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The aim of this paper is to explore the theme of history in Husserl’s phenomenology, a theme to which he had a complex relation. While in his programmatic text, Philosophie als strenge Wissenschaft, he opposed himself to the so-called “historicism” of some of his contemporaries, claiming that it leads to relativism, he later in his career sought to incorporate historical reflections into the core of the phenomenological method. The challenge, then, is to understand, or perhaps to reconcile, the tension between Husserl’s early anti-historicism and his later turn toward history and historical reflections. By highlighting some of the key points in the development of his phenomenology, such as the distinction between static and genetic analysis, this tension is shown to be nothing but apparent. By expanding the scope of his notion of essences to also include motivations, origins, and ideals, the later Husserl gives to phenomenology a fundamentally historical and temporal dimension. A central component in this development, it is argued, is the notion of sense-reflection (Besinnung), connecting phenomenology both to historical and ethical concerns. In later texts such as Die Krisis der europäischen Wissenschaften, sense-reflection is used in a variety of contexts: as indicating the retrieval of historically lost meaning (such as that within the sciences); as indicating the Socratic ethos of self-knowledge (Selbstbesinnung); and lastly, as indicating the process of performing the phenomenological reduction. Ultimately, according to Husserl, only by engaging in historical sense-reflections can phenomenology become a truly rigorous science, seeking to clarify the meaning of science as an intersubjective project aiming toward the realization of human rationality and reason.

Metacognitive self-knowledge has been identified as a crucial component of effective learning. It entails students recognizing their learning strengths and weaknesses, styles and preferences, and motivational beliefs. The present study explored a method for the development of metacognitive self-knowledge and in doing so, was also a means for discovering what academic experiences students perceive as influential in their development as learners. Twenty-seven college students, all senior psychology majors, produced written narratives in response to a guided reflection activity. A qualitative research approach employing analytic induction was used. Themes of academic experiences as described by participants provided support for neuroscientific findings on learning and active learning pedagogy. In addition, guided reflection was found to be effective for developing metacognitive self-knowledge. However, familiarity with the process of reflection was a crucial factor. This study suggests that educators provide increased opportunities for students to build competency in this regard, referred to as metacognitive literacy.

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The purpose of this case study was to explore and describe the process of reflection as it developed during a school year for one cooperating teacher engaged in the coaching process with two student teachers. My interest was driven by the need currently expressed by researchers (Munby, 1989; Russell, 1988; Schon, 1987; Shulman, 1987; Weiss & Louden, 1989) to extend our understanding of reflection to the work of individual teachers. Using Schon's (1983, 1987) account of reflection as the theoretical framework, this study describes the evolution of one teacher's reflective practice as it occurred within reflective interviews, dialogues with her student teachers, and during classroom instruction, tracing the development and changes that occurred in her perspective on her work before, during, and as a result of events of practice. Anomalies in that process--occasions typified by reversions to earlier stages of development--were examined, and factors of influence on her reflection, perceptions, and actions were determined. This work establishes a general structure of the developmental reflective process of a cooperating teacher and identifies emergent patterns in the way she spoke of her work, interacted with her student teachers, and transmitted knowledge. Patterns of control, patterns in the way that problems were framed, and patterns of the use of metaphors in the language manifested themselves through the teacher's own words which captured her thinking, beliefs, and knowledge of practice. Factors that appeared to influence those patterns include (1) the constraints of time and of the school environment, (2) the cooperating teacher's own personal history and educational experiences, and (3) the cooperating teacher's participation in a clinical faculty project, a program for cooperating teachers that provided the opportunity for reflective interaction and guided teachers through the process of collaborative inquiry and joint experimentation. This description may clarify the notion of reflection, and may help develop principles of good practice and more clear-cut strategies in the coaching process of students and cooperating teachers and in the continuing professional development of experienced teachers. / Ed. D.

