Thesis (D. Min.)--Northern Baptist Theological Seminary, Lombard, Ill., 1999. / Abstract. Includes bibliographical references (leaves 165-168).

Thesis (PhD (Faculty of Education))--University of Pretoria, 2006. / Includes bibliographical references. Available on the Internet via the World Wide Web.

This thesis argues for the fundamental importance of the opposition between holistic and reductionistic world-views in economics. Both reductionism and holism may nevertheless underpin laissez-faire policy prescriptions. Scrutiny of the nature of the articulation between micro and macro levels in the writings of economists suggests that invisible hand theories play a key role in reconciling reductionist policy prescriptions with a holistic world. An examination of the prisoners' dilemma in game theory and Arrow's impossibility theorem in social choice theory sets the scene. The prisoners' dilemma epitomises the collective irrationality coordination problems lead to. The source of the dilemma is identified as the combination of interdependence in content and independence in form of the decision making process. Arrovian impossibility has been perceived as challenging traditional views of the relationship between micro and macro levels in economics. Conservative arguments against the possibility in principle of a social welfare function are criticised here as depending on an illicit dualism. The thesis then reviews the standpoints of Smith, Hayek and Keynes. For Smith, the social desirability of individual self-seeking activity is ensured by the 'invisible hand' of a god who has moulded us so to behave, that the quantity of happiness in the world is always maximised. Hayek seeks to re-establish the invisible hand in a secular age, replacing the agency of a deity with an evolutionary mechanism. Hayek's evolutionary theory, criticised here as being based on the exploded notion of group selection, cannot underpin the desirability of spontaneous outcomes. I conclude by arguing that Keynes shares the holistic approach of Smith and Hayek, but without their reliance on invisible hand mechanisms. If spontaneous processes cannot be relied upon to generate desirable social outcomes then we have to take responsibility for achieving this ourselves by establishing the appropriate institutional framework to eliminate macroeconomic prisoners' dilemmas.

Education should grow the delicate flowers of our emotional hearts and souls as well as the sturdy plants of our minds; it should awaken us to depths of which the mind alone is not capable. This study presents reasoning for the necessary nurturing of students as whole people. The style in which it is written is indicative of the content itself; unrestricted and constant in motion, much like a free verse poem, the study achieves its wholeness not by wild abandonment of form, but by the embracing of a particular design that is self-generated rather than regulated. The point is to show that just as our lives cannot fruitfully be assembled then categorized, neither can teaching which is linear and disembodied provide a meaning "full" education for teacher or student. The themes of risk and vulnerability, self-knowledge, self-reflection, and self-hood, the incredible necessity to see our lives as large rather than small, and the overwhelming challenge to open up to instead of shut out the sounds of our lives are the strains that are herein taken up. Another time, another space and the issues would have presented themselves in an entirely different, but just as meaningful light. Again, the point made is how the unforeseen element of creativity rises up when thought is allowed to intertwine itself with the experiences of our lives. When allowed to self-generate, it connects all things to form a whole that once could only have been imagined. It integrates the private unfolding of a person with the concern of the public message to bear new beginnings to the conduct of things. Though this study is about teachers and teaching, in its deepest moments it is equally about students. For without the active presence of students no study can begin to ask teachers to consider the on-going need to open not just their minds, but their hearts and souls to the young people with whom they daily interact. Without the active presence of students the spirit of a "poetic" life is reduced to the singular lyrical pieces of experience rather than the encompassing epic tale that we understand is the real truth of our educations. Without the active presence of students the work of a teacher is but an accounting ledger of isolated method, a reductive energy that in the end is much about product, but little about life. / Ph. D.

Academic and medical institutions are responding to rising critiques of mainstream, scientific medicine (biomedicine). One response is the establishment of centers and programs devoted to whole person care. I assess the response of the McGill Programs in Whole Person Care (WPC) to these critiques, particularly its incorporation of spirituality into medicine. Through textual hermeneutics, participant observation, and semi-structured interviews with faculty members, I argue that WPC is constructing its own worldview and normative framework. It does this by selectively drawing from the religious traditions of ancient Greece, Buddhism, and Christianity, interpreting these selections in terms of Jungian psychology, and sometimes secularizing them. My aim is to better understand the theory and praxis of whole person care in McGill University's Faculty of Medicine as a case study but also the ethical issues it raises. I conclude by providing points of reflection for institutions wishing to incorporate these health ideas and practices into conventional medicine.

Thesis (M.N.)--Victoria University of Wellington, 2007. / Includes bibliographical references.

Thesis (M.S.)--University of Michigan, 1992.

Thesis (M.S.)--University of Michigan, 1992.

No description available.

No description available.