The Sahtúgot’ı̨nę have lived in the Sahtú Region around Great Bear Lake since time immemorial. Our Elders believe that spirituality is the foundation for our language, culture and worldview and that it is essential for our language and culture to be taught in the context of spirituality. This thesis provides a description and a definition of spirituality from the perspective of the Sahtúgot’ı̨nę, distinguishing spirituality from concepts such as worldview, culture and medicine power. In keeping with our traditional ways of preserving and transmitting knowledge to future generations, the paper relies heavily on stories passed on to us from our Elders. The paper elaborates on key concepts of Sahtúgot’ı̨nę spirituality. First, like human beings, all animals on this earth have a living spirit or bets’ı̨nę́. Other entities on this earth - plants and trees, the water and the wind - are also living beings with their own yǝ́dı́ı. Specific geographic sites with a special significance to the Sahtúgot’ı̨nę are also said to be yǝ́dı́ı. The other key concept is the existence of three dimensions of existence and their inter-relationship which is crucial to the understanding of Sahtúgot’ı̨nę spirituality. / Graduate

Pastoraat aan die Afrika-mens is a Masters' thesis, which explores the hypotheses and finds that an African life and worIdview must consciously be taken into account in pastoral care to Christians with an African life and worldview in order to improve effective care. The practical-theological model of Heitink is being used as research method. This entails the following: Hermeneutically 1. To show from Scripture as basis some perspectives on the research concepts 'pastoral care' and 'life and worldview'. Empirically 2. To describe the main aspects of an African life and worldview. 3. To determine the extent to which an African life and worldview still influence the thought and life of believers in Mamelodi. Strategically 4. To determine which aspects of an African life and worldview are relevant for pastoral care, 5. To formulate guidelines for pastoral care concerning Christians who are having an African life and worldview. Especially exegesis about Moses and Paul shows that life and worldview must be taken into consideration in pastoral care. The religion phenomenological approach to religious consciousness by the Dutch scholar Johan Herman Bavinck serves as basis to describe an African life and worldview in terms of totality, norm, higher powers, need of salvation and life between activity and passivity. The socio-cultural category of space is added. Empirical research among seven ecclesiastical congregations in Mamelodi points to the fact that an African life and worldview still has an effect on the Iives of Christians. Pastoraat aan die Afrika-mens give guidelines for pastoral care, after looking at some 'emic' en 'etic' contributions regarding African-ness in pastoral care. The departure of a psycho-sociocuItural hermeneutic approach to African life and worldview as well as a Word-based holistic approach to the pastoral conversation is promoted. / Thesis (Th.M. (Practical Theology))--Potchefstroom University for Christian Higher Education, 2003

The material of this study includes literature on the historically bound nature of the ideographical nature vs. culture polarity. From this material, general concepts of "nature" and "culture" are formed on the basis of value in the context of environmental management. Then, the existence of a polar dualism (nature vs. culture) is indicated via a transcendental critique of the worldview underlying the construction of this relationship. It is shown that the polarity is asymmetrical, causing a hierarchical organization in the Western ontology. The nature/culture hierarchical polarity is subjected to a less radical deconstruction and a non-dualistic, less reductionist conception of "nature" and "culture" formulated. This enables a foresee ably sustainable environment in terms of quality of life of the human being in totality. / Thesis (M.A. (Philosophy))--North-West University, Potchefstroom Campus, 2005.

