The purpose of this research study was to understand better and reconstruct the concept of values-led principalship. In recent times, in response to constant change and uncertainty, there has been a consistent call for a new form of principalship: values-led principalship. Principals are now being urged to allow values to shape their principalship behaviour. In short, values-led behaviour is said to afford the principal the means of providing appropriate school leadership in unpredictable, and even ambiguous, times. However, the assertion that values can play a positive role in a principal’s performance needs to be substantiated. Despite their innate appeal, the nature and function of values in human endeavours remains somewhat unclear. This research study seeks to redress this lack of understanding by investigating how knowing personal values might help the principal to be led by these values and, thereby, be able to act more effectively as an educational leader. To this end, this research study is situated within the research paradigm of pragmatic constructivism and informed by the theoretical perspective of symbolic interactionism. The orchestrating perspective was case study with the boundaries of the case defined in terms of the system of secondary schools operating under the auspices of the Catholic Archdiocese of Brisbane. This case study included an open-ended questionnaire, two closed questionnaires, and a series of three semi-structured interviews with five principals. This research study began with a comprehensive review of literature from psychology, ethics and values theory to establish the relationship between values and behaviour. This review highlighted five important insights in respect to personal values. First, personal values are formed during the general experiences of life. Second, these personal values influence behaviour. Third, personal values are subjective inner-world phenomena that are more likely to be tacit and subliminal influences upon one’s behaviour. Fourth, having knowledge of one’s own personal values is not a natural or a common occurrence and the gaining of this particular form of self-knowledge is difficult and requires effort and appropriate processes. Finally, the appropriate process for gaining self-knowledge of one’s personal values is through self-reflection and introspection. Based on these insights, the researcher identified four research questions: How knowledgeable are the principals of their own personal values? How have the personal values of the principals been formed? Can a principal gain increased self-knowledge of his or her personal values and the relationship of these personal values to his or her educational leadership behaviour? Does an increased level of self-knowledge of personal values bring about values-led principalship? In general, the findings of this research study suggest that values-led principalship is a simplistic conceptualisation that does not reflect the complex relationships between the inner Self and behaviour. The concept of values-led principalship assumes self-knowledge of personal values and the deliberate application of this knowledge to influence personal behaviour. By not considering the formation of personal values and the inner antecedents of personal values within the Self, any self-knowledge of one’s personal values remains notional. Notional self-knowledge maintains the tacit, subliminal influence of personal values on behaviour. Thus, personal values are directing or driving behaviour resulting in values driven rather than values-led principalship. From an instrumental perspective, this finding raises a number of issues in respect to the professional development of principals. As a consequence, the following propositions are advanced: The professional development of principals should prepare them to incorporate regular self-reflective and introspective practices; The professional development of principals should challenge them to develop a rich knowledge of their inner Self; The professional development of principals should assist them to appreciate how their whole life experience is woven into their leadership behaviour; and Contemporary principals require formal professional mentoring programmes to assist them to more truly clarify and understand the antecedents of their leadership behaviours.

