This study explores an interpretation of mysticism as a way of life that is a response to what the mystic conceives of as ultimate reality. The suggestion is that what lies at the centre of reality is the sense of a dynamic non-dialectic absence/presence. Mysticism is suggested to be an exploration of this centre of reality that takes the form of a conjoined movement of transcending and integrating. The argument of the study is developed in light of the contemporary approach that has made mysticism either totally grounded in the mystic's socio-linguistic context (Steven T. Katz) or detached from it in a 'pure consciousness event' (Robert K. C. Forman et al), both of which are primarily driven by a focus on mysticism as an experience. What is judged to have been overlooked in the contemporary discussion is that which is argued as being most endemic to mysticism, that is, the explorative life-enactment of that which the mystic conceives of as ultimate reality. / Religious Studies and Arabic / M.A. (Religious Studies)

This study examines senior education officers' (SEOs) perceptions of the meanings and characteristics of the term 'leadership' both from their traditional PNG and Western perspectives. Data were drawn from questionnaires returned by 20 SEOs, 2 recorded interviews and a focus-group methodology. The purposes of the study are to: (i) define the meaning of leadership from the senior education officers' perspectives and through the review of the literature; and (ii) identify key characteristics and skills of the leadership role of senior education officers in PNG today, as a basis for improving practice and informing knowledge about leadership. Respondents were asked to define the meaning of the term leadership, and to describe their most memorable leadership experiences which may have helped to shape their understanding of leadership. They were also asked to identify and to list the key leadership functions, qualities and skills/abilities which they perceive to be most important in their roles today, and for the foreseeable future. Literature on leadership is complex and wide ranging. Those which provided data of particular significance in specific areas directly related to this study include: Rost (1991) on the definitions of leadership; Kouzes and Posner (1993 and 1987) in relation to characteristics of leadership; on educational leadership (Sergiovanni et al 1987, Turney et al 1992, and Fullan 1991 and 1992) in relation to the functions, qualities and related skills/abilities of educational leaders; on culture and cross-cultural studies (Hallinger and Leithwood 1996, Heck 1996, Bates 1992); and various ethnographic sources on PNG and Melanesian traditional and contemporary leadership. A number of significant findings have emerged through this research study. The first, relates to a firm view of traditional PNG/Melanesian leadership as a 'shared leadership', defined in this study as a shared influence relationship among members of a social unit through a mutual quest for their existence. The notion of shared leadership emphasises the importance of reciprocal generosity, cooperation and competition for Melanesians in their daily quest for their needs and aspirations based on mutual concern, care and devotion for one another. The great diversity of people and cultures of Melanesians also enriches the view of 'leadership as cultural practice' (Gerstner and O'Day 1995, Heck 1996, Bates 1992) and the interplay of 'education as cultural construction'. These insepearable concepts provide logical and promising framework both towards transcending knowledge, cultures and poeple, and an interest to engage in more cross-cultural research. This study identifies among the most pressing problems of contemporary leadership in PNG relates to the inability of leaders to transcend traditional knowledge and customary practices with the new Western knowledge and practices. In other words, the problems of transcending the notion of 'shared leadership' with Western leadership characterised by public accountability, credibility and integrity normally associated with leadership in public office cannot easily be matched and transferred. This study suggests a 'transcendent leadership model' as a potential solution toward achieving this end. Extending beyond one's own limits, to do something extraordinary and admirable for the common good is what transcendent leadership model suggests every leader must be able to do. The foundations of transcendent behaviour the literature suggests include: moral and ethical living (Starratt 1996); ambition, competence, and integrity (Bennis and Goldsmith 1994); and honesty, forward-outlook and inspiration (Kouzes and Posner 1993). The literature indicates that these qualities and skills require proper 'intellectual conditioning' (Ramoi 1987, Narakobi 1991), to produce 'educated persons' (Starratt 1996) who are able to understand, appreciate, critique, and participate in their cultures, traditions, and history. This study therefore investigates and defines the meanings, roles and functions of the concepts of leadership, culture and education in relation to the cross-cultural conditions of the work of SEOs in PNG.

In response to criticism on the concept of "unlearning", we suggested that unlearning on an individual level should be defined as the reduction of the influence of old knowledge on cognitive and/or behavioural processes. In this article, we apply a systems thinking perspective on this definition to explore how far this kind of unlearning can possibly go and what happens if this process is inward-directed, i.e. affects the cognitive and behavioural patterns that define who we are. We take a knowledge perspective on the concept of the self and suggest that unlearning could trigger a disequilibrium, which in turn, enables a deep learning process and guides us to what is referred to as ideal or best version of the self. This does not only have implications for the individual level but it can initiate fundamental change processes in organizations.

