This study was prompted by my suspicion that spatial design undergraduates’ production of paper-based freehand sketches during design ideation was in decline. Seeking to find out why, I conducted video-recorded focused interviews with undergraduates from a range of UK spatial design degrees, during which we examined their sketchbook material and discussed their ideational activities (termed ‘ideational moves’). I subjected the data to a form of content analysis, but the outcomes appeared to contradict my initial premise whilst revealing that the interactions during the interviews between myself, the respondents and the sketchbook material (termed ‘discursive moves’) warranted examination. This persuaded me that the study’s focus should emerge through ‘evolved’ grounded theory rather than being stated a priori, which highlighted my presence in, and impact on, the data and prompted me to adopt a constructivist grounded theorising approach in combination with actor-network theory’s concepts of translation and circulating references. This study has thus been qualitative, relativist, iterative and multi-modal. Grounded theorising led to the identification of a number of categories and sub-categories of ideational move across the sample, and indicated that the respondents had used a ‘core’ of each. ‘Core’ categories comprised: making paper-based ideational moves, carrying out research and using photographic material. Several respondents also evidenced producing digital imagery and physical models. ‘Core’ sub-categories comprised using paper-based freehand perspective sketches, sketch diagrams and word-based approaches, plus supporting visuo-spatial research. Several respondents also evidenced producing paper-based freehand plan, section and elevation sketches, plus collage. Grounded theorising also revealed that each respondent had utilised a different combination of sub-categories, with different degrees of connectedness. I did not set out to evaluate the design outcomes showcased, but, as a spatial design academic and practitioner, I felt compelled to. This led to the tentative conclusion that respondents who added to the ‘core’ of categories and sub-categories and worked with greater connectedness appeared to produce more thoroughly-considered work, whilst those who forsook the ‘core’ and worked with less connectedness appeared to produce more unexpected results by allowing ‘ ... room for chaos ... ’: periods of confusion and surprise. Regarding the discursive moves, grounded theorising indicated that the sketchbook material tabled by each respondent during the study was not one fixed thing, but an abstraction using placing-for and directing-to techniques to focus attention on certain ideational moves and away from others. This made the sketchbook material a performance within the network of human and non-human actors who, in effect, co-constructed it as a temporary reality without necessarily realising this. Research into sketchbook material appears to regard it, once shared with others, as having the candour of a secret diary, and as eligible for formative and summative assessment because it documents design process authentically. My study, whilst not claiming generalisability, suggests that this view should be challenged. The new knowledge is now informing my future teaching practice and will, I hope, prompt other academics to investigate whether their own students manifest similar outcomes and, through this, contribute to wider discussions on the formative and summative assessment of undergraduate spatial design development activity.

This Masters thesis deals with the quest for legitimation, for authority - which can take on many forms depending on the individual who is searching. For Martin Winckler, physician and writer, writing becomes the context and the motivator of his search. Writing - traces in a tangible space fills the void of the missing authenticity this man longs for in his drive to write, his urge to tell his story. In studying the relationship between Marc Zaffran, Martin Winckler and the fictitious character Bruno Sachs, there will be an opportunity to discover the presence of writing - a presence that carries within it that which the writer covets the most: the authority to write. Moreover, while studying Martin Winckler's three novels La Vacation, La Maladie de Sachs, and Les Trois médecins within the framework of his autobiographical works Légendes and Plumes D'Ange, this dissertation will have as its goal the discovery of "writing" as an independent agent. It is a presence that shows itself in different ways in the texts. yet unites as a whole to become the manifestation of its own legitimate authority. This thesis will begin with an extensive introduction based on thorough research. The textual study of Martin Winckler's works will be founded on a close reading and a linguistic and semiological exploration of these texts, all the while relying on contemporary autobiography theory. The study of Martin Winckler's texts is the discovery of writing that seeks to be investigated and discovered in such a way as to include the close connection between the act of writing, the written word and the person who writes.

