This philosophical study is set within Paulo Freire’s radical, critical and liberating pedagogical theoretical discourse. If conscientization is defined by Freire as the cultivation of critical consciousness and conscience, it not only provides a stimulus for better understanding of the root causes of human suffering and dehumanization or the loss of humanity but also brings full effect to humanization, an effective approach to address dehumanization problems. While the cultivation of critical consciousness tackles social system and ideological crises, the cultivation of conscience addresses human consciousness problems such as insatiable human desire represented in varying forms of egoism, ambition, lust, greed, and craving for social status. Thereby, as an educational initiative, conscientization can readily and sustainably maintain both self and social empowerment when it is deeply rooted in the praxis of changing the world. The study attempts to achieve three major tasks. The first is to clarify what conscience is and what notion of conscience has internal coherence with the process of conscientization. The second is to determine how to cultivate conscience. The third is to incorporate the cultivation of conscience into conscientization. Like Freire, I draw on a number of different philosophical traditions and perspectives. Where necessary in order to illustrate particular theoretical points, consideration is also given to a number of literary works. The notion of conscience is explored by tracing its historical development. The dialectical relation between consciousness and conscience − in particular, what causes their conflict − is also examined. The investigation of conscience concludes with identifying conscience as a unifying agent in its dialectical relationship with consciousness. The investigation of the dynamism of conscience starts with the confirmation of conscience as the basis of morality. Thereafter, the discussion focuses on why conscience works in a moral sphere, which necessitates a transcendence of blind human biological desire and utilitarian concern for the self. The rationalist tradition of transcendence has undermined, segmented and alienated human life. The transcendent functions of love and dialogue, two ontological ways of human existence, offer an alternative and are justified as the effective mechanisms for cultivating conscience. However, love and dialogue cannot resist armed injustice and inequality. This calls for the integration of the cultivation of conscience into conscientization. In so doing, the interrelatedness and interdependence between the cultivation of critical consciousness and the cultivation of conscience are examined while their distinctive and irreplaceable roles and functions are further specified. In terms of application, the educational and cultural significance of conscientization for the present and the future and possibilities for applying it to concrete educational discourses are explored.

The main objective of this master&rsquo / s thesis is to analyze the place assigned to human subjectivity by French philosophers Michel Foucault and Gilles Deleuze. In order to fulfil the requirements of this objective, what is focused on is their shared critique which is exercised against the traditional conceptions of humanity and subjectivity. Through the thesis, first Foucault&rsquo / s analyses which demonstrate that universal man as a construction emerges as an effect of discursive practices and power relations, and his archaeological method that illustrates knowledge process is not dependent on transcendental consciousness are explained and discussed. Then it is argued that Deleuzian philosophy of becoming which does not submit to any transcendent unity that governs experience is an actual alternative to subject-centered understandings of the world. Throughout the course of arguments it is emphasized that according to both Foucault and Deleuze the human subject is an effect of network type relations that occur in a non-subjective fashion.

This study aims to accomplish two tasks: First, it is argued that an &lsquo / ethical transcendental philosophy&rsquo / is possible with Levinas. Second, the concepts that bear this possibility to a philosophically acceptable level of cogency can be clarified. Philosopher&rsquo / s position in history of philosophy suggests a kind of &lsquo / externality&rsquo / in the sense that he is not within the realm of very tradition. Levinas&rsquo / predisposition is rather to employ what he calls &lsquo / peri-phrases&rsquo / that hinder the philosopher to settle in the existing structure of concepts (read as Greek language). This position can also be read as a resistance to dominating forms of knowledge. Levinas takes this attitude as an important point of resistance against Western metaphysics that puts the ontology at the center. Against this tradition, he celebrates both the &lsquo / encounter with the Other&rsquo / as a pilot point in ethics, one that all rest of which follows from, and the priority of &lsquo / the Good&rsquo / . In such a way, &lsquo / I&rsquo / has been put into question in its gay independence without any reference to self contained totality, of the kind which is &lsquo / self intelligible&rsquo / . This attachment that is infinition, of infinity helps us experience not a totality, but &lsquo / otherwise than being&rsquo / . This attitute might resonate with the Kantian attempt displacing knowledge in order to make room for morality. However, a closer reading would notice that there is another agenda here, one that attempts to go to a status of pre-rationality, beyond rationality, so to speak an agenda that radicalizes the Kantian attempt. Derrida, a philosopher who showed that this attempt was just impossible, impossible in the sense that it was contaminated at the very beginning, skillfully benefits from the very inspiration Levinas has provided with. All these attempts and conceptual suggestions have been examined and analyzed, and the Levinasian inspiration has been tried to be elucidated.