2024 / How do we know our beliefs and commitments which have moral significance and shape our character as advised by the Oracle of Delphi “Know Thyself”? We ordinarily both take ourselves to have, and aspire to have, certain beliefs and commitments. It is also very important to us to that we get these facts right about ourselves. Knowing which beliefs and commitments we hold, which we aspire to hold, and whether there is an ontological gap between them, is an important component of personal integrity and wellbeing. I identify two central challenges in achieving Delphic Self-Knowledge. One challenge is the problem of indifference, which arises when agents know their dispositional beliefs and actions but do not care about them. I argue that empiricist views, according to which we know our beliefs by observing how we reason, act, and react, faces the problem of indifference. The second challenge is the problem of epistemic irresponsibility, which arises when agents believe that they have a belief or a commitment on the basis of insufficient evidence from their conscious judgements and decisions. I discuss that the transparency theorists face the problem of epistemic irresponsibility because they claim that forming a judgement about what is true, or a decision about what to do, are sufficient for self-knowledge of having a belief and a commitment. I argue that these are often not sufficient. I argue that the challenges they encounter prevent the current theories on self-knowledge from providing a satisfactory account of a phenomena I call “epistemic aspiration,” which arises when moral agents aspire to have certain beliefs. I offer a self-knowledge account that explains both the significance of caring about one’s beliefs and actions, but also the significance of taking epistemic responsibility for knowing one’s beliefs and actions. To achieve this, I argue that commitments are expressive of our value-driven self. I go on to argue that knowledge of commitment requires external evidence and we need knowledge of fit between what we take ourselves to be committed to and our actions to know whether we in fact act in the way we are committed to. / 2027-02-11T00:00:00Z

This thesis is a study of self-knowledge in the writings of Catherine of Siena. The introductory chapter clarifies the kind of self-knowledge she is describing, viz. metaphysical self-knowledge which, in the case of mystics such as Catherine, blossoms into mystical self-knowledge. Catherine is then situated within the framework of her own era. A survey of catherinian literature follows. Since her major symbol for self-knowledge is the cell, the concept of the cell in the Church tradition of the West, and its influence on Catherine, is explored. The major aspect of the enquiry is the tracing of the chronological unfolding of Catherine's doctrine of self-knowledge, working with the texts themselves. This is done under the headings of her three main symbols for self-knowledge, la eel/a (the cell), la casa (the house) and la citta dell'anima (the city of the soul). Each of these sections is concluded with an interpretation of the significance of the unfolding of that symbol within Catherine's thought and the chapter itself is rounded off by an interpretation of the three symbols for self-knowledge in their integration and interconnectedness. Catherine communicates her experience of mystical self-knowledge by means of a complex system of images and symbols, all of which fit together to form a whole. This warrants an investigation into the role of the imagination, imagery and symbol in mysticism, and explores Catherine's use of imagery and symbol. The study shows Catherine's own gradual integration of mystical experience and ministry as it takes place within her experience and in the development of her thought. What we are able to see, by studying the texts, is the formation and strengthening of the underlying unity in Catherine between the inner movement of mystical love and outgoing concern for others which is redemptive love. These two are really one. / Christian, Spirituality, Church History and Missiology / D. Th. (Religious Studies)

This thesis is a study of self-knowledge in the writings of Catherine of Siena. The introductory chapter clarifies the kind of self-knowledge she is describing, viz. metaphysical self-knowledge which, in the case of mystics such as Catherine, blossoms into mystical self-knowledge. Catherine is then situated within the framework of her own era. A survey of catherinian literature follows. Since her major symbol for self-knowledge is the cell, the concept of the cell in the Church tradition of the West, and its influence on Catherine, is explored. The major aspect of the enquiry is the tracing of the chronological unfolding of Catherine's doctrine of self-knowledge, working with the texts themselves. This is done under the headings of her three main symbols for self-knowledge, la eel/a (the cell), la casa (the house) and la citta dell'anima (the city of the soul). Each of these sections is concluded with an interpretation of the significance of the unfolding of that symbol within Catherine's thought and the chapter itself is rounded off by an interpretation of the three symbols for self-knowledge in their integration and interconnectedness. Catherine communicates her experience of mystical self-knowledge by means of a complex system of images and symbols, all of which fit together to form a whole. This warrants an investigation into the role of the imagination, imagery and symbol in mysticism, and explores Catherine's use of imagery and symbol. The study shows Catherine's own gradual integration of mystical experience and ministry as it takes place within her experience and in the development of her thought. What we are able to see, by studying the texts, is the formation and strengthening of the underlying unity in Catherine between the inner movement of mystical love and outgoing concern for others which is redemptive love. These two are really one. / Christian, Spirituality, Church History and Missiology / D. Th. (Religious Studies)