追求自由與自知之明是英國小說家約翰‧傅敖斯作品中不斷出現的主題。其小說中之主角經常透過自我的追尋，打破各種人為制度的桎梧，而成就某種自由。本論文乃就其『法國中尉的女人』以及『捕蝶人』兩本小說來探討該主題。引文部分依據傅氏的『思想集--理想的典範』(The Aristos)中所呈現的概念勾勒出傅氏對自由理念的藍圖。 　　本論文共分三章：首章探討『法國中尉的女人』作品中主角莎拉‧伍德芙追求自由之過程。她身為維多莉亞時代的孤女，寧可承受被杜會人群放逐的命運，也不肯成為傳統法則盲目的遵奉者。她雖然付出了相當的代價--諸如遭孤立與唾棄等，卻也成就了可貴的"莫我"與"自由"。 　　第二章就另一主角查爾斯‧史密森的成長過程加以研討。史君本來具備成為少數精英的潛能，而莎拉的出現恰好扮演其"導師"之角色。對他而言，發掘自我對莎拉之真感情的過程正好刻劃了自我追尋的過程。而當他能夠依其"真我"做出"決定"之際，也正是他贏得"自由"的時刻。 　　末章對傅氏之典範人物－少數精英，再做進一步的描繪，並就其責任及兩種"階級"－少數精英與芸芸眾生之間的衝突加以探討。其中『捕蝶人』是本章主要的討論對象。我們發現傅氏所憧憬的自由並非建構在自私的個體利益上，而是回歸至人文的終極關懷。 　　也許誠如傅氏所言，"絕對的自由"無法輕易達到。然而，即使人類擁有的僅止於此一。"有限"的自由，卻也可能是人類未來唯一的救贖。 / The quest of freedom and self-knowledge is a recurring theme in John Fowles's works. The protagonists of his novels usually struggle to win their freedom from some sorts of constraints while achieving self-knowledge through the course of suffering. The task of this thesis is to explore the growth of the characters in Fowle's two novels--<u>The French Lieutenant's Woman</u> and <u>The Collector</u>. 　　This thesis is divided into three chapters. In the introduction, I try to costrue the Fowlesian idea of freedom, which is generally based on Fowles book of ideas-----<u>The Aristoi</u>. Those include existentialism, self-knowledge, the "nemo" (Fowles' term for "anti-ego"), and the aristoi (a term originated by a Greek philosopher, Heraclitus, to represent the moral and intellectural elite). All of them are concerned with Fowles perception of freedom; in this part, different concepts is discussed respectively. 　　In the first chapter, I explicate how Sarah Woodruff (the protagonist in <u>The French Lieutenant's Woman</u>) gains her freedom in the conservative Victorian society. My focus is on the particular conflict she must face and the social constraints from which she tries to extricate herself and how she evolve to be the "aristoi". Also, there is discussion on the price she must pay for her freedom. 　　In the second chapter, I deal with the process of self- discovery of the other protagonist in <u>The French Lieutenant's Woman</u>--Charles Smithson. Charles, a potential aristoi, undertakes an existential trial and evolves toward a new species, the aristoi; his self-discovery, however, is parallel to the recognition of his feelings toward Sarah. Like her, Charles chooses to win his freedom with an act of defiance against society--in his case, the break of his engagement with a conventional girl, Ernestina. 　　In the third chapter, I depict the paradigm of Fowlesian character--the aristoi. An exploration on the responsibility of this moral and intellectual elite, an examination on the conflict between the two categories-----the Few nad the Many, as well as a search of a reconciliation between these controversial categories are made, mainly referring to <u>The Collector</u>. 　　Limited as it might be, the Fowlesian freedom, I believe, will explore a new 'exit' for human and in turn contribute to the establishment of a 'better world'.

Thesis (Ph. D.)--Ohio State University, 2006. / Title from first page of PDF file. Includes bibliographical references (p. 427-434).

Inledning: För många yrken ska studenten efter avslutad utbildning "visa självkännedom och empatisk förmåga". Detta finns formulerad för en rad yrkesexamina. Fokus för uppsatsen var att undersöka lärandemålet "självkännedom" i relation till utbildning. Frågeställningar: Studien ville undersöka socionomstudenters upplevelse av ökad självkännedom efter avslutad utbildning inom socionomprogrammet och ökad självkännedom i relation till sin kommande yrkesroll. Studien ville också belysa på vilket sätt ökad självkännedom uppnåddes i utbildningen. Metod: Studien hade en kvalitativ och deskriptiv ansats och var explorativ. Åtta socionom-studenter som avslutade sin utbildning år 2010 intervjuades. Tolkningen av materialet har skett utifrån psykodynamiska teorier. Resultat: Studien visade att självkännedom upplevdes öka i utbildningen med hjälp av teori-studier, i studiegruppen och i de färdighetstränande inslagen. Självkännedom uppnåddes via relationen till andra och starka affekter som ledde till insikter och upplevelsen av ökad självkännedom. Erfarenheterna från utbildningssituationen låg sedan till grund för ökad självkännedom i yrkesutövningen som socionom. Studien visade att psykodynamiska utvecklingsteorier/inlärningsteorier kunde tillämpas inom vuxenutbildning. Diskussion: Utbildningen upplevdes som akademiserad av respondenterna och flera gav uttryck för att de i utbildningen saknade modeller för sin kommande yrkesroll i socialt arbete. Privata tankar och reaktioner som väcktes i undervisningen bearbetades främst i den informella studiegruppen och det egna nätverket. Man beskrev ett visst avstånd till lärare och studie-kamrater för att hitta egna förhållningssätt till sina upplevda erfarenheter.

