The Exotic World Museum is a small amateur ethnographic museum created by Harold Morgan and founded on his extensive tourist travels with his wife Barbara. It consists of over 500 pictures, photographs, labels and artifacts which cover the walls and ceiling of the back room of Alexander Lamb's Wunderkammer Antiques, where it is currently housed. Through this museum, Morgan has created an identity for himself as a world traveler and a learned man. As such, the collection stands as a narrative of Morgan's life, portraying the identity he has projected for himself. Morgan constructs this identity by establishing authenticity through the Museum and tourist experience, by using the National Geographic as a projection in which to place himself, and by creating an encounter between Self and Other. As such, the study of Exotic World has larger implications in the context of the history of museums and of collecting in general. / Arts, Faculty of / Anthropology, Department of / Graduate

This work explores identity positions of speakers in modern and contemporary poetry with respect to themes of subjectivity, self-awareness, lyricism, heteroglossia, and social contextualization, from perspectives including Bakhtinian, queer, feminist and postructuralist theories, and Peircian semiotics. Tony Hoagland, W.H. Auden, Adrienne Rich, and the poetic prose of Hélène Cixous provide textual examples of an evolving aesthetic in which the poet's self and world comprise multiple dynamic, open relationships supplanting one in which simple correspondences between signifiers and signifieds define selves isolated from the world. Hypertext and polyamory serve as useful analogies to the semantic eros characteristic of such poetry, including the collection of original poems that the critical portion of this thesis introduces.

A obra de Edith Stein denominada A Constituição da Pessoa Humana (Der Aufbau der menschlichen Person), de 1932-1933, é resultante do curso sobre antropologia filosófica oferecido às alunas do Instituto Alemão de Pedagogia Científica, em Münster, e foi escrita no contexto de estabelecimento da Antropologia Filosófica, alguns anos após a obra de Max Scheler, denominada A Posição do Homem no Cosmos (1928), e respondendo às questões formuladas nela. Na obra, Stein realiza um diálogo entre a filosofia de Tomás de Aquino e a fenomenologia de Edmund Husserl. Utilizando o método do segundo e a orientação nas questões do primeiro, visa oferecer uma resposta à questão “o que é o homem?”, como fundamento para a pedagogia, e distinguir a Antropologia Filosófica de outras formas de antropologia. No texto, Stein expõe a sua tese sobre a pessoa: “ele pode e deve 'formar' a si mesmo” (STEIN, 2014, p. 123). É na análise e discussão desta ideia de pessoa que se centra a presente dissertação. Para tanto, investigou-se também como a questão antropológica, no contexto em que Stein elaborou a sua obra, erigiu-se como tema tão importante na Alemanha e algumas questões que estão envolvidas com essa problemática, bem como analisou-se minimamente a peculiaridade do método fenomenológico quando aplicado à questão do ser humano. A pessoa é compreendida como um ser espiritual e livre, centro de atos e com consciência de si, mostrando proximidades com a compreensão de Scheler. No entanto, Stein descreve a estrutura essencial do espírito, que manifesta como peculiaridade – frente aos níveis inferiores de ser – o poder de formar a si mesmo e, como sendo essencial ao espírito, esse desdobrar-se entre eu e si, designando-se, por este último, o conjunto de capacidades de sua natureza humana, dadas ao eu para a sua autoconfiguração livre e singular. Essa pessoa espiritual e livre é compreendida como pertencendo essencialmente a uma estrutura anímica em cuja espacialidade pode se mover e cujos atos, em relação ao mundo, são mais ou menos profundos. / La obra de Edith Stein denominada La Constitución de la Persona Humana (Der Aufbau der menschlichen Person), de 1932-1933, es el resultado del curso sobre antropología filosófica ofrecido a las alumnas del Instituto Alemán de Pedagogía Científica en Münster, y fue escrita en el contexto de la consolidación de la Antropología Filosófico-Fenomenológica en los años 30, algunos años después de la obra de Max Scheler, denominada La posición del Hombre en el Cosmos (1928), y respondiendo a las preguntas formuladas en ella. En la obra, Stein realiza un diálogo entre la filosofía de Tomás de Aquino y la fenomenología de Edmund Husserl. Utilizando el método del segundo y la orientación en las cuestiones del primero, pretende ofrecer una respuesta a la pregunta "¿qué es el hombre?", como fundamento para la pedagogía, y distinguir la antropología filosófica de otras formas de antropología. En el texto, Stein expone su tesis sobre la persona: "él puede y debe 'formarse' a sí mismo" (STEIN, 2014, p. 123). Es en el análisis y discusión de esta idea de persona que se centra la presente disertación. Para ello, se investigó también cómo la cuestión antropológica, en el contexto en que Stein elaboró su obra, se erigió como tema tan importante en Alemania y algunas cuestiones que están involucradas con esa problemática, así como se analizó mínimamente la peculiaridad del método fenomenológico cuando se aplica a la cuestión del ser humano. La persona es comprendida como un ser espiritual y libre, centro de actos y con conciencia de sí, mostrando cercanía con la comprensión de Scheler. Sin embargo, Stein describe la estructura esencial del espíritu, que manifiesta como peculiaridad –frente a los niveles inferiores de ser– el poder de formarse a sí mismo y, como siendo esencial al espíritu, ese desdoblamiento entre yo y sí, designándose por este último, el conjunto de capacidades de su naturaleza humana dadas al yo para su auto-configuración libre y singular. Esta persona espiritual y libre es comprendida como perteneciente esencialmente a una estructura anímica en cuya espacialidad puede moverse y cuyos actos, en relación al mundo, son más o menos profundos.