Because of the many shortcomings of public school education in Korea, an alternative school movement has begun to surface. Analysis of the philosophical foundations of this alternative movement reveals, however, that its programmes have thus far also been inspired by motives that have been characteristic for some time now of public schools, namely serious competition for places in higher education institutions. The purpose of this project was to, on the one hand, discover the shortcomings of current public and alternative schools in Korea, and on the other to reflect on replacing their current philosophies with a Christian approach and philosophy to schooling and education. The first step in understanding present day Korean education schooling was tracing the history and philosophy of Korean public and Christian alternative education. It emerged from this analysis that the biggest problem for Korean education is that education is knowledge-centred and intended for preparing students for entrance examinations to universities. instead of educating the whole person. The next step was to analise the history and philosophy of Australian Christian alternative schools. Christian schooling in Australia has contributed significantly to the development of a biblical understanding of' education. The Christian Parent Controlled Schools (CPCS) has for instance been emphasising parents' right of educating their children in schools of their choice and which suit their life views. Christian Community Schools (CCS), on the other hand, has put emphasis on the importance of the school a? a learning community where relationships arc more important than how they teach or even what they teach. Based on this comparative study and a study of a biblical philosophy of education, an educational philosophy for Korean Christian alternative schools could be suggested. Christian alternative schools have to teach education based on a Christian worldview and philosophy. Korean education. public as well as non-government school education, has thus far been totally dualistic in that it has tended to separate fact and \due, public realm from private. The Christian school rejects such dualisms and educates its students as complete and total persons to know this world, to live and survive in it, to practice their God-given calling of stewardship of reality, to maintain their cultural mandate, to serve God in doing so. and to love and serve their fellowmen. / Thesis (Ph.D. (Education))--North-West University, Potchefstroom Campus, 2007

Thesis (Ph.D. (Pastoral Studies))--North-West University, Potchefstroom Campus, 2008.

Thesis (Ph.D. (Pastoral Studies))--North-West University, Potchefstroom Campus, 2008.

The overall goal of this study was to develop a comprehensive model of moral development to explicate the complexities of everyday morality. Based on a holistic and complementary perspective, the model relates the constructs of “worldview” and “self-view” to represent the influence of cultural individualism-collectivism and personality on moral development. It posits that worldview shapes self-view and moral inclusiveness [what is included in one’s moral consideration (Carter, 1980)] and then worldview, self-view, and moral inclusiveness jointly influence moral orientation (the main hypothesis). Interacting with situational factors, moral orientation would further influence moral judgment and behavior, thus connecting habitual morality with reflective morality. The specific objectives were: (a) to examine the relational structures among worldview, self-view, moral inclusiveness, and moral orientation; and (b) to construct a moral orientation index that measures various moral orientations, including egocentric, family, care, norm, justice, biocentric, and religious orientations, reflecting the corresponding worldviews, self-views, and levels of moral inclusiveness. Moral inclusiveness was operationalized as relationship closeness to different social groups at expanding levels of moral inclusiveness: (1) self only, (2) family, (3) peers, (4) society, (5) humanity, (6) nature, and (7) God. Survey data were gathered from 640 Grades 8-12 students and 472 adults. Structural equation models (SEM) were developed using the student data while making some comparative references to the adult data. Results of SEMs generally supported the main hypothesis. For example, individuals scoring higher on vertical individualism, social Darwinism, and independent self scored higher on egocentric orientation; individuals scoring higher on vertical collectivism and closeness to family scored higher on family orientation; and individuals scoring higher on horizontal collectivism and interdependent self scored higher on care orientation, at Levels 1, 2, and 3 respectively. Individuals scoring higher on collectivism, horizontal worldview, and moral self scored higher on justice orientation, but individuals scoring higher on closeness to nation scored lower on justice orientation at Level 5. The primacy of worldview, particularly collectivism, over self-view and moral inclusiveness in moral orientation development has implications for education. Exploring the roots of habitual morality, this study advances theory by integrating different schools of moral psychology with cultural psychology.

