Denna uppsats handlar om den italienska renässansgrafikern Giulio Campagnola (ca. 1482 - ca. 1517) och hans konstnärskap. Syftet är att beskriva Giulios roll i utvecklingen av grafiken som konstform och hur han överför det tidiga 1500-talets pastorala måleri och humanistiska idévärld till grafiken. Frågeställningarna centreras runt Giulios stil och teknik, hans tolkning av konstnärliga förebilder, betydelser som kan utläsas i motiven samt hur han uppfattades i sin samtid. Forskningsmaterialet består av fem av Giulios gravyrer, varav två har studerats på Nationalmuseum. Gravyrerna analyseras i tre steg: bakgrund och kontext, förhållning till förlagor vad gäller komposition och uttryck samt tolkning av mening och innebörd av motiven. För kontextualisering används Michael Baxandalls metodologi ”Period eye”. Som teoretiskt ramverk för tolkning av motiven används Erwin Panofskys modell för ikonologisk analys. I uppsatsens första del beskrivs Giulios konstnärskap följt av kontextuell beskrivning av renässansens Venedig, humanismens idévärld, den pastorala poesin, den venetianska konstrevolutionen, grafikens tekniska och konstnärliga utveckling samt synen på och betraktandet av grafik. I uppsatsens analysdel beskrivs gravyrerna gällande stil, teknik, komposition i relation till förlagor, i synnerhet Dürer och Giorgione samt underliggande mening och innebörd. Uppsatsen avslutas med en diskussion kring Giulios roll som teknisk innovatör, hur han överför pastoralens måleri och humanistiska teman till grafiken, synen på Giulio i termer av originalitet samt hans bredare roll som intellektuell allkonstnär.

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This study explores Iran’s political and cultural history in order to better understand the country’s current stance on international politics and peace. This study asks: what defines peace in Iranian discourse? To this end, this thesis employs a Foucauldian archaeological and genealogical methodology on historical research and contemporary primary sources. The historical data is mainly secondary sources, whilst primary sources are drawn from contemporary speeches, interviews and articles presenting Iranian foreign political thought. First of all, this study uncovers the major research gaps concerning Iran in peace research. This speaks to the general lack of diversity and inclusiveness in the subject of Peace and Conflict studies, which is contrary to its claim of being universally relevant. Relevance comes with knowledge of other traditions and conversations across divides, which is typically absent in a universalised provincialism. Secondly, contemporary Iranian political discourse represents a continuity from antiquity, incorporating deep-rooted practises of cosmopolitanism and structural peace, represented by 4000-years of experiences in state-building, conflict management, continuous movement of people and changing centres of political power. In short, Iran has a long experience of multi-polarity, multi-ethnicity and multi-religiosity across time and space.

This thesis examines literary texts that represent encounters with model organisms in ways that enact an interspecies ethics that turns the narrative of bodily relationality embedded within the model organism into a source of care, friendship, respect, and mourning. My project understands model organisms as material beings as well as semiotic and narrative entities; I suggest that the very ‘materiality’ of the model organism’s body is symbolic precisely because it is designed to refer to bodies other than its own. The model organism involves a double relationality between the categories of ‘animal’ and ‘human’ because it serves as a mediator between human nature and nature at large. This is not to say that that human biology is not part of ‘nature’ but rather that anthropocentric and human exceptionalist ideologies pervade discourses of human biology and thus the model organism provides a link to our biological and corporeal ‘selves’ in a way that maintains species divisions. The texts I analyze throughout this dissertation offer alternative ways of thinking about the model organism by exposing the multiple meanings and narratives that coexist within them both as representations and as living sentient beings. This project centers around two questions: How do cultural texts represent and negotiate disconnects between how model organisms signify within scientific discourses and their broader cultural identities? How does literature specifically engage with scientific knowledge in ways that both disrupt and affirm the status of the model organism as a scientific object? / Thesis / Doctor of Philosophy (PhD)

This thesis aims to discuss how we should understand concepts such as humanism and posthumanism through readings of Kerstin Ekman’s Hunden (1986) and Löpa varg (2021). In particular it explores the concepts in relation to the core values such as ”respecting the environment” and ”western humanism” that features in the Swedish curriculum. I do so by using Rosi Briadotti’s theories on nomadic subjects and Malin Alkestrand’s didactic potential. Seeing Kerstin Ekman as a writer who problematize our understanding of humanism and posthumanism in relation to nature relies on the scholarly findings of primarily Linda Haverty Rugg, Marie Öhman and Anna-Karin Jonasson. In the first part of the analysis I argue for an understanding of the character Ulf in Löpa varg as a nomadic subject from whoms subjectivity a struggle between the humanism and the posthumanism arises, in relation to the attacks he encounters. The second part of the analysis focuses on Hunden and I ascertain an understanding of the novels conflict as a subjective becoming that the canine main protagonist Den gråe undergoes. Through this we see an argument of the nature’s flora and fauna as bearers of a soul in their own right. The third and final part of the analysis ties the found themes and motifs together and ponders how they could be used in the classroom. The focal take-away from the analysis is that a combination of humanistic and posthumanistic values reigns in the novels. Sometimes the nodes of knowing and unknowing needs to be blurred to navigate through life, if life’s objective is respecting both nature and the humans therein.

At the beginning of the sixteenth century, the controversy around the Hebraist Johannes Reuchlin rather quickly developed from a mere scholarly dispute into a mass media event. The German humanists played a large part in this, countering his supposed opponent, the Jewish convert Johannes Pfefferkorn, with a multitude of elaborate invectives, and acting as a vituperative community. Ulrich von Hutten participated particularly eagerly in the anti-Pfefferkorn discourse and was heavily involved in its satirical climax, the Epistolae obscurorum virorum. The concept of “invectivity” can provide a new heuristic focus for questions related to the function, effect and group dynamics of humanist invectives, especially in the example of Hutten, and help to better understand the complexity of this European media event.