This thesis deals with how natural resource teachers in natural resource schools in Sweden work with entrepreneurial learning and entrepreneurship. It is important both for our Government and our agricultural department that entrepreneurship is present in our education. In government´s new reform 2011 for upper secondary schools entrepreneurship is the main theme, but it is not only entrepreneurship as a business company, it is also about entrepreneurship in schools like entrepreneurial capabilities in government´s writ.  The purpose of this study is to examine how a number of teachers in natural resource schools are working with entrepreneurial learning and entrepreneurship. I have also asked how the teachers would like to work with these areas. The method I have chosen to use in order to perform this study is qualitative interviews with six natural resource teachers and a pilote interview. The teachers I interviewed are working to provide students with self-knowledge and teaches students to see possibilities and solve problems, which is required for us to create entrepreneurial students and entrepreneurship in education. This is also stressed in several of the literary sources I used. / Detta examensarbete handlar om entreprenöriellt lärande och entreprenörskap på naturbruksskolor i Sverige. Det är viktigt både för regering såväl jordbruksverk att entreprenörskap finns i våra utbildningar. I regeringens förslag till ny gymnasiereform 2011 finns entreprenörskap med som en röd tråd i utbildningen, det är inte bara entreprenörskap som företag utan också entreprenörskap i skolan såsom entreprenöriella kompetenser det handlar om i regeringens skrivelser. Syftet med denna studie är att undersöka hur ett antal lärare på några naturbruksgymnasier arbetar med entreprenöriellt lärande och entreprenörskap. Jag har också diskuterat hur lärarna skulle vilja arbeta med dessa områden. Metoden som jag valt att använda för att göra denna studie är kvalitativa intervjuer av sex naturbrukslärare samt en pilotintervju. De lärare som jag intervjuat arbetar för att ge eleverna självkunskap och lär eleverna se möjligheter och lösa problem, vilket är vad som krävs för att vi ska få entreprenöriella elever och entreprenörskap i utbildningen. Detta framhålls även i flera av de litterära källorna jag använt.

M. Phil. thesis, University of Hong Kong, 1976. / Photocopy from typescript.

Toni Morrison’s Paradise deconstructs the pathology of patriarchy and its oppressive nature, which limits language and knowledge. Patriarchal language silences female voice as they unknowingly adopt male definitions of gender and femininity. As long as the women are denied access to a language that allows them to define themselves, their existence is marked by a perennial state of self-destruction and stasis. As the women, specifically Consolata, begin to reject patriarchal limitations, they gain agency and with it an access to words and ideas that allow them to identify and articulate their own definition of self. Morrison’s Love illustrates the individual’s need to negotiate a language apart from the patriarchal narrative in order to heal. Love critiques the extreme and excessive ways in which people allow themselves to be taken over, not only by emotions, but also by social constructions of gender, race, and class. Morrison’s Love interrogates the same patriarchal narrative that renders characters ignorant of their own condition in Paradise; however, she approaches this critique from a different direction. While Paradise analyzes the damaging effects of an institutionalized patriarchal ideology adopted and enforced by an entire community by contrasting it with a community of women who reject this system of belief, Love illustrates the still pervasive vestiges of the organized patriarchal ideology apparent in Ruby. While the Convent women create a community that rejects racist, classist, institutionalized views of gender, the women in Love do not have a clearly defined group of oppressors to unite against. Theirs is an unconscious battle against fragmented notions of male control, which surfaces as fights against one another. The patriarch removed, Christine and Heed battle one another. Within a framework of Bhabha’s Third Space, Butler’s gender continuum, and bell hook’s analysis of patriarchy and female relationships, I argue that Morrison’s Paradise and Love demonstrate the crippling effects of racist, sexist, classist discourses and the need to access a new, liberatory language in order to heal the pathological wounds of patriarchy.

