Existence is essentially in a world and with others, as Heidegger stated, and this essay wants to emphasize that our first, closest and most prosaic experience of in- and with-being is our home and family. The aim is to explore, describe and understand the experience of the existential time space, that is constituted by the family ties companion-parent-child. The question at issue is: How can the existential experience of being in- and with family be phenomenologically described and ontologically understood? The question will be explored in relation to intimacy and through experiences as they are expressed in art, literature as well as painting, mainly by Duras, Lispector, Glück and Cronqvist, and in dialogue with philosophers such as Heidegger, Arendt, Levinas and Bataille. The phenomenon of family ties is the starting point of the exposition, which unfolds into three essential aspects, that will be further explored. Firstly, the experiences of home, what it is to share an intimate place, which constitutes the common life space of the family, displayed in the dialectics between world and nature. Secondly, the inner experience of community and contact as we find it by the lovers, where the exteriority of intimacy turns out to be essential. Thirdly, the relation to the child, which expose the wider context of generation and tradition. The examination then gathers the studied pictures of the phenomen family as expressed in art, and considers the phenomenological connections between family ties and the family album. Finally, the essay discusses in what ways the space in between has been showed to be essential to the existential time space of family, where in addition seemingly contradictory but intertwined temporalities has been exposed. As a conclusion the family existence can be understood as a complex of dialectical tensions and transcending and transformative movements.

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Bakgrund: Människor som lever med obotlig sjukdom i livets slutskede kan leva med en hotad existens. I dessa fall kan palliativ vård vara en lämplig form av vård. Livskvalitet är ett sätt att mäta individers välbefinnande och påverkas av stöd. Stöd uppfattas som positivt när det sker motgångar i livet. Den subjektiva levda kroppen är där existensen lever genom och kan förändras på grund av sjukdom, då kan även existensen hotas. Sjuksköterskor behöver både stöd och kunskap inom den palliativa vården för att de ska känna trygghet i sitt arbete. Syfte: Beskriva patienters upplevelser av att leva med en obotlig sjukdom i livets slutskede. Metod: En kvalitativ innebördsanalys med sex stycken självbiografier användes för att svara på syftet. Resultat: Fyra teman framkom dessa var; Stöd kan underlätta sorgen, Att välja livskvalitet trots sjukdom, När kroppen inte är som förr och Förändrad syn på livet och döden. Diskussion: Stöd är inte endast en viktig aspekt för personer som lever med en obotlig sjukdom i livets slutskede, det är också viktigt för anhöriga och närstående. Sjuksköterskor behöver känna stöd från sina kollegor för att kunna utföra en så god vård som möjligt. Slutsats: Personer som lever med oboltig sjukdom kan få en förändrad livssyn då livet prioteras på ett sätt som det tidigare inte gjorts. / Background: People, who are living with incurable diseases, can be living with threatening existence. In these cases, palliative care can be an appropriate form of care. Quality of life is a way to measure individual’s well-being, and is affected by received support. Support is perceived as a positive influencer when people are faced with setbacks in life. The subjective lived body is where the existence lives through and may change due to illness, and then even existence is threatened. Nurses need both support and knowledge in the field of palliative care to feel confident in their work. Purpose: The purpose of this thesis is to investigate the patients’ experiences of living with an incurable disease in end life care. Method: In this thesis a qualitative meaning analysis is used. Six autobiographies are used to answer the purpose. Result: Four different themes were identified. They are; support can overcome the grief; Too choose life quality over sickness; When the body is not like it used to be; and lastly, a changed perception on life and death. Discussion: Support is not only important for the patient living with an incurable disease, but also for relatives and friends. Nurses need support from their colleagues so they can give the best care possible. Implication: People living with an incurable diseases can have a changed sight of life, when life portieres different than before.

In this essay I try to put Jaspers philosophy of love in dialogue with some of the leading approaches of personal identity. I start briefly with the pre-Socratics Parmenides and Heraclitus. I then introduce some leading identity theories within the analytical tradition and finally the narrative identity theory with Paul Ricoeur at the forefront. In section 2.1, I analyse the basic concept of Umgreifende and its relation to, among others, Kant and Kierkegaard. Knowledge and objectification of personal identity are seen as major problems in identity theories and contrasted with Jaspers’ idea of ​​identity as Existenz. In section 2.2 I analyse Jaspers’ view on action and freedom. Love appears as the cornerstone for Jaspers’ philosophy in general and Existenz in particular. I link Jasper's concept of love to Augustine and at the same time show the differences between the two. In section 2.3, I analyse Jaspers’ view on communication and action which he thinks is the only way for the self to appear and become phenomenal. The world is proving to have a key role as a medium that enables communication. In section 2.4, I clarify Jaspers view on the role of language in intersubjective communication and the possibilities of hermeneutics. The essay concludes with a brief summary.

