Thesis (Ph. D.)--Ludwig Maximilians Universität, 1975. / Includes bibliographical references (p. 267-289).

This is the first time such an extensive application has been attempted. The thesis argues that Gestalt therapy as a modality of perception, can best come to a recognition of itself in the Phenomenology oj Perception. That Gestalt therapy requires such a support is apparent right from its flawed foundation in the writings of Paul Goodman. Its weak philosophical foundation has diverted its development away from the lived body, impoverished its view of phenomenology, constrained its language so that the articulation of its theoretical structures lacks depth, left it vulnerable to the distortions of post-modem constructivism, rendered unclear the domain proper to it as a psychotherapy, and bequeathed to those who would work to construct a consistent, organic and cohesive theoretical structure, an impossible task. The epistemological foundation of the theoretical structures of Gestalt therapy is to be found in what Merleau-Ponty calls 'primordial contact' or belief. This is that timeless pre-conceptual 'moment', when, without theme or image, a world begins to form itself about me. In this 'moment' I experience myself as 'given' to me in my body. This primordial experience of givenness is henceforth the ever-present anchorage of all subsequent experience. It is this which authenticates the therapist's immediacy to his/her client which constitutes the dialogue between them as healing. The argument in the thesis hinges upon the congeniality between Gestalt therapy and Merleau-Ponty's philosophy: they are both experiential, radically holistic and centred upon the lived body. They both claim to transcend the subject/object, mind/body dualism and view the human being in his/her embodiment as the Gestalt, actualizing being-in-theworld. The thesis demonstrates how, with the application of four key concepts from Merleau-Ponty's philosophy to the theoretical structures of Gestalt therapy-intentionality, anonymity, transcendence and intersubjectivity - there emerge new horizons of understanding for such Gestalt therapy concepts as field theory, immediacy, holism, personal relationship and the body as a carrier of our history. Such an application also reveals to us the 'phenomenal field' as the domain of operation proper to a therapy of bodily presence, awareness and exploration. The thesis concludes that the development of Gestalt therapy theory lies in a more profound development of its phenomenology along the lines of the analysis made by Merleau-Ponty in the Phenomenology of Perception. Such a direction will at once correct its list towards scientism, and the penchant for involvement in distracting philosophical debates. The thesis also points up the need for development at the training level of skills in reflection upon the experiential learning of the Gestalt therapy concepts, the paramount importance of relationship between trainers and trainees based upon an exacting personal authenticity and transparency.

Die Epochenschwelle vom 18. zum 19. Jahrhundert besteht in einem Schritt vom historischen Rekonstruieren zum hermeneutischen Interpretieren, das jedenfalls zeigt die Geschichte der Hermeneutik und die Geschichte der Geschichtsschreibung. Historische Bilder - der Philosophie, der Mythologie, allgemein - sind damals entworfen und revidiert worden, die sich noch heute im Umgang mit der Philosophie beobachten lassen. Jener Streit um die Bedeutung von Texten für die Philosophie scheint in dieser Epochenschwelle entschieden: Das Immanenzverhältnis ersetzt das Transzendenzverhältnis. Texte sind Orte der Philosophie, nicht Mittel. Aber wie gestaltet sich diese Ersetzung? Ist sie Folge, Folgerung, bildet sie eine selbst immanente Logik, so etwas wie die Logik des historischen Bildes der Philosophie? Im folgenden wird ein Bildervergleich klären helfen, was philosophische Texte sind, auch wenn die angeführten Bilder Tempel zeigen. Beide Bilder lassen sich der für unser heutiges philosophisches Selbstverständnis entscheidenden Epochenschwelle zurechnen.

Thesis (Ph. D.)--Oregon State University, 2008. / Printout. Includes bibliographical references (leaves 77-93). Also available on the World Wide Web.

Thesis (M.A.)--University of Manitoba, 2001. / Includes bibliographical references.

Thesis (doctoral)--Bonn, 1908. / Contains chapter 3 only of the thesis. Vita. Includes bibliographical references.

Nature’s salutary effects are well-established. A psychological connection to nature and exposure to nature are both associated with a variety of well-being indicators. Attempts to explain why these benefits occur are often from the perspective of why nature reduces ill-being. This leaves a lack of understanding of why nature increases well-being (e.g., hedonic and eudaimonic well-being). Self-transcendence is proposed as a mechanism that is activated by nature and explains why people feel greater well-being from engaging with it. In addition to understanding why nature is beneficial, we need to understand when—under what conditions—it is beneficial. The benefits of nature vary based upon conditions such as the amount of biodiversity in the area and personality of the person in nature. Motivation to engage with nature is implicated as an important factor for whether or not nature is beneficial. Two multi-study manuscripts address these questions: (1) does self-transcendence explain why nature is beneficial and (2) does nature engagement motivation affect whether nature is beneficial? / Graduate / 2019-08-01

Philosophy, Practical and Systematic Theology / (D.Th(Systematic Theology))