Syftet med studien var att beskriva hur lärare tolkar informationen i läroplanen angå- ende begreppet livsåskådning, samt hur de planerar och genomför undervisning kring begreppet. Begreppet livsåskådning beskrivs som grundupplevelser om människans världsbild. Människor kan ha olika upplevelser i religiös och icke-religiös mening. Människors syn på tillvaron och världen, kan utgöra en livsåskådning. Begreppet livs- åskådning inkluderar många frågeställningar kring varför vi finns, hur människan är, vad samhället står för, och tron på högre makter. Från forskning från 70-talet visar in- ternationell forskning att det inte finns någon motsvarighet till begreppet, dock används ordet ”worldview”. Lpo94 beskriver hur skolan aktivt ska främja alla människors lika värde. I Lgr11 beskrivs hur människans sätt att se på livet har förändrats och utvecklats ständigt. Religion och livsåskådning är centrala begrepp inom religionskunskap då de är viktiga för den mänskliga kulturen. I dagens samhälle lever vi i mångfald och ökad kunskap ger oss förståelse för varandra. Skolan ska genom religionsundervisning upp- märksamma hur människor inom religiösa traditioner lever och hur människor uttrycker sin tro och sin religion på olika sätt. Lgr11 beskriver hur eleverna ska få möjlighet att utveckla och reflektera över sina egna livsfrågor, identitet och förhållningssätt. I undervisningen diskuteras vad som kan påverka elevernas förståelse för religion och livsåskådning. Det finns negativa aspekter med att läraren bestämmer vad undervis- ningen handlar om då läraren själv har en åskådning och en tolkning som läraren anser vara viktig. Detta skulle kunna leda till att eleverna själva inte får utrymme att utveckla sin livsåskådning. För att göra en koppling mellan livsåskådning och didaktik beskrivs hur eleverna ska få utrymme att skapa ett eget val gällande olika livsåskådningar. Undervisningen i religion ska ge eleverna kunskap om olika åskådningar. Eleverna får framförallt kunskap kring världsreligionerna och en snabb genomgång gällande livså- skådningar. Alla människor har en livsåskådning och undervisningen ska ge eleverna möjlighet oavsett om de är religiösa eller inte. Icke-religiösa livsåskådningar utgör en del av religionsämnet även olika former av riter och kulturer ingår. Studien bygger på en kvalitativ design, vilket innebär målsättningen att skaffa en djupare förståelse. Denna undersökning baseras på intervjuer med tre lärare för grundskolan, 4-6, som undervisar i religionskunskap. Informanterna arbetar på en skola i Mellansverige. Intervjuerna genomförs som semistrukturerade, ljudinspelade intervjuer, med öppna följdfrågor. Efter intervjun transkriberades materialet omgående av författaren. Texten lästes ett flertal gånger i sin helhet, för att finna likheter och skillnader i lärarnas beskriv- ning av begreppet livsåskådning. Resultatet delas in i kategorier som sammanbinder in- tervjufrågorna och dess svar. Fyra kategorier framkom: Begreppet livsåskådning, Lärar- nas beskrivning av begreppet livsåskådning i läroplanerna och Lärarnas tolkning av läro- planen, samt planering och genomförande av sin undervisning gällande livsåskådning. Inom kategorin Lärares tolkning av läroplanen, samt planering och genomförande av sin undervisning gällande livsåskådning är indelad i fem underkategorier enligt: Tolkning, Planering, Genomförandet, Lärarnas beskrivning av eleverna och Lärarlaget. Resultatet visade att informanterna inte hade kännedom om begreppet livsåskådning och inte heller hade tid att undervisa om begreppet inom religionsämnet. Studien visade också att lärarna ansåg det svårt att diskutera med elever gällande deras livsåskådning då det uppfattas som känsligt. / The purpose of the study was to describe how teachers interpret information in curriculum about the term worldview, and how they plan and perform education. The term worldview describes as a ground experience about humans’ worldviews. Humans can have different experiences in religious and non-religious meaning. Humans view on existence and the world, could be from a worldview. The term worldview includes many questions about why we exist, how humans are, what society stands for and the belief in “higher power”. International research from the 70th showed that there is not an equivalent term for the word “livsåskådning” (worldview). In the curriculum Lpo94, describes how education active can promote humans equal value. In the curriculum Lgr11 describes how humans view on life had changed and still is. Religion and worldview is central terms in education of religion, because they are important for the human culture. In society of today we live in diversity and with increased knowledge we understand each other better. In education in religion will pay attention to how human in religious traditions lives and express their beliefs in different ways. In curriculum Lgr11 describes how the pupils should have abil- ity to develop and reflect over their questions of life, identity and approach. In education are discussions about what may affect pupils understanding to religion and their worldview. There is negative aspects with teachers decisions about content in edu- cation when teachers themselves have an own worldview and interpretation that they think are important. This could lead to that the pupils not have ability to develop their own worldview. The connection between worldview and didactics shows how pupils should be given space to create their own choice between different worldviews. Education in religion should provide pupils knowledge about different worldviews. The pupils are often given knowledge about world religions and a fast review about worldviews. Non-religious worldviews constitute a part of the subject of religion in different forms of rituals and culture. The study is built on a qualitative design, which means to develop deeper understanding of the subject. This study is based on interviews with three teachers in elementary school, 4-6, who teaches religion. The interviews was performed with semi- structured, audio recording interviews with opened supplementary. After the interviews the material was transcribed directly by the author. The text was read several times to find similarities and differences in the teacher’s description of the term worldview. The result are divided in categories that connect the interview questions. Four categories showed: The term worldview, Teachers description of the term worldview in the curriculum and Teachers interpretation of the curriculum and also planning and implementing of their education current worldview. In the category teacher’s interpretation of the curriculum and also planning and implementing of their education current worldview are divided into five subcategories: interpretation, implementing and teacher’s description of the pupils and teachers team. The result showed that informants did not have awareness about the term worldview and did not have time to educate about the term in the subject religion. The study also showed that the teachers thought it were difficult to discuss the term with the pupils their worldview though it could perceive as sensitivity.