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Lack of theoretical coherence in the field of gifted education has given rise to multiple attempts at a grand unification, including most recently the work of Subotnik, Olszewski-Kubilius, and Worrell (2011). The authors argue that the incoherence is an inevitable consequence of the fundamental incompatibility of theoretical and definitional features desired by psychologists and educators. Our field could best progress by splitting into the two related but distinct disciplines of high-ability psychology and advanced academics. Furthermore, the prospective adoption of Subotnik et al.'s eminence framework as an organizational principle for either advanced academics or high-ability psychology is criticized.

Masters of Art / Many empirically supported versions of stage and componential models of the cognitive processing underlying the completion of various tasks spanning a wide range of domains have been developed by cognitive scientists of various kinds. These include models of scientific (e.g. Dunbar 1999), mathematical (e.g. Schoenfeld 1985), artistic (e.g. Getzels and Csikszentmihalyi 1976), engineering (e.g. Purzer et al 2018), legal (e.g. Ronkainen 2011), medical (e.g. Vimla et al 2012) and even culinary cognition (e.g. Stierand and Dörfler 2015) (and this list is nowhere near exhaustive). Yet, despite the existence of fields such as experimental and metaphilosophy which take philosophy as their object, often by using methods from the cognitive sciences, a stage or componential model of philosophizing is conspicuously missing from even an exhaustive list of the kind just produced.

I trace the concept of nothingness in twentieth century philosophical theology from the work Paull Tillich through that of Martin Heidegger and Keiji Nishitani toward Robert Neville and Ray L. Hart all of whom have taken up the challenge of nothingness. As a specific metaphysical concept or category, these philosophers and theologians would undoubtedly disagree on a specific definition of nothingness; however, I argue they would agree on the vague function of nothingness, which is a relief or contrast to being. Tied up with existence contra nothingness are the possibilities of existence or meontic nothingness. At stake in the encounter with or exposure to nothingness is the ability to refund or redeem one’s ownmost potential and possibilities. How one responds to the specter of nothingness makes nothing matter (or not) in the way one turns from nothingness back to existence. In other words, the stakes are not merely the metaphysical (non)status of nothingness, but the desire to find meaning and value in human, finite existence in the face of radical contingency and the specter of nihilism.