Submitted by Andrea Hayashi (deachan@gmail.com) on 2016-06-22T12:37:50Z No. of bitstreams: 1 dissertacao-pedro-donizeti-morgado-junior.pdf: 787351 bytes, checksum: 1483edf20ee26e8492236ffeefe4c5df (MD5) / Approved for entry into archive by Andrea Hayashi (deachan@gmail.com) on 2016-06-22T12:39:00Z (GMT) No. of bitstreams: 1 dissertacao-pedro-donizeti-morgado-junior.pdf: 787351 bytes, checksum: 1483edf20ee26e8492236ffeefe4c5df (MD5) / Made available in DSpace on 2016-06-22T12:39:00Z (GMT). No. of bitstreams: 1 dissertacao-pedro-donizeti-morgado-junior.pdf: 787351 bytes, checksum: 1483edf20ee26e8492236ffeefe4c5df (MD5) Previous issue date: 2014-10-10 / Este trabalho tem por objetivo analisar as questões relativas à finitude e à transcendência do ser humano, tomando como referência algumas das obras escritas por Martin Heidegger durante a década de 1920-30, período que se convencionou chamar de “primeiro Heidegger”. Trata-se de observar que a finitude do ser humano não consiste, segundo Heidegger, em uma abstração, mas em sua condição estrutural. A questão da transcendência não mais é compreendida nos termos da metafísica moderna, conforme a relação sujeito/objeto. Mediante o projeto de uma analítica existencial, Heidegger dá início à desconstrução dos conceitos sedimentados na história da ontologia tradicional, de modo a viabilizar um caminho de interpretação sobre o sentido do ser e sobre o Dasein humano. O ser-aí, segundo Heidegger, é um poder-ser constituído pelo ser-no-mundo que se angustia em seu ser-para-a-morte. Essa constituição, por sua vez, consiste no horizonte da transcendência e da finitude humanas. / The subject of this dissertation is the relationship between finitude and transcendence of human being, according to the early work of Martin Heidegger (decade 1920-1930). By means of Existential Analytic, the so-called "first Heidegger" intends to deconstruct traditional ontology, and provides an original interpretation of being as being and human Dasein (being-there) as being-in-the-world. Heidegger does not characterize human finitude as an abstraction, but rather as the structural and concrete condition of human being. The question of transcendence, which follows immediately the question of finitude, is no longer put in terms of modern metaphysics of subjectivity. According to Heidegger, Dasein is a potentiality of being that refers to a being-in-the-world and its Angst (anxiety, anguish) as being-toward-death. This situation is the horizon of human’s transcendence and finitude.

The grounded theory method is used to generate a theory of leaving crime (“going straight”) from 24 women and men who were interviewed for this study. The main concern for ex-offenders is the degree to which residuals of a stigmatized, past self can be transcended. This residual self is comprised of three interrelated phenomena: i) the visible evidence pointing to a disreputable past, ii) the remnants of disreputable character traits, thinking patterns and emotional states which persist into the present, and iii) the social interactions which stigmatize ex-offenders. Ten of the research respondents are “hardcore” ex-offenders because their former immersion in criminal identities left residuals that are more apparent or knowable to others. The other 14 have criminal identities that were transient, or limited in time and the extent to which they subscribed to criminal values. For both types of offenders, a self-crisis preceded the decision to go straight. Ex-offenders import an exculpatory conversation from helping others that interprets their past harms as the result of the disease of addiction, early childhood trauma, or as lives unfolding within some greater plan by God or fortune. Hardcore offenders seek enveloping forms of help which occupy their ongoing daily consciousness and routines, whereas transient criminal offenders use help for transitory and pragmatic ends. The more that a past, residual self is knowable to others and subjectively problematic, the greater the difficulty that ex-offenders will have negotiating their stigmatized identity. An ongoing process of interpreting and negotiating one’s identity with self and others lies at the core of going straight. The outcome of going straight is credentials which consist of clean time, official pardons for criminal records, amends made with others or society in general, the performance of good works, and most importantly, making distinctions between who I was and who I am. The self presented today is an authentic one, unlike the criminal identity which they now see in retrospect as inauthentic. The degree to which a residual self remains with ex-offenders varies, with hardcore ex-offenders more likely to show or report signs and traits which can be stigmatized by evaluative audiences. However, it is also apparent that the residual self can be used for pragmatic and credentializing purposes, especially when one’s current identity is linked to who one was in the past. The problem of the residual self is differentially negotiated through culturally endorsed narratives of reform. To the degree that ex-offenders discriminate who I was from who I am in familiar stories of change, the greater will be their success in resolving the problems of the residual self. The theory of the residual self fits with recent findings in developmental theories in criminology, and offers optimism about the possibilities for change in adulthood criminal pathways suggested by life-course theories. This study, and others like it, can help promote a wider discourse to counter the “once a con, always a con” thinking which stigmatizes ex-offenders. / Graduate