The amateur – the one who loves is an assay about the conditions of existence for amateur theatre in the region of Västerbotten, Sweden. During the last 20- something years the number of active amateur theatre-companies has gone from being a well-established form of cultural expression to being absent in the majority of the Västerbotten-communities. The purpose of this essay has been to understand why the people who are still active amateur theatre-performers-and- (volunteer)workers is interested in this form of art and which kinds of conditions of existence matters and enables these people to live their amateur theatre-lives. To be able to answer to this purpose it has been important to meet and speak to people from different parts of Västerbotten, why the study is multisited with shorter visits to several different places. By doing so, I have interviewed 12 people who still are, or used to be, engaged in amateur theatre, and I also visited three different amateur theatre companies to observe while they were rehearsing. Theoretically, the starting point has been the term culture and cultural theories such as a gleaning from Pierre Bourdieu's theories of practice where field, conditions of existence, habitus and symbolic capital has been identified in the empirical material and clarified with the help of feeling-work from Erin Hurley and orientation from Sarah Ahmed. The results have shown that the participants who has been interviewed all have (or used to have) three things in common: a great passion and love for the arts, an urge for self-realization and a longing to be part of a field or community of practise. But depending on where you live and where you come from, your conditions of existence differ quite a lot - even within the region of Västerbotten.

<p>Sammanfattning</p><p>Både grundskolans och gymnasieskolans kursplaner i Idrott och hälsa, framhäver friluftsliv som ett obligatoriskt moment i undervisningen. Samtidigt visar forskning att det bedrivs relativt lite friluftsliv i de svenska skolorna. Syftet med studien har därför varit, att utifrån de uppfattningar lärarna har om friluftsverksamheten i skolan, utveckla en djupare förståelse för betydelsen av friluftsliv och därmed skapa bättre förutsättningar i friluftsliv för dagens elever.<em> </em>Genom kvalitativa intervjuer med tre verksamma lärare, en idrottslärarutbildare samt en före detta idrottslärare, har jag kommit fram till flera värdefulla resultat. De viktigaste förutsättningarna för friluftslivets existens i skolan, är att den aktuella läraren har ett intresse för att driva en friluftsverksamhet, att det finns ett samarbete med andra lärare och att ledningen driver mot samma håll. Friluftslivets syfte kan beskrivas som att sätta in kunskap i ett större sammanhang. Friluftslivet kan också ses som en arbetsmetod för att nå mål som faller inom hela skolans verksamhet. Det kan t.ex. gälla den sociala eller den personliga utvecklingen hos individen.</p> / <p>Abstract</p><p>The sport curriculum of the compulsory school as well as that of the upper secondary school emphasise outdoor education as an obligatory part of the education. At the same time research shows that a relatively low quantity of outdoor education is being carried out in Swedish schools. The aim of the study was therefore, according to the perceptions teachers have about outdoor education in school, develop a deeper understanding of the importance of outdoor education and hence create better conditions for outdoor education to today’s students. Through qualitative interviews with one former and three active teachers, and one teacher working with education of sport teachers, I have come to more than a few valuable conclusions. The most important conditions for the existence of outdoor education at school, is the teacher’s interest in carrying out outdoor education, the collaboration with other teachers and the directors wanting to achieve the same purpose. The aim of outdoor education can be described as putting knowledge in a bigger framework. Outdoor education can be seen as a method to achieve objectives the entire school is striving to reach. Such objectives are e.g. the personal or social development of an individual.   </p>

Sammanfattning Både grundskolans och gymnasieskolans kursplaner i Idrott och hälsa, framhäver friluftsliv som ett obligatoriskt moment i undervisningen. Samtidigt visar forskning att det bedrivs relativt lite friluftsliv i de svenska skolorna. Syftet med studien har därför varit, att utifrån de uppfattningar lärarna har om friluftsverksamheten i skolan, utveckla en djupare förståelse för betydelsen av friluftsliv och därmed skapa bättre förutsättningar i friluftsliv för dagens elever. Genom kvalitativa intervjuer med tre verksamma lärare, en idrottslärarutbildare samt en före detta idrottslärare, har jag kommit fram till flera värdefulla resultat. De viktigaste förutsättningarna för friluftslivets existens i skolan, är att den aktuella läraren har ett intresse för att driva en friluftsverksamhet, att det finns ett samarbete med andra lärare och att ledningen driver mot samma håll. Friluftslivets syfte kan beskrivas som att sätta in kunskap i ett större sammanhang. Friluftslivet kan också ses som en arbetsmetod för att nå mål som faller inom hela skolans verksamhet. Det kan t.ex. gälla den sociala eller den personliga utvecklingen hos individen. / Abstract The sport curriculum of the compulsory school as well as that of the upper secondary school emphasise outdoor education as an obligatory part of the education. At the same time research shows that a relatively low quantity of outdoor education is being carried out in Swedish schools. The aim of the study was therefore, according to the perceptions teachers have about outdoor education in school, develop a deeper understanding of the importance of outdoor education and hence create better conditions for outdoor education to today’s students. Through qualitative interviews with one former and three active teachers, and one teacher working with education of sport teachers, I have come to more than a few valuable conclusions. The most important conditions for the existence of outdoor education at school, is the teacher’s interest in carrying out outdoor education, the collaboration with other teachers and the directors wanting to achieve the same purpose. The aim of outdoor education can be described as putting knowledge in a bigger framework. Outdoor education can be seen as a method to achieve objectives the entire school is striving to reach. Such objectives are e.g. the personal or social development of an individual.

