by a new otherworldliness. Afterwards, with the introduction of wireless networks and mobile devices, the image of a reticular animist environment characterized by a return of paganism is strengthened. One form of this immanent mystical imaginary is the technoshamanism, our field of reflection to understand the current re-enchantment of the world marked by the synergy between technology and archaic. / Enquanto fenômeno social, o sagrado manifesta-se à partir de um medium, de modo que a sacralidade é condicionada pelas materialidades. A emergência de um novo medium significa, assim, o surgimento de novos imaginários místicos. Este estudo interroga-se, portanto, acerca dos aspectos místicos do imaginário contemporâneo desvelados pelos media e redes digitais. Nossa estratégia de pesquisa consiste, em um primeiro momento, em mobilizar uma perspectiva arqueológica dos media, examinando três diferentes objetos como artefatos místicos: a escrita, a relíquia e a eletricidade. Essa abordagem, interessando-se à maneira pela qual cada medium engendra uma fantasmagoria diferente, ilumina a compreensão do imaginário místico resultante de um habitat estratificado em diferentes camadas. Em seguida, examinamos certos aspectos da mística digital a partir da contraposição de dois regimes do imaginário provocados por duas ecologias materiais. Inicialmente, na época do PC e das interfaces informáticas, há a emergência de um imaginário místico transcendental, cristalizado na imagem do ciberespaço e caracterizado por um angelismo renovado. Posteriormente, com a introdução das redes sem fio e dos dispositivos móveis, a imagem de um ambiente reticular animista caracterizado por um retorno do paganismo se reforça. Uma das formas deste imaginário místico imanente é o tecnoxamanismo, nosso campo de reflexão para compreendermos o atual reencantamento do mundo caracterizado pela sinergia entre a técnica e o arcaico.

Growing issues such as climate crises, social injustice and neglection of basic human rights have created a new type of consumption, namely ethical consumption. Ethical consumption was initially mainly concerned for environmental issues but has in later years starting to include a variety of pressing issues. Ethical consumption was also initially mainly connected to groups of extremists, but with the increasing availability of ethical products in mainstream outlets, ethical consumption has shifted to be a mainstream consumer game. Mainstream ethical consumption has largely been neglected in previous research where the field is lacking knowledge in form of qualitative behavioral data. Departing from the gap, this study will mainly focus on exploring the motives for ethical consumption in the mainstream consumer segment. We will examine several driving forces in form of altruistic-based motives, egoistic-based motives, and non-value-based motives. However, in order to give this an additional dimension we also want to examine the level of morality of ethical consumption by using five ethical theories. This approach has been overlooked in previous ethical consumption research and it will question the basic assumption that ethical consumption is the morally correct thing to do. Therefore, the purpose of this study is to explore the motivational factors for ethical consumption and through the lens of ethical theories examine the level of morality of this behavior. In order to fulfill this purpose we have conducted a qualitative study within the context of organic groceries in the Swedish market. Organic groceries is a branch of ethical consumption that few studies has examined before, and that applies especially to the Swedish market. 14 mainstream consumers have been interviewed were all of these were frequent buyers of organic groceries. The interviews were conducted in a semi-structured fashion which was then analyzed by the use of thematic analysis. Furthermore, the study was guided by an exploratory inductive approach where subjectivity played a significant part. The results show that ethical consumption is driven by altruistic-based motives in form of social justice, where consumer want their consumption to benefit other. However, it is far from the only motive because ethical consumers are equally driven by egoistic motives. The result show that consumers are driven strongly by the sense of self- satisfaction created by the force of social norms, health and wellbeing, and product quality. This duality of motives creates a paradoxical tension in form of a win-win situation where the consumers strive for both the benefit of self as well as the benefit of others. Furthermore, ethical consumption is driven by habitual behavior where the consumers rely much on mental shortcuts in their purchases. Consumers are also not well- informed about ethical products and labels and therefore rely heavily on mythical benefits. In addition, when examining the level of morality of ethical consumption we can conclude that it is on level between mediocre to high. From a consequentialist and a non- consequentialist perspective the level of morality is fairly high, but from a character-based perspective the morality stumbles.

