No description available.

Thesis (M. Env. Mgt.)--Edith Cowan University, 2006. / Title from PDF title page (viewed on Apr. 16, 2007). Includes bibliographical references (p. 88-97).

Inom friidrottens löpgrenar kan man idag se vid de stora galorna att det finns en person som har till uppgift att springa före övriga deltagare och springa i en viss fart som har beställts antingen av arrangörerna eller någon löpare. Denna person kallas för "hare" vars huvuduppgift är att se till att ett visst tempo hålls under loppet. Men vad har detta fenomen för effekt på idrottens värde? Detta arbete ger en beskrivning av fenomenet "haren" både ur historiskt perspektiv samt hur det ser ut i nutida läge. Genom diverse teorier om vad som skapar värde inom idrott och hur idrott bör utföras för att uppfattas som mer "äkta" har fenomenet sedan analyserats för att bestämma om fenomenet är något positivt eller negativt för idrottens värde. Prestationer är något som ska genomföras på egen hand och idrottaren skall besitta de resurser som krävs för att kunna genomföra ett lopp helt på egen hand och kunna hantera både interna och externa påfrestningar. Att inte veta vem som kommer att vinna är den ovisshet som skapar spänning och därmed värde inom idrott. Med haren har man eliminerat denna ovisshet för att i stället få spänning genom att fokusera loppen på att slå rekord. Detta sätt att skapa prestationer har en mycket negativ påverkan på idrottens värde vilket får en detaljerad analys i detta arbete.

Zugl.: Diss. phil. Bern, 1983. / Buchhandelsausg. Literaturverz.

Texte remanié de: Th. Ph. D.--Ithaca (N.Y.)--Cornell university. / Bibliogr. p. 275-290. Index.

Call number: LD2668 .T4 1984 V35 / Master of Landscape Architecture

In this study I indicate that the variety of psychological and social research perspectives that continue to interrogate the question "Who am I" has generated profuse and ambiguous definitions of identity, and that particular global trends are producing a corresponding flux in identity construction. In this thesis I argue that although such trends are emerging, for those with a spiritual proclivity there is an experience of the self as "enduring", an essence that may not be able to be immediately concretized by the individual, but a sense of continuity of self regardless of the external binaries of race, culture and language, that gives impetus for such individuals to enter into common dialogue as Hare Krishna devotees. The enquiry, which is located within the International Society for Krishna Consciousness (ISKCON) Temple of Understanding, Durban, South Africa, as a context, examines the influence of institutional, physical and cultural dynamics, and self-reflexivity in identity formation of the Hare Krishna devotees. In relation to the "enduring" sense of self the following critical questions are asked in the study, viz. what is the institutional identity of ISKCON and how is it derived; what are the physical, religious, social and educational features of the context within which these identities are formed; how and why are the resident devotees of the who are variegated in term of race, culture and language, able to create their identities as devotees; what are the possible changes in the lifestyle and value-systems of these resident devotees since they first joined; and how do the devotees understand and experience notions of self and Truth? To place the devotee identity in perspective, a brief description of the historical background of ISKCON is undertaken, its position in relation to Hinduism, and various research issues about ISKCON and within ISKCON is discussed. Through the use of prevalent identity construction theories and perspectives, I review the academic trends challenging sets of value that are exclusionary, and trends of globalization, easternization, and multiculturalism and new religious movements, detraditionalization, and de-institutionalization with a view to understanding identity construction. To understand the ISKCON devotee identity, I examine its theological perspective that derives from its Gaudiya Vaisnava heritage, consisting of several scriptures that describe the nature and characteristics of the self. Arguing for the use of descriptive and interpretive validity through the lens of an ethnographic scientist, I position myself as a deep-insider, discussing the benefits and difficulties of this stance. In arguing for understanding as a major component of validity, I address the issues of what constitutes Truth in social science research and introduce a contemporary use ofphronesis as a methodological technique to extend the argument that expert evaluation based judgements, intuition and practical wisdom play a highly significant role in research, and should not be surpassed in favour of only analytical, scientific and technical knowledge. It is suggested that the institutional identity of ISKCON is a disseminated process occurring at many sites, framed by various activities, and manifest particularly in its organizational structures, and the physical context and cultural contexts. Using current theorizing about how Truth is generated in the academic arena, the spiritual Truths as understood by the devotees are juxtaposed, as well as intersections between Truth and the notions of identity are examined. Several insights emerge from the data that confirm the existence of a more internal, "enduring" sense of self, beyond external binaries of race, language and culture. For the devotees this sense of self emerges as a spiritual identity, a distinction being made between the conditioned self, i.e. that "self as socially constructed, or reflexively determined, on one hand, and the individual or possessor of the self, called atma, a premise that frames his identity as a "servant" of Krishna. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2006.