abstract: Healthcare is one of the most personal and complex services provided, and as such, designing healthcare environments is particularly challenging. In the last couple of decades, researchers have concentrated their efforts on exploring the elements of the hospital environment that affect patients' health and in finding ways to apply that knowledge in contemporary healthcare design. But despite the growing body of research, there is an element of utmost importance to healing environments that has not been studied very extensively: the patient experience. The interaction of patients with their environment shapes their personal experience, and inversely, focusing on designing experiences rather than services can inform the design of successful healing environments. This shift from designing services to designing experiences has deep implications in healthcare settings because of the stressful situations that patients have to go through; memorable experiences have a positive influence on a patient's emotional health because they help minimize stress and in healthcare environments this translates into improved outcomes. The concept of assembling experiences is not new, especially in the entertainment industry; it was, in fact, the underlying principle behind the creation of the first theme park more than fifty years ago: Disneyland. Today, Disney is an entertainment industry leader and their design concepts and practices have been perfected to achieve the Company's main purpose: to immerse Guests in a happy, unforgettable experience. This research study focuses on examining the principles used by Disney designers, or Imagineers, as they are called within the organization, to generate memorable experiences, and how those theories can be adopted and adapted by healthcare designers to create better healing environments. However, Disney's Imagineering is not the only approach considered in this research. A thorough analysis would not be complete without delving into the concept of experiential design as a design process and from an economical perspective, as well as without analyzing recent notions about the importance of authenticity in businesses and its implications on design. This study, therefore, suggests a new healing environment design model based on a comprehensive review of the literature related to three main design approaches: Disney Imagineering, experiential design and authenticity. / Dissertation/Thesis / M.S.D. Design 2012

This thesis explores the historic preservation projects in two cities: Suzhou, China, and Pasadena, California, United States. The purpose of investigating the strategies and policies used in each of the historic districts is to discuss whether preservation strategies applied in both cases could represent historic authenticity. The first two chapters focus on the project plan of the two historic districts. By evaluating the preservation policies at both national and regional level, histories of the districts, and approaches adopted by two cities, this thesis discerns the different perceptions of “authenticity” in preservation strategies in two countries. The next part of the thesis compares the two historic districts in terms of their distinctive focuses on preservation approaches. I, therefore, conclude that even though both cases have been deemed as successful models of preservation projects in each country, both historic district has demonstrated different levels of insufficient protection in culture and social sustainability.

This thesis examines the ideal of authenticity: why we might want or need such an ideal, what such an ideal would look like, and what mechanisms we would need to ensure the successful operation of such an ideal. The thesis has three main parts. The first part of the thesis aims at motivating the need to look to authenticity as a supplementary ideal to normative moral theory. I do this by drawing a distinction between ethics and morality and arguing that there are important aspects of our lives (such as our relations to ourselves) our beliefs and projects) about which normative moral theory fails to give us guidance and about which an ethical ideal, namely that of authenticity, can provide us with the requisite guidance. The second part of the thesis elucidates Nietzsche's view of authenticity as eternal return. I argue that eternal return consists in holding a particular attitude to one's life - one's past, present and future. I then demonstrate that what is fundamental to successfully living authentically in accordance with eternal return is a rigorous search for self-knowledge. In the third part of the thesis I argue that, in order to achieve the self-knowledge necessary to being a successful authentic agent, one must acquire it through a process of dialogue with other agents. I give a model of self-knowledge as a dialogic encounter that provides two important mechanisms whereby such self-knowledge can be gained.