The present work aims to analyse the dynamics between the concepts atstake within the transition from morality to ethical life in Hegel’s “Philosophy of Objective Spirit”. Our hermeneutical and conceptual resource consists in the complementary readings of the dialectical movements of “morality” in Hegel’s Philosophy of Right and in his Phenomenology of Spirit. First of all, we will examine the concepts of abstract good and conscience (das Gewissen) that appear in the Philosophy of Right. Secondly, we will examine the meaning of such concepts (the moral worldview and conscience or acting moral consciousness) in the Phenomenology of Spirit as complementary concepts. Finally, we offer a formulation and analysis of the meaning of the overall transition from morality to ethical life, starting from the dialectic articulation of both concepts, and the emergence of ethical freedom as an overcoming of moral freedom. / El presente trabajo tiene como objetivo hacer un análisis de la dinámicaentre los conceptos en juego en el tránsito de la moralidad a la eticidad en la filosofía del espíritu objetivo de Hegel. El recurso hermenéutico y conceptual al que apelamos es la complementación entre las lecturas de los movimientos dialécticos de la “Moralidad” en la Filosofía del derecho y de la “Moralidad” en el capítulo sobre el espíritu en la Fenomenología del espíritu. En primer lugar, desarrollaremos los conceptos de conciencia moral del deber (el bien abstracto) y la buena conciencia (das Gewissen) en la Filosofía del derecho. En segundo lugar, abordaremos, como complemento conceptual, el sentido de tales conceptos (la visión moral del mundo y la buena conciencia o conciencia moral actuante) en la Fenomenología del espíritu. Finalmente, ofreceremos, a partir de la articulación dialéctica de tales conceptos, la formulación y el análisis de lo que significa el tránsito de la moralidad a la eticidad y el surgimiento de la libertad ética como superación de la libertad moral.

The purpose of this study was to explore the influence of family worldview and cultural socialization on indicators of positive youth development in American Indian youth. Hierarchical linear modeling was used to determine whether cultural socialization moderated the relationship between family worldview and indicators of positive development in American Indian youth as measured by ethnic identity, pro-social activity, positive family relationships, hope, self-regulation, and future orientation. Individual and family differences were also examined. Participants included a community sample of 311 American Indian children and youth from 174 American Indian families from three tribes in the Pacific Northwest. Results demonstrated that the amount of variance between families for each of the positive youth outcomes was significant enough to warrant hierarchical linear modeling (HLM). Family worldview was not significantly related to any of the positive youth outcomes and when entered into the HLM models did not significantly explain any variation in mean scores between families. The relationship between cultural socialization and ethnic identity was significant and positive and when entered into the HLM models significantly explained 10% of the variation in mean scores between families. There was a significant difference between the ethnic identity scores of males and females, with females having a higher mean than males. Positive family relationship scores were negatively correlated with age. Older youth tended to report less positive family relationships than their younger counterparts. Implications for research and practice are discussed.