The history of the founding and early development of the “new” western experimental psychology in China has long been a myth due to an absence of detailed and systematic research. Equally ironic is the fact that the biography, publications and contributions of Chen Daqi, a man who is widely regarded as the “founder of experimental psychology in China”, have never been seriously studied in the past. This thesis is an attempt to fill in these historical gaps. Its first half, being primarily an archival study, traces the history of the founding and early development of the “new” psychology in China, in particular within the campus of Beijing University, during the early Republican era (ca. 1917-1923). It also examines the psychological publications of Chen Daqi. The second half of the thesis contextualizes these developments within a broader discussion of various issues related to the transfer of psychological knowledge from the west. The traditional understanding of psychology in Republican China, that it was merely a passive “copy” of the west’s is refuted. Kurt Danziger’s theory concerning the two prerequisites for the successful establishment of a new science is utilized to show how Chen Daqi’s attempts to develop psychology proceeded smoothly after the new discipline was first introduced into China in the late 1910s. This study concludes with a re-evaluation of Chen’s project. / published_or_final_version / Psychology / Master / Master of Philosophy

Por meio de uma abordagem fenomenológica clássica própria para o estudo de fenômenos culturais, este trabalho se direciona para a gênese das vivências em capoeira. Buscando um aprofundamento teórico, tenta estruturar subsídios metodológicos para desenvolver um modo de descrição fenomenológica menos distante abstrativamente do modo como a capoeira é vivida por aqueles que a manifestam, bem como das vivências em capoeira do próprio pesquisador que são parte constitutiva dos resultados. Realizam-se então entrevistas com 15 mestres de capoeira de diversas vertentes. Depois de transcritos, estes depoimentos foram submetidos aos procedimentos metodológicos pertinentes à arqueologia fenomenológica das culturas e a fenomenologia genética de Edmund Husserl (1859-1938). Os sucessivos cruzamentos intencionais, permeados pela corporeidade sensível situada na base destas experiências vividas, revelam fortes sentidos adversos de união entre os capoeiristas, ápice de uma realização de si, de uma ação livre e criativa, conduzida por uma dimensão desconhecida de si mesmo. Realizando uma incursão orientada pela busca de conexões possíveis entre elementos históricos, sociais, culturais e a matriz de sentidos estruturada pelas vivências evidenciadas na primeira etapa dos resultados, traça-se uma possibilidade de gênese histórica da capoeira que se revela neste entrecruzamento de sentidos / By using the classical Phenomenological approach to cultural events, this study aims to comprehend the genesis of \"capoeira lived experiences\". Aiming to deepen the theory on our subject, this work also intends to organize methodological substracts as a solid basis for developing a Phenomenological method of describing a \"capoeira way of living\" that can be less abstract, closer to the way that capoeira is experienced by those in whom capoeira manifests itself, as well as closer to the capoeira experiences of the researcher himself (some of which are constitutive parts of the results). 15 capoeira masters, from different lineages, were interviewed. After transcription, these testimonials underwent the methodological procedures from the Phenomenological Archaeology of the Culture and also Edmund Husserl\'s (1859-1938) Genetic Phenomenology. Intentional sucessive data crossings, pervaded by the sensibility of the bodies situated on the very basis of the experiences, revealed different and strong purport of bonding (union) between the capoeiristas, considered the peak of an ultimate realization, of a creative and free action, conducted by a whole new dimension that was unknown before. Making an incursion on the search of possible connections between historical, social and cultural events on one side and a matrix of meanings (structured on the lived-experiences shown on the first part of the results) on the other, this study elaborates a possible historical genesis for capoeira that can be revealed on this crossroad of meanings