This study explores an interpretation of mysticism as a way of life that is a response to what the mystic conceives of as ultimate reality. The suggestion is that what lies at the centre of reality is the sense of a dynamic non-dialectic absence/presence. Mysticism is suggested to be an exploration of this centre of reality that takes the form of a conjoined movement of transcending and integrating. The argument of the study is developed in light of the contemporary approach that has made mysticism either totally grounded in the mystic's socio-linguistic context (Steven T. Katz) or detached from it in a 'pure consciousness event' (Robert K. C. Forman et al), both of which are primarily driven by a focus on mysticism as an experience. What is judged to have been overlooked in the contemporary discussion is that which is argued as being most endemic to mysticism, that is, the explorative life-enactment of that which the mystic conceives of as ultimate reality. / Religious Studies and Arabic / M.A. (Religious Studies)

In his 1916 dissertation, Eliot asserted that individuals were locked into finite centers and that all knowledge was epistemologically relative, but he also believed that finite centers could be transcended through language. In the essay "Lancelot Andrewes,'" Eliot identified Andrewes's "relevant intensity," a method very close to nonsensical verse. Eliot used Andrewes's Word and the impersonality of nonsense verse in Ash Wednesday. The Word, God's logos, embodied the Virgin Mary as its source, and allowed Eliot to transcend the finite center through language. Ultimately, Eliot philosophically empowered the feminine as the source of the Word. Though failing to fully empower the earthly Lady in part II of Ash Wednesday, Eliot did present a philosophical plan for transcending the finite center through language.

The submitted interdisciplinary dissertation on (outreach) transcendence of the child contains two parts: theoretical and empirical one. The theoretical part analyzes this concept in terms of linguistics, philosophy of education, psychology and religious pedagogy which implies conclusions for education. It also examines the concept of an ideal homo transcendens about which we can speak of a paradoxical and typological significance. In addition to this, the work reflects the care of overlap educators, child and curriculum. The empirical part of this work presents two pre surveys: One on children, the other on adults and children. Here is also presented methodology ready for transcendence term and it has its own specifics in a group interview based on two fictional stories. Qualitative research results are presented in four units: hermeneutical, socializing, emotional- attitudinal and empowermantal. Overlap as part of the education turnover to a child is related to the child together with the turnover in the child and the teacher. KEYWORDS: transcendence, transcending, outreach, child, personality, socialization, typology, metanoia, turning-to-child education