Este trabalho compara as duas gravações realizadas pelo pianista András Schiff em 1984 e 2011, respectivamente, do Cravo Bem-Temperado de J. S. Bach, e discute as entrevistas concedidas pelo pianista à imprensa especializada, nas quais ele expõe sua abordagem com relação à interpretação da música de J. S. Bach. O objetivo do trabalho é corroborar a hipótese de que o pianista adota, na sua gravação mais recente, uma abordagem mais próxima ao estilo de performance da música barroca denominado estilo retórico, conforme proposto por Haynes (2007) e Golomb (2004; 2008). Conclui-se, através da análise das gravações e das entrevistas supracitadas, que Schiff adota princípios do estilo retórico na sua execução, além de reconhecer implicitamente, nas suas entrevistas, a relevância dos princípios retóricos para a execução da música de Bach. Também são discutidos os argumentos do pianista a favor do uso do piano como instrumento apropriado para a execução da música de Bach e da rejeição do uso do pedal de sustentação deste instrumento, e a relação de Schiff com o movimento da Performance Historicamente Informada. / This paper compares the two recordings made by the pianist András Schiff in 1984 and 2011, respectively, of the First Book of The Well-Tempered Clavier by J. S. Bach, and discusses the interviews granted by the pianist to the specialized press where he exposes his approach to the interpretation of Bach's music. The paper aims to support the hypothesis that the pianist adopts in his latest recording an approach called Rhetorical Style by Haynes (2007) and Golomb (2004; 2008) which, according to the authors, is closer to the Baroque Music performance style. By analyzing the aforementioned recordings and interviews, it is concluded that Schiff adopts principles of the Rhetorical Style in his performance, and also implicitly acknowledges in his interviews the relevance of rhetorical principles for the execution of Bach's music. Also discussed are the pianist's arguments in favor of using the piano as an appropriate instrument for the execution of Bach's music and against the use of the instrument' sustain pedal, in addition to Schiff's relationship with the Historically Informed Performance movement.

The current study investigated how individual level cultural values (horizontal individualism, horizontal collectivism, vertical individualism, vertical collectivism, power distance, masculinity/femininity, uncertainty avoidance, and long/short term orientation) relate to the perceived effectiveness of authentic leadership. To ensure cultural diversity, data was collected from participants via Amazon Mechanical Turk (MTurk).The participant pool included 184 participants from the United States, India, and 10 other countries around the world. Of these, 68 (37%) participants identified themselves as female and 116 (63%) identified themselves as male. In order to provide a sample that is more representative of a working population, all participants were employed for an average of at least 20 hours a week in a workplace outside of the home. Data was collected using an online survey. Participants completed measures for individual level cultural values (Horizontal and Vertical Individualism and Collectivism Scale, and Individual Cultural Value Scale), the perceived effectiveness of authentic leadership (modified Authentic Leadership Questionnaire), and demographics. Participants were compensated $0.65 on average for completing the survey.The perceived effectiveness of authentic leadership was found to have significant positive correlations with horizontal individualism, horizontal collectivism, and long/short term orientation and a negative correlation with power distance and masculinity. In a final hierarchical regression model, age, power distance, long term orientation, and horizontal individualism were found to significantly predict 34% of the variance in perceived effectiveness of authentic leadership. The results help to provide a better understanding of hierarchy perceptions in the workplace. They suggest that individuals who value self-expression, less status differences between leaders and follower, and internal perseverance are more likely to endorse an authentic leadership style as being effective in the workplace. These results imply that congruence between employee and supervisor values may be an important factor in determining whether or not authentic leadership is perceived as being effective in the workplace. Further, managers and organizations may want to consider hiring individuals with cultural values that best fit their own values and leadership style. In the future researchers could investigate individual level cultural values as moderators between leadership and workplace outcomes, such as job satisfaction.