Por meio de uma abordagem fenomenológica clássica própria para o estudo de fenômenos culturais, este trabalho se direciona para a gênese das vivências em capoeira. Buscando um aprofundamento teórico, tenta estruturar subsídios metodológicos para desenvolver um modo de descrição fenomenológica menos distante abstrativamente do modo como a capoeira é vivida por aqueles que a manifestam, bem como das vivências em capoeira do próprio pesquisador que são parte constitutiva dos resultados. Realizam-se então entrevistas com 15 mestres de capoeira de diversas vertentes. Depois de transcritos, estes depoimentos foram submetidos aos procedimentos metodológicos pertinentes à arqueologia fenomenológica das culturas e a fenomenologia genética de Edmund Husserl (1859-1938). Os sucessivos cruzamentos intencionais, permeados pela corporeidade sensível situada na base destas experiências vividas, revelam fortes sentidos adversos de união entre os capoeiristas, ápice de uma realização de si, de uma ação livre e criativa, conduzida por uma dimensão desconhecida de si mesmo. Realizando uma incursão orientada pela busca de conexões possíveis entre elementos históricos, sociais, culturais e a matriz de sentidos estruturada pelas vivências evidenciadas na primeira etapa dos resultados, traça-se uma possibilidade de gênese histórica da capoeira que se revela neste entrecruzamento de sentidos / By using the classical Phenomenological approach to cultural events, this study aims to comprehend the genesis of \"capoeira lived experiences\". Aiming to deepen the theory on our subject, this work also intends to organize methodological substracts as a solid basis for developing a Phenomenological method of describing a \"capoeira way of living\" that can be less abstract, closer to the way that capoeira is experienced by those in whom capoeira manifests itself, as well as closer to the capoeira experiences of the researcher himself (some of which are constitutive parts of the results). 15 capoeira masters, from different lineages, were interviewed. After transcription, these testimonials underwent the methodological procedures from the Phenomenological Archaeology of the Culture and also Edmund Husserl\'s (1859-1938) Genetic Phenomenology. Intentional sucessive data crossings, pervaded by the sensibility of the bodies situated on the very basis of the experiences, revealed different and strong purport of bonding (union) between the capoeiristas, considered the peak of an ultimate realization, of a creative and free action, conducted by a whole new dimension that was unknown before. Making an incursion on the search of possible connections between historical, social and cultural events on one side and a matrix of meanings (structured on the lived-experiences shown on the first part of the results) on the other, this study elaborates a possible historical genesis for capoeira that can be revealed on this crossroad of meanings

<p> This is an interpretative phenomenological study examining the lived experiences of five long-lasting, self-report satisfied, German-American military couples, using semi-structured interviews. Each bicultural couple that participated was married thirty years or longer and consisted of one German native wife and one American veteran husband. Eight themes emerged from the data: (a) tri-cultural marriage experiences; (b) faith, religion, belief systems; (c) intimacy; (d) overcoming: good coping, commitment, and humor; (e) respect and appreciation systems; (f) trust and fidelity; (g) communication and the need to improve; and (h) keeping things alive.</p><p> <b>Keywords:</b> Bicultural marriage, Long-lasting marriage, Phenomenology, and Veterans</p>

En mi deseo por mostrar una nueva perspectiva tanto en Cárcel de Amor como en La Celestina, encontré un artículo que encierra muchas de mis ideas sobre estas dos obras medievales: “El Ojo de la Mente”, escrito por Michael Rifaterre. Para Rifaterre lo que realmente importa en la intertextualidad de los ibros medievales es el hecho de que se busca un texto homólogo, se hacen asociaciones a textos ya conocidos, se apela a los archivos mentales tanto del lector como del escritor. En otras palabras, la memoria es el estilo que sirve para presentar el contenido. Esto para mí es una perspetiva fascinante que me hizo ver muchas obras desde puntos de vista diferentes. Si la memoria es un determinante de estilo y un elemento influyente en el contenido, la memoria define en gran parte tanto el estilo como el contenido. Empecé por considerar a La Celestina a partir de esta premisa y me pareció más abstracta que nunca. Pensé como Gilman en su libro Arte y Estrutura, que la obra es un continuum de la conciencia, es conciencia hablada. Reduje los personajes a imágenes a movimientos de pantomima como hizo Dorothy Clarke en su libro, Decalogue and Deadly Sins in La Celestina. Concluí como Lida de Malkiel que la obra da suficiente tiep para que se comunique una noción de realidad y de verosimilitud psicológica, no para el desarrollo emocional de los personajes como piensa Malkiel, sino un tiempo suficiente para afianzar un concepto en la memoria. Visto desde un ángulo menos abstracto, el hecho de que a memoria es determinante de estilo y contenido acercó en mi opinión a La Celestina más al género de la novela. Me hizo considerar aspectos como el narrador fidedigno y la narración confiable o no confiable en una obra que según algunos, no tiene narrador. En Cárcel de Amor encontré el primer juicio por jurado de las obras medievales que he leído. En esta obra vi una clara separación, casi simétrica entre lo que es real y lo que es abstracto. Pasamos de lo abstracto a lo concreto para recordar algo. Tenemos una prisión alegórica y una real, un duelo alegórico y uno real, las armas del alma pecadora y las armas que matan al hombre, el rey que es Dios y un rey que está en una corte real, el juicio final que propone la teología cristiana y un juicio por jurado en el que la memoria juega un papel muy importante. La memoria prevalece por sí sola en estas obras. Llega a ser un elemento de narración, y un marcador de identidad. En el aspecto religioso, cumple una función moral. En el aspecto humano da nuevas dimensiones a los personajes. En el aspecto literario es un fuerte marcador de estilo y contenido que abre nuevas puertas a la interpretación de estas obras.