Using the generative processes developed over two stages of creative development and the performance of The Physics Project at the Loft at the Creative Industries Precinct at the Queensland University of Technology (QUT) from 5th – 8th April 2006 as a case study, this exegesis considers how the principles of contemporary physics can be reframed as aesthetic principles in the creation of contemporary performance. The Physics Project is an original performance work that melds live performance, video and web-casting and overlaps an exploration of personal identity with the physics of space, time, light and complementarity. It considers the acts of translation between the language of physics and the language of contemporary performance that occur via process and form. This exegesis also examines the devices in contemporary performance making and contemporary performance that extend the reach of the performance, including the integration of the live and the mediated and the use of metanarratives.

Doctor of Philosophy / People gather. Everywhere. They gather to witness. To tell and to listen to stories. To show what was done, and how what is to be done might best be done. To perform the necessary procedures to make sure the gods are glorified and the world continues to be made as it should. To dance, to heal, to marry, to send away the dead, to entertain, to praise, to order the darkness, to affirm the self. People are gathering. As they always have—everywhere. Doctors, lawyers, bankers and politicians don evening wear to attend performances in which people sing in unearthly voices in languages they do not understand, to sit in rows, silent, and to measure the appropriate length of time they should join with each other in continuing to make light slapping noises by striking the palms of their hands together to show their appreciation at the end of the performance. One hundred thousand people gather on the last Saturday of September every year in a giant stadium in the city of Melbourne, Australia at the “hallowed turf” of the Melbourne Cricket Ground, to watch 36 men kick, punch and catch an oval shaped ball with each other, scoring points by kicking it between long sticks planted in the ground. The gathered multitude wears the same ritual colours as the men playing the game. They cry out, stand and sing anthems. This game is played and understood nowhere else in the world, but in the Melbourne cultural calendar it is the most important day of the year. It is what makes Melbourne Melbourne. Before the whitefella came, aborigines from the clans of the Yiatmathang, Waradjuri Dora Dora, Duduroa, Minjambutta, Pangerang, Kwatt Kwatta—the wombat, kangaroo, possum, Tasmanian tiger, echidna, koala and emu, would gather on the banks of the Murray River, near what is now the twin cities of Albury/Wodonga to organize marriages, perform initiations, to lay down weapons, to dance, to settle debts and disputes, to tell stories, to paint their bodies, and to request permission from the Yiatmathang to cross the river and make the climb to the top of Bogong High Plains in late spring, to feast on the Bogong moths arriving fully grown after their flight from Queensland, ready to be sung, danced and eaten. On the island of Sulawesi, a son of a family bears the responsibility of providing the largest possible number of buffalo to be sacrificed at the funeral of his father. A sacrifice which will condemn the son to a life of debt to pay for the animals which must be slaughtered in sufficient number to affirm the status of his family, provide enough meat to assure the correct distributions are made, and assure that his father has a sufficiently large herd in Puya, the afterworld. Temporary ritual buildings for song and dance must be constructed, effigies made, invitations issued. Months are spent in the preparations. And then the people will arrive, family, friends, colleagues and tourists, in great numbers, from surrounding villages, from Ujung Pandang, from Jakarta, from Australia, from Europe, from the USA, to sing, dance, talk, look and listen. And if the funeral is a success, the son will gain respect, status and honour for himself, and secure a wellprovided journey to the afterlife for his father. In a primary school playground, in an outer suburb of any Australian city, thirty parents sit in a couple of rows of metal and plastic chairs on a spring afternoon to watch their own and each other’s children sing together in hesitant or strident voices, in or out of time and tune versions of well-known popular songs praising simple virtues are applauded; the younger the children, the greater the effort, the longer and louder the applause. Some of these people are the same doctors, bankers and lawyers who had donned evening wear the night before at opera houses, now giving freely of the appreciative palm slapping sound held so precious in that other environment. And they will gather and disperse and regather, at times deemed appropriate, at the times when these gatherings have always occurred, these lawyers, doctors, sons, mothers, sports fans, when and where they can and should and must, to sing, to dance, to tell stories, to watch and listen, to be there with and among each other bearing witness to their faith, their belief, their belonging, their values. But what, in these superficially disparate, culturally diverse and dispersed groups of people, what draws them, what gathers an audience, what gathers in an audience, and what in an audience is salient for the audience members? What gathers, what gathers in an audience?