In this dissertation I direct critique at a conception of self-deception prevalent in analytical philosophy, where self-deception is seen as a rational form of irrationality in which the self-deceiver strategically deceives himself on the basis of having judged that this is the best thing to do or, in order to achieve something advantageous. In Chapter One, I criticize the conception of self-deception as analogous to deceiving someone else, the so-called “standard approach to self-deception”. The account under investigation is Donald Davidson’s. I criticize Davidson’s outline of self-deception as involving contradictory beliefs, and his portrayal of self-deception as a rational and strategic action. I trace the assumptions involved in Davidson’s account back to his account of radical interpretation and argue that the problems and paradoxes that Davidson discusses are not inherent in self-deception as such but are problems arising in and out of his account. In Chapter Two, I present Sebastian Gardner’s account of self-deception. Gardner is concerned with distinguishing self-deception as a form of “ordinary” irrationality that shares the structure of normal, rational thinking and action in being manipulation of beliefs from forms of irrationality treated by psychoanalysis. I object to the way in which Gardner makes this distinction and further argue that Gardner is mistaken in finding support in Freud for his claim that self-deception involves preference. In Chapter Three, I present a different understanding of self-deception. I discuss self-deception in the context of Sigmund Freud’s writings on illusion, delusion, different kinds of knowledge, etc., and propose a view of self-deception where it is not seen as a lie to oneself but rather as motivated lack of self-knowledge and as a flight from anxiety. In Chapter Four, I discuss some problems inherent in the three accounts under investigation, for example, problems arising because first-person awareness is conflated with knowledge of objects.

A journey in metaxis explores the facilitation of drama workshops using an adaptation of Theatre of the Oppressed, a participatory drama process used with high school students, teachers and others in the community. New possibilities of engagement open up as knowing emerges through a variety o f forms of dramatic action which are simultaneously the medium, subject and re-presentation of research. As a theatre pedagogue I explore how knowing and meaning emerge through theatre and in the interplay between my life and my work. Writing, then reading, narratives of my practice engages me in a conversation that helps me draw attention to my practice. Diverse roles and points of view of the drama facilitator begin to become apparent as these narratives speak through a spiralling process of shared experiences. Commentaries on these experiences lead to discussions of the implications of this inquiry for other forms of reflective leadership practice in drama and in education. Particular attention is placed on the role of the body and mind (bodymind) of facilitator and participants as they journey into an increasing awareness of senses, histories, the landscapes worked in, and the relationships that intertwine through the constant ebb and flow of the drama workshop. Using a framework that parallels the drama workshop I facilitate, I play with forms of texts, languages and styles to enter into the text(ure) of the worlds of facilitation so that we may come face to face with kinaesthetic and discursive experiences remembered and reconsidered. Writing my body into this exploration enables me to become mindfully aware of, and extends and transforms, my practice. I re-awaken the memory of my senses and re-connect with them in the moments of "performing" my teaching. Such poetic and expressive writing enables an evocation of the world of drama. Writing from and through a sensing body means that reflection on practice becomes not merely reporting experiences, but also celebrating and expressing the multi-vocal, multi-layered events that develop drama facilitation skills. Writing, then reading, about this process of coming to know my identity-in-process as a drama facilitator enables the interpretation, interrogation and transformation of how one becomes facilitator, "making the way as we go," (re)writing/performing our presence.

This thesis investigates Plato's analogy between virtue and crafts, a comparison made extensively in the early dialogues. I first detail the model of technical knowledge that Plato uses as a paradigm of knowledge. An application of this model shows the inadequacies in some claims to know or to teach virtue. Applying the model to the Socratic dictum, 'Virtue is knowledge' enables us to understand what such knowledge is about. Such knowledge is identified as 'self-knowledge' and is the product of philosophy. Philosophy is thus revealed as the craft of virtue, directed at the good of individuals. One problematic aspect of the analogy between virtue and crafts is the possibility of misuse. Virtue conceived as self-knowledge enables Plato to explain both why such a craft cannot be misused and why it alone can be the basis for benefiting others.