During the 1960's and 1970's, because of wide-spread dissatisfaction with traditional public schooling, there was a dramatic increase in the number of alternative schools in the United States. One such school, the Cluster School (1974-1980), a democratically-run, high school program in Cambridge, Massachusetts, was the site for the first systematic application of Lawrence Kohlberg's theories of "just community" and "moral reasoning development." This thesis is a case study of ten teachers (including the author) who worked in the Cluster School. Using information collected through in-depth interviews with the teachers, it examines such matters as the formative moral influences in their lives, and the reasons why they joined the School. It then explores the ways in which being members of Cluster's "adult community," which included Kohlberg, influenced their own development. The thesis contends that, among other reasons, the teachers were attracted to the School because they had come from backgrounds where moral questions were accorded importance, and that once there, they created a supportive environment which promoted adult growth. The Introduction defines the thesis and its methodology, and includes a discussion of the author's role as a participant observer in the study. Chapter 2 discusses the theoretical underpinnings of the School, defines the School's governance structure and gives an overview of the School's history. Chapter 3 presents the biographies of the teachers, each of which is followed by a summary of the salient points found in the biography. Chapter 4 addresses six recurring themes which emerge from the teacher interviews and suggests their interrelatedness to one another. Chapter 5 compares the moral atmosphere of Cluster's host school with that of Cluster, and concludes that the teachers, although somewhat inadvertently, created for themselves a supportive community which encouraged their own growth and development. The chapter closes with recommendations for staff development.

Diss. Stockholm : Handelshögskolan, 2009.

Thesis (Ph. D.)--University of Chicago, 1986. / "June, 1986." "Thesis No. T29951." Macroreproduction from microfilm. Includes bibliographical references (leaves 390-399).

1 ABSTRACT This work consists of two parts. The first one, "Lost Ideas of Middle Age" has a character of an auxiliary study and does not hold any particular scientific ambitions. It serves as a reservoir for monitored case out of history of science in its widest meaning. Good deal of attention is dedicated to so called blind alleys of science, too (therefore "Lost Ideas"), as they are considered an important source. This wide scope was necessary due to the task of the second part of the work, i.e. tracking and identification of evolutionary processes of ideas/"memes" in medieval natural philosophy. Even those ideas, that do not directly share on "pedigree" of thesis claimed by modern science, were subject to evolution and in effect, even their death or degeneration should be of an interest. Another reason for chosen wide scope was a question of proper context. Medieval philosophers were interested in general questions and any particular problematic they were interested in was related to the "big picture". Medieval universe felt a bit like a living organism where every single part played its specific role in supporting harmony of the whole - in contrast to modern science which disintegrates into number of ever more specialised branches with increasing tendency to lose ability to communicate among themselves....

1 ABSTRACT This work consists of two parts. The first one, "Lost Ideas of Middle Age" has a character of an auxiliary study and does not hold any particular scientific ambitions. It serves as a reservoir for monitored case out of history of science in its widest meaning. Good deal of attention is dedicated to so called blind alleys of science, too (therefore "Lost Ideas"), as they are considered an important source. This wide scope was necessary due to the task of the second part of the work, i.e. tracking and identification of evolutionary processes of ideas/"memes" in medieval natural philosophy. Even those ideas, that do not directly share on "pedigree" of thesis claimed by modern science, were subject to evolution and in effect, even their death or degeneration should be of an interest. Another reason for chosen wide scope was a question of proper context. Medieval philosophers were interested in general questions and any particular problematic they were interested in was related to the "big picture". Medieval universe felt a bit like a living organism where every single part played its specific role in supporting harmony of the whole - in contrast to modern science which disintegrates into number of ever more specialised branches with increasing tendency to lose ability to communicate among themselves....