Thesis (MA(Fine Arts))--University of Pretoria, 2006. / Includes bibliographical references. Available on the Internet via the World Wide Web.

Thesis (D.W.S.)--Robert E. Webber Institute for Worship Studies, 2008. / Abstract. Includes bibliographical references (leaves 108-112).

No description available.

Made available in DSpace on 2016-08-03T12:19:27Z (GMT). No. of bitstreams: 1 JoseFilhop1-110.pdf: 2862164 bytes, checksum: 6b3e85037feb77785e71c9b2f37891a4 (MD5) Previous issue date: 2013-03-14 / The present study, object of this dissertation, intends to demonstrate transcendence that takes place during the processing and contemplation of ceramics. In other words, to present the link between Spirituality and Art. For that purpose, the concepts about spirituality pointed out by Leonardo Boff and Meishu-Sama form the point of support for the study. Meishu-Sama s considerations related to art had been added, and they constitute the main part of the framing of the research. The whole processing of Ceramic Art process from the selection of clay until the firing is described in this dissertation. Concomitantly, the stage of work contemplation is equally taken into consideration from the cooling of furnace to the contact of the ceramist with his work. Parallel to theory on transcendence, spirituality and art, photographs explain the stages of doing ceramics, and ceramic pieces help understand what we intend to analyze the presence of spirituality during the production of an art work here, more specifically, ceramics. / O presente estudo, objeto desta dissertação de mestrado, visa demonstrar a transcendência que ocorre na produção e contemplação da cerâmica. Em outras palavras, apresentar o vínculo entre Espiritualidade e Arte e, para tanto, os conceitos sobre espiritualidade pontuados por Leonardo Boff e de Meishu-Sama constituem os pontos de apoio para o estudo. Acrescentamos igualmente as considerações de Meishu-Sama relativamente à arte, as quais constituem a forma central para estruturação da pesquisa. Todo o processo de produção da Arte Cerâmica desde a escolha da argila até as queimas é descrito na dissertação. Concomitantemente, a fase de contemplação da obra é igualmente levada em consideração a partir do resfriamento do forno até o encontro do ceramista com sua obra. Paralelamente à teoria acerca da transcendência, espiritualidade e arte, fotografias explicam as fases do fazer cerâmico, e peças de cerâmicas auxiliam na compreensão do que pretendemos analisar a presença da espiritualidade durante a produção de uma obra artística aqui, mais especificamente, a cerâmica.

Este trabalho consiste essencialmente no esforço de tentar esclarecer dois pontos no pensamento de Gilles Deleuze: a idéia de dívida, ou os mecanismos que estão por trás das suas manifestações, efeitos e desdobramentos, com os diferentes dispositivos de soberania e a passagem das sociedades disciplinares para a sociedade contemporânea de controle. Tem por objetivo desenvolver uma investigação a partir das manifestações da idéía de dívida nas mais variadas esferas da sociedade e demonstrar as diversas alterações que esta perspectiva foi alterando as suas disposições, a partir do aprimoramento das relações comerciais, até produzir o que entendemos hoje como um pensamento econômico. Partindo destas relações, esta dissertação demonstra o papel da dívida no desenvolvimento das sociedades disciplinares e na passagem das sociedades disciplinares para as sociedades contemporâneas de controle, localiza as alterações que esta idéia sofreu para continuar a trabalhar as relações de força existentes nas questões referentes à soberania e o seu projeto de transcendência no pensamento ocidental. / This paper is essentially about an effort to clarify two issues on Gilles Deleuzes thought: the idea of debt, or the mechanisms behind its manifestations, effects and developments, with the different devices of sovereignty and the crossing of disciplinary societies to contemporary societies of control. It aims at developing an investigation from the manifestations of the concept of debt in many levels of society and at showing the many altered dispositions occurred from this perspective, from the improvement of trade deals to the production of what we currently understand as an economic thought. Considering these deals, this dissertation demonstrates the role of debt in the development of disciplinary societies and in the crossing of disciplinary societies to contemporary societies control. Also, it points out the changes this concept has passed throught in order to keep working on the relations of existing forces in issues regarding to sovereignty and its project of transcendence in occidental thought.