Die vorliegende Studie zum Thema „geschlechternormen–inkonforme Körperinszenierungen“ ist die theoretisch fundierte, empirische Überprüfung der These von Judith Butler, daß eine mögliche Verbindung zwischen queer Praxen und der Subversion der herrschenden Geschlechterordnung bestehe. Die Arbeit untersucht die Beziehung zwischen Körperpraxen und anderen Praxen, insbesondere Arbeit und politischer Praxis. Der Begriff „geschlechternormen-inkonforme Körperinszenierungen“ bezieht sich auf drei Praktiken bzw. drei Arten des Verhaltens von Personen in Bezug auf deren eigenen Körper: Er bezieht sich erstens auf Transsexuelle, die ihren Körper mit medizinischen Mitteln haben verändern lassen; zweitens auf transgender Personen, die zeitweise oder permanent cross dressing praktizieren ohne physische Veränderungen an ihrem Körper vorgenommen zu haben; und drittens auf drag kings und drag queens, die auf der Bühne ein anderes Geschlecht als im Alltag darstellen. Alle Personen inszenieren eine geschlechternormen-inkonforme Geschlechtlichkeit, d. h. eine Geschlechtlichkeit, die nach hegemonialen Kriterien nicht mit dem ‚wahren’ oder ‚ursprünglichen’ Geschlecht dieser Person übereinstimmt. Die Methode des empirischen Teils der Studie besteht aus der Datengewinnung durch das „Problemzentrierte Interview“ nach Witzel und der Datenanalyse durch die „Qualitative Inhaltsanalyse“ nach Mayring. Die Studie geht davon, daß die Überwindung der Herrschaft das Verschwinden der sozialen Gruppen (hier: Männer und Frauen), zwischen denen eine Herrschaftsbeziehung besteht, einschließt, denn diese Gruppen sind die Produkte der Praktizierung von Herrschaft. Die Studie zeigt, daß im interviewten sample – statt einer Subversion von Herrschaft – eine kontinuierliche Reproduktion von Geschlechtern und Geschlechterhierarchien stattfindet. Die .pdf-Datei mit der vollständigen Arbeit enthält Zusammenfassungen in englischer, französischer, kastilischer und deutscher Sprache, die länger als das vorliegende abstract sind. / The present study dealing with the topic ‘geschlechternormen-inkonforme Körperinszenierungen’ (approximately: body styling / body formation which is contrary to the hegemonic gender rules) is a theoretically based, empirical scrutiny of Judith Butler’s thesis, that there exists a possible connection between queer practices and the subversion of existing gender hierarchy. The thesis explores the relationship between body practices and other practices, especially labour and political practice. The term ‘geschlechternormen-inkonforme Körperinszenierungen’ refers to three practices or three different ways of a person’s behaviour towards his or her own body: it refers firstly to transsexuals, who changed their body physically; secondly it refers to transgender people, who occasionally or permanently do cross dressing in everyday life without having changed their bodies physically; and thirdly on drag kings and drag queens who show a different sex on stage than in everyday life. All people stage a ‘geschlechternormen-inkonforme Geschlechtlichkeit’, that means a gender that doesn’t coincides with their “true” or “natural” sex due to hegemonic criteria. The method of the empirical part of the study consists of obtaining data through the ‘Problemzentriertes Interview’ (problem-focussed interview) invented by Witzel, and the analysis of the data through the ‘Qualitative Inhaltsanalyse’ (qualitative content analysis) invented by Mayring. The study assumes that the deconstruction of domination includes the disappearance of the social groups (in the case at issue: men and women), between whom exists a relation of domination, because that groups are products of the practices of domination. The study shows, that – far from this – there happens within the interviewed sample a permanent reproduction of genders and gender hierarchies. The .pdf-file of the entire thesis consists summaries in English, French, Castilian, and German language longer than the present abstract.