This trans-disciplinary and [trans-modal] dissertation practices the work of inclusive design that students of music (do or do not) encounter as part of their music education. Using inclusive design practices focused on the domains of the written word, the auditory-aural artifact, and the artistic-visual artifact, this work reflects upon three schools of pedagogy and philosophy within the broader academy, primarily not found in the musical academy. The schools of humanism, liberation, and transformation are considered as objects-subjects of reflection utilizing four authors (James Cone, Paolo Freire, Jack Mezirow, and Bertrand Russell); this work is rooted in the practice of critical reflection as understood through the lens of the author Stephen Brookfield. The authors’ assets were collected through analog and digital booksellers and analog and digital library available databases; the author consumed accessibility and accommodative digital programs to aid the researcher. Three themes emerged as follows: one, humanity has largely been excluded from the study of music education, resulting in an intensely human invention often resulting in inhumane practices and theories; two, transformation is a fundamental component of musical education, in that it studies humans transforming both words and music, as well as subsequent performances being transformations of what was to what can be (again); and, three, liberation is the implicit goal at the center of musical education, in that being a music educator is an attempt to liberate the musicianship innate to the human existence from the oppression the body has consumed. Each of these themes written as separate chapters closes with a pedagogy-philosophy of the chapter’s theme. The dissertation concludes with a reflection on music education in light of the pedagogies and philosophies examined. Keywords: Music, ethnography, reflection, philosophy, pedagogy, Humanity, liberation, transformation

在高科技運用的年代，吾人已習慣與科技共處，新型態的智慧科技逐漸影響現代人的生活，科技愈是進步就愈加速人類摒棄傳統靈光的傳承，使人類養成依賴科技技術完成各項任務的態度，這種現象在當今的教育場域已蔚然成形，使教育現場的風景發生異化與質變，這樣的現象是有助於教育更趨近於理想？抑或是與教育本質越行越遠？本論文從Walter Benjamin面對機械複製時代提出的美學觀出發，因十九世紀複製技術造成市場的流通，導致資本主義的發達，文化工業量化的劣質品充斥，降低人們的生活品味與品質卻不自知。Benjamin採取一種彌賽亞救贖的美學觀試圖消解資本主義與文化工業造成的危機，並企圖在傳統靈光消失的現代化社會中，嘗試尋找適合新時代的靈光。當今社會已邁向人類與科技相互交纏的後人文時代，針對「教育美學蘊義探析：數位科技與教育靈光的靜態辯證」而言，本研究建議面對科技與人界線混淆的後人文境遇，教育可以應用Bejamin強調「否定性」與「星叢思維」之「救贖美學觀」，透過多元觀點的自省與開展，應注重「去標準化作業模式」、「陶養美學人文內涵」、「數位科技作為輔助工具」、「鼓勵創意文化發展」與「合作分享共好共榮」等面向，據此導引教育本質的靈光持存，重塑新時代的靈光。 / Living in the high-tech era, human and technology have been closely intertwined. Emerging Technologies not only gradually change people’s way of life, but also unconsciously influence educational practice. Facing this condition of overdependence on science and technology, the author is curious to ask: will high-tech application make education better? Or worse? This dissertation takes Walter Benjamin’s aesthetics in age of mechanical reproduction as starting point, the author analyses Benjamin’s Messianic redemption aesthetics for replying the crisis which is caused by capitalism and the culture industry, and attempting to seek ”Aura” which is disappeared with the death of tradition. Under post-human context of humanity and science entanglements, this study suggests education can apply Benjamin’s aesthetics of "negativity" and "constellation of thinking" to unfold pluralistic educational horizons, and also can pay attention to "di-standardizing of educational practice "," cultivating humanities "," integrating digital technology as a instructional supplementary tool", " encouraging creativity and cultural development "and "cooperating for sharing common prosperity ", the author anticipates to lead and reshape new “Aura” for the age of digital reproduction.

Modern economic theory of self-interest alleges that in their economic relations people always behave in a way that maximises their utility. The idea whether human beings were solely self-interested has a long history as it can be seen from the writings of Greek philosophers and the Church fathers. Among Greek philosophers there were those who argued that human beings were naturally self-interested (Aristotle) and those who maintained that human beings were communal by nature (Plato, Stoics and the Pythagoreans). The later position was adopted by the Church fathers as they condemned self-interest as the sin of avarice and greed. The justification of self-interest in human and political activities was part and parcel of the economic and political early modernists, as it can be seen in the works of Mandeville, Hobbes, Hume and Adam Smith. In the writings of these thinkers, the flourishing of wealth depended on individual freedom to pursue their self-interests. In this regard, selfinterest became the sole source of motivation in the behaviour of homo economicus. A persistent motif in late modern economic discourse on self-interest is based on the idea that people think and act on the basis of that which is to their self-interest. It is mainly for this reason that late modern economic thinkers maintain that society would prosper when people are left alone to pursue their self-interests. Late modern economic theory of utility maximisation alleges that individuals act only after calculating costs and benefits. The argument of this thesis, based on the commonalities between African humanism and process philosophical anthropology, is that self-interest is antithetical to communal life as advocated in the ethic of Ubuntu. One who acts solely on the basis of maximising his or her utility would inevitably deprive others of a humane existence. A holistic metaphysical outlook based on the relatedness and interrelatedness of everything that exists as we find it in African humanism and process philosophical anthropology implies that the individual exists in internal relations with everything else. We should go beyond selfinterest by giving primacy to a holistic ethic. / Systematic Theology & Theological Ethics / D. Div. (Theological Ethics)