Bakalauro darbe analizuojami gimnazistų senelių išminties internalizacijos požymiai dorinio ugdymo kontekste. Tyrime dalyvavo 3 klasės Tauragės „Versmės“ gimnazijos 6 moksleiviai ir jų 6 seneliai. Tyrimu siekta išanalizuoti „N“ gimnazistų senelių išminties internalizacijos požymius dorinio ugdymo kontekste. Tyrimui atlikti iškelti uždaviniai. Išanalizuoti mokslinės literatūros šaltiniai apie išmintį, jos sampratą. Išanalizuoti mokslinė literatūros šaltiniai apie internalizacijos procesą ir jo ypatybes. Pasinaudojus literatūros šaltinių analizės duomenimis, sukonstruoti tyrimo instrumentą, gimnazistų senelių išminties internalizacijos požymiams tirti. Pasinaudojus klausimynu identifikuoti, gimnazistų bendravimo su seneliais patirties požymius. Išanalizavus apklausos rezultatus, identifikuoti senelių išminties internalizacijos požymius. / The features of internalization of the wisdom of the elderly of N gymnasium pupils in the context of moral training were analyzed in this bachelor work. Six students of “Versmės” gymnasium, of Tauragės district and their six grandparents participated in this investigation. The purpose of investigation was to find out the features of internalization of the wisdom of the elderly of N gymnasium pupils in the context of moral training The tasks were raised for study to perform. Sources of literature were analyzed about concept of wisdom. Sources of literature were analyzed about concept of internalization process and its peculiarities. Using analyzed the sources of literature, to construct research instrument, to find out the features of internalization of the wisdom of the elderly of N gymnasium pupils in the context of moral training.

Philosophers have considered and debated the topic of wisdom for centuries. Now, as we face an ageing world population, a need for the scientific exploration of the topic has arisen. Over the past 30 years, the challenge to understand and define wisdom has been taken up and studied mainly by the fields of psychology and sociology. A body of wisdom literature has emerged and this thesis addresses an identified gap in that literature concerning the development of wisdom. This thesis examines the process of acquiring wisdom across the human lifespan. Specifically, this qualitative exploratory case study examines the process employed by wise nominees when transforming a personal life experience into a life lesson. The opinions, experiences, and relationship descriptions of their nominators are uniquely included in the study’s findings. Each of the four cases in the study is comprised of a dyad, a nominator and their wise nominee. Data were collected from the study participants through questionnaires and in-depth interviews. A framework, comprised of three components, that begins to describe the wisdom acquisition process emerged from the study’s findings. The first element of the emerging wisdom acquisition framework is a new succinct definition of wisdom. The second element is a model that describes the iterative process of learning from life experiences. This model was hypothesized at the outset of the study and obtained some corroboration from the study’s data. The third element of the emerging framework is the life management practices that wise individuals employ to deal with life experiences. These practices emerged as four central themes from the data. Three of those four life practices revolve around self-reliance whereas the fourth theme addresses the spiritual balance in the participants’ lives. This study is a first attempt to unravel the complex phenomenon of the acquisition of wisdom. / Thesis (Master, Education) -- Queen's University, 2010-09-20 15:34:05.91

Since the fall of man, God in His grace has called specific persons and set them apart for a specific purpose. This calling can only be realised through the powerful working of the Spirit of God. However, this calling does not indemnify the called person against the stressful dispensation, where Satan still has influence and where people are still in a struggle with their own sin as well as the sin of others. The high stress levels which some ministers experience because of their calling can result in chronic stress, depression, bum-out and even early death. Research in this study made it clear that most ministers of the GKSA probably experience high levels of negative stress and show signs of burnout and depression. Ministers of the GKSA find themselves in a world where secularism reigns, among others because humanism, rationalism, individualism, pluralism and even relativism are emphasised and are gaining ground, as a result of the current popularity of the postmodem spiritual trend. The result is that people are inclined to elevate themselves and to question absolute spiritual truths, at the expense of the honest teachings of the gospels. An empirical study was conducted involving nine ministers of the GKSA in an in-depth study of stress by means of a qualitative research topic. A grounded phenomenological qualitative study method was chosen, since the study concerned people who were not a homogenous group and who could not be quantified. It is their perceptions of the world they are living in which are important here and which can give rise to high stress levels. The results indicate that ministers experience tremendous inner conflict to maintain a focus on God only in their ministry and not to succumb to the temptations and pressure of present-day worldly standards. In addition, they are in a constant conflict with secularism in their congregations, especially with regard to the tendency to compare, measure and manipulate the minister and his congregation according to worldly standards. Based upon the basis theory and the meta-theory, a practice theory was developed by outlining the contours of a model for pastoral guidance for ministers with high stress levels. On the one hand, factors giving rise to high stress levels among the ministers of the GKSA may be addressed by introspection regarding their relationship with their Creator, their own spiritual growth and the example they set for their congregations. On the other hand, they are also tasked with guiding the congregation in which God placed them to break away from their own sinful worldly nature and to direct them towards God and His promises. The ministers are important instruments in God's divine plan in which all of the chosen will be allowed to share in His salvation, when Christ will return and glorify God. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2007

Subscribing to Hans-Georg Gadamer's belief that human beings are called to be insightful and discerning, this dissertation explores Gadamer's idea and practice of listening to language in order to understand the relationship between a constitutive theory of language and a life of wisdom. As Gadamer's texts reveal, the hermeneutic practice of listening to language is a reflective engagement of language that is theoretically grounded in a constitutive view of language. First, we need to listen to language because language, not consciousness, is the critical element in understanding. Second, the ontological priority of language over subjectivity comes with the nature of our primary relationship to language--we belong to it. Language is the medium in which we think and live, which makes us human. This means that our primary and most consequential relationship to language is as hearers, not users, of language. Third, the nature of language is both binding and expansive; hence the problems that come with its binding nature can be attended to from within language itself, by engaging its expansive nature. In other words, Gadamer does not believe in linguistic determinism. <br>The first chapter explores the conversation between Gadamer and communication studies by surveying what communication scholars have found significant for communication theory and practice in Gadamer's thought. The next three chapters examine Gadamer's idea and practice of listening to language through a close interpretive reading of Gadamer's texts. This reading reveals three key relationships that define the hermeneutic practice of listening to language: the relationship between ordinary language and conceptual thought (chapter two); the relationship between hearing and understanding (chapter three); and the relationship between language and reason (chapter four). The last chapter takes the conversation between Gadamer and communication studies further by considering some ways in which the hermeneutic practice of listening to language can assist communication scholars and practitioners in becoming discerning and insightful. / McAnulty College and Graduate School of Liberal Arts / Communication and Rhetorical Studies / PhD / Dissertation

Thesis (M.A.)--University of Toronto, 2005.

Thesis (Th. M.)--Westminster Theological Seminary (Philadelphia, Pa.), 2008. / Includes vita. Includes bibliographical references (leaves 182-213).

Thesis (M.A.)--Cincinnati Christian University, 2008. / Includes abstract and vita. Includes bibliographical references (leaves 149-169).

Thesis (M.A.)--Cincinnati Christian University, 2008. / Includes abstract and vita. Description based on Print version record. Bibliography: leaves 149-169.

Thesis (Th. M.)--Westminster Theological Seminary (Philadelphia, Pa.), 2008. / Typescript. Includes vita. Description based on Print version record. Includes bibliographical references (leaves 182-213).

Thesis (Ph. D.)--University of Notre Dame, 2005. / Thesis directed by Gregory E. Sterling for the Department of Theology. "April 2005." Includes bibliographical references (leaves 420-436).