Afrikaans text / Die doel van hierdie navorsing is om lewenssin soos dit binne die leefwereld van die gesitueerde Suid-Afrikaanse sakepersoon van toepassing is, teoreties te omlyn, te operasionaliseer en die belewenis daarvan op fenomenologiese wyse te beskryf. Lewenssin, met lewenssinvolheid en lewenssinloosheid as twee pole op 'n kontinuum, is ondersoek deur te fokus op lewensorientasie, lokus van gedrag, waardes, spiritualiteit, groei, ontwikkeling, transendering, vervreemding, 'n kortstondige en fatalistiese ingesteldheid, konformisme, kollektivisme, fanatisme, en die strewe na mitiese sukses. In die literatuurondersoek, wat die eksistensiele, humanistiese en holistiese paradigmas as vertrekpunte neem, is operasionele definisies van lewenssinvolheid en lewenssinloosheid gekonstrueer. Die profiel van die Suid-Afrikaanse sakepersoon met so 'n belewenis is aan die hand van sy/haar paradigma, kenmerke en gedrag gekonstrueer. 'n Proses van meaning making word voorgehou, terwyl lewenssin as integrasie van teenoorgesteldes gekonstrueer word. Daar word gepostuleer dat die sakepersoon met 'n belewenis van lewenssinvolheid die landskap van sy/haar psige relasioneel bewoon. Daarteenoor openbaar 'n belewenis van Jewenssinloosheid 'n nie-relasionele orientasie, paradigma en bewoning van die wereld. In die fenomenologiese ondersoek is gebruik gemaak van die onderhoud om die fenomeen, lewenssin, te laat ontvou. Die steekproef het bestaan uit getroude sakelui, dertig jaar en ouer, en woonagtig in Gauteng. Heterogeniteit in terme van geslag, geloofsoortuigings en korporatiewe opset is ook verreken. Uit die ondersoek ontvou ses temas wat sentreer om ruimtelikheid, basiese stemming, beliggaming en bewoning, asook die teenwoordigheid van die psige, andere en die wereld (wat die aarde en 'n transpersoonlike entiteit insluit). Dit blyk dat die Suid-Afrikaanse sakepersoon sy/haar landskap vera! nie-relasioneel bewoon. Elemente van relasionele bestaan is wei aanwesig. Tog word die begeerte aan 'n meer relasionele bestaan in die behoeftes en versugtinge van die betrokke sakelui verwoord. Die gevolgtrekking word gemaak dat gebrekkige relasies in verband gebring kan word met 'n nie-relasionele paradigma wat lewenssinloosheid tot gevolg het. Op 'n kontinuum van lewenssin word bevind dat Suid-Afrikaanse sakelui nader aan die pool van lewenssinloosheid le, met 'n behoefte aan 'n beweging na die teenoorgestelde pool, naamlik lewenssinvolheid. Om lewenssinvolheid, lewenskwaliteit, en optimaliteit te bevorder, word aanbeveel dat die relasionele paradigma as vertrekpunt dien by remedierende ingrepe. / The purpose of this research is to theoretically outline and operationalise meaning in life as it applies to the life-world of situated South African businesspersons, and to describe phenomenologically their experience of that phenomenon. integration of opposites. It is posited that the businessperson experiencing life as meaningful, inhabits the landscape of his/her psyche in a relational way. In contrast, the person experiencing life as meaningless, displays a non-relational orientation, paradigm and being-in-the­ world. The phenomenological investigation made use of interviews to allow the phenomenon, meaning in life, to unfold. The sample consisted of married business persons, thirty years and older, and residing in Gauteng. Heterogeneity (in terms of gender, religious convictions and corporate circumstances) was also taken into account. Meaning, with meaningfulness and meaninglessness as its two extremes on a continuum, was examined, focusing on life orientation, engagement style, values, spirituality, growth, development, transcending, alienation, transitoriness and fatalism, conformism, collectivism, fanaticism, and aspiring to mythical success. In the literature investigation, which was based on existential, humanistic and holistic paradigms, operational definitions of meaningfulness and meaninglessness were construed. The profile of the South African businessperson experiencing the phenomenon, was construed with reference to his/her paradigm, characteristics and conduct. A meaning making process is proffered, while meaning is construed as an Six themes unfold from the investigation, centring around spatiality, basic mood, human bodiliness and being-in-the-world, as well as the presence of the psyche, other people and the world (including the earth and a transpersonal entity). The South African businessperson appears to inhabit his/her landscape in a mainly non­ relational manner. There are some elements of relational existence, but the needs and heart's desires voiced by the businesspersons concerned point to a longing for a more relational existence. In conclusion: Deficient relations can be associated with a non-relational paradigm, which causes an experience of life as meaningless. A meaning continuum shows South African businesspersons as figuring closer to meaninglessness, and needing to move towards the opposite pole, namely meaningfulness. To promote meaningfulness, quality of life and optimal functioning, the relational paradigm is recommended as point of departure in remedial intervention. / Industrial and Organisational Psychology / DCom (Bedryfsielkunde)

Esta pesquisa tem como objetivo refletir sobre a Poética e sobre a Técnica que envolvem a Cerâmica como meio de expressão. Tal reflexão foi feita por meio da análise de depoimentos de sete artistas, bem como da observação das singularidades de seus trabalhos em cerâmica. Entre os critérios para seleção dos artistas estão o reconhecimento no meio artístico e a ousadia ao transcenderem os limites técnicos conhecidos. / This research aims to reflect about the Poetics and the Technical which involve Ceramics as a means of expression. This reflection was made by analyzing seven artists\' testimonies as well as the observation of singularities of their ceramic works. Among the criteria for the artists selection is their recognition in the artistic world and the daring to transcend the known technical limits

Esta pesquisa tem como objetivo refletir sobre a Poética e sobre a Técnica que envolvem a Cerâmica como meio de expressão. Tal reflexão foi feita por meio da análise de depoimentos de sete artistas, bem como da observação das singularidades de seus trabalhos em cerâmica. Entre os critérios para seleção dos artistas estão o reconhecimento no meio artístico e a ousadia ao transcenderem os limites técnicos conhecidos. / This research aims to reflect about the Poetics and the Technical which involve Ceramics as a means of expression. This reflection was made by analyzing seven artists\' testimonies as well as the observation of singularities of their ceramic works. Among the criteria for the artists selection is their recognition in the artistic world and the daring to transcend the known technical limits