Typescript. / Thesis (Ph. D.)--University of Hawaii at Manoa, 1975. / Bibliography: leaves 212-219. / xiii, 219 leaves ill

"July 2003". / Thesis (PhD)--Macquarie University, Division of Society, Culture, Media & Philosophy, Department of Anthropology, 2004. / Bibliography: p. 337-345. / Introduction: representing ISKCON: spreading the message of Krishna Consciousness -- "Easy journey" to another planet: fieldwork, culture conversion, and the location of the spiritual -- A taste for Krishna: aesthetic theology and transubstantiation of culture -- Spiritual culture: varnasrama-dharma and brahminical training -- ISKCON and imitation: appropriating the model in Gaudiya-Vaisnavism -- Remembering Prabhupada: hagiography as spiritual practice -- The nectar of translation: mantra, text and the "yoga of spiritual transmission" -- Conclusion: conversion, mimesis, translation: self-realisation and the other in Krishna Consciousness. / This is a cultural anthropological study of The International Society for Krishna Consciousness (ISKCON), or the Hare Krishna movement. Data for this research derive primarily from ethnographic participant-observation, and include tape-recorded interviews with Hare Krishna informants as well as ISKCON literature collected during fieldwork. -- Analysis focuses on Hare Krishna techniques (saddhana, or yoga) of religious transformation, including physical, aesthetic, and discursive practices involved in the pursuit of spiritual realisation in ISKCON. Conversion, mimesis, and translation are the three key conceptual themes which inform a critical analysis of the production and effect of cultural difference in Hare Krishna spiritual practice. Ethnicity and conversion emerge as parallel concerns as the involvement of diasporic Indian and Indo-Fijian Hindus at the congregational level of ISKCON's ministry in Sydney, Australia, is examined for its effect on Western converts' experiences of Krishna Consciousness. A new conceptual approach to the meaning of 'conversion' to ISKCON is developed from this account. -- Recent sectarian developments in ISKCON's relationship with the Indian tradition of Gaudiya-Vaisnavism are also examined within a comparative theological framework. Hagiographic practices surrounding ISKCON's Bengali founder, A.C. Bhaktivedanta Swami Prabhupada (1896-1977), and textual practices surrounding the founder's translations of Vaisnavite scripture, are both analysed as core features of Hare Krishna spirituality. The theological significance of these practices is directly correlated with recent sectarian tensions between ISKCON and the Indian tradition. / Mode of access: World Wide Web. / 345 p. ill. (some col.)

R.M. Hare had an ambitious scheme of providing a unified account of meta-ethics and normative ethics by combining expressivism with Kantianism and utilitarianism. The project of this thesis is to defend Hare’s theory in its most ambitious form. This means not just showing how the expressivist, Kantian and utilitarian elements are consistent, or that the three are each correct, but also that they are interdependent. The only defensible form of expressivism is Kantian; the only defensible Kantian theory is both expressivist and utilitarian; the only defensible utilitarianism is Kantian. The thesis is divided into four chapters. Chapter 1 aims to show how expressivism can provide a coherent account of moral judgement and discourse. The argument for expressivism draws on Hare’s thought that the main error of moral realism is to think of moral objectivity as requiring objects, moral properties which are really there in the world. It is shown, using an argument based on the Euthyphro and the Open Question Argument that realism is untenable because it makes this mistake, and this clears the path to expressivism. Chapter 2 is a full account of the issues surrounding the Frege-Geach problem (often pressed against Hare), showing how it can be solved and how exactly the expressivist’s embrace of minimalism about truth interacts with the solution to the Frege-Geach Problem. I include an explanation of how the expressivist is able to solve the most threatening version of the problem: Schroeder’s discussion of negation. Chapter 3 argues for the connection between expressivism and Kantianism. The argument (roughly following Korsgaard) is that Humean versions of expressivism run into a sceptical challenge of normative regress. Kant employed a transcendental argument to resolve this regress, deriving his Formula of Universal Law from the Categorical Imperative. This argument defended with expressivism playing a crucial role. This chapter thus explains how Hare is entitled to universalizability in a way that avoids the shmoralising objection: it is not justified merely by being derived from our moral concepts but rather from our inescapable nature as agents. Chapter 4 illuminates the other connection, between Kantianism and utilitarianism. The largest part of the chapter is spent defending Hare’s argument from universalizability to utilitarianism. Doing so shows how Hare’s utilitarianism depends on his Kantianism, and so also how it indirectly depends on his utilitarianism. I then go on to defend Hare’s distinctive two-level version of utilitarianism, especially against the objections of Bernard Williams. It is also argued that various difficulties for utilitarianism – utility monsters, interpersonal comparison, Korsgaard’s objections – can be met by a form of utilitarianism like Hare’s, which is Kantian, and thus that such a form of utilitarianism is indeed the most defensible.