La Critique de la raison pure est traversée de part en part par une analogie juridique dont l’étude peut enrichir la compréhension de l’œuvre. Il est ainsi question, dès la préface, d’une raison qui se juge elle-même devant son propre tribunal, ce qui constituera le point de départ de notre analyse. Or, ce tribunal très particulier doit se fonder sur une connaissance de soi approfondie de la raison. Cette entreprise est de fait réalisée au fil des développements de la Critique. Le rôle bien particulier joué à cet égard par les trois déductions présentes dans l’œuvre sera dûment examiné. On verra par ailleurs que la déduction doit elle-même être considérée plutôt comme procédure d’inspiration juridique que comme inférence, tout en conservant pourtant un statut de preuve philosophique. Les nombreuses allusions juridiques effectuées par Kant au fil de l’œuvre seront ainsi mises à profit dans le cadre de cette interprétation. / A legal analogy runs through the Critique of Pure Reason, and studying it can shed light on the work. The metaphor of the “tribunal of reason”, first introduced in the Preface, will thus be the starting-point for our analysis. Due to its very nature, this tribunal must be based upon reason’s in-depth self-knowledge – a task to be accomplished over the course of the Critique. The special part played in this regard by the book’s three deductions will be thoroughly examined. In addition, we will see that a deduction itself has more to do with a legally inspired procedure than with an inference, while it nevertheless remains a legitimate philosophical proof. Kant’s frequent legal allusions throughout the text will therefore constitute the basis for our interpretation.

The purpose of the study is to examine and problematize how the ego affects musicians and dancers. Important factors that shape the ego is the artists educational background and experience within the artistic subjekt. Hence, the purpose is also to find out how these factors affecting the ego. I wanted other artists practitioners’ thoughts on the subjekt, therefore I chose to interview four people, two musicians and two dancers. My informants were to be college-educated, active and have a minimum of 20 years experience in music or 10 years experience in dance. I asked questions based on the following sub-headings: Education and Practice, Teaching, Ego and Identity and Vision for the future. In the study, I describe one person at a time and to further strengthen the informants’ statements I complement with literature. In the analyze section I comparing their different statements with each other and interpreters informants responses and in the discussion section, I comparing their different statements with each other as well as with my own thoughts and to the relevant literature. According to my interpretation all informants have basically the same idea of how they look on the ego. Yet, the dancers seems more troubled by the ego than the musicians. Educational background and experience are factors that has shaped my informants ego where their teachers have been one of the sources to inspiration. It has been interesting to take part of my informants views because they have inspired me to further thinking and have also helped me feel more confident about my own musical practice. I hope this is a study that can be beneficial to anyone who has ever reflected on any subjekt, artistic or not. / Syftet med studien är att undersöka och problematisera hur jaget påverkar musiker och dansare. Viktiga faktorer som formar jaget är utbildningsbakgrund och erfarenhet inom det konstnärliga ämnet. Därför åsyftas att även ta reda på hur de faktorerna påverkar jaget. Jag ville ha andra konstnärliga utövares tankar om ämnet därför valde jag att intervjua fyra personer, två musiker och två dansare. Mina informanter skulle vara högskoleutbildade, aktiva och ha minst 20 års erfarenhet inom musik eller 10 års erfarenhet inom dans. Jag ställde frågor utifrån följande underrubriker: Utbildning och Verksamhet, Undervisning, Jaget och Identiteten och Framtidsvision. I uppsatsen redogör jag för en person i taget och för att ytterligare stärka informanternas utsagor kompletterar jag med litteratur. I analysdelen jämför jag och tolkar informanternas svar och i diskussionsdelen kopplar jag jämförelsen och mina tankar till relevant litteratur. Enligt min tolkning så har alla informanterna i stort sett samma tanke om hur de ser på jaget. Dock verkar dansarna mer besvärade av jaget än musikerna. Utbildning och erfarenhet är faktorer som har format deras ”jag” där deras lärare har varit en av inspirationskällorna. Jag tycker det har varit intressant att lyssna till informanterna eftersom de har gett mig uppslag till att tänka vidare och bidragit till att jag nu känner mig tryggare i mitt eget musicerande. Jag hoppas att det här är ett arbete som kan vara till nytta för alla som någon gång haft en fundering kring ett konstnärligt ämne eller icke konstnärligt ämne.