Den konstnärliga gestaltningen av Nya Karolinska Solna (NKS) är det hittills största enskilda konstprojektet för offentlig miljö i Sverige. Totalt har 118 Mkr avsatts i enlighet med regeln om att två procent av kostnaden för vårdlokaler skall avsättas för konst. Den konstnärliga gestaltningen fanns med under hela uppförandeprocessen och har således integrerats med de arkitektoniska och verksamhetsmässiga förutsättningarna. Den centrala delen i uppsatsen utgörs av att undersöka processen för tillkomst av tre konstverk vid NKS, att analysera dem från konstvetenskapliga utgångspunkter samt att beskriva hur de kom att motsvara beställarens krav och förutsättningar. Valet av verk är gjort så att tre helt olika miljöer på sjukhuset ska komma i fokus. Följande tre verk har valts: Stenbrottet, Andreas Eriksson, olja på duk, 11 m x 6,5 m, placerad i stora entréhallen Without boundaries, Fredrika Linder, 24 objekt i glas, placerad i ett 40 m högt ljusschakt. Bländare, Helena Isoz, skivor i cement, totalt ca 50 m lång, placerad i en förbindelsegång. Uppsatsen avslutas med en litteraturexposé över forskning och praktik inom områdena kultur och hälsa samt konst och hälsa och med en genomgång av litteratur kring konst i vårdmiljöer i Sverige.

Many Christians believe in a future with eternal life, some say it will be “in heaven”. What kind of existence do they imagine? Do they think that the risen Christian congregation will have physical bodies like we have here in our lives on Earth today? Or will it be a spiritualexistence? Bible scholar and former Anglican bishop NT Wright asserts that Christianity’s most distinctive idea is bodily resurrection and he also defense a literal resurrection of Jesus.1 He claims that most Christians don’t understand the meaning of the “Christian hope” – that of a bodily resurrection and a new creation. What is the theological statement on resurrection from bishops in the Swedish Lutheran Church? Which message about the Christian hope do they advise, especially when it comes to funerals? What kind of eschatological tracks are to be found in the main manual Kyrkohandbok för Svenska kyrkan? Is the afterlife to be seen as a spiritual existence or one with physical bodies? And does it really matter? The main purpose in this essay is to find out what kind of eschatological guidance there is for priests officiating funerals. With starting point in the theology of NT Wright, in comparison with the advice from Swedish bishops, the essay is studying which words and formulation could be used to talk truthfully about the Christian hope.

The present investigation discusses the phenomenological concept of the phenomenon through an interpretation of the meaning of the negativity of the phenomenon in the philosophical works of Martin Heidegger, Jan Patočka and Eugen Fink. This negativity is thematised in terms of a loss and a privation that leads to a description of the appearing of the phenomenon as a sublime event, which exposes existence to an absence of meaning. A formulation of the absence in question as a dynamic movement of existence opens a new perspective on what it means to do phenomenology: phenomenological thinking does not begin with the immediate givenness of appearance, but through the trembling of meaning in the experience of a loss of the phenomenon. / Denna avhandling belyser fenomenologins fenomenbegrepp genom en tolkning av dess i förhållande till framträdelsen negativa innebörd i Martin Heideggers, Jan Patočkas och Eugen Finks filosofiska författarskap. Fenomenets negativitet tematiseras i termer av ett berövande och en förlust av fenomenet. Förståelsen av detta fördjupas stegvis, och leder fram till en beskrivning av fenomenets framträdande som en sublim tilldragelse. Denna tilldragelse exponerar existensen inför en frånvaro av mening. En formulering av frånvaron ifråga som en dynamisk rörelse av existensen öppnar för ett nytt perspektiv på vad det innebär att bedriva fenomenologi: fenomenologiskt tänkande börjar inte med framträdelsens omedelbara givenhet, utan genom erfarenheten av en förlust av fenomenet som skakar om den givna meningen.