Fundação Carlos Chagas Filho de Amparo a Pesquisa do Estado do Rio de Janeiro / Este livro tem como objetivo analisar a forma com a qual a Igreja Universal do Reino de Deus, à época da pesquisa tinha 26 anos de fundação, elaborou e materializou singularmente o seu projeto de igreja. Esta elaboração teve como um dos principais suportes a relação tensa e conflituosa que a IURD estabeleceu com diferentes interlocutores, mas que teve no ano de 1995 sua fase mais crítica. A discussão procura mostrar como esse período foi pensado e interpretado por esses diferentes atores, mas tendo como principal referência o ponto de vista nativo. A questão da autenticidade será o pano de fundo da discussão proposta, na medida em que foi identificada como uma categoria importante para a compreensão da relação desta igreja com seus interlocutores. Esta noção aparecia sob a forma de oposições: pureza-impureza, igreja-seita, autêntico-inautêntico. Partindo de uma perspectiva diferenciada procuro mostrar que, naquele momento, estavam interagindo formas distintas de concepções de autenticidade. Tendo como ponto de partida o posicionamento da IURD pós-1995, período que se caracterizou pela intensificação de práticas e empreendimentos voltados à sua consolidação, o livro demonstra como a noção nativa de autenticidade norteou a elaboração da chamada Era das Catedrais, incluindo a construção da sede mundial, o chamado Templo da Glória do Novo Israel, vista como marco no processo de materialização de seu projeto de igreja e do circuito da conquista.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This work aims to reconstruct and discuss the general concepts of bad faith and existential psychoanalysis in phenomenological ontology of Jean-Paul Sartre, presented in his Being and Nothingness (1943). The two terms arise in the wake of ontological and phenomenological description of human reality undertaken by the French philosopher, in which he defines human reality as basically consisting of ontological freedom and lack of identity. Instead of being, the human is characterized by its making, and this is its most fundamental characteristic. Defined as a movement, the human condition is addressed precisely the realization of identity that, like a mirage on the horizon, is ontologically forbidden and therefore unattainable. This tendency to perform an impossible identity added to the definition of self as one to engender within an individual human reality, the experience of distress. And this anxiety motivates the bad faith, triple phenomenon lies, belief and conduct. A forgery of human reality consists of simultaneous corruption of belief and commitment of conduct. Through bad faith deceives the human individual is a reality and establishes individual apologies and excuses in an attempt to rebut the anguish of their horizon of experience. In the process, you lose access to the authentic human reality, plunging the entire error in thinking and living. In the interest of purifying the human reality of this atmosphere of error and deception, Sartre develops a method called existential psychoanalysis. With a course similar to that of traditional psychoanalysis, existential psychoanalysis operates in conjunction with the phenomenological ontology and provides an authentic picture of a human person, beyond the comprehension of bad faith. The assumption of genuine freedom, however, is the jurisdiction of individual responsibility. / A presente dissertação tem como objetivo geral reconstruir e discutir as noções de má-fé e psicanálise existencial na ontologia fenomenológica de Jean-Paul Sartre, apresentada em seu O Ser e o Nada (1943). As duas noções surgem na esteira da descrição ontológica e fenomenológica da realidade humana empreendida pelo filósofo francês, na qual ele define a realidade humana como sendo fundamentalmente constituída de liberdade ontológica, isto é, falta de identidade. Ao invés de ser, o humano se caracteriza por seu fazer, e esta é sua característica mais fundamental. Definida como movimento, a condição humana dirige-se justamente a realização da identidade que, como uma miragem no horizonte, é ontologicamente proibida e, portanto, inalcançável. Essa tendência à realização de uma identidade impossível somada à definição do próprio ser como um fazer engendra, no seio de uma realidade humana individual, a experiência da angústia. E essa angústia motiva a má-fé, fenômeno triplo de mentira, crença e conduta. Uma falsificação da realidade humana constituída por simultânea corrupção do crer e comprometimento da conduta. Através da má-fé o indivíduo humano engana-se e instaura uma realidade individual de desculpas e pretextos no intento de elidir a angústia de seu horizonte de experiências. No processo, perde-se o acesso autêntico à realidade humana, mergulhando no erro todo o pensar e o viver. Com o interesse de depurar a realidade humana dessa atmosfera de erro e mentira, Sartre elabora um método que chama de psicanálise existencial. Com um proceder semelhante ao da psicanálise tradicional, a psicanálise existencial opera em conjunto com a ontologia fenomenológica e oferece uma imagem autêntica de uma pessoa humana, para além da compreensão de má-fé. A assunção autêntica da liberdade, porém, é da jurisdição da responsabilidade individual. Palavras-chave: Má-Fé, Psicanálise Existencial, Liberdade, Autenticidade.