Afrikaans text / Die doel van hierdie navorsing is om lewenssin soos dit binne die leefwereld van die gesitueerde Suid-Afrikaanse sakepersoon van toepassing is, teoreties te omlyn, te operasionaliseer en die belewenis daarvan op fenomenologiese wyse te beskryf. Lewenssin, met lewenssinvolheid en lewenssinloosheid as twee pole op 'n kontinuum, is ondersoek deur te fokus op lewensorientasie, lokus van gedrag, waardes, spiritualiteit, groei, ontwikkeling, transendering, vervreemding, 'n kortstondige en fatalistiese ingesteldheid, konformisme, kollektivisme, fanatisme, en die strewe na mitiese sukses. In die literatuurondersoek, wat die eksistensiele, humanistiese en holistiese paradigmas as vertrekpunte neem, is operasionele definisies van lewenssinvolheid en lewenssinloosheid gekonstrueer. Die profiel van die Suid-Afrikaanse sakepersoon met so 'n belewenis is aan die hand van sy/haar paradigma, kenmerke en gedrag gekonstrueer. 'n Proses van meaning making word voorgehou, terwyl lewenssin as integrasie van teenoorgesteldes gekonstrueer word. Daar word gepostuleer dat die sakepersoon met 'n belewenis van lewenssinvolheid die landskap van sy/haar psige relasioneel bewoon. Daarteenoor openbaar 'n belewenis van Jewenssinloosheid 'n nie-relasionele orientasie, paradigma en bewoning van die wereld. In die fenomenologiese ondersoek is gebruik gemaak van die onderhoud om die fenomeen, lewenssin, te laat ontvou. Die steekproef het bestaan uit getroude sakelui, dertig jaar en ouer, en woonagtig in Gauteng. Heterogeniteit in terme van geslag, geloofsoortuigings en korporatiewe opset is ook verreken. Uit die ondersoek ontvou ses temas wat sentreer om ruimtelikheid, basiese stemming, beliggaming en bewoning, asook die teenwoordigheid van die psige, andere en die wereld (wat die aarde en 'n transpersoonlike entiteit insluit). Dit blyk dat die Suid-Afrikaanse sakepersoon sy/haar landskap vera! nie-relasioneel bewoon. Elemente van relasionele bestaan is wei aanwesig. Tog word die begeerte aan 'n meer relasionele bestaan in die behoeftes en versugtinge van die betrokke sakelui verwoord. Die gevolgtrekking word gemaak dat gebrekkige relasies in verband gebring kan word met 'n nie-relasionele paradigma wat lewenssinloosheid tot gevolg het. Op 'n kontinuum van lewenssin word bevind dat Suid-Afrikaanse sakelui nader aan die pool van lewenssinloosheid le, met 'n behoefte aan 'n beweging na die teenoorgestelde pool, naamlik lewenssinvolheid. Om lewenssinvolheid, lewenskwaliteit, en optimaliteit te bevorder, word aanbeveel dat die relasionele paradigma as vertrekpunt dien by remedierende ingrepe. / The purpose of this research is to theoretically outline and operationalise meaning in life as it applies to the life-world of situated South African businesspersons, and to describe phenomenologically their experience of that phenomenon. integration of opposites. It is posited that the businessperson experiencing life as meaningful, inhabits the landscape of his/her psyche in a relational way. In contrast, the person experiencing life as meaningless, displays a non-relational orientation, paradigm and being-in-the­ world. The phenomenological investigation made use of interviews to allow the phenomenon, meaning in life, to unfold. The sample consisted of married business persons, thirty years and older, and residing in Gauteng. Heterogeneity (in terms of gender, religious convictions and corporate circumstances) was also taken into account. Meaning, with meaningfulness and meaninglessness as its two extremes on a continuum, was examined, focusing on life orientation, engagement style, values, spirituality, growth, development, transcending, alienation, transitoriness and fatalism, conformism, collectivism, fanaticism, and aspiring to mythical success. In the literature investigation, which was based on existential, humanistic and holistic paradigms, operational definitions of meaningfulness and meaninglessness were construed. The profile of the South African businessperson experiencing the phenomenon, was construed with reference to his/her paradigm, characteristics and conduct. A meaning making process is proffered, while meaning is construed as an Six themes unfold from the investigation, centring around spatiality, basic mood, human bodiliness and being-in-the-world, as well as the presence of the psyche, other people and the world (including the earth and a transpersonal entity). The South African businessperson appears to inhabit his/her landscape in a mainly non­ relational manner. There are some elements of relational existence, but the needs and heart's desires voiced by the businesspersons concerned point to a longing for a more relational existence. In conclusion: Deficient relations can be associated with a non-relational paradigm, which causes an experience of life as meaningless. A meaning continuum shows South African businesspersons as figuring closer to meaninglessness, and needing to move towards the opposite pole, namely meaningfulness. To promote meaningfulness, quality of life and optimal functioning, the relational paradigm is recommended as point of departure in remedial intervention. / Industrial and Organisational Psychology / DCom (Bedryfsielkunde)