In this study, I hope to challenge the absolute belief in academia, which assumes that the perception of reality or visualities; in terms of culture, nature, truth and so on, by definition should be understood according to the Western philosophical character and genealogy as developed from a positivist paradigm. It seems to me, that the dominant methodological frameworks as I know them now, tacitly follow this scientific, quantitative, material, mechanical, positivist paradigm that draws from Western philosophical development and positions, pervasively held as the only basis for knowledge production. In turn, this philosophical position delegitimises any other epistemologies or methodological frameworks from elsewhere. In many cases, the methods of teaching and assessing subscribe, impose and perpetuate these same protocols as the only recognised epistemological and methodological approaches for critical inquiry inside tertiary educational institutions. By far, fine art as a discipline has inherited this epistemological position. To define this field in the context of decolonisation (meaning the undoing of colonisation), it requires us to look beyond disciplinary knowledge. This research is primarily an epistemological critique; and does not simply seek to “Africanise” the study of art, but to condemn the pervasive institutionalised cultural dominance. To frame my discourse, I have adopted an anti-colonial perspective, and a qualitative method to help define this phenomenon through a wide range of techniques. These include grounded theory; propositional logic; case study, narrative inquiry and auto-ethnography as possible tool for collecting, coding and analysing of data.

The purpose of this study was to investigate the utility of a structural-developmental approach as a basis for a philosophy of education for the public community college of the Midwestern United States. The structural developmental approach was explored within the broader cognitive studies of the Piagetian tradition in America. The method of research employed was a combination of analysis of relevant literature and empirical investigation at a community college. This combination was explored in order to determine the possible abstraction of a structural-developmental pattern as a potential base for theory building. A research instrument was used to assess the cognitive stage of development of critical groups of students. The drop, course withdrawal. Grade point average, and cognitive stage data of lower ability vocational-technical, lower ability transfer, and upper ability students were compared and analyzed, with a .05 level of significance as the criterion for differences. Regarding the relationships of vocational-technical courses and transfer courses, the following observations seemed justified concerning the abstraction level required: (1) no evidence was gained to support the action of a true difference in abstraction level required (2) limited data from other literature offered no substantial support for a true difference, and (3) an argument from silence suggested no true difference. Regarding supportive evidence for the utility of a cognitive-developmental-structural approach to the rural community college educational task, the following summary of findings seemed justified: (l) course withdrawal, grade point average, and cognitive stage data of upper ability and lower ability student’s appeared to indicate a utility for the approach (2) consistency theory offered the possibility of a favorable climate for an interactional (naturalistic and environmental) approach such as was investigated (3) the literature within the community college framework suggested the need for a more comprehensive philosophy than had crystalized; and (4) the literature which had explored the ramifications of the Piagetian tradition in America provided a rationale for a cognitive-developmental-structural approach. From the findings and the results of the analyzed information in this study, the following conclusions seemed justified: (l) evidence from liter3ture and empirical investigations demonstrated the need for a broadly based psychology of education not presently apparent in the community college movement (2) vocational-technical programs presented no unique solution to the breadth of the educational task: (3) diversity in student capability demanded a more universal basis for a philosophy of education: (4) evidence from the literature and empirical inquiry destroyed the myth that the Piagetian tradition was age-bound at a level below community college functions: (5) Piagetian tradition provided a universal kind of basis for a philosophy of education: (6) natural diversity of the college setting studied was conducive to a broadly based psychology of the individual student; (7) cognitive stages were abstracted from the mental functions of students involved in the study and found to be relevant to the educational processes of the community college: and (8) implementation of a definitive cognitive-developmental approach to the educational task of grades thirteen and fourteen would have the advantage of providing a continuity with the educational modes of grades one through twelve. Recommendations that seemed warranted were (1) recognition of the utility of a structural-developmental approach (2) acceptance of qualitative differences in stages of mental development (3) an incremental approach to the developmental tasks, (4) instructional design accommodating invariant stages of thought development: (5) involvement of instructors in affective and motivational teaching (6) exploration of new techniques and approaches and (7) replication of notions and techniques of the structural-developmental approach to the educational task of the rural community college.

Educational policymakers have used tracking to instruct students in a variety of subjects, including mathematics. Tracking, which has also been called ability grouping, is a process by which students in the same grade are placed into different classes based on academic ability. Few educators and sociologists have looked at the process by which students are placed in different mathematics tracks. The research design of this study focused on accumulating, evaluating, and reporting the understanding and observations of 12 teachers and 4 counselors as they discussed their knowledge and involvement in the mathematics placement procedures from the intermediate and middle school levels in northern Utah. The data revealed that in addition to the official placement policies there were other factors that influenced the math placement. Those factors were teacher input, parental participation, and student involvement in the educational process. Educational administration, counselors, and teachers can use the results of this study to create more equitable placement policies and procedures for all students.