Analiso a perspectiva tayloriana da autenticidade através de uma hermenêutica de suas principais obras para propor o significado de educar na autenticidade a partir de Charles Taylor. Com autenticidade e ontologia moral Taylor apresenta uma antropologia ancorada na moral e na ontologia. A perspectiva da autenticidade supõe uma visão integral de ser humano, uma paidéia (formação), um olhar que considere os elementos objetivos constitutivos do ser humano e que precisam da ciência objetiva para serem tratados, mas inseridos numa visão mais ampla e que resguarde o fenômeno humano e social numa linguagem rica. Educar na autenticidade é implementar uma nova leitura de si mesmo e uma nova postura na atividade educativa. Quem educa o humano é o humano. Só o humano constrói o humano. Com autenticidade e epistemologia se percebe que a perspectiva da autenticidade não exclui o paradigma científico, mas necessita de outros paradigmas, principalmente do hermenêutico. Com a hermenêutica é possível, sob a ótica tayloriana, salvar os fenômenos humanos e sociais. Os referenciais formativos de pais, professores e cidadãos precisam ser revistos, já que nossa época tende a valorizar e pôr em destaque justamente aquilo que é científico, útil, técnico, objetivo, racional e material, descuidando-se de, ou desvalorizando elementos subjetivos, afetivos, valorativos e transcendentes. Com autenticidade e linguagem evidencio a compreensão de Taylor sobre a natureza da linguagem e o destaque que ele dá à definição de ser humano como "animal portador de logos", bem como o significado e as decorrências da perspectiva expressivista. Em autenticidade e política destaco que a modernidade veio para ficar e com ela algumas instâncias sócio-políticas como a economia de mercado, a esfera pública, a democracia e a liberdade. Questões problemáticas se acentuam, principalmente ligadas ao individualismo e às possibilidades de manipulação. Nisso cresce a demanda pelo reconhecimento e a necessária abertura ao multiculturalismo. Duas políticas: a da igualdade de direitos de todos e a do reconhecimento das diferenças estão integradas na perspectiva tayloriana da autenticidade. Necessariamente, o ser humano, para ser autêntico, estará em constante referência a horizontes de sentido que transcendem o indivíduo, é o que apresento com autenticidade e transcendência. Taylor situa a questão com a tônica do homo religiosus (homem religioso), reconfigurando-a a partir da experiência pessoal e numa abertura ao pluralismo. / I analyse the Taylor perspective of the authenticity through a hermeneutics of his main works to propose the meaning of educating in the authenticity as of Charles Taylor. With moral authenticity and ontology Taylor presents an anthropology anchored in the morals and in the ontology. The perspective of the authenticity supposes an integral vision of the human being, a paidéia (formation), a look that considers the objective elements constituent of the human being and that need the objective science to be treated, but inserted in a more ample vision and that guards the human and social phenomenon in a rich language. To educate in the authenticity is to implement a new reading of oneself and a new posture in the educative activity. He who educates the human is the human. Only the human builds the human. With authenticity and epistemology one perceives that the perspective of the authenticity does not exclude the scientific paradigm, but needs other paradigms, mainly the hermeneutics. With the hermeneutics it is possible, under the Taylor optics, to save the human and social phenomena. The formative references of parents, teachers and citizens must be revised, as our epoch tends to valorize and put stress on what is exactly scientific, useful, technique, objective, rational and material, not taking care of, or devaluating subjective, affective, valuable and transcendental elements. With authenticity and language I evidence Taylor's comprehension about the nature of the language and the emphasis he gives to the definition of the human being as "animal bearer of logos", as well as the meaning and the derivations of the expressive perspective. In authenticity and politics I point out that modernity came to stay and with it some social-politic instances as the economy of market, the political sphere, the democracy and liberty. Problematic questions are stressed, mainly linked to the individualism and to the possibilities of manipulation. In this the demand for recognition and the necessary opening to the multiculturalism grow. Two politics: the one of the rights of equality for all and the one of the recognition of the differences are integrated in the Taylor perspective of the authenticity. Necessarily, the human being, to be authentic, will be in constant reference to horizons of a sense that they transcend the individual, is what I present with authenticity and transcendence. Taylor situates the question with the stress of the homo religious (religious man), reconfiguring it as of the personal experience and in an opening to the pluralism.