Twentieth century modernity has provoked multiple problems ranging from environmental degradation to human rights violations. Globally, diverse communities of people have organized to promote, not just reactive reforms, but a fundamental alteration of the foundational worldview underlying these issues. Radical activists committed their work to promoting an alternative ethos based on egalitarian, democratic, and ecologically-wise concepts. An array of methodologies emerged from these endeavors. More radical political groups focused on cultural tools to engage people in the construction of an alternative worldview. Radical activists utilized two forms of cultural politics: prefigurative politics, the physical presentation of an envisioned future and direct theory, the constant interaction between theory and practice. Within the artistic community, Ecological Artists centered their practice on cultural activism, creating publicly accessible, site-specific collaborative pieces that illuminate and utilize ecosystem principles to promote an eco-wise worldview. The concept of utilizing cultural production as a method for achieving social transformation has only recently been analyzed within the social movement discipline. Artists rarely utilize social movement vocabulary, or the term "activism" to describe their practices. To date, no correlation between artistic production and social movement strategies has been made. I argue in this thesis that Ecological Artists are cultural activists who simultaneously developed strategies and methods similar to those being worked out by radical social movement activists. While prefigurative politics and direct theory are terms defined within social movement discipline, the cultural activities are similar. Political activists' internal organization and external political work, prefigurative of an envisioned future and the result of constant interaction between theory and practice, correlates to the necessary collaborative organizations of Eco-Art and the physical presence of the work, a manifestation of the constant interaction between ecosystem theory and artistic practice. In this thesis I analyze the work of Ecological Artist Ruth Wallen as a form of cultural activism. I argue that the intention, execution, and content of her work are forms of prefigurative politics and direct theory. Ruth Wallen has been practicing Eco-Art for twenty years. Her work is focused on the heart of Eco-Art, its intention to produce an eco-wise future through artistic practice.

A number of previous studies have examined lay counsellor training within a modernist paradigm. By contrast, this study collaboratively presents ways of training pastoral caregivers using a participatory approach to practical theology and pastoral care in the postmodern time in which we live. The research journey starts from the premise that postmodernity calls for the mediation of a new approach to practising theology, pastoral care and giving authority to ordinary members of the church through training in pastoral work. This work therefore describes Participatory Pastoral Care (PPC) training as a suggested way to train people of God to use participatory approaches. The research journey also explores how the PPC training constructions they participated in brought about transformations in the co-researchers' lives, relationships, caring practices and the societies in which they live. This practical theology research document introduces the participants as co-researchers and theologians. The recollections shared by the participants reveal a rich variety of stories as these participants reflect on their lives, caring practices and faith journeys. This research document is viewed through the lens of a postmodern epistemology that builds on social constructionist and poststructuralist perspectives. Thirty-three participants embarked on this feminist narrative participatory action research journey, not only to tell their stories, but also to negotiate and challenge ways of training pastoral caregivers within a participatory practical theological and pastoral approach. This research document informs the church, theological institutions and broader caregiver practices through narratives about what the participating members of various congregations find helpful in the co-construction of participatory pastoral training and what they do not find helpful. The methods used to gather the recollections of the participants were multiple reflexive conversations and the discussion of a semi-structured questionnaire. This research journey therefore offers a deeper understanding of the experience of being part of a postmodern construction of training for participatory pastoral caregivers that has the transformation of society as its theological aim. / Philosophy, Practical and Systematic Theology / D.Th. (Practical Theology - with specialisation in Pastoral Therapy)

This master's thesis is focused on negative effects of sects on one's life and on ways a social worker can help with this. The thesis accents profession ethics of social workers. The thesis explains the term sect and problems surrounding its use. Using professional literature, it describes how a social worker should proceed when working with former sect or new religion members.

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The text of this work is primarily based on the works of Wolfgang Brezinka, focusing on the philosophy of education and on many sociological works by Zygmunt Bauman, which are cited for better orientation in the philosophical-educational context of the chapter focusing on the philosophy of education used in the antiquity The aim was to present the reader with at least a brief awareness of the individual aspects of the philosophy of education as presented by Brezinka and to supplement it with the possible aspects that can be taken from Bauman, who primarily focuses on exploring the socio-cultural phenomena of the modern society. Gradually, the essential characteristics, features, and characteristics that accompanied the upbringing in antiquity are presented, just as the educational aims and beliefs in relation to the upbringing that is presented by Brezinka. Furthermore, there are discussed and examined the pitfalls of modernism and postmodernism in relation to personality, culture, society and philosophical-educational possibilities as pointed out by Bauman. The amount of works on the philosophy of education is insufficient and even here, of course, it has not been possible to cover all the philosophical aspects of education which are available to the authors dealing with